Sri Slokamritam PDF

Çré Çré Guru Gauräìgau jayataù, Çré Çré Radha-Vinoda-Bihäréjé ké jaya!
Çré Çlokämåtam
The Sublime Nectar of Çlokas
A garland of verses offered to my worshipable Gurudeva,
Çré Çrémad Bhaktivedänta Näräyaëa Gosvämé Mahäräja
Published by Vraja-Prema
Contents
Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .3
Upadeçävalé . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .6
Maìgaläcaraëa . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .13
SAMBANDHA
Chapter 1 - Guru-tattva . . . . . . . . . . . . . . . . . . . . . . .31
Chapter 2 - Vaiñëava-tattva . . . . . . . . . . . . . . . . . . . .63
Chapter 3 - Bhagavat-tattva . . . . . . . . . . . . . . . . . . . .85
Chapter 4 - Gaura-tattva . . . . . . . . . . . . . . . . . . . . .103
Chapter 5 - Nityänanda-tattva . . . . . . . . . . . . . . . .125
Chapter 6 - Kåñëa-tattva . . . . . . . . . . . . . . . . . . . . . .141
Chapter 7 - Çakti-tattva . . . . . . . . . . . . . . . . . . . . . .169
Chapter 8 - Jéva-tattva . . . . . . . . . . . . . . . . . . . . . .181
Chapter 9 - Acintya-bhedäbheda-tattva . . . . . . . . .199
Chapter 10 - Varëäçrama-dharma-tattva . . . . . . . .207
ABHIDHEYA
Chapter 11 - Abhidheya-tattva . . . . . . . . . . . . . . . .217
Chapter 12 - Sädhana-bhakti-tattva . . . . . . . . . . .247
12.A Çraddhä, Çaranägati, Humility . . . . . . . . . .247
12.B Sädhu-saìga . . . . . . . . . . . . . . . . . . . . . . . . .259
12.C Sädhana-bhakti . . . . . . . . . . . . . . . . . . . . . .274
12.D Çravaëam . . . . . . . . . . . . . . . . . . . . . . . . . . . .313
12.E Gradations of Bhakti . . . . . . . . . . . . . . . . . . .322
12.F Overcoming impediments to bhakti . . . . . .327
Chapter 13 - Näma-tattva . . . . . . . . . . . . . . . . . . . . .349
Introduction
PRAYOJANA
Chapter 14 - Bhäva-bhakti . . . . . . . . . . . . . . . . . . . .391
Chapter 15 - Prayojana-tattva – Prema . . . . . . . . .409 Çästra and çlokas are like an unlimited ocean of nectar. Compiling a çloka book is
Chapter 16 - Bhagavat-rasa-tattva . . . . . . . . . . . . . .429 like attempting to put an ocean into a jar, which is certainly not possible for any
Chapter 17 - Vipralambha Rasa . . . . . . . . . . . . . . . .443 conditioned soul. Nevertheless, with a desire to give pleasure to my revered spiritual
Chapter 18 - Sambhoga Rasa . . . . . . . . . . . . . . . . . .463 master, çré guru-päda-padma, oà viñëupada rüpänugäcärya-varya añöottara çata Çré
Chapter 19 - Rädhä-tattva . . . . . . . . . . . . . . . . . . . .473 Çrémad Bhaktivedänta Näräyaëa Gosvämé Mahäräja, I have endeavored to string a
Chapter 20 - Rädhä Däsyam . . . . . . . . . . . . . . . . . .487 few çlokas into a garland as a humble offering for him.
In this çloka book there is an attempt to reflect the particular mood and specialty
of my Gurudeva. His teachings are non-different from his predecessors in the
ADDITIONAL CHAPTERS Rüpänugä guru-varga, yet he has been revealing the confidential essence of our
Chapter 21 - Pramäëa-tattva . . . . . . . . . . . . . . . . . .505 Rüpänugä line in a way that is unique and astonishing. He puts particular emphasis
Chapter 22 - Other Çlokas . . . . . . . . . . . . . . . . . . . .511 on the treasure of rädhä-däsyam (service to the lotus feet of Çrématé Rädhikä in
A. Rüpa and Sanätana çikñäs . . . . . . . . . . . . . . . . .511 maïjaré-bhäva) as the exclusive goal (sädhya). It is as if this treasure had been tightly
B. Çré Rämänanda-saàväda . . . . . . . . . . . . . . . . . .520 sealed, but now, through his mercy, the treasure chest has broken open and is
C. Ornamental çlokas by Çréla Rüpa Gosvämé . .522 revealing to the world the nectar of vraja-prema. It is this perspective that guided me
D. Mahä-prasädam . . . . . . . . . . . . . . . . . . . . . . . . .523 in compiling this çloka book.
E. Mäyäväda is thoroughly condemned . . . . . . . .527 Çréla Gurudeva has said, “The çlokas of the Bhägavatam are not just words on
F. Manah-çikñä çlokas . . . . . . . . . . . . . . . . . . . . . . .532 paper. They are all transcendental personalities. Every çloka and every word of the
G. Vedänta-sütra çlokas and single lines . . . . . . .534 Bhägavatam is a glorification of Çrématé Rädhikä. Each and every çloka has its own
H. Çré Nåsiàhadeva Prayers . . . . . . . . . . . . . . . . . .535 intrinsic svarüpa (personal form).”
I. Tulasé Devé . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .537 We should not try to master the çlokas, but instead attempt to serve them by
J. Prominent Çlokas used by Çréla Gurudeva . . . .540 approaching them with all humility and affection, as we would approach our
Chapter 23 - Madhureëa Samäpayet . . . . . . . . . . .545 Gurudeva or any high-class Vaiñëava. As we keep chanting and meditating on these
çlokas, we naturally develop a relationship with them and they become our dear
friends who walk into our heart and stay there to nourish our bhakti.
APENDIX Pure bhakti appears in the heart through hearing topics of Bhagavän described in
Abbreviations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .562 exalted çlokas, but only if heard from an uttama-mahä-bhägavata, from sad-guru.
Generl Index . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .563 Hearing çlokas directly from the lotus lips of sad-guru awards the highest possible
Çloka Index . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .567 benefit. When sad-guru speaks, the sound is not material but purely spiritual, çabda-
brahma. It carries the saffron dust from the lotus feet of Çrématé Rädhikä and colours
one’s heart in kåñëa-prema. Such spiritual sound vibration is extremely potent and
can cause a miraculous transformation of one’s consciousness.
Sad-guru plants the seed of spiritual perfection through the dékñä-mantras, but sequence (krama). It is quite impossible for those who transgress this sequence to
without repeated watering in the form of hearing hari-kathä, nothing can grow or enter the realm of bhakti.”
mature to perfection. Sad-guru may recite highly confidential and rasika çlokas I beg the readers to forgive any shortcomings in this compilation. Whatever is good
which are difficult for conditioned souls to understand, yet these çlokas are likened about this book comes from my Gurudeva, Çré Çrémad Bhaktivedänta Näräyaëa
to transcendental seeds that will, one day, flourish into fully blossomed spiritual Gosvämé Mahäräja, from Çréla Bhaktivedänta Swämé Prabhupäda, and from our
realisations. previous äcäryas. Whatever is lacking is due to my own ineptitude.
If we have a genuine greed to reach the higher realms of bhakti, and achieve our
cherished goal of rädhä-däsyam, we must establish ourselves in the vicära-dhärä Ever aspiring for the footdust of Çréla Gurudeva and the Vaiñëavas,
(flow of conception) coming through our guru-paramparä. Familiarity with the Däu Dayäl däsa
çlokas enhances our understanding when we hear them. But only reading or hearing
recorded lectures will not do. One must take shelter of a living sad-guru, a fully self- Completed on 29th January 2006, the appearance day of Çréla Bhaktivedänta Näräyaëa
realised Vaiñëava, to understand çästra properly. The mood of a çloka or of hari-kathä Gosvämé Mahäräja. On this auspicious day, let me pray and cry for his mercy. May he
cannot be understood without being under the guidance of such a pure devotee. appear in my heart, help me to attain guru-niñöhä and guide me to the supreme spiritual
The çlokas in this compilation were selected mostly from Çréla Gurudeva’s books perfection of pure bhakti, vraja-prema, Çré Rädhä däsyam.
and lectures, and from the translated works of Çré Çrémad Bhaktivedänta Swämé
Prabhupäda. The structure follows that of Jaiva Dharma and Çré Gauòéya-
Kaëöhahära. It preserves the çästric convention of presenting the subject matter
according to the three divisions of sambandha (establishing knowledge of one’s
relationship with Çré Kåñëa), abhidheya (engaging oneself in the process to awaken
love for Çré Kåñëa), and prayojana (attainment of the goal of love for Çré Kåñëa).
It is of utmost importance to follow a proper sequence in approaching
transcendental knowledge and personalities. First we have to approach a sad-guru.
Then by the combined effect of service and mercy, Çré Guru and Nityänanda Prabhu
will take us to Mahäprabhu, and Çré Çacénandana Gaurahari will take us to Rädhä-
Kåñëa. Similarly, the major scriptures of our line have to be approached in proper
sequence. First Çrémad Bhagavad-Géta, then Çrémad-Bhägavatam, then Çré
Caitanya-Caritämåta and Jaiva Dharma, and only then the Gosvämés’ literatures
such as Çré Båhad-Bhägavatämåtam and others. In the same way, one has to study and
familiarize oneself with other books in a proper sequence: First Çré Éçopaniñad and
Çré Upadeçämåta, then Çré Manaù-çikñä, Çré Çikñäñöakam and Daça-müla-tattva.
Only after digesting these works and acquiring the proper adhikära will it be
beneficial to read and study rasika literatures such as Veëu-géta, Praëaya-géta, Gopé-
géta, Yugala-géta, Bhramara-géta and others such as Géta Govinda and Çré Viläpa-
Kusumäïjaliù. In the words of Çréla Gurudeva, “One must follow a clearly defined
Çréla Bhaktisiddhänta Sarasvaté Prabhupäda’s letter to the compiler of Upadeçävalé
Çré Gauòéya Kaëöha-hära: (a garland of instructions)
Äcärya Keçaré (the lion-like äcärya) Çré Çrémad Bhakti Prajïäna Keçava Gosvämé
To çuddha-bhägavata-pravara (the excellent pure devotee) Srémad Aténdriya
1. Bhagavat-bhakti is attained by viçrambha-sevä (intimate service) to the lotus feet
Däsädhikäré Bhakti-guëäkara
of Çré Guru.
My dear disciple, 2. Honest service to Çré Hari, Guru and Vaiñëavas is actual guru-sevä.
3. The aìga of bhakti known as kértana is the best and most complete limb of bhakti.
I have no words to express how happy I am to receive this necklace strung by you. 4. Only through the medium of kértana are the other limbs of bhakti accomplished.
Sincerely I will take this good opportunity to adorn the necks of the pure devotees
of our Gauòéya disciplic succession (guru-varga) with this garland. You have 5. Renouncing bad association is actual solitude, and performing bhajana in the
personally expressed this thought in your letter to me. Many people, having taken company of sädhus and Vaiñëavas is the actual meaning of solitary bhajana.
shelter of adulterated Gauòéya bhakti, instead of taking shelter of service to Çré Hari, 6. Preaching hari-kathä always and everywhere is real hari-kértana.
consider Him to be an object to satisfy their own sense pleasure. I desire that these 7. To speak hari-kathä always and everywhere or to be absorbed in speaking about
people also place this garland upon their necks, for thus they will also attain services related to Çré Hari is real silence.
knowledge of their svarüpa and they may also give up animosity towards persons such
8. Performing gaura-bhajana in the rüpänugä mood is the actual vipralambha-
as this niskincana sannyäsé who is lowly and spiritually bankrupt.
bhajana of Çré Rädhä and Kåñëa.
Çréla Bhaktivinoda Thäkura, manifested His apräkåöa-lélä (spiritual psatimes) by 9. Taking shelter of the feet of a genuine guru, one should serve Hari.
introducing himself as the sweeper of the marketplace of çré näma. Now following in 10. One should never give pain to any living entity by body, mind, or words.
the footsteps of that great soul, we shall, with thousands of people, preach with
thousands of mouths, and shall sweep clean this material world. In other words, 11. One should maintain his life by honest means.
through the means of this broom (Çré Gauòéya Kaëöha-hära) we shall sweep far away 12. One should always remember that Çré Bhagavän is one, not many.
the dirt in the hearts of the conditioned souls, which is the avidyä of their aversion 13. Vrajendra-nandana Çré Kåñëa is the one and only Svayam Bhagavän; He is the
to Çré Kåñëa. We shall preach this transcendental hari-kathä and endeavour to avoid possessor of all çakti and the origin of all avatäras. Rendering service to Him is
the bad association of materialistic people. Though the people of the world may take the primary duty of all living entities; all other activities are secondary.
this mission to be undesirable, this book will bestow the ultimate auspiciousness
14. Those people who consider that Bhagavän is formless are atheists, and one should
upon them.
never associate with them.
Çré Rädhäñöùamé Tithi, Çré Caitanyäbda, 440 15. Attaining prema for Çré Kåñëa is the real ultimate objective of the jéva.
Patita-pävana-nitya-däsa niräçér nirnamaskriya, Çré Siddhänta Sarasvaté 16. The service of Kåñëa which is performed for His pleasure with a favorable
attitude, which is devoid of all other desires, which is not covered by jïäna and
karma, and which is performed by the body, mind, words and all of the senses, is
Acknowledgements our very life.
This book has been made possible only by the causeless mercy of my Gurudeva,
Çréla Bhaktivedänta Näräyaëa Gosvämé Mahäräja. It has been compiled under his
guidance and that of his senior disciples such as püjyapäda BV Mädhava Mahäräja.
Special thanks to my Sanskrit editor püjyapäda BV Bhagaväta Mahäräja, to Jaya
Gopal brahmacäré for cover and layout design, and to Giridhäré brahmacäri, Jayanta
Kåñëa Prabhu and püjyapäda BV Viñëu-daivata Mahäräja for their editing suggestions
which helped to give this book a reasonable form and consistency. Numerous other
devotees helped me along with the complex and painstaking task of compiling a çloka
book. I take the dust of your feet upon my head and beg forgiveness for my offences.
For questions or comments please contact [email protected]

or visit www.purebhakti.com
U PA D E Ç Ä VAL É
Upadeçävalé
Çré Çrémad Bhaktisiddhänta Sarasvaté Prabhupäda 17. If I were to desist from lecturing about the Absolute Truth due to being fearful
that some listeners may be displeased, I would be deviating from the path of Vedic
1. “Paraà vijayate çré-kåñëa-saìkértanam – supreme victory to the congregational truth and accepting the path of untruth. I would become one who is inimical to
chanting of Kåñëa’s names” – this is the Çré Gauòéya Maöha’s sole object of worship. the Vedas, an atheist, and would no longer possess faith in Bhagavän, the very
2. Çré Kåñëa, who is the viñaya-vigraha or the object of the devotee’s prema, is the embodiment of truth.
sole enjoyer and all others are to be enjoyed by Him. 18. Kåñëa’s darçana can only be attained through the medium of the ear as one hears
3. Those who don’t perform hari-bhajana are ignorant and murderers of their own souls. hari-kathä from pure Vaiñëavas; there is no other way.
4. The acceptance of çré harinäma and direct realization of Bhagavän are one and 19. Wherever hari-kathä is being spoken is a holy place.
the same. 20. Proper çravaëa, hearing, is accomplished through the medium of kértana, and this
5. Those who equate the demigods with Viñëu are unable to serve Bhagavän. will give one the good opportunity to practice smaraëa, remembrance. Then
6. Establishing a printing press to print devotional books and preaching by internal experience of rendering direct service to the añöakäléya-lélä, Çré Rädhä-
organizing näma-häööa programs constitutes genuine service to Çré Mayapura. Kåñëa’s pastimes in each of the eight parts of the day, becomes possible.
7. We are not doers of good or bad deeds, nor are we scholars or illiterate. Carrying 21. We should understand that the loud calling out of Çré Kåñëa’s names is bhakti.
the shoes of Hari’s pure devotees as our duty, we are initiates into the mantra 22. Bhagavän will not accept anything which is offered by a person who doesn’t
“kértanéyaù sadä hariù.” chant harinäma one-hundred thousand times daily [one lakh].
8. Preaching without proper conduct falls within the category of karma, mundane 23. By sincerely endeavoring to chant harinäma without offences and remaining
activity. Without criticizing the nature of others, one should correct one’s self – fixed in chanting constantly, one’s offences will fade and pure Harinäma will
this is my personal instruction. arise on the tongue.
9. Serving the Vrajaväsés who felt great separation from Kåñëa when He left Vraja 24. As mundane thoughts arise while taking harinäma, one should not become
to reside in Mathurä is our supreme constitutional occupation. discouraged. A secondary consequence of taking harinäma is that these useless
10. If we desire to follow an auspicious course in life, then disregarding the theories of mundane thoughts will gradually dissipate; therefore one should not worry about
even countless people we should hear instructions only from a transcendental source. this. By dedicating one’s mind, body, and words to serving Çré Näma and
11. Life as an animal, bird, insect, or any other of the countless thousands of species continuing to chant with great persistence, Çré Näma Prabhu will grant one
is acceptable, but taking shelter of deceit is thoroughly improper. Only an honest darçana of His supremely auspicious transcendental form. And by continuing to
person possesses real auspiciousness. chant until one’s anarthas are fully eradicated, by the power of Çré Näma
12. Simple-heartedness (saralatä) is synonymous with Vaiñëavism. Servants of a realization of His form, qualities and pastimes will automatically arise.
paramahaàsa Vaiñëava should be simple-hearted, a quality which makes them the
topmost brähmaëas. [saralatä – simplicity, freedom from mental duplicity]
13. Helping to draw conditioned souls away from their perverted attachment to the
material energy is the greatest compassion. If even one soul is rescued from
Mahämäyä’s fortress, that compassionate act is infinitely more benevolent than
the construction of unlimited hospitals.
14. We have not come to this world to be construction workers; we are the bearers of
Çré Caitanyadeva’s instructions.
15. We will not remain in this world for long, and by profusely performing hari
kértana, upon relinquishing these material bodies we will experience the ultimate
reward of embodied life.
16. The footdust of Çré Rüpa Gosvämé, the fulfiller of Çré Caitanyadeva’s inner
desires, is our lives’ sole desired object.
9
Çréla Jagannätha Däsa Bäbäjé Mahäräja Çréla Sacidänanda Bhaktivinoda Öhäkura Çréla Bhakti Prajïäna Keçava Gosvämé Çréla Bhaktivedänta Svämé Prabhupäda
Çréla Gaura Kiçora Däsa Bäbäjé Mahäräja Çréla Bhakti Siddhänta Sarasvati Öhäkura Çréla Bhaktivedänta Vämana Gosvämé Çréla Bhaktivedänta Näräyaëa Gosvämé
Maìgaläcaraëa
(Auspicious Invocation)
0.1
vande ‘haà çré-guroù çré-yuta-pada-kamalaà çré-gurün vaiñëaväàç ca
çré-rüpaà sägrajätaà saha-gaëa-raghunäthänvitaà taà sa-jévam
sädvaitaà sävadhütaà parijana-sahitaà kåñëa-caitanya-devaà
çré-rädhä-kåñëa-pädän saha-gaëa-lalitä-çré-viçäkhänvitäàç ca
vande—offer my respectful obeisances; aham—I; çré-guroù—of my spiritual master; çré-
yuta-pada-kamalam—unto the opulent lotus feet; çré-gurün—unto the spiritual
masters; vaiñëavän—unto all Vaiñëavas; ca—and; çré-rüpam—unto Çréla Rüpa
Gosvämé; sa-agra-jätam—with his elder brother, Çré Sanätana Gosvämé; saha-gaëa-
raghunätha-anvitam—with Raghunätha däsa Gosvämé and his associates; tam—unto
him; sa-jévam—with Jéva Gosvämé; sa-advaitam—with Advaita Äcärya; sa-
avadhütam—with Lord Nityänanda; parijana-sahitam—and with all the other
associates; kåñëa-caitanya-devam—unto Lord Çré Kåñëa Caitanya Mahäprabhu; çré-
rädha-kåñëa-pädän—unto the lotus feet of Rädhä and Kåñëa; saha-gana—with
associates; lalitä-çré-viçäkhä-anvitän—accompanied by Lalitä and Çré Viçäkhä; ca—also.
“I offer praëäma to the lotus feet of Çré Gurudeva (who includes çré dékñä-guru and
bhajana çikñä-guru), guru-varga (our entire disciplic succession) and all other
Vaiñëavas, to Çré Rüpa Gosvämé, his elder brother Çré Sanätana Gosvämé, Çré
Raghunätha Däsa Gosvämé, Jéva Gosvämé and their associates, to Çré Advaita
Prabhu, Çré Nityänanda Prabhu, Çré Kåñëa Caitanya Mahäprabhu and His associates,
and to the lotus feet of Çré Rädhä and Kåñëa accompanied by Çré Lalitä and Viçäkhä
and all the other sakhés.”
Samasta Praëäma
0.2
gurave gauracandräya rädhikäyai tadälaye
kåñëäya kåñëa-bhaktäya tad-bhaktäya namo namaù
An unknown Vaiñëava
gurave—unto Çré Guru; gauracandräya—unto Gauracandra; rädhikäyai—unto
Çrématé Rädhikä; tadälaye—unto Her pastime places such as Çré Våndävana (or
Her associates); kåñëäya—unto Kåñëa; kåñëa-bhaktäya—unto Kåñëa’s devotees;
13
Ç R É Ç L O K Ä M Å TA M M A Ì GAL Ä CA RA Ë A
tad-bhaktäya—unto the devotees of the devotees of Kåñëa; namo namaù—I offer Çréla Näräyaëa Mahäräja is expert in describing kåñëa-lélä. He is endowed with
my obeisances time and again. the qualities of magnanimity and sweetness, and he is the best of the great souls.
Because he is always relishing Kåñëa’s sweetness, he is able to freely distribute that
I offer my obeisances unto Çré Gurudeva, Çré Gauracandra, Çrématé Rädhikä and sweetness to others. I bow down and place my head at his lotus feet.
Her associates, Çré Kåñëa and His devotees, and to all Vaiñëavas.
tridaëòénäà bhakta-çiromaëià ca çré-kåñëa-padäbja-dhåtaika-hådi,
Çré Guru Praëäma caitanya-lélämåta-sära-säraà näräyäëaà tväm satataà prapadye (3)
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tridaëòénäà—(and of all) tridaëòé-sannyäsés; bhakta-çiromaëim—the crest-jewel of
ajïäna-timirändhasya jïänäïjana-çaläkayä all bhaktas; ca—and; çré-kåñëa padäbja—the lotus feet of Rädhä-Kåñëa; dhåtaika-
cakñur unmélitaà yena tasmai çré-gurave namaù hådi—keeps in his heart as his only shelter, has exclusive devotion to; caitanya—Çré
Caitanya Mahäprabhu; lélämåta—nectarean pastimes; sära säraà—who is
Çré Prema-bhakti-candrikä, Çréla Narottama däsa Öhäkura conversant with the quintessence; näräyäëaà—Çré Çrémad Bhaktivedänta
ajïäna—of ignorance; timira—by the darkness; andhasya—of one who was blinded; Näräyaëa Mahäräja; tväm—unto you; satataà—always; prapadye—I take shelter.
jïäna-aïjana-by the ointment of spiritual knowledge; çaläkayä-a medical instrument
Çréla Näräyaëa Mahäräja, the crown-jewel of tridaëòé-sannyäsés always keeps in
used in treating cataracts; cakñuù-eyes; unmélitam-were opened; yena-by whom;
his heart the lotus feet of Rädhä and Kåñëa, especially when Kåñëa serves Çrématé
tasmai-unto him; çré-gurave-unto my spiritual master; namaù-obeisances.
Rädhikä. He deeply meditates on Çré Caitanya Mahäprabhu and the internal reasons
“O Gurudeva, you are so merciful. I offer my humble obeisances unto you and I for His descent. I bow down to the lotus feet of Çréla Näräyaëa Mahäräja who
pray from the core of my heart that, with the torchlight of divine knowledge, you possesses innumerable transcendental qualities.
open my eyes that have been blinded by the darkness of ignorance.”
Çréla Bhaktivedänta Vämana Gosvämé Mahäräja Praëäma
Çréla Bhaktivedänta Näräyaëa Gosvämé Mahäräja Praëäma 0.5
0.4 namaù oà viñëu-pädäya keçava-preñöhäya bhütale
namaù oà viñëu-pädäya rädhikäyäù priyätmane çrémate bhaktivedänta-vämana iti nämine (1)
çré-çrémad-bhaktivedänta näräyaëa iti nämine (1) I pay my humble obeisances unto the lotus feet of oà viñëupäda Çré Çrémad
namaù—obeisances; oà viñëu-pädäya—he who has taken shelter of or is always Bhaktivedänta Vämana Gosvämé Mahäräja. Being very dear and near to Çré Kåñëa
situated at the lotus feet of Viñëu; rädhikäyäù priyätmane—that soul who is dear to, who is known as Keçava (Keçava can also mean Çré Keçava Gosvämé Mahäräja), he
or beloved friend of Çrématé Rädhikä; çré-çrémad—beautiful, opulent, pertaining to has kindly descended to this Earth planet.
Çrématé Rädhikä; bhaktivedänta—who is expert in the conclusions of the Vedas
which culminate in bhakti; näräyaëa—who is full of compassion to all, Çréla çré-öhäkuräëé-priya-dayitäya kåpäbdhaye
Bhaktivedänta Näräyaëa Mahäräja; iti—thus; nämine—unto him whose name is. tattva-traya-pradänäya çré-guru-deña-täriëe (2)
I offer praëäma to oà viñëupäda Çré Çrémad Bhaktivedänta Näräyaëa Gosvämé He is extremely dear to the most beloved associates of Çré Rädhä Öhäkuräëé, and
Mahäräja who is very dear to Çrématé Rädhikä. he is an ocean of mercy. As Çré Guru he thoroughly bestows the knowledge of the
three tattvas (sambandha, abhidheya and prayojana) and delivers the low and
çré-kåñëa-lélä-kathane sudakñaà audärya-mädhurya-guëaiç ca yuktam destitute souls.
varaà vareëyaà puruñaà mahäntaà näräyaëaà tväà çirasä namämi(2)
çré-nityänanda-abhinnäya gaura-kämaika-cariëe
çré-kåñëa—Rädhä-Kåñëa; lélä- pastimes; kathane—narations; sudakñaà—very expert or
has sublime expertise; audärya—magnanimity; mädhurya—sweetness; guëaiç—qualities; rüpänugä-pravaräya ‘çré-räga’ iti svarüpiëé (3)
ca—and; yuktaà—embued with; varam—expert, best; varenyam—exulted; puruñaà He is the non-different manifestation of akhaëòa-guru-tattva (the principle of Çré
mahäntaà—great personality; näräyaëaà—Çré Çrémad Bhaktivedänta Näräyaëa Guru as one undivided whole), Çréman Nityänanda Prabhu. He fulfilled the inner
Mahäräja; tväà—unto you; çirasä—bowing my head; namämi—I offer my obeisances; desire of Çré Gaurasundara by preaching räga-märga-bhakti to the whole world. I
offer praëäma to the most worshipable lotus feet of my Çré Gurudeva, who is the best
14 15
among the rüpänugas and who, in his eternal transcendental form (siddha-svarüpa), He is the manifestation of the receptacle of Mahäprabhu’s prema, the topmost
is Çrématé Rädhä Öhäkuräëé’s Räga maïjaré. preacher of prema-bhakti in the line of Çréla Rüpa Gosvämé, and his name is Vinoda
because he is very skillful in giving pleasure (vinoda) to Vinodiné Rädhikä and to
Mahäprabhu.
Çréla Bhaktivedänta Swämé Prabhupäda Praëäma
0.6
Çréla Bhakti Rakñaka Çrédhara Goswämé Mähäraja Praëäma
namaù oà viñëu-pädäya kåñëa-preñöhäya bhütale 0.8
çrémate bhaktivedänta-svämin iti nämine (1)
devaà divya-tanuà suchanda-vadanaà balärka-celäïcitaà
namaù—obeisances; oà—address; viñëu-pädäya—unto him who is at the feet of
Lord Viñëu; kåñëa-preñöhäya—who is very dear to Lord Kåñëa; bhü-tale—on the
sandränanda-puraà sad-eka-varaëaà vairägya-vidyämbudhim
earth; çrémate—all-beautiful; bhaktivedänta-svämin—A. C. Bhaktivedänta Swämi; çré-siddhänta-nidhià subhakti-läsitaà särasvatänäà varaà
iti—thus; nämine—who is named. vande taà çubha-daà mad-eka-çaraëaà nyäséçvaraà çrédharam
I offer praëäma unto oà viñëupäda Çré Çrémad Bhaktivedänta Swämé, who is most I fall at the feet of Çrémad Bhakti Rakñaka Çrédhara Gosvämé Mahäräja, who with
dear to Kåñëa on this earth, having taken shelter at His lotus feet. charming expression sings his songs of sweet nectar. Dressed with fine garments like
sun newly-risen, he is the true saint the devotees have chosen. His detachment and
namas te särasvate deve gaura-väëé-pracäriëe knowledge are just like an ocean, the treasure-house of complete, perfect conclusion.
nirviçeña-çünyavädi-päçcätya-deça-täriëe (2) Radiant in pastimes of loving devotion, the abode of pure ecstasy, bestower of good
fortune; foremost true follower of Çréla Bhaktisiddhänta, foremost great general of the
namaù—obeisances; te—unto you; särasvate deve—servant of Bhaktisiddhänta whole renounced order, my lord, my master, my only shelter – I worship his lotus feet.
Sarasvaté Gosvämé; gaura-väëé—the message of Lord Caitanya; pracäriëe—who are
preaching; nirviçeña—from impersonalism; çünya-vädi—from voidism; päçcätya—
Western; deça—countries; täriëe—who are delivering. Çréla Bhaktisiddhänta Sarasvaté Prabhupäda Praëäma
0.9
Our respectful obeisances unto you, O servant of Sarasvaté Gosvämé. You are
kindly preaching the message of Gaurasundara and delivering the Western countries namaù oà viñëupadäya kåñëa-preñöhäya bhütale
which are filled with impersonalism and voidism. çrémate bhakti-siddhänta-sarasvatéti-nämine
çré-värñabhänavé-devé-dayitäya kåpäbdhaye
Çréla Bhakti Prajïäna Keçava Gosvämé Praëäma kåsëa-sambandha-vijïäna-däyine prabhave namaù (1)
0.7
namaù-obeisances; oà-address; viñëu-padäya—unto him who is at the feet of Lord
namaù oà viñëupädäya äcärya-siàha-rüpiëe Viñëu; kåñëa-preñöhäya—who is very dear to kåñëa; bhü-tale—on Earth; çrémate—all-
çré-çrémad-bhakti-prajïäna-keçava iti nämine beautiful; bhakti-siddhänta-sarasvaté; iti—thus; nämine—who is named; çré-
värñabhänavé-devé-dayitäya—unto the dearmost servant of Çrémäté Rädhäräëé; kåpä-
atimartya-cariträya sväçritänäï ca päline abdhaye—who is an ocean of mercy; kåñëa-sambandha—of the relationship with
jéva-duùkhe sadärttäya çré-näma-prema-däyine (1) Kåñëa; vijïäna—of the science; däyine—who is the deliverer; prabhave—unto the
I offer praëämas unto the most worshipable lion-like äcärya, jagad-guru oà master; namaù—obeisances.
viñëupäda añöottara-çata Çré Çrémad Bhakti Prajïäna Keçava Gosvämé Mahäräja, who I offer praëäma unto oà viñëupäda Çré Çrémad Bhaktisiddhänta Sarasvaté Gosvämé
nurtures with extreme, divine affection as a parental guardian those who take shelter Öhäkura Prabhupäda, who is most beloved of Çré Värñabhänavé-devé Rädhikä on this
of him, who is always genuinely unhappy to see the suffering jévas who have turned earth, who is an ocean of mercy, and who is kindly bestowing realization of our eternal
away from Kåñëa, and who is bestowing upon them çré-näma along with prema. relationship (sambandha-vijïäna) with Çré Rädhä and Kåñëa.
gauräçraya-vigrahäya kåñëa-kämaika-cäriëe mädhuryojjvala-premäòhya-çré-rüpänuga-bhaktida

rüpänuga-pravaräya vinodeti svarüpiëe (2) çré-gaura-karuëä-çakti-vigrahäya namo’stu te (2)
16 17
mädhurya—conjugal; ujjvala—brilliant; prema—transcendental ecstatic love; svarüpäya—unto the personified; rüpa-anuga-varäya—who is a revered follower of
äòhya—enriched with; çré-rüpa-anuga—following Çréla Rüpa Gosvämé; bhakti-da— Çréla Rüpa Gosvämé; te—unto you.
delivering devotional service; çré-gaura—of Lord Caitanya Mahäprabhu; karuëä—of
the mercy; çakti—energy; vigrahäya—unto the personified; namaù—obeisances; I offer praëäma unto Saccidänanda Çré Bhaktivinoda Öhäkura who is the foremost
astu—let there be; te—unto you. of rüpänugas and the embodiment (prakäça) of Çré Gauräìga Mahäprabhu’s çakti,
Gadädhara Paëòita.
Again and again I offer obeisances unto Çréla Sarasvaté Öhäkura who is the mercy
incarnate of Çré Gauräìga Mahäprabhu (who descended upon the earth to bestow
ujjvala-mädhurya-rasa, full conjugal prema), and who is the embodiment of the line
Çréla Jagannätha Däsa Bäbajé Praëäma
of çré rüpänuga-bhakti. 0.12
gaurävirbhava-bhümes tvaà nirdeñöä sajjana-priyaù
namas te gaura-väëé-çré-mürtaye déna-täriëe vaiñëava-särvabhauma çré-jagannäthäya te namaù
rüpänuga-viruddhäpasiddhänta-dhvänta-häriëe (3) gaura—of Lord Caitanya; ävirbhäva—of the appearance; bhümeù—of the place;
namaù—obeisances; te—unto you; gaura-väëé—the teachings of Lord Caitanya; çré- tvam—you; nirdeñöä—the indicator; sat-jana—to all saintly persons; priyaù—dear;
mürtaye—unto the personified; déna—of the fallen; täriëe—unto the deliverer; vaiñëava—of the Vaiñëavas; särvabhaumaù—chief; çré-jagannäthäya—unto
rüpa-anuga—the current of conception and teachings of Çréla Rüpa Gosvämé; Jagannätha däsa Bäbäjé; te—unto you; namaù—obeisances.
viruddha—against; apasiddhänta—of unauthorized statements; dhvänta—the
darkness; häriëe—unto you who are removing. I offer praëäma unto the topmost Vaiñëava, Çré Jagannätha Däsa Bäbäjé Mahäräja,
who verified the appearance place of Çré Gaurasundara and who is so dear to all
I offer obeisances unto Çréla Sarasvaté Öhäkura, who is the embodiment of Çré saintly devotees.
Gauräìga Mahäprabhu’s teachings (väëé). You deliver the fallen souls and you
annihilate the darkness arising from misconceptions (apasiddhänta) which are
opposed to the precepts enunciated by Çréla Rüpa Gosvämé (rüpänuga).
Çréla Rüpa Gosvämé Vijïapti (supplication)
0.13
Çréla Gaurakiçora Däsa Bäbäjé Praëäma çré-caitanya-mano ‘bhéñöaà sthäpitaà yena bhütale
0.10 svayaà rüpaù kadä mahyaà dadäti sva-padäntikam
namo gaurakiçoräya säkñäd-vairägya-mürtaye Çré Prema-bhakti-candrikä, Çréla Narottama däsa Öhäkura
vipralambha-rasämbhodhe! pädämbujäya te namaù çré-caitanya—of Lord Caitanya; manah-abhéñöam—the innermost desire;
sthäpitam—established; yena—by whom; bhütale—in the material world; svayam—
namaù—obeisances; gaura-kiçoräya—unto Gaura-kiçora däsa Bäbäjé; säkñät—
personally; rüpaù—Çréla Rüpa Gosvami; kadä—when? mahyam—to me; dadäti—
directly; vairägya—renunciation; mürtaye—unto the personified; vipralambha—of
will give; sva-pada-antikam—shelter under his lotus feet.
separation from Kåñëa; rasa—of the mellow; ambodhe—O ocean; päda-ambujäya—
unto the lotus feet; te—your; namaù—obeisances. When will Çré Rüpa Gosvämé give me the shelter of his lotus feet? Because he
understood the innermost desire of Çré Caitanya Mahäprabhu, he was able to
I offer praëäma unto the lotus feet of Çré Gaurakiçora who is renunciation
establish His mission in this world and is very dear to the Lord.
personified and an ocean of vipralambha-rasa, always being absorbed in the mellow
of divine separation of Çré Rädhä and Kåñëa.
Çré Vaiñëava Praëäma
Çréla Bhaktivinoda Öhäkura Praëäma 0.14
0.11 väïchä-kalpa-tarubhyaç ca kåpä-sindhubhya eva ca
namo bhaktivinodäya saccidänanda-nämine patitänäà pävanebhyo vaiñëavebhyo namo namaù
gaura-çakti-svarüpäya rüpänuga-varäya te väïchä-kalpa-tarubhyaù—who are desire trees; ca—and; kåpä—of mercy;
sindhubhyaù—who are oceans; eva—certainly; ca—and; patitänäm—of the fallen
namaù—obeisances; bhaktivinodäya—unto Çréla Bhaktivinoda Öhäkura; sat-cit-
souls; pävanebhyaù—who are the purifiers; vaiñëavebhyaù—unto the Vaiñëavas;
änanda-nämine—known as Saccidänanda; gaura—of Lord Caitanya; çakti—energy;
namaù namaù—repeated obeisances.
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I offer praëämas unto the Vaiñëavas who are just like wish-fulfilling desire trees, Çré Sambandhädhideva Vandanä (glorification)
who are an ocean of mercy, and who deliver the fallen, conditioned souls. 0.18
jayatäà suratau paìgor mama manda-mater gaté
Çréman Mahäprabhu Praëäma
0.15
mat-sarvasva-padämbhojau rädhä-madana-mohanau
CC Ädi 1.15/SGG p. 4
namo mahä-vadänyäya kåñëa-prema-pradäya te
kåñëäya kåñëa-caitanya-nämne gaura-tviñe namaù jayatäm—all glory to; su-ratau—most merciful, or attached in conjugal love;
paìgoù—of one who is lame; mama—of me; manda-mateù—foolish; gaté—refuge;
namaù—obeisances; mahä-vädanyäya—who is most munificent and charitably mat—my; sarva-sva—everything; pada ambhojau—whose lotus feet; rädhä-madana-
disposed; kåñëa-prema—ecstatic love of Kåñëa; pradäya—who can give; te—unto mohanau—Rädhä who enchants the enchanter of Cupid (Madana-mohana).
You; kåñëäya—unto Kåñëa; kåñëa-caitanya-nämne—under the name Kåñëa
Caitanya; gaura-tviñe—who is golden like Çrématé Rädhékä; namaù—obeisances. All glories to the all-merciful Çré Rädhä-Madana-Mohana! Although I am lame,
foolish and devoid of intelligence, Your lotus feet are my refuge and my everything!
I offer praëäma unto Çré Kåñëa-Caitanya, who is Çré Kåñëa Himself. Having
assumed the golden hue of Çrématé Rädhikä, He is munificently bestowing that rare
gift of kåñëa-prema. Çré Abhidheyädhideva Dhyäna (meditation)
0.19
Çré Kåñëa Praëäma dévyad-våndäraëya-kalpa-drumädhaù

0.16 çrémad-ratnägära-siàhäsana-sthau
he kåñëa! karuëä-sindho! déna-bandho! jagat-pate! çrémad-rädhä-çréla-govinda-devau
gopeça! gopikä-känta! rädhä-känta! namo’stu te preñöhälébhiù sevyamänau smarämi
he—O; kåñëa—Kåñëa; karuëä-sindho—O ocean of mercy; déna—(of) the distressed; CC Ädi 1.16/BMP p. 427/SGG p. 4
bandho—O friend; jagat—(of) the universe; pate—O Lord; gopa-éça—O master of dévyat—shining; våndä-araëya—in the forest of Våndä-devé; kalpa-druma—desire
the cowherdmen; gopikä-känta—O lover of the gopés; rädhä-känta—O lover of tree; adhaù—beneath; çrémat—most beautiful; ratna-ägära—in a temple of jewels;
Çrématé Rädhikä; namaù—obeisances; astu—let there be; te—unto You. siàha-äsana-sthau—sitting on a throne; çrémat—very beautiful; rädhä—Çrématé
I offer my unlimited praëämas unto You, O Kåñëa! You are the ocean of mercy, the Rädhikä; çréla-govinda-devau—and Çré Govindadeva; preñöha-älébhiù—by most
friend of the poor and fallen, the Lord of the creation and master of the gopas confidential associates; sevyamänau—being served; smarämi—I remember.
(cowherders)! You are Gopé-känta, beloved of the gopés, but above all You are Rädhä- I meditate upon Çré Çré Rädhä-Govinda-deva, who are seated beneath a kalpa-
känta, the beloved of Çrématé Rädhikä! våkña tree on an effulgent bejeweled siàhäsana in the supremely beautiful land of
Våndävana, where They are always being served by Their beloved sakhés, headed by
Çré Rädhä Praëäma Lalitä and Viçäkhä.
0.17
tapta-kaïcana-gauräìgi! rädhe! våndävaneçvari! Çré Prayojanädhideva Vandanä
0.20
våñabhänu-sute! devi! praëamämi hari-priye!
tapta—molten; käïcana—(like) gold; gaura—fair complexion; aìgi—O one whose
çrémän räsa-rasärambhé vaàçévaöa-taöa-sthitaù
body; rädhe—O Rädhäräné; våndävana-éçvari—O Queen of Våndävana; våñabhänu- karñan veëu-svanair gopér gopénäthaù çriye ‘stu naù
sute—O daughter of King Våñabhänu; devi—O goddess; praëamämi—I offer my CC Ädi 1.17/SGG p. 5
respects; hari-priye—O one who is very dear to Lord Kåñëa.
gopé-näthaù—He whose lords are the gopés; çrémän—the beautiful; ärambhé—the
O Gauräìgé, whose complexion is like molten gold! O Rädhe! Queen of initiator; rasa—of the conjugal mellow; räsa—of the räsa dance; taöasthitaù—
Våndävana! O Daughter of Våñabhänu Mahäräja! O Devé! O dearmost of Hari! situated nearby; vaàçé-vaöa—the banyan tree renowned by the name of vaàçé;
Praëämas unto You again and again! karñan—attracting; gopéù—the milkmaids; svanaiù—by the sounds; veëu—of His
flute; astu—let Him be; naù—ours; çriye—in benediction.
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Çré Gopénätha, who originated the transcendental mellow of the räsa dance, All glories to Çré Kåñëa Caitanya Mahäprabhu, Nityänanda Prabhu, Advaita Äcärya,
always stands beneath the Vaàçé-vaöa tree, attracting all the kiçoré-gopés with the Gadädhara Paëòita, Çréväsa Öhäkura and all the devotees who follow in their footsteps.
sound of His flute, thereby showering me with auspiciousness.
Ñaò-Gosvämé Prabhu Vandanä
Çré Tulasé Praëäma 0.24
0.21
(jaya) çré-rüpa, sanätana, bhaööa raghunätha
våndäyai tulasé-devyai priyäyai keçavasya ca çré-jéva, gopäla-bhaööa, däsa-raghunätha
kåñëa-bhakti-prade devi! satyavatyai namo namaù All glories to the six Gosvämés: Çréla Rüpa Gosvämé, Çréla Sanätana Gosvämé, Çré
våndäyai—unto Våndä; tulasé-devyai—unto Tulasé Devé; priyäyai—who is dear; Raghunätha Bhaööa Gosvämé, Çréla Jéva Gosvämé, Çré Gopäla Bhaööa Gosvämé and
keçavasya—to Lord Keçava; ca—and; kåñëa-bhakti—devotional service to Lord Çréla Raghunätha däsa Gosvämé.
Kåñëa; prade—who bestows; devi—O goddess; satya-vatyai—unto Satyavaté or unto
the embodiment of the highest truth; namaù namaù—repeated obeisances.
Çré Mahä Mantra
I offer praëäma again and again to Tulasé-devé, who is most dear to Çré Kåñëa, and hare kåñëa hare kåñëa kåñëa kåñëa hare hare
is also renowned as Våëdä-devé and Satyavaté. O Devi! You are bestowing kåñëa-
bhakti upon all! hare räma hare räma räma räma hare hare
hare—Çrématé Rädhikä (the personified svarüpa-çakti, the divine energy of the
Çré Païca-tattva Praëäma Lord); kåñëa—the all-attractive Vrajendra-nandana Çyämasundara; räma—Rädhä-
0.22 Ramaëa, the giver of pleasure to Çré Rädhikä or the reservoir of pleasure.
païca-tattvätmakaà kåñëaà bhakta-rüpa-svarüpakam O Rädhe, O Kåñëa, O Rädhä-Ramaëa – please bestow upon me loving devotional
service unto You.
bhaktävatäraà bhaktäkhyaà namämi bhakta-çaktikam
païca-tattva-ätmakam—five transcendental features in one person; kåñëam—unto Çré Çukadeva Gosvämé (The universal Guru) Praëäma
Lord Kåñëa; bhakta-rüpa—in the form of a devotee (Mahäprabhu); sva-rüpakam—
0.25
in the expansion of a devotee (Nityänanda); bhakta-avatäram—in the incarnation
of a devotee (Advaita); bhakta-äkhyam—known as a devotee (Çréväsa); namämi—I yaà pravrajantam anupetam apeta-kåtyaà
offer my obeisances; bhakta-çaktikam—the embodiment of svarüpa-çakti, the energy dvaipäyano viraha-kätara äjuhäva
of the Lord (Gadädhara).
putreti tan-mayatayä taravo ‘bhinedus
I offer praëäma unto Çré Caitanya Mahäprabhu in His five features as a bhakta,
bhakta-rüpa, bhakta-svarüpa, bhakta-avatära, and bhakta-çakti. taà sarva-bhüta-hådayaà munim änato ‘smi
Çrémad Bhägavatam 1.2.2/SGG p. 6
Çré Païca-tattva Mantra yam—whom; pravrajantam—while running away to the forest (renounced order of
0.23 life); anupetam—without being reformed by the sacred thread; apeta—not
undergoing ceremonies; kåtyam—prescribed duties; dvaipäyanaù—Vyäsadeva;
(jaya) çré-kåñëa-caitanya prabhu-nityänanda viraha—separation; kätaraù—being afflicted by; äjuhäva—exclaimed; putra iti—O
çré-advaita gadädhara çréväsädi-gaura-bhakta-vånda my son; tat-mayatayä—being absorbed in that way; taravaù—all the trees;
[jaya— all glories to] çré kåñëa caitanya— Çré Kåñëa who has descended as the abhineduù—responded; tam—unto him; sarva—all; bhüta—living entities;
embodiment of cetana (the living force) and with the mood (bhäva) and golden hådayam—heart; munim—sage; änataù asmi—offer obeisances.
lustre of Çrématé Rädhikä; prabhu-nityänanda— Nityänanda-räma, the incarnation I offer praëäma to Çré Çukadeva Gosvämé, who can enter the hearts of all people.
of Baladeva; çré advaita—Advaita Äcärya, Sadäçiva, Mahä-Viñëu; gadädhara—the When he left home without undergoing the purificatory processes such as accepting
incarnation of Çrématé Rädhikä; çréväsädi- the incarnation of Närada Muni and all the sacred thread (since he was Rädhikä’s parrot, there was no necessity), his father
other pure devotees; gaura-bhakta-vånda—all the associates and devotees of Çré Vyäsa cried out, “O my son!” (because he was hankering for sädhu-saìga). As if they
Gauräìga. were absorbed in that same feeling of separation, only the trees echoed in response
to his call.
22 23
Çré Våndä-Devé Praëäma Çré Rädhä-Prärthanä (prayer)

0.26 0.28
bhaktyä vihénä aparädha-lakñaiù çyämasundara çikhaëòa-çekhara
kñiptäç ca kämädi-taraìga-madhye smera-häsa muralé-manohara
kåpämayi tväà çaraëaà prapannä rädhikä-rasika mäà kåpä-nidhe
vånde numas te caraëäravindam sva-priyä-caraëa-kiìkaréà kuru
Çré Våndä Devy-añöakam 8, Çréla Viçvanätha Cakravarté Öhäkura/SGG p. 185 Çré Rädhä-Prärthanä 2, Çré Viööhaläcärya/SGG p. 167
bhaktyä—bhakti; vihénä—being bereft of; aparädha—offences; läkñaiù—hundreds çyämasundara—O You who have a beautifully radiant blackish-blue colour;
of thousands of; kñiptäù—thrown; ca—and; kämädi—lust, anger, greed, etc.; çikhaëòa-çekhara—O You who wear a peacock feather; smera-häsa—O You whose
taraëga—waves; madhye—in the midst; kåpämayi—O merciful one; tväà—of you; smile evokes or captivates Cupid; muralé-manohara—O You who play enchantingly
çaraëaà—shelter; prapannä—I take; vånde—O Vånda Devi; numas te—I offer my on Your Muralé flute; rädhikä-rasika—O You who is expert in relishing the mellows
obeisances; caraëa-aravindam—to your lotus feet. of Çrématé Rädhikä; kåpä-nidhe—O ocean of mercy; kuru—make; mäà—me; sva-
priyä-caraëa-kiìkaréà—a maidservant at the feet of Your beloved.
O merciful Våndä-devi, devoid of devotion and guilty of unlimited offences, I am
being tossed about in the ocean of material existence by the turbulent waves of lust, O Çyämasundara! O You whose head is adorned with peacock feathers! Your face
anger, greed and other inauspicious qualities. Therefore, I take shelter of you as I is always graced with a playful smile, Your flute-playing is enchanting, and You are
offer praëama unto your lotus feet. expert in relishing rasa with Çrématé Rädhikä. Because You are an ocean of mercy, I
am appealing to You to please make me a kiìkaré (maidservant) at the feet of Your
beloved Rädhikä.
Çré Rädhä-Kåñëa Dhyäna (meditation)
0.27
Çré Rädhä Vijïapti (supplication)
aìga-çyämalima-chaöäbhir abhito mandékåtendévaraà 0.29
jäòyaà jäguòa-rociñäà vidadhataà paööämbarasya çriyä
hä devi käku-bhara-gadgadayädya väcä
våndäraëya-niväsinaà hådi lasad-dämäbhir ämodaraà
yäce nipatya bhuvi daëòavad udbhaöärtiù
rädhä-skandha-niveçitojjvala-bhujaà dhyäyema dämodaram
asya prasädam abudhasya janasya kåtvä
Stava-mälä, Rädhä-Dämodara Dhyäna, Çréla Rüpa Gosvämé/SGG p. 12
gändharvike nija-gaëe gaëanäà vidhehi
aìga—limbs; çyämalima—dark; chaöäbhiù—splendor; abhitaù—everywhere; mandé-
Çré Gändharvä-samprärthanäñöakam, Çréla Rüpa Gosvämé/ BR 5.19/SGG p. 164
kåta—eclipsed; indévaram—blue lotuses; jäòyam—coldness; jäguòa—of kuìkuma;
rociñäm—splendor; vidadhatam—doing; paööämbarasya—garments; çriyä— gandharvike—O Rädhä; hä devi—O illustrious enactor of pleasure-pastimes;
splendor; våndäraëya—Våndävana forest; niväsinam—resident; hådi—in the heart; udbhaöärtiù—being afflicted with distress; käku-bhara—filled with emotion;
lasat—splendid; dämabhiù—with garlands; amodaram—fragrant; rädhä—of Rädhä; gadgadayädya—with choked voice and so forth; väcä—with words; nipatya—falling
skandha—the shoulders; niveçita—placed; ujjvala—splendid; bhujam—splendid; down; bhuvi—on the ground; daëòavat—like a stick; yace—I beg; kåtvä—being
dhyayema—we meditate; dämodaram—Çré Kåñëa who is bound by the rope of Çré merciful; vidhehi gaëanäm—please count; asya—of him; abudhasya—foolish;
Rädhikä’s prema. janasya—person; nija-gaëe—amongst Your own associates.
I meditate upon that Çré Dämodara – whose dark bodily luster is millions of times O Devi Gändharvike! In utter desperation I throw myself on the ground like a
more beautiful than the blue lotus flower, whose brilliant yellow garments rebuke the stick and with a choked voice humbly implore You to be merciful to this fool and
radiance of golden kuìkuma, whose residence is Çré Våndävana-dhäma, whose chest count him as one of Your own.
is beautified by a swinging vaijayanté garland, and whose splendorous left hand rests
upon the right shoulder of Çrématé Rädhikä.
24 25
Çré Rädhikä Dhyäna granthera—of this book; ärambhe—in the beginning; kari—I make; maìgala-
0.30 äcaraëa—auspicious invocation; guru—the spiritual master; vaiñëava—the devotees
of the Lord; bhagavän—the Supreme Personality of Godhead; tinera—of these three;
bhajämi rädhäà aravinda-neträà smaraëa—remembering; tinera—of these three; smaraëe—by remembrance; haya—
smarämi rädhäà madhura-smitäsyäà there is; vighna-vinäçana—the destruction of all difficulties; anäyäse—very easily;
haya—there is; nija—our own; väïchita—of the desired object; püraëa—fulfillment.
vadämi rädhäà karuëä-bharärdräà
“In the beginning of this narration, simply by remembering Guru, Vaiñëavas and
tato mamänyästi gatir na käpi Bhagavän, I have invoked their benedictions. Such remembrance destroys all
Çré Stavävali, Raghunätha däsa Gosvämé/SGG p. 11 difficulties and very easily enables one to fulfill his innermost desires.”
bhajämi—I worship; rädhäm—Rädhä; aravinda—lotus; neträm—eyes; smarämi—I
remember; rädhäm—Rädhä; madhura—sweet; smita—smile; asyäm—face; Ätma-vijïapti (A personal entreaty)
vadämi—I glorify; rädhäm—Rädhä; karuëä—of mercy; bhara—with an abundance; 0.33
ardräm—melting; tataù—other than that; mama—for me; anyä—another; asti—is;
gatiù—goal; na—not; ka-api—anything else. çré-guru-gaura-gändharvä-govindäìghrén gaëaiù saha
I worship Rädhä who has lotus eyes, I remember Rädhä who has a sweet smile, and
vande prasädato yeñäà, sarvärambhäù çubhaìkaräù (1)
I speak of Rädhä who is melted with compassion. There is nothing else for me. She I offer my obeisance unto the lotus feet of my Divine Master, Çré Caitanya
is my life and soul. Mahäprabhu, Çré Çré Gändharvä-Giridhäré (Çré Çré Rädhä-Kåñëa) and Their
associates. By Their grace, all endeavours are successful.
Vijïapti
0.31
aty-arväcina-rüpo ‘pi, präcinänäm susammatän
tavaiväsmi tavaiväsmi na jévämi tvayä vinä çlokän katipayän atra, cäharämi satäà mude (2)
Despite my disqualifications, for the satisfaction of the devotees, I have compiled
iti vijïäya devi (radhe) tvaà naya mäà caraëäntikam in this book an anthology of çlokas that are well established by our predecessors.
Çré Stavävali, Viläpa-kusumäïjali 96, Raghunätha däsa Gosvämé
tava—Yours; eva—indeed; asmi—I am; tava—Yours; eva—indeed; asmi—I am; çré rädhä-kåñëa-padämbhoja-madhupebhyo namo namaù
na—not; jévämi—I live; tvayä—You; vinä—without; iti—thus; vijïäya— tåpyantu kåpayä te ‘tra “su çloka madhurämåtam” (3)
understanding; devi— Çrémati Rädhikä; tvam—You; naya—please lead; mäm—me;
caraëäntikam—to the tips of Your feet. Time and again I pay my obeisances unto the footdust of the eternal associates of
Çré Rädha-Kåñëa, who drink the nectar of Their lotus feet. I pray that they may be
“I am Yours! I am Yours! I cannot live without You! O Devi (Rädhikä), please graciously pleased in tasting the sweet honey-nectar of this Çlokämåtam.
understand this and bring me to Your lotus feet.” (Adapted from Çré Prapanna-jévanämåtam)
The reason for offering maìgaläcaraëa is explained by Çréla Kåñëadäsa

Kaviräja Gosvämé:
0.32
granthera ärambhe kari ‘maìgaläcaraëa’
guru, vaiñëava, bhagavän,—tinera smaraëa
tinera smaraëe haya vighna-vinäçana
anäyäse haya nija väïchita-puräëa
Çré Caitanya Caritämåta, Ädi-lélä 1.20-21
26 27
1st Division: Sambandha
Knowledge of our relationship with Kåñëa
Sambandha-tattva – The principle regarding the mutual relationship

between the Lord, the living entities and the material energy.
Sambandha-jïäna – knowledge regarding sambandha-tattva. The
word sambandha means connection, relationship, and binding. The
living entities are eternally and inseparably connected to the Supreme
Lord, who is therefore the true object of relationship. The general
relationship between the living entities and Çré Bhagavän is one of
servant and served. But in the perfectional stage of bhakti, one
becomes established in a specific relationship with the Lord either as a
servant, friend, parent, or conjugal lover.
Chapter 1 – Guru-tattva
Guru-niñöhä is the backbone of bhakti
The three symptoms of pure bhakti, elucidated by Çréla Rüpa Gosvämé in this
key çloka, must be present in the real Guru
1.0
anyäbhiläñitä-çünyaà
jïäna-karmädy-anävåtam
änukülyena kåñëänu-
çélanaà bhaktir uttamä
BRS 1.1.11/CC Mad 19.167/MS p.32/BRSB p.3/JD p.184/BTV p.6/BPKG Biog. p.364
anya-abhiläñitä-çünyam—without desires other than those for the service of Lord
Kåñëa (or without material desires, especially meat-eating, illicit sex, gambling and
addiction to intoxicants); jïäna—knowledge aimed at impersonal liberation;
karma—fruitive, reward seeking activities; ädi—artificial renunciation, yoga aimed
at attaining mystic powers, and so on; anävåtam—not covered by; änukülyena—
favourable; kåñëa-anuçélanaà—cultivation of service to Kåñëa; bhaktiù uttamä—
first-class devotional service. (The prefix änu indicates änugatya – ‘following, being
under guidance’. Änu also indicates ‘continuous, uninterrupted’)
Uttama-bhakti, pure devotional service, is the cultivation of activities that are
meant exclusively for the pleasure of Çré Kåñëa. In other words, it is the
uninterrupted flow of service to Çré Kåñëa, performed through all endeavors of body,
mind and speech, as well as through the expression of various spiritual sentiments
(bhävas). It is not covered by jïäna (knowledge aimed at impersonal liberation),
karma (reward-seeking activity), yoga or austerities; and it is completely free from all
desires other than the aspiration to bring happiness to Çré Kåñëa.
Ç R É Ç L O K Ä M Å TA M SAMBANDHA G U RU -TAT T VA
tat-vijïäna-ärtham—to learn that transcendental subject matter; saù—one;

Definition of a Sad-Guru gurum—a spiritual master; eva—certainly; äbhigacchet—must approach; samit-
1.1 päniù—carrying the firewood (of sublime faith); çrotriyam—expert in
tasmäd guruà prapadyeta understanding the Vedic conclusions; brahma-niñöham—has fully realised Kåñëa,
directly engaged in His service in the nitya-lélä.
jijïäsuù çreya uttamam
çäbde pare ca niñëätaà To acquire transcendental knowledge of Çré Bhagavän, one must approach a Guru
brahmaëy upaçamäçrayam who knows the real import of the Vedic çästra and who has fully realised Kåñëa. One
should offer him firewood for the yajïa [i.e. the yajïa of service to Çré Hari, assist
SB 11.3.21/SBG p. 314/BRSB p.38,44/Arcana-dépikä/Guru-Devatätmä p. 11 him in the saìkértana yajïa, offer him one’s life and soul]. Such a spiritual master
tasmät—therefore; gurum—a spiritual master; prapadyeta—one should take shelter of; must be fixed in the Absolute Truth, having received it in the disciplic succession.
jijïäsuù—being inquisitive; çreyaù uttamam—about the highest good; çäbde—in the
Vedas; pare—in the Supreme Lord [Çré Kåñëa]; ca—and; niñëätam—perfectly Guru-Devatätmä – Accepting Çré Guru as one’s life and soul
knowledgeable, fully realised; brahmaëi—(in these two aspects) of the Absolute Truth; 1.4
upaçama-äçrayam—fixed in detachment from material desires and conceptions.
bhayaà dvitéyäbhiniveçataù syäd
Therefore [because we do not have peace or happiness in this material world], a
person who seriously desires the ultimate spiritual perfection must seek a bona fide éçäd apetasya viparyayo ’småtiù
spiritual master and take shelter of him. The qualifications of the sad-guru is that he tan-mäyayäto budha äbhajet taà
has realised the Vedic scriptures (çabda-brahma) and the Supreme Absolute Truth
(parabrahman), and the mundane world holds no charm for him whatsoever. bhaktyaikayeçaà guru-devatätmä
SB 11.2.37/BR 2.13/BPKG Biog. p. 199, 371/’Guru-Devatätmä’
At the lotus feet of such a sad-guru, divine relationship, practice, and the bhayam—fear; dvitéya—in something seeming to be other than the Lord;
ultimate objective (sambandha, abhidheya and prayojana) are all achieved abhiniveçataù—because of absorption; syät—it will arise; éçät—from the Supreme
1.2 Lord; apetasya—for one who has turned away; viparyayaù—misidentification;
asmåtiù—forgetfulness; tat—of the Lord; mäyayä—by the illusory energy; ataù—
tatra bhägavatän dharmän / çikñed gurv-ätma-daivataù therefore; budhaù—an intelligent person; äbhajet—should worship fully; tam—Him;
amäyayänuvåttyä yais / tuñyed ätmätma-do hariù bhaktyä—with devotion; ekayä—unalloyed; éçam—the Lord; guru-devatä-ätmä—
one who sees his spiritual master as his lord and his life-and-soul.
SB 11.3.22/BRSB pp. 46,53
tatra—there (in the association of the spiritual master); bhägavatän dharmän—the Fear arises when a living entity misidentifies himself as the material body because
knowledge of devotional service; çikñet—should learn; guru-ätma-daivataù—he for of absorption in the external, illusory energy of the Lord. When the living entity
whom the Guru is his very life and soul; amäyayä—without deceit; anuvåttyä—by thus turns away from the Supreme Lord, he also forgets his own constitutional
faithful service; yaiù—by which (devotional knowledge); tuñyet—can be satisfied; position as a servant of the Lord. This bewildering, fearful condition is caused by the
ätmä—the Supreme Soul; ätma-daù—who bestows His own self; hariù—Lord Hari. potency for illusion, called mäyä. Therefore, an intelligent person should engage
unflinchingly in the unalloyed devotional service of the Lord, under the guidance of
Those divine practices of pure devotional service that please the self-giving Çré a bona fide spiritual master, whom he should accept as his worshipable deity and as
Hari (who gives Himself to His pure devotees) will be learned by continuously his very life and soul.
serving such a Guru with full sincerity, knowing him to be one’s dearmost well-
wishing friend and the supremely worshipable embodiment of Çré Hari. The essence of çästra is revealed to he who is exclusively devoted to both
Guru and Kåñëa
1.5
One must accept a sad-guru who has fully realised both Çästra and Kåñëa
1.3 yasya deve parä bhaktir
tad-vijïänärthaà sa gurum eväbhigacchet yathä deve tathä gurau
samit-päëiù çrotriyaà brahma-niñöham tasyaite kathitä hy arthäù
Mundaka Upanisad 1.2.12/JD ch.6&20/SBG p. 313 prakäçante mahätmanaù
32 33
Çvetäçvatara Upaniñad 6.23/BRSB p.54/JD Ch. 6&12/Biog p. 3, 377 All the scriptures proclaim Çré Gurudeva to be säkñät hari, endowed with the
quality of Çré Hari, and considered to be His nondifferent, direct representative.
yasya—of whom; deve—in the Supreme Lord; parä—transcendental; bhaktiù— Because Çré Gurudeva is so dear to the Lord, being His confidential servitor, I offer
devotion; yathä-deve—as in the Lord; tathä—in the same way; gurau—in the prayers unto his lotus feet.
spiritual master; tasya—to him; ete—these; kathitäù—as described; hi—certainly;
arthäù—the imports; prakäsante—are revealed; mahätmanaù—of those great souls.
1.8 – äcäryavän puruño veda
The conclusive essence of the scriptures is revealed only to those great souls who
have parä-bhakti unto Çré Bhagavän and who have an equal amount of bhakti for Çré Candogya Upaniñad 6.14.2/JD ch 20
Gurudeva. [parä-bhakti here refers to bhakti which is under the direct shelter of äcärya—the äcärya; vän—possesses or follows; puruño—a person; veda—knows.
Çrématé Rädhäräëé].
Only one who has a Guru can know the truth; only one who follows the disciplic
succession of äcäryas knows things in truth.
Çré Kåñëa tells Uddhava that Çré Guru is His own svarüpa
1.6 Çré Guru must be approached with surrender, service attitude, and inquiries
äcäryaà mäà vijänéyän 1.9
nävamanyeta karhicit tad viddhi praëipätena
na martya-buddhyäsüyeta paripraçnena sevayä
sarva-deva-mayo guruù upadekñyanti te jïänaà
SB 11.17.27/CC Adi 1.46 jïäninas tattva-darçinaù
äcäryam—the spiritual master; mäm—Myself; vijänéyät—one should know; BG 4.34
naavamanyeta—one should never disrespect; karhicit—at any time; na—never; martya- tat—this knowledge (of the Absolute Truth); viddhi—you must understand;
buddhyä—with the idea of his being an ordinary man; asüyeta—one should be envious; praëipätena—[by approaching Guru through] prostrated obeisances; paripraçnena—
sarva-deva—of all demigods; mayaù—representative; guruù—the spiritual master. relevant and submissive inquiries; sevayä—rendering devotional service;
“Oh Uddhava! The spiritual master is known to be My very svarüpa. At no time upadekñyanti—will reveal; te—unto you; jïänam—that knowledge; jïäninaù—the self-
should one neglect or disrespect the Guru as an ordinary mortal – out of envy, nor realised, those in knowledge; tattva-darçinaù—those who have seen the Absolute Truth.
should he be viewed as having any faults. The Guru is the sum total of all the demigods.” To acquire spiritual knowledge, one must approach a sad-guru by offering him
prostrated obeisances, by asking relevant questions from him and by rendering
Çré Guru is the direct representative of Çré Kåñëa service to him. The jïänés, those who are expert in the imports of çästra, and the
1.7 tattva-darçés, those who have realised the Absolute Truth, will enlighten you with
that transcendental knowledge.
säkñäd-dharitvena samasta-çästrair
uktas tathä bhävyata eva sadbhiù Çré Guru serves in the nitya-lilä
1.10
kintu prabhor yaù priya eva tasya
nikuïja-yüno rati-keli-siddhyai
vande guroù çré-caraëäravindam
yä yälibhir yuktir apekñanéyä
Çré Gurväñöakam 7, SGG p. 21
Çré Gurvañöakam 6
säkñät—directly; hari-tva—endowed with the quality of Çré Hari; samasta—all;
çästraiù—by scriptures; uktaù—acknowledged; tathä—thus; bhävyate—is nikuïja-yünaù—of Rädhä and Kåñëa, the youthful Divine Couple within the groves;
considered; eva—also; sadbhiù—by great saintly persons; kintu—however; rati—conjugal love; keli—of the pastimes; siddhyai—for the perfection; yä yä—
prabhoù—of the Lord; yaù—who; priyaù—dear; eva—certainly; tasya—of him (the whatever; älibhiù—by the gopés; yuktiù—arrangements; apekñaëéyä—desirable.
Guru); vande—I offer obeisances; guroù—of my spiritual master; çré—auspicious;
Çré Gurudeva is always present with the sakhés, planning the arrangements for the
caraëa-aravindam—unto the lotus feet.
perfection of yugala-kiçora’s amorous pastimes (rati-keli) within the kuïjas of
Våndävana.
34 35
A Guru is a ‘gosvämé’, master of his senses, and he can subdue the six urges Çré Guru is the mercy manifestation of Kåñëa
1.11 1.13
väco vegaà manasaù krodha-vegaà brahmäëòa bhramite kona bhägyavän jéva
jihvä-vegam udaropastha-vegam guru-kåñëa-prasäde päya bhakti-latä-béja
etän vegän yo viñaheta dhéraù CC Mad 19.151/BRSB p. 34
sarväm apémäà påthivéà sa çiñyät brahmäëòa bhramite—wandering in this universe; kona—some; bhägyavän—most
Upadeçämåta 1 fortunate; jéva—living being; guru—of the spiritual master; kåñëa—of Kåñëa;
prasäde—by the mercy; päya—gets; bhakti-latä—of the creeper of devotional
väcaù—of speech; vegam—the impetus; manasaù—of the mind; krodha—of anger; service; béja—the seed.
vegam—urge; jihvä—of the tongue; vegam—urge; udara-upastha—of the belly and
genitals; vegam—urge; etän—these; vegän—urges; yaù—whoever; viñaheta—can According to their karma, all living entities are wandering throughout the entire
subdue; dhéraù—sober person; sarväm—entire; api—certainly; imäm—this; universe. Out of many millions of wandering living entities, one who is very
påthivém—world; saù—that personality; çiñyät—he can instruct. fortunate gets an opportunity, by the mercy of both Kåñëa and Guru, to receive the
seed of the creeper of devotional service.
A wise and self-composed person who can subdue the impetus to speak, the
agitation of the mind, the onset of anger, the vehemence of the tongue, the urge of 1.14
the belly and the agitation of the genitals can instruct the entire world. In other
words, all persons may become disciples of such a self-controlled Guru. yasya prasädäd bhagavat-prasädo
yasyäprasädän na gatiù kuto ’pi
The first limb of the 64 aìgas of Bhakti is taking shelter of Çré Guru Çré Gurvañöakam 8
1.12
prasädät—by the grace; yasya—of whom (the Guru); prasädaù—(one receives)the
guru-pädäçraya, dékñä, gurura sevana mercy; bhagavat—of Kåñëa; aprasädät—without the grace; yasya—of Him; na—
sad-dharma-çikñä-påcchä, sädhu-märgänugamana (there is) no; gatiù—(spiritual) perfection, goal; kutaù api—(to be attained)
nowhere.
CC Mad 22.115
By the mercy of the spiritual master one receives the benediction of Kåñëa. Without
guru-päda-äçraya—shelter at the feet of a bona fide Guru; dékñä—initiation by the the grace of the spiritual master, one cannot attain the goal (of spiritual perfection).
spiritual master; gurura sevana—service to the spiritual master; sat-dharma-çikñä—
instruction in the transcendental process of devotional service; påcchä—and
inquiry; sädhu-märga—the path of transcendental devotional service; anugamana— By the Mercy of Çré Guru one attains Kåñëa
following strictly. 1.15
On the path of regulative devotional service, one must observe the following täte kåñëa bhaje, kare gurura sevana
items: (1) One must accept a bona fide spiritual master. (2) One must accept mäyä-jäla chuöe, päya kåñëera caraëa
initiation from him. (3) One must serve him. (4) One must receive instructions from
the spiritual master and make inquiries in order to learn devotional service. (5) One CC Mad 22.25
must follow in the footsteps of the previous äcäryas and follow the directions given täte—therefore; kåñëa bhaje—if one worships Lord Kåñëa; kare—performs; gurura
by the spiritual master. sevana—service to his spiritual master; mäyä-jäla chuöe—gets free from the binding
Çréla Bhaktivedänta Näräyaëa Gosvämé Mahäräja (henceforward referred to as net of mäyä; päya—gets; kåñëera caraëa—shelter at the lotus feet of Kåñëa.
Çréla Gurudeva): “In the histories of Upamanyu and Aruëi, and also in the history of “If the conditioned soul engages in the service of the Lord and simultaneously
Sudämä and Kåñëa, we find miraculous results as the fruit of surrender to Çré carries out the orders of his spiritual master and serves him, he can get out of the
Gurudeva . There is no possibility of attaining bhakti if we do not totally follow our clutches of mäyä and become eligible for shelter at Kåñëa’s lotus feet.”
Gurudeva. This is änugatya.” (Guru-Devatätmä)
36 37
Guru may manifest in many forms “Although I know that my spiritual master is a servitor of Çré Caitanya, I know
1.16 Him also as a plenary manifestation of the Lord.”
cintämaëir jayati somagirir gurur me
The dékñä Guru is Kåñëa’s rüpa
çikñä-guruç ca bhagavän çikhi-piïcha-mauliù 1.19
yat-päda-kalpataru-pallava-çekhareñu guru kåñëa-rüpa hana çästrera pramäëe
lélä-svayaàvara-rasaà labhate jayaçréù guru-rüpe kåñëa kåpä karena bhakta-gaëe
Kåñëa Karëämåta, Bilvamaìgala Öhäkura/ CC Ädi 1.57
CC Ädi 1.45/BRSB p. 40/BPKG Biog. p. 232
cintämaëiù jayati—all glory to Cintämaëi; soma-giriù—Somagiri (his initiating
guru—the spiritual master; kåñëa-rüpa—as good as Kåñëa; hana—is; çästrera—of
Guru); guruù—spiritual master; me—my; çikñä-guruù—instructing spiritual master;
revealed scriptures; pramäëe—by the evidence; guru-rüpe—in the form of the
ca—and; bhagavän—the Supreme Lord; çikhi-piïcha—with peacock feathers;
spiritual master; kåñëa—Lord Çré Kåñëa; kåpä—mercy; karena—distributes; bhakta-
mauliù—whose head; yat—whose; päda—of the lotus feet; kalpa-taru—like desire
gaëe—unto His devotees;
trees; pallava—like new leaves; çekhareñu—at the toe nails; lélä-svayam-vara—of
conjugal pastimes; rasam—the mellow; labhate—obtains; jaya-çré—Çrématé Rädhéka. According to çästra, the Guru is a manifestation of Kåñëa. Kåñëa comes in the
form of the Guru to show His mercy to the devotees.
“All glories to Cintämaëi and my initiating spiritual master, Somagiri. All glories
to my instructing spiritual master, Bhagavän Çré Kåñëa, who wears peacock feathers
in His crown. Under the shade of His lotus feet, which are like desire trees, Jayaçré The sikñä Guru is Kåñëa’s svarüpa
[Rädhäräëé] enjoys the transcendental mellow of an eternal consort.” 1.20
çikñä-guruke ta’ jäni kåñëera svarüpa
Sri Guru is a manifestation of Kåñëa antaryämé, bhakta-çreñöha,—ei dui rüpa
1.17
CC Ädi 1.47/BRSB p. 40/BPKG Biog. p. 232
kåñëa, gurudvaya, bhakta, çakti, avatära, prakäça
çikñä-guruke—the spiritual master who instructs; ta’—indeed; jäni—I know;
kåñëa ei chaya-rüpe karena viläsa kåñëera—of Kåñëa; sva-rüpa—the direct representative; antaryämé—the indwelling
CC Ädi 1.32 Supersoul; bhakta-çreñöha—the best devotee; ei—these; dui—two; rüpa—forms.
kåñëa—the Supreme Lord, Çré Kåñëa; gurudvaya—both dékñä and çikñä gurus; One should know the çikñä Guru to be Kåñëa Himself. In the form of caittya-guru,
bhakta—the devotees; çakti—the potencies; avatära—the incarnations; prakäça— Kåñëa gives encouragement and as the topmost devotee (äcärya) He gives association
plenary portions; kåñëa—Lord Kåñëa; ei chaya-rüpe—in these six features; karena and çikñä.
viläsa—enjoys.
Lord Kåñëa enjoys by manifesting Himself as the spiritual masters, the devotees, Kåñëa appears externally as the äcärya and internally as the Supersoul
the diverse energies, the incarnations and the plenary portions. They are all six in 1.21
one.
naivopayanty apacitià kavayas taveça
Çré Guru is simultaneously different and non-different from Kåñëa brahmäyuñäpi kåtam åddha-mudaù smarantaù
1.18 yo ’ntar bahis tanu-bhåtäm açubhaà vidhunvann
yadyapi ämära guru—caitanyera däsa äcärya-caittya-vapuñä sva-gatià vyanakti
tathäpi jäniye ämi täìhära prakäça SB 11.29.6/CC Ädi 1.48
CC Ädi 1.44 na eva—not at all; upayanti—are able to express; apacitim—their gratitude;
kavayaù—learned devotees; tava—Your; éça—O Lord; brahma-äyuñä—with a
yadyapi—even though; ämära—my; guru—spiritual master; caitanyera—of Lord lifetime equal to Lord Brahmä’s; api—in spite of; kåtam—magnanimous work;
Caitanya Mahäprabhu; däsa—the servitor; tathäpi—still; jäniye—know; ämi—I; åddha—increased; mudaù—joy; smarantaù—remembering; yaù—who; antaù—
täìhära—of the Lord; prakäça—direct manifestation.
38 39
within; bahiù—outside; tanu-bhåtäm—of those who are embodied; açubham— Jaladäkhyäna Saàhitä/MS 2, pt/Arcana-dépikä p. 118/KGH (P)
misfortune; vidhunvan—dissipating; äcärya—of the spiritual master; caittya—of the
raviù—the sun; çoñayati—dries; na poñayati—does not nourish it; kamalam—the
Supersoul; vapuñä—by the forms; sva—own; gatim—path; vyanakti—shows.
lotus; apetam—detached; jalät—from the water; api—similarly; näräyaëaù—Lord
[Çré Uddhava said:] “O my Lord! Transcendental poets and experts in spiritual Näräyaëa; yäti—becomes; vikåtim—alienated; durbuddheù—from that evil minded
science could not fully express their indebtedness to You, even if they were endowed person; pracyutasya—who has left; guroù—his Guru.
with the prolonged lifetime of Brahmä, for You appear in two features—externally
When a lotus flower is situated in water, the rays of the sun cause it to blossom. The
as the äcärya and internally as the Supersoul—to deliver the embodied living being
same sun, however, will wither a lotus which is not situated in water. In this example
by directing him how to come to You.”
the Guru is compared to water and the Supreme Lord is compared with the sun.
The jéva cannot see the Supersoul, therefore Kåñëa appears as Çré Guru Çré Gurudeva as very dear to Çré Mukunda
1.22
1.25
jéve säkñät nähi täte guru caittya-rüpe guru-varaà mukunda-preñöhatve smara param ajasram
çikñä-guru haya kåñëa-mahänta-svarüpe Manaù-çikñä 2
CC Ädi 1.58
Always remember and meditate on Çré Gurudeva as very dear to Çré Mukunda
jéve—by the living entity; säkñät—direct experience; nähi—there is not; täte— (because he is the intimate (maid)servant of Çrématé Rädhikä).
therefore; guru—the spiritual master; caittya-rüpe—in the form of the Supersoul;
çikñä-guru—the spiritual master who instructs; haya—appears; kåñëa—Kåñëa;
mahänta—the topmost devotee, the äcärya; sva-rüpe—in the form of.
If one is well-versed in kåñëa-tattva, he should be accepted as Guru
1.26
Since a conditioned soul cannot directly experience the presence of the
Supersoul [caittya-guru], He appears before us as a pure devotee. Such an exalted
kibä vipra, kibä nyäsé, çüdra kene naya
devotee is non-different than Kåñëa Himself. yei kåñëa-tattva-vettä, sei ‘guru’ haya
CC Mad 8.128/BRSB p. 38/JD Ch. 1/Arcana-dépikä p. 118
Bhagavän can only be worshiped through Çré Guru kibä—whether; vipra—a brähmaëa; kibä—whether; nyäsé—a sannyäsé; çüdra—a
1.23 çüdra; kene—why; naya—not; yei—anyone who; kåñëa-tattva-vettä—a knower of
prathaman tu guruà püjyäà tataç caiva mamärcanam kåñëa-tattva; sei—that person; guru—the spiritual master; haya—is.
kurvan siddhim aväpnoti hy anyathä niñphalaà bhavet Whether one is a brähmaëa, a sannyäsé, a çüdra or whatever, if he is fully
conversant with kåñëa-tattva, he is eligible to become a Guru.
HBV 4.344/Manaù-çikñä 2 pt/GKH (P)
prathaman—firstly; tu—most importantly; guruà—Çré Guru; püjyäm—should be
worshipped; ca eva—and certainly; tataù—thereafter; mama arcanam—My worship;
A Guru must be a Vaiñëava
hi—certainly; kurvan—so doing; aväpnoti—one attains; siddhim—perfection; 1.27
anyathä—otherwise; bhavet—(one’s life) will become; niñphalaà—fruitless. ñaö-karma-nipuno vipro mantra-tantra viçäradaù
Çré Kåñëa says, “One must always worship one’s Guru first and only then worship avaiñëavo gurur na syäd vaiñëavaù çvapaco guruù
Me. If one follows this process properly, one will naturally attain all perfection, but HBV/GKH 1.17/Arcana-dépikä p. 118
if one neglects this process then everything will be fruitless.”
ñaö-karma—in the six prescribed duties of a brähmaëa; nipuëaù—expert; vipraù—a
brähmaëa; mantra—in the matter of hymns and mantras; tantra—and rules and
One must approach the Lord through a Guru regulations; viçäradaù—very skilled; avaiñëavaù—not a devotee of Kåñëa; guruù—a
1.24 spiritual master; na—not; syät—may become; vaiñëavaù—a devotee of Kåñëa; çva-
näräyaëo ‘pi vikåtià yäti / guroù pracyutasya durbuddheù pacaù—even though born in a family of dog-eaters; guruù—may become a Guru.
kamalaà jaläd apetaà / çoñayati ravir na poñayati
40 41
A brähmaëa, though expert in the six kinds of activities of the performance of “I, the Soul of all beings, am not as satisfied by arcana (deity worship),
yajïa, sacrifice, study of the çästra and teaching it to others, giving in charity and brahminical initiation, tapasya or self-discipline as I am by faithful service rendered
accepting gifts from others, the skillful recitation of mantras, and who is learned in to one’s spiritual master.”
the science of tantra – cannot be accepted as Guru if he is not a Vaiñëava. On the
other hand, if a person is born in the family of caëdalas (dog eaters) but is devotedly
engaged in the worship of Çré Viñëu, he is fit to be accepted as Guru according to the
Kåñëa reveals Himself only to whom He chooses
çästric injunction. 1.30
näyam ätmä pravacanena labhyo
One must accept a sad-guru na medhayä na bahunä çrutena
1.28 yam evaiña våëute tena labhyas
guru-çuçrüñayä bhaktyä / sarva-labdhärpaëena ca tasyaiña ätmä vivåëute tanüà sväm
saìgena sädhu-bhaktänäm / éçvarärädhanena ca Kaöha Upaniñad 1.2.23/ Muëòaka Upaniñad 3.2.3/JD Ch. 10/GG Intro
çraddhayä tat-kathäyäà ca / kértanair guëa-karmaëäm näyam—mundane knowledge; ätmä—knowledge of the Self; pravacanena—by
tat-pädämburuha-dhyänät / tal-liìgekñärhaëädibhiù discussing; labhyaù—comprehensible; na—not; medhayä—by mental power; na—
not; bahunä—much; çrutena—by hearing; yam—for such a person; eva—indeed;
SB 7.7.30-31/GKH (P)
eña—this knowledge; våëute—is concealed; tena—by Him; labhyaù—
guru-çuçrüñayä—by rendering service to the bona fide spiritual master; bhaktyä— comprehensible; tasya—His; eña—this; ätmä—knowledge of Himself; vivåëute—He
with faith and devotion; sarva—all; labdha—of material gains; arpaëena—by reveals; tanüm—His own form; sväm—by His own will.
offering (to Çré Guru, or to Kåñëa through the Guru); ca—and; saìgena—by the
association; sädhu-bhaktänäm—of devotees and saintly persons; éçvara—of the The Supreme Personality of Godhead, the Abolute Truth, is beyond all sense
Supreme Personality of Godhead; ärädhanena—by the worship; ca—and; perception; beyond mental or intellectual powers, beyond any intelligence or
çraddhayä—with great faith; tat-kathäyäm—in discourses about the Lord; ca—and; philosophy. Kåñëa reveals Himself only to whom He chooses to reveal Himself. Only
kértanaiù—by glorifications; guëa-karmaëäm—of the transcendental qualities and that person can realise Him, no one else. Being pleased with that person’s attitude
activities of the Lord; tat—His; päda-amburuha—on the lotus feet; dhyänät—by of service (to one’s Guru), Kåñëa manifests to him His own form.
meditation; tat—His; liìga—forms (Deities); ékña—observing; arhaëa-ädibhiù—and
by worshiping. A qualified Guru and Disciple are very rare
“One must accept the bona fide Guru and render service unto him with great 1.31
devotion and faith. Whatever one has in one’s possession should be offered to Guru, çravaëayäpi bahubhir yo na labhyaù
and one must be in the association of saintly persons and devotees. One should
worship the Lord, hear the glories of the Lord with faith, glorify the transcendental çåëvanto ’pi bahavo yaà na vidyuù
qualities and activities of the Lord, always meditate on the Lord’s lotus feet, and äçcaryo vaktä kuçalo ’sya labdhä
worship the Deity of the Lord strictly according to the injunctions of çästra and Guru.”
äçcaryo ’sya jïätä kuçalänuçiñöaù
Kathä Upaniñad 1.2.7/GKH 1.13
Faithful service to one’s Guru pleases Kåñëa the most
1.29 Many cannot hear about the soul, and even after hearing about it many cannot
understand it, because it is hard to find a Guru who is a genuine seer of the truth.
näham ijyä-prajätibhyäà / tapasopaçamena vä Such a qualified Guru is a great soul and is very rare. Only those who follow his
tuñyeyaà sarva-bhütätmä / guru-çuçrüñayä yathä teachings can realise the truth and become expert in the science of God. Such
disciples are also very rare.
SB 10.80.34
na—not; aham—I; ijyä—by ritual worship; prajätibhyäm—the higher birth of
brähmaëa initiation; tapasä—by austerity; upaçamena—by self-control; vä—or;
tuñyeyam—can be satisfied; sarva—of all; bhüta—beings; ätmä—the Soul; guru—to
one’s Guru; çuçrüñayä—by faithful service; yathä—as.
42 43
Bogus ‘Gurus’ are common but a real Guru is rare One who poses as an äcärya, but speaks against the conclusions of Çrémad
1.32 Bhägavatam and other scriptures, or performs kértana opposed to the proper
glorification of Çré Kåñëa, certainly goes to hell for countless lifetimes along with his
guravo bahavaù santi çiñya-vittäpahärakäù disciples and whoever else hears such non-devotional talks and kértanas.
durlabhaù sad-gurur devi çiñya-santäpahärakaù
Puräëa-väkya/GKH 1.48 A materialistic, professional, or mundane Guru must be given up
1.35
[Lord Çiva to Pärvaté:] Many ‘Gurus’ take advantage of their disciples and plunder
them. They exploit their disciples and use them to amass wealth, but a Guru who can paramärtha-gurväçrayo vyavahärika-gurvädi parityägenäpi kartavyaù
remove the miseries of his disciples is very rare. Bhakti-Sandarbha, annucheda 210/GKH 1.53
One should not accept a spiritual master based on hereditary, social or
The çästras enjoin to Abandon a Bogus Guru ecclesiastical convention. Such a professional ‘Guru’ should be rejected. One must
1.33 accept a qualified spiritual master, who can help one advance towards the ultimate
guror apy avaliptasya / käryäkäryam ajänataù goal of life, kåñëa-prema.
utpatha-pratipannasya / parityägo vidhéyate
Who rejects a false Guru must accept a real Guru
Mahäbhärata, Udyoga Parva 179.25/BRSB p. 47/JD Ch. 20/GKH 1.49
1.36
apy—even; guroù—(one who has accepted the duty of) a Guru; avaliptasya—who is
attached to sense gratification (rather than the practices of bhakti); ajänataù—who
avaiñëavopadiñöena / mantreëa nirayaà vrajet
is unaware; kärya-akäryam—of what should and should not be done; utpatha- punaç ca vidhinä samyag / grähayed vaiñëaväd guroù
pratipannasya—who has taken to a sinful path, deviating from pure bhakti; vidhéyate HBV 4.144/BRSB p. 47/JD ch. 20/GKH 1.54
—should be; parityägaù—abandoned.
One goes to hell if he accepts mantra from a non-Vaiñëava Guru, that is, one who
It is one’s duty to give up a Guru who is attached to sense gratification rather than is associating with women, and who is devoid of kåñëa-bhakti. Therefore, according
the practices of bhakti, who does not know what he should or should not do, and who to the rules of çästra, one must take mantra again from a Vaiñëava Guru.
deviates from the path of pure bhakti, either because of bad association or because
he is opposed to Vaiñëavas. Serving Çré Guru culminates in ecstatic service to Çré Kåñëa
Çréla Jéva Gosvämé’s Commentary: “A Guru who is envious of pure devotees, who
1.37
blasphemes them, or behaves maliciously towards them should certainly be
abandoned, remembering the verse “guror api avaliptasya”. Such an envious Guru yat-sevayä bhagavataù / küöa-sthasya madhu-dviñaù
lacks the mood and character of a Vaiñëava. The çästras enjoin that one should not
accept initiation from a non-devotee. Knowing these injunctions of the scriptures,
rati-räso bhavet tévraù / pädayor vyasanärdanaù
a sincere devotee abandons a false Guru who is envious of devotees. After leaving duräpä hy alpa-tapasyä / sevä vaikuëöha-vartmasu
one who lacks the true qualities of a Guru, if a devotee is without a spiritual guide, SB 3.7.19-20/MS 7, pt
his only hope is to seek out a mahä-bhägavata Vaiñëava and serve him. By constantly
rendering service to such a pure devotee, one will certainly attain the highest goal of yat—to whom; sevayä—by service; bhagavataù—of Bhagavän (both Guru and
life.“ (Bhakti-Sandarbha, A 238/GKH 1.52) Kåñëa); küöa-sthasya—of the unchangeable, fixed; madhu-dviñaù—the enemy of the
Madhu asura; rati-räsaù—attachment in different relationships; bhavet—develops;
tévraù—highly ecstatic; pädayoù—of the feet; vyasana—distresses; ardanaù—
Both the bogus Guru and his disciples go to hell vanquishing; duräpä—rarely obtainable; hi—certainly; alpa-tapasaù—of one whose
1.34 austerity is meager; sevä—service; vaikuëöha—Vaikuëöha; vartmasu—on the path of.
yo vyaktir nyäya-rahitam / anyäyena çåëoti yaù By serving the feet of Çré Guru, one is able to develop transcendental ecstasy in
täv ubhau narakaà ghoraà / vrajataù kälam akñayam the service of Bhagavän who is the enemy of the Madhu demon and the remover of
the sufferings of His pure devotees, and whose service vanquishes one’s material
HBV 1.101/JD Ch. 20/GKH 1.51 distresses. For those whose austerity and pious credits are very meager, it is extremely
difficult to obtain the service of such devotees who are very dear to Kåñëa.
44 45
Devotion to Çré Bhagavän automatically implies devotion to Çré Guru Who is ineligible to be a Guru
1.38 1.41
yävanti bhagavad-bhakter aìgäni kathitänéha gurur na sa syät sva-jano na sa syät
präyas tävanti tad-bhakta-bhakter api budhä viduù pitä na sa syäj janané na sä syät
BRS 1.2.219/MS 7 pt daivaà na tat syän na patiç ca sa syän
The wise recognize that almost all the practices of devotion for the Supreme Lord na mocayed yaù samupeta-måtyum
(described in BRS) also apply to the devotee of Bhagavän (Çré Guru). SB 5.5.18
guruù—a spiritual master; na—not; saù—he; syät—should become; sva-janaù—a
Çré Guru is äçrayä Bhagavän relative; na—not; saù—such a person; syät—should become; pitä—a father; na—
1.39 not; saù—he; syät—should become; janané—a mother; na—not; sä—she; syät—
ayatim niyatià caiva [or] utpattià pralayaà caiva should become; daivam—the worshipable deity; na—not; tat—that; syät—should
become; na—not; patiù—a husband; ca—also; saù—he; syät—should become; na—
bhütänam agatià gatim not; mocayet—can deliver; yaù—who; samupeta-måtyum—one who is in saàsära,
vetti vidyäm avidyäà ca the cycle of brth and death.
sa väcyo bhagavän iti That Guru is not a Guru, that father is not a father, that mother is not a mother,
Viñëu Puräëa 6.5.78/BB 1.5.37 that demigod is not a demigod and that relative is not a relative who cannot
protect us from the clutches of death, cannot bestow eternal life upon and cannot
ayatim—inauspicious; niyatim—auspicious; ca—also; eva—certainly; bhütänam— protect us from ignorance, because of which we are deeply engrossed in this
of living entities; agati—ominous destination; gatim—desirable destination; vetti— material world.
knows; vidyäm—knowledge; avidyäm—ignorance; ca—and; saù—he; väcyaù—is
designated; bhagavän—the Supreme Lord; iti— thus.
It is useless to take shelter of a Guru who is not fully realised
A person who knows the truth about knowledge and ignorance, the ultimate goal 1.42
and the unfortunate conditioned state of all the living entities, the creation and the
destruction, only such a person is addressed as ‘bhagavän‘. çabda-brahmaëi niñëäto / na niñëäyät pare yadi
çramas tasya çrama-phalo / hy adhenum iva rakñataù
The four defects do not occur in çästra or in Guru SB 11.11.18/SBG p. 315
1.40 çabda-brahmaëi—in the Vedic literature; niñëätaù—expert through complete
bhrama, pramäda, vipralipsä, karaëäpäöava study; na niñëäyät—does not absorb the mind; pare—in the Supreme; yadi—if;
çramaù—labour; tasya—his; çrama—of great endeavor; phalaù—the fruit; hi—
ärña-vijïa-väkye nähi doña ei saba certainly; adhenum—a cow that gives no milk; iva—like; rakñataù—of one who is
CC Ädi 2.86 protecting.
bhrama—mistakes; pramäda—illusion; vipralipsä—cheating; karaëa-apäöava— Taking shelter of a ‘Guru’ who has great learning of the Vedic literature but who
imperfectness of the senses; ärña—of the authoritative sages; vijïa-väkye—in the has not realised Parabrahman (Kåñëa), is like protecting a barren cow who cannot
wise speech; nähi—not; doña—faults; ei—these; saba—all. give milk. It is useless labour and one does not achieve any real result.
Mistakes, illusions, cheating and defective perception do not occur in the sayings
of genuine sädhus [Çré Guru is free from material defects and therefore everything he Kåñëa is the Guru of the whole world
does and says is perfect]. 1.43
vande kåñëaà jagad-guruà
Çré Garga saàhitä/Närada Païcarätra
My obeisances to Kåñëa who is the Guru of the whole world.
46 47
1.47
However, Çrématé Rädhikä is the Guru of Kåñëa
1.44 prabhu kahe,—“vaiñëava-deha ‘präkåta’ kabhu naya
rädhikära prema—guru, ämi—çiñya naöa ‘apräkåta’ deha bhaktera ‘cid-änanda-maya’
sadä ämä nänä nåtye näcäya udbhaöa dékñä-käle bhakta kare ätma-samarpaëa
Ädi 4.124 sei-käle kåñëa täre kare ätma-sama
rädhikära—of Çrématé Rädhäräëé; prema—ecstatic transcendental love; guru— sei deha kare tära cid-änanda maya
teacher; ämi—I; çiñya—disciple; naöa—dancer; sadä—always; ämä—Me; nänä— apräkåta-dehe täìra caraëa bhajaya
various; nåtye—in dances; näcäya—causes to dance; udbhaöa—novel.
CC 3.4.192-3/GKH 13.147/Art of Sädhana ch. 7
Kåñëa says, “The prema of Rädhikä is My Guru, and I am Her dancing student.
Her prema makes Me dance various novel dances.” prabhu kahe—Çré Caitanya Mahäprabhu said; vaiñëava deha—the body of a
Vaiñëava; präkåta—material; kabhu naya—is never; apräkåta—transcendental;
deha—body; bhaktera—of a devotee; cit-änanda-maya—full of transcendental bliss;
dékñä-käle—at the time of initiation; bhakta—the devotee; kare—does; ätma—of
himself; samarpaëa—full dedication; sei-käle—at that time; kåñëa—Lord Kåñëa;
~ Dékñä – Divine Knowledge ~ täre—him; kare—makes; ätma-sama—as spiritual as Himself; sei deha—that body;
1.45 kare—makes; tära—his; cit-änanda-maya—full of transcendental bliss; apräkåta-
dehe—in that transcendental body; täìra—His; caraëa—feet; bhajaya—worships.
divyaà jïänaà yato dadyät
kuryät päpasya saìkñayam Çré Caitanya Mahäprabhu said, “The body of a devotee is never material. It is
considered to be transcendental, full of spiritual bliss. At the time of initiation,
tasmät dékñeti sä proktä when a devotee fully surrenders to the spiritual master, Kåñëa makes him like
deçikais tattva-kovidaiù Himself. He transforms the devotee’s body into spiritual substance; the devotee then
worships the Lord in that spiritualized body.”
Viñëu-yämala/HBV 2.9/CC Mad 15.108 pt/Upad 5 pt/BRSB p. 48
Çréla Bhakti Pramoda Puré Mahäräja: When the living being who has taken to the
yataù—since; dadyät—it can give; divyam—divine; jïänam—knowledge; kuryät— devotional path first surrenders himself to the lotus feet of his spiritual master, then
can cause; saìkñayam—utter annihilation; päpasya—of sin; tasmät—therefore; sä— Kåñëa accepts him as one of His very own. He frees him from the bondage of bodily
it; proktä—is described; iti—as; dékñä—dé-kñä; deçikaiù—by guides (Gurus); tattva- identity and gives him an experience of his eternal spiritual nature. With this divine
kovidaiù—who are learned in the science of transcendental truths. knowledge, the devotee takes a spiritual body appropriate for the transcendental
That process which bestows transcendental knowledge (divya-jïäna) and destroys service of the Lord. This is the inner mystery of dékñä (initiation).
(kñä) sinful desires for sense gratification is called dékñä by learned authorities in the
absolute truth. The mantra is non-different from the Guru
Çréla Jéva Gosvämé: The words “divyaà jïänaà” here refers to the description of 1.48
the Lord’s transcendental form as well as knowledge of one’s relationship with Kåñëa yo mantraù sa guruù säkñät
(given in a seed form within the dékñä-mantras). Chanting those mantras establishes
a relationship (sambandha) with the Supreme Lord. (Bhakti sandarbha 283) yo guruù sa hariù svayaà
gurur yasya bhavet tuñöas
1.46
tasya tuñöo hariù svayam
divya-jïänaà kñapayati iti dékñä
Vämana-kalpa/HBV 4.353/BRSB p. 41/MK ch.3/GKH (P)
Dékñä means... Di, divya-jïänam, transcendental knowledge (knowledge of one’s
svarüpa and one’s iñöadeva); kñä means to destroy; also ikñä means darçana, to see, or The mantra (which is given by the Guru) is the Guru himself, and the Guru is
kñapayati, explain. directly the Supreme Lord Hari. There is no difference between Guru, mantra, and
Hari. He with whom the Guru is pleased, also obtains the pleasure of Çré Hari Himself.
48 49
[Editorial note: “However, it is not proper to give up a Guru whose knowledge is Çré Guru Takes one Beyond Jïäna to Pure Devotion
meager, if he is not a Mäyävädé or an enemy of the Vaiñëavas, and is not attached to 1.51
sinful activity. In that case, one should still respect him as Guru, and with his
permission, one should go to another Vaiñëava who is more knowledgeable, and serve evaà gurüpäsanayaika-bhaktyä
that Vaiñëava and take instructions from him.” (JD ch. 20)] vidyä-kuöhäreëa çitena dhéraù
vivåçcya jéväçayam apramattaù
Mantra received from a bogus Guru is useless
sampadya cätmänam atha tyajästram
1.49
SB 11.12.24/GKH 1.59
sampradäya vihinä ye manträs te niñphaläù matäù
evam—thus (with the knowledge I have given you); guru—of the spiritual master;
çré brahmä-rudra-sanakä vaiñëaväù kñiti-pävanäù upäsanayä—developed by worship; eka—unalloyed; bhaktyä—by loving devotional
Padma Puräëa/Prameya-ratnavalé 1.5/JD Ch. 13 /BPKG Biog. p. 62 service; vidyä—of knowledge; kuöhäreëa—by the sword; çitena—sharp; dhéraù—one
who is steady by knowledge; vivåçcya—cutting down; jéva—of the living entity;
sampradäya-vihinä—without being connected with a bona fide sampradäya, or
äçayam—the subtle body (filled with designations created by the three modes of
disciplic succession; ye—which; mantraù—mantras; te—those; niñphaläù—fruitless;
material nature); apramattaù—being very careful in spiritual life; sampadya—
matäù—are considered.
achieving; ca—and; ätmänam—the Supreme Personality of Godhead; atha—then;
Vaiñëava äcäryas in the four authorized disciplic successions – namely tyaja—you should give up; astram—the means by which you achieved perfection.
Ramänujäcärya in the Çré-sampradäya, Sri Madhväcärya in the Brahma-sampradäya,
With steady intelligence you should develop unalloyed devotional service by
Viñëusvämé in the Rudra-sampradäya, and Nimbäditya in the Catuùsana-
careful worship of the spiritual master, and with the sharp sword of transcendental
sampradäya – purify the whole universe. Dékñä-mantras not received from the bona
knowledge you should cut off the subtle material covering of the soul. Upon realizing
fide äcäryas in one of these four sampradäyas will be fruitless.
the Supreme Personality of Godhead, you should then lay down the sword of
knowledge (and replace it with bhakti).
The power of a mantra given by a sad-guru to a sat-çiñya
1.50 Offending the Guru is unpardonable
kibä mantra dila gosäïi kibä tära bala? 1.52
japite japite mantra korila pägala harau ruñöe gurus trätä / gurau ruñöe na kaçcana
CCÄdi 7.81 tasmät sarva-prayatnena / gurum eva prasädayet
(Çré Caitanya Mahäprabhu said:) O Gurudeva! What kind of a mantra have you Adityä Puräëa/HBV 4.360/Bhakti San. A 237/BRSB p. 44/Arcana-dépikä p. 119/KGH (P)
given Me? What is its power? By continuously chanting this mantra I have become
harau—when Çré Hari; ruñöe—is angered; guru—Çré Guru; trätä—delivers (one);
completely mad. Sometimes this mantra makes Me laugh, sometimes it makes Me cry
gurau—when Çré Guru; ruñöe—is angered; na kaçcana—no one (can save); tasmät—
or dance or roll on the ground.
therefore; sarva-prayatnena—with all endeavour; eva—certainly; prasädayet—one
should please; gurum—Çré Guru.
~ Thus ends the section Dékñä – Divine Knowledge ~
If Krishna is angry, the spiritual master will save you. If the spiritual master is
angry, no one can save you. Therefore make all efforts to please your spiritual master.
Even Harinäma cannot absolve offences committed against a Vaiñëava

1.53
hari-sthäne aparädhe täre harinäma
vaiñëava-sthäne aparädhe nahika eòäna
Ei-Bära Karuëä Kara, SGG p. 27
50 51
Offences committed at the lotus feet of Çré Hari are absolved by harinäma. But for Who Thinks the Spiritual Master an Ordinary man Goes to Hell
offences against a Vaiñëava there is absolutely no means of deliverance. 1.56
ärcye viñëau çilä-dhér guruñu nara-matir vaiñëave jäti-buddhir
The bona fide spiritual master is not different from Kåñëa
1.54
viñëor vä vaiñëavänäà kali-mala-mathane päda-térthe ‘mbu-buddhiù
sa vai priyatamaç cätmä / yato na bhayam aëv api çré-viñëor nämni mantre sakala-kaluña-he çabda-sämanya-buddhir
iti veda sa vai vidvän / yo vidvän sa gurur hariù viñëau sarveçvare tad-itara-sama-dhér yasya vä näraké saù
Pädma Puräëa/Padyävalé 115/PJ 4.14
SB 4.29.51/GKH (P)
ärcye—worshippable Deity; viñëau—of Lord Viñëu; çilä—as stone; dhéù—the
saù—He; ätmä—the Supersoul; vai—certainly; priyatamaù—the most dear; ca—
conception; guruñu—of the spiritual masters; nara—of being an ordinary man;
also; yataù—on account of Him; na—never; bhayam—fear; aëu—little; api—even;
matiù—the conception; vaiñëave—to the vaiñëavas; jäti—of birth; buddhiù—the
iti veda—(one who) knows; saù—he; vai—certainly; vidvän—educated; yaù—he
conception; viñëoù—of Lord Viñëu; va—or; vaiñëavänäm—of the Vaiñëavas; kali—
who; vidvän—educated; saù—he; guruù—spiritual master; hariù—(not different
of Kali-yuga; mala—of the impurity; mathane—in the destruction; päda—of the
from) Çré Hari.
feet; térthe—in the pilgrimage place; ambu—of water; buddhiù—the conception; çré-
One who is engaged in devotional service has not the least fear in material viñëoù—of Lord Viñëu; nämni—in the name; mantre—a mantra; sakala—all;
existence. This is because the Supreme Personality of Godhead is the Supersoul and kaluña—impurities; he—destroying; çabda—a sound; samanya—ordinary;
friend of everyone. One who knows this secret is actually educated, and one thus buddhiù—the conception; viñëau—to Lord Viñëu; sarva—of all; éçvare—the master;
educated can become the spiritual master of the world. One who is actually a bona tat—than Him; itara—others; sama—equal; dhéù—the conception; yasya—of
fide spiritual master, representative of Kåñëa, is not different from Kåñëa. whom; va—or; näraké—a resident of hell; saù—he.
Anyone who considers the worshippable Deity to be stone; who considers the
One’s body is the boat, Guru is the captain and Çästras are the favourable winds Vaiñëava Guru to be a mortal man; who considers a Vaisnava to be limited by the
1.55 confines of caste, lineage, or creed; who considers the holy foot-wash of Lord Vishnu
(Gaìgä water), or of a Vaiñëava (caraëämåta), to be ordinary water; who considers
nå-deham ädyaà su-labhaà su-durlabhaà the holy name (the Hare Kåñëa mahä-mantra), which vanqishes all sins, to be
plavaà su-kalpaà guru-karëadhäram material sound vibration; and who considers the God of gods, Lord Viñëu, to be
merely on the level of demigods—such a person is a resident of hell.
mayänukülena nabhasvateritaà
pumän bhaväbdhià na taret sa ätma-hä 1.57
SB 11.20.17 guruñu nara-matir yasya vä näraké saù
nå—human; deham—body; ädyam—the source of all favorable results; su-labham— Pädma Puräëa/KGH 1.56
effortlessly obtained; su-durlabham—although impossible to obtain even with great
endeavor; plavam—a boat; su-kalpam—extremely well suited for its purpose; guru— One who thinks of the spiritual master as an ordinary man is said to live in hell.
having the spiritual master; karëa-dhäram—as the captain of the boat; mayä—by
Me; anukülena—with favorable; nabhasvatä—winds; éritam—impelled; pumän—a The danger of assuming the position of Guru without being qualified
person; bhava—of material existence; abdhim—the ocean; na—does not; taret— 1.58
cross over; saù—he; ätma-hä—the killer of his own soul.
The human body, which can award all benefit in life, is automatically obtained by Kåpä Kara Vaiñëava Öhäkura, Çréla Bhaktivinoda Öhäkura
the laws of nature, although it is a very rare achievement. This human body can be SGG p. 31
compared to a perfectly constructed boat having the spiritual master as the captain
and the instructions of the Personality of Godhead as favourable winds impelling it
kåpä kara vaiñëava öhäkura
on its course. Considering all these advantages, a human being who does not utilize sambandha jäniyä, bhajite bhajite, abhimäna hau düra (1)
his human life to cross the ocean of material existence must be considered the killer
of his own soul.
52 53
O Vaiñëava Öhäkura, please give me your mercy – knowledge of my relationship bhakti. Gurudeva has given me Çréla Sanätana Goswämé, who gives us sambandha-
with Bhagavän and the ability to do bhajana, sending my false ego far away. jïäna, a proper understanding of our relationship with Çré Kåñëa, and he has given me
Mathurä Maëòala, which will help me in my remembrance of Rädhä and Govinda
‘ämi ta’ vaiñëava,’ e buddhi haile, amäné nä ha’ba ämi wherever I shall cast my glance. By his grace Gurudeva has revealed the superexcellent
position of Rädhä-kunda, the favorite place of Rädhä and Govinda for Their pastimes
pratiñöhäçä äsi’, hådaya düñibe, haiba niraya-gämé (2) and this Giriräja Govardhäna. Lastly, he has given me the hope that one day I can get
If I think “I am a Vaiñëava,” then I will never become humble. My heart will the service of Çré Çré Rädhikä and Mädhava. I have been given all these assurances by
become contaminated with the hope of receiving honor from others, and I will surely my Gurudeva, so I bow my head with all my respects to his lotus feet.
go to hell.
Çréla B.R. Çrédhara Gosvämé Mahärajä: If we are conscious of all these spiritual
matters, we can think that we have approached our Gurudeva properly. What is our
tomära kiìkara, äpane jäniba, ‘guru’-abhimäna tyaji’ Guru? What is his mission? It is filled with all these things. Devoid of that, what is
tomära ucchiñöha, pada-jala-reëu, sadä niñkapaöe bhaji (3) our interest?
Give me the mercy that I can renounce the false conception of my being Guru and
can be your servant. Let me accept without duplicity your remnants and your foot- Çré Guru Praëäma
bath water. 1.60
‘nije çreñöha’ jäni’, ucchiñöhädi däne, ha’be abhimäna-bhära mükaà karoti väcälaà / paìguà laìghayate girim
täi çiñya tava, thäkiyä sarvadä, nä laiba püjä kä’ra (4) yat-kåpä tam ahaà vande / çré-guruà déna-täraëam
Bhavärtha Dipikä, Maìgala Stotram 1/ CC Mad 17.80/ Gétä Dhyänaà 8
By thinking that I am superior (guru-abhimäna) and giving my remnants to others,
I will be burdened with the weight of false pride. Let me always identify as your mükam—a dumb man; karoti—makes; väcälam—an eloquent speaker; paìgum—a
disciple and not accept worship or praise from others. lame man; langhayate—cause to cross over; girim—a mountain; yat-kåpä—whose
mercy; tam—unto Him; aham—I; vande—offer obeisances; çré gurum—(my)
amäné mänada, haile kértane, adhikära dibe tumi spiritual master; déna—the fallen and destitude; täraëam—delivers.
tomära caraëe, niñkapaöe ämi, kädiyä luöiba bhümi (5) I offer my respectful obeisances unto my spiritual master, the deliverer of all fallen
In this way I can renounce the desire for honor for myself and can offer respect to souls, whose mercy turns the dumb into eloquent speakers, and enables the lame to
others. Sincerely weeping at your lotus feet and rolling on the ground, I pray that you cross mountains.
will give me the ability to perform kértana purely. 1.61
namas te gurudeväya sarva-siddhi-pradäyine
Çré Guru Vandanä
1.59
sarva-maìgala-rüpäya sarvänanda-vidhäyine
SGG p. 6
näma-çreñthaà manum api çacé-pütram atra svarüpaà
rüpaà tasyägrajam uru-pürià mäthuréà goñthaväöém I offer praëäma unto Çréla Gurudeva who is the embodiment of all auspiciousness
and who bestows all spiritual perfection and happiness.
rädhä-kuëòaà giri-varam aho! rädhikä-mädhaväçäà
präpto yasya prathita-kåpayä çré-guruà taà nato’smi Vijïapti
Çré Muktä-carita, Raghunätha däsa Gosvämé/SGG p. 6 1.62
I am fully indebted to Çré Gurudeva. Why? He has given me so many things: the he çré-guro jïäna-da déna-bandho svänanda-dätaù karuëaika-sindho
highest conception of the holy name of Kåñëa, the highest form of sound which våndävanäséna hitävatära praséda rädhä-praëaya-pracära
contains the highest form of thought, aspiration, ideal, everything. And he has given me
the service of our great savior, Çré Caitanya Mahäprabhu, and His dearmost assistant, Arcana Paddhati/SGG p. 7
Svarüpa Dämodara. He has brought me in connection with Çré Rüpa, who was ordered O Gurudeva! You bestow transcendental knowledge, you are the friend of the
to distribute the heart’s innermost dealings, the highest devotional love, rägänugä- fallen, you bestow the spiritual bliss which exists within your own heart, you are an
54 55
ocean of mercy, you reside in Våndävana, you are the incarnation of auspiciousness, daughter; våña-raveù—of King Våñabhänu; sevä-adhikäriëi—You are encharged with
and you preach about Çrématé Rädhikä’s love for Kåñëa. Please be merciful to me. Her service; guro—O Çré Guru; pradäya—please bestow; däsyaà—service; nija-päda-
padme—at your own lotus feet; kuru—make; mäà— me; sukhiném—happy; vraja-
1.63 känane—in the forest of Vraja; çré-rädhäìghri—Çré-Rädhä’s lotus feet; sukhäbdhau—
träyasva bho jagannätha guro saàsära-vahninä in the ocean of ecstatic bliss; sevana-rase—of the rasa of service to Her;
dagdhaà mäà käla-dañöaà ca tväm ahaà çaraëaà gataù “O Gurudeva! You are the gopékä beloved of Çrématé Rädhikä. You are immersed
Çré Hari-bhakti-vilasa 101, Gopal Bhaööa Gosvämi/SGG p. 7 in an ocean of bliss and you can award transcendental service to Her. Please bestow
upon me the shelter of your lotus feet so that I too can be ecstatically engaged in Her
träyasva—save; bhaù—O; jagannätha—master of the worlds; guro—O spiritual transcendental service in the kuïjas of Vraja.”
master; saàsära-vahninä—by the fire of repeated birth and death; dagdham—
burned; mäm—me; käla—by time; dañöam—bitten; ca—and; tväm—you; aham—I;
çaraëam—to the shelter; gataù—gone.
“O Gurudeva, master of this world! Seeing that material existence is like a blazing ~ Guru-tattva – Other Definitions ~
forest fire which resembles the devouring teeth of Yamaräja, I take shelter of you and
1.66
appeal to you for deliverance.” [or] “O spiritual master, O master of the worlds, please
rescue me, who am bitten by time and burned by the flames of repeated birth and Gu – darkness, andhakar, ignorance; samsarik äsakti, attachment to the physical
death. I surrender to you and take shelter of you.” and mental plane, to material existence.
Ru – light; he who enlightens, who removes that attachment, who takes one from
Çré Guru-Rüpa-Sakhé Praëäma the darkness of ignorance to the light of spiritual realisation.
1.64
Sad-guru (sat means real, eternal) – A genuine, bona fide Guru, fully conversant
rädhä-sammukha-saàsaktià sakhé-saìga-niväsiném with çästra, completely self-realised (having realised his svarüpa and Çré Kåñëa’s
täm ahaà satataà vande guru-rüpäà paräà sakhém svarüpa), serving in the nitya-léla, and being completely devoid of material desires or
any self-interest. Sad-guru is acintya-bhedäbheda prakäça vigraha, the inconceivable
Båhat-bhakti-tattva-sära/SGG p. 7 different and non-different worshipable manifestation of the Lord.
aham—I; satatam—perpetually; vande—offer praise; täm—to that; guru-rüpäm— Dékñä-guru – Initiating or mantra-guru; Kåñëa’s rüpa (form); Kåñëa’s very self; He
form of Çré Guru; paräm—(as) the supreme; sakhém—maïjaré friend (of Çrématé who helps establishing one’s relationship with Kåñëa by giving sambandha jïäna in
Rädhikä); saàsaktém—fully attached; rädhä-sammukha—to the company of Çré the form of the dékñä-mantra.
Rädhä; nivasinam—dwelling; sakhé-saìga—in the association of Her sakhés.
[Editorial note: Unless the Guru has realised his svarüpa (siddha-deha), he cannot
I forever worship my Guru who in his form as an exalted sakhé maïjaré is happily give dékñä. This is because at dékñä the Guru is supposed to bestow the disciple’s
immersed in the company of Çrématé Rädhikä and the other sakhés. svarüpa in a seed form within the dékñä-mantra. If the Guru cannot see his disciple’s
svarüpa, then the mantra he gives cannot produce the desired perfection.]
A prayer of longing for Çré Guru Çikñä-guru – Instructing Guru; Kåñëa’s svarüpa (personality); Kåñëa’s intrinsic
1.65 nature. The person from whom one receives instructions on how to progress on the
path of bhajana.
tvaà gopikä våña-raves tanayäntike ‘si
sevädhikäriëi guro nija-päda-padme Çréla Bhaktivinoda Öhäkura: Even for Vaiñëavas who are duly initiated into the
genuine sampradäya, the vastu-prabhä, or illumination of one’s eternal identity
däsyaà pradäya kuru mäà vraja-känane çré- (svarüpa) arising from their dikñä-mantra which they received from their dikñä-guru,
rädhäìghri-sevana-rase sukhinéà sukhäbdhau will not appear until they receive this svarüpa-jïäna by the mercy of a çikñä-guru.
(BTV p. 49)
Stava Kalpadruma, Raghunätha däsa Gosvämé
Çravaëa-guru – The person from whom one hears about the fundamental truths
tvaà—You; asi—you are; gopikä—a gopé, beloved; antike—nearby; tanayä—the of Bhagavän. The çravana-guru and çikñä-guru is usually the same person.
56 57
Samañöi-guru – Akhanda (undivided) guru-tattva, Balaräma or Nityänanda Kåñëa never rejects a jéva who comes to Him, but He allows the jéva the free will
Prabhu (in one sense He is Guru and in another He is Bhagavän himself). Guru-tattva to turn away from Him and serve mäyä. Similarly, Çré Guru never rejects a disciple,
is one, but appears in many forms (just as Kåñëa is one but appears in many forms). but allows the disciple the free will to turn away and serve mäyä.
Vyasti-guru – One’s individual Guru or the Supersoul (the expansion of Çré Guru displays simultaneously and inconceivably both mugdhatä (the state of
Nityänanda, the original Guru). being bewildered) and sarva-jïätä (the state of being omnicient). He is mugdhatä out
of sheer mercy, so that we can follow in his footsteps, relate to him as one of us
Vartma-pradarçaka-guru – He who first gives kmowledge about spiritual life, conditioned souls, and have affectionate dealings devoid of aiçvarya. He is sarva-
introduces one to the path of bhakti, or leads one to sad-guru (eg. Dhruva’s jïätä, otherwise he would not be the direct representative of Kåñëa, capable of
Mahäräja’s mother, Bilvamaìgala Öhäkura’s Cintämaëi). taking us out of mäyä and into the forest groves of Vraja.
Harinäma-guru – He who gives harinäma (technically, he is not the initiating Çré Guru knows how to make his disciple qualified for chanting çuddha-näma. He
Guru, because initiation is by dékñä, not by näma. Çréla Jéva Gosvämé writes, “As has controlled Kåñëa by his pure love and service to Çrématé Rädhikä and can bestow
illustrated by Dhruva’s history, the acceptance of dékñä is absolutely necessary in that mood of pure love for Rädhä-Kåñëa upon us.
order to perform the sädhana and bhajana for realising Çré Bhagavän.” [BS 27, Öékä]).
Çré Guru is simultaneously Nityänanda prakäña and the direct manifestation of
Sannyäsa-guru – The Guru who gives sannyäsa and gopé-bhäva mantra. The Kåñëa’s mercy, that is, Çrématé Rädhäräné. Without being sanctioned by Her, no one can
sannyäsa Guru is not less important than the dékñä Guru, since the gopé-bhäva be a genuine Guru (one cannot be voted by an assembly of conditioned souls into being
mantra is an invitation to enter Rädhä-Kåñëa lélä. Unless one receives the mantra a Guru). Çréla Bhaktisiddhänta Prabhupäda said, “Çré Gurudeva is non-different from
aurally from a fully self-realised, rasika, tattva-jïä Vaiñëava, the mantra will not Çrématé Rädhikä.” Only a pure devotee, Çré Guru, can recognize and acknowledge
produce the desired perfection. another Çré Guru.
Bhägavata-guru – The Guru who can give the internal meaning of Bhägavatam, We all belong to Kåñëa, but He belongs to Çrématé Rädhikä. We are all controlled
(i.e. Rädhä-däsyam). The Bhägavata-Guru, çikñä line, is superior to the Païcarätric, by Kåñëa, but He is controlled by Rädhikä, and by Her mäïjarés. They appear in this
dékñä line. See BPKG Biography p. 298: ‘The charm and superiority of the Bhägavata- world as Çré Guru, the direct manifestation of Her mercy upon the jévas.
Guru paramparä‘.
Çré Guru means the Guru who is an intimate (maïjaré) maidservant of Çré,
Rasika-guru – one who is able to relish bhakti-rasa within his heart. At the stage Çrématé Rädhikä. Çré Guru also means the Guru who has çré — unnatojjvala-rasäà
of bhäva, a bhakta’s heart becomes infused with çuddha-sattva from the heart of one sva-bhakti-çréyam, the most exalted and radiant rasa (mellow of love) for Kåñëa. This
of Kåñëa’s eternal associates in Vraja (the sad-guru). This çuddha-sattva is then refers to parakiya-rasa-bhakti, mädhurya-rasa. Sva-bhakti-çréyam refers to the beauty
known as kåñëa-rati, the first dawning of divine love (prema). When this permanent of Çrématé Rädhikä’s moods. These moods are reflected in Her pälya-däsés, the
sentiment of love combines with other ecstatic emotions, it generates the unique maïjarés. Who has this çréyam, the beauty of the bhävas of Rädhikä? The maïjarés,
experience of bhakti-rasa. One who is eligible to taste this rasa is known as a rasika- especially Çré Rüpa Maïjaré. One who is absorbed in this mood, who is endowed with
Vaiñëava. A sad-guru must be at least in the stage of bhäva, otherwise he cannot this mood and who can bestow this mood, is called Çré Guru.
bestow çuddha-sattva.
Çréla Gurudeva will perform an operation on the heart of a surrendered disciple, a
The relation between Sad-guru and Sat-çiñya – One who follows Çré Guru’s heart that is black with the dirt of lust, anger and greed. He will make it pure and soft
instructions completely and surrenders at his lotus feet. The key for one who aspires and fragrant, a perfect kuïja for Çré Rädhä-Kåñëa to manifest Their pastimes.
to become a real disciple is humility and çaranägati; and he must be in änugatya
(under the guidance of a living sad-guru), otherwise Rädhä-Kåñëa will not accept A living sad-guru is absolutely essential. Therefore the åtvik position is untenable
any service he performs or anything he offers. Without being in änugatya – taking and incompatible with Guru-tattva. Çréla Swämé Prabhupäda has stated innumerable
shelter of and being under the guidance of Çré Guru, sad-guru, a bona fide Guru (in times that one has to hear from the lips of a pure devotee. Çréla Bhaktisiddhänta
one of the four bona fide sampradäyas, as mentioned in 1.49)– one’s devotional Sarasvaté Prabhupäda said, “We have to hear about the Supreme Lord from His own
practice will inevitably deviate from the path of pure bhakti. One must always be agent. When we hear those things, then all material experience and the inclination
under the guidance of a living sad-guru (who may be a çikñä Guru). One may to make false arguments have to be locked up. When we hear about the Supreme
understand the external, apparent consideration in relation to the instructions of Lord from a living sädhu who can deliver these talks in a bold, lively, inspiring way,
çästra and Guru (apara-vicara), but one is bound to misunderstand the absolute, then all weakness will disappear from our hearts, we will feel a kind of courage which
internal consideration (tattva-vicara). Being a conditioned soul and being devoid of was never there before, and the soul’ñ natural tendency to surrender to the Lord will
the guidance of a living sad-guru, one is bound to stray into deviations and fully manifest itself. In that surrendered heart the eternally manifested truth of the
misconceptions and may lose his bhakti altogether. transcendental world will spontaneously reveal itself.”
58 59
The lotus feet of Çré Gurudeva are the treasure-house of Çré (Çrématé Rädhikä) O gurudeva! Your mercy is the essence of my existence
1.67 1.68
Çré Guru-Caraëa-Padma, Çréla Narottama däsa Öhäkura (SGG p. 24) Gurudeva! Kåpä-Bindu Diyä, Çréla Bhaktivinoda Öhäkura (SGG p. 23)
çré guru-caraëa-padma, kevala bhakati-sadma, gurudeva!
vando mui sävadhäna-mate kåpä-bindu diyä, kara ei däse, tåëäpekñä ati héna
jähära prasäde bhäi, e bhava tariyä jäi, sakala sahane, bala diyä kara,
kåñëa-präpti haya jähä ha’te (1) nija-mäne spåhä-héna (1)
The lotus feet of Çré Gurudeva are the treasure-house of çré, unalloyed prema- Gurudeva! Give me a drop of mercy – make this servant more humble than a blade
bhakti for Kåñëa. I very carefully worship and serve those lotus feet (gurupäda of grass. Give me the strength to tolerate all eventualities. Let me not hanker for my
padma). By his mercy, O brother, anyone can cross over this vast ocean of misery and own honor and fame.
attain the lotus feet of Çré Kåñëa.
sakale sammäna, karite çakati,
guru-mukha-padma-väkya, cittete kariyä aikya,
deha nätha! yathäyatha
ära nä kariha mane äçä
tabe ta’ gäiba, harinäma sukhe,
çré guru-caraëe rati, ei se uttamä gati,
aparädha ha’be hata (2)
je prasäde püre sarva äçä (2)
Give me the power to honor all living entities according to what they are due (and
The words emanating from the lotus mouth of Çré Gurudeva should be embraced all Vaiñëavas as befitting their platform). Then I will be able to chant the holy names
within the heart. No aspiration beyond his words should enter because his blissfully, and all my offenses will be vanquished!
instructions bring one to the highest goal – rati, or attachment for his lotus feet. By
his grace all of our desires for spiritual perfection are fulfilled. kabe hena kåpä, labhiyä e jana,
cakñu-däna dilä jei, janme janme prabhu sei, kåtärtha haibe nätha!
divya-jïäna håde prakäçita çakti-buddhi-héna, ämi ati déna,
prema-bhakti jähä haite, avidyä vinäça jäte, kara more ätma-sätha (3)
vede gäya jähära carita (3) O my master! When will I be benedicted with your mercy and finally be successful
in my life? I am so fallen that I have no strength or intelligence. Kindly take me into
He gives me the gift of transcendental vision and enlightens my heart with divine your association.
knowledge. He is my master birth after birth. From him emanates prema-bhakti,
divine loving devotion, by which ignorance is destroyed. The Vedic scriptures sing of yogyatä-vicäre, kichu nähi päi,
his character.
tomära karuëä sära
çré guru karuëä-sindhu, adhama janära bandhu, karuëä nä haile, kändiyä kändiyä,
lokanätha lokera jévana präëa nä räkhiba ära (4)
hä hä prabhu! kara dayä, deha more pada-chäyä, If I examine myself, I find no good qualities; Your mercy is the essence of my existence.
tuwä pade lainu çaraëa (or) narottama loinu çaraëa If you are not merciful, then bitterly weeping I will no longer maintain my life.
[ebe yaça ghuñuka tribhuvana] (4)
Thus ends the 1st chapter – Guru tattva
Çré Gurudeva is the ocean of mercy, the greatest friend of the shelterless, the life
and soul of everyone! (O Lokanätha! You are the life of this world). O master, be
merciful! Alas, Gurudeva, give me the shade of your lotus feet – at your feet I have
surrendered (Narottama takes shelter of you). [Now your fame shall be spread all
over the three worlds]
60 61
Chapter 2 – Vaiñëava tattva
Oh Vaiñëava! Your mercy is the essence of my existence
Definition of a Vaiñëava
2.1
gåhéta-viñëu-dékñäko
viñëu-püjä-paro naraù
vaiñëavo ‘bhihito ‘bhijïair
itaro ‘smäd avaiñëavaù
Hari-bhakti-viläsa 1.55 / JD Ch. 8
gåhéta-viñëu—accepted into a Viñëu mantra; dékñäko—by initiation; viñëu-püjä-
paraù—engaged in the worship of Çré Viñëu; naraù—a person; vaiñëavaù abhihitaù—
is called a Vaiñëava; abhijïaiù—by the wise; itaraù asmäd—other than him;
avaiñëavaù—not a Vaiñëava.
Learned scholars have determined that a Vaiñëava is one who is initiated into a
Viñëu mantra in accordance with the regulations of çästra, and who is engaged in the
worship of Çré Viñëu. All others are known as non-Vaiñëavas.
Definition of sädhaka – A practitioner of devotional service

2.2
utpanna-ratayaù samyaì nairvighnyam anupägatäù
kåñëa-säkñät-kåtau yogyäù sädhakäù parikértitäù
BRS 2.1.276 / BRSB p.22
One in whose heart rati (bhäva) toward Çré Kåñëa has already manifested, who has
become qualified to perceive the direct manifestation of the Lord, but who has not
yet obtained complete freedom from all obstacles, is called a sädhaka-bhakta.
Ç R É Ç L O K Ä M Å TA M SAMBANDHA VA I Ñ Ë AVA - T A T T VA
Vaiñëava-aparädha [çré-bhagavän uväca—Çré Bhagavän said,] aham—I; bhakta-parädhénaù—am

2.3 dependent on the will of My devotees; hi—indeed; asvatantraù—am not
independent; iva—exactly like that; dvija—O brähmaëa; sädhubhiù—by pure
hanti nindati vai dveñöi / vaiñëavän näbhinandati devotees, completely free from all material desires; grasta-hådayaù—My heart is
krudhyate yäti no harñaà / darçane patanäni ñaö captivated; bhaktaiù—because they are devotees; bhakta-jana-priyaù—I am
dependent not only on My devotee but also on My devotee’s devotee (the devotee’s
HBV 10.312/BRSB p. 68/JD Ch. 9 devotee is extremely dear to Me).
To beat a Vaiñëava, to slander him, to bear malice or envy against him, to fail to
[Çré Bhagavän said to the brähmaëa (Durväsä Muni)]: “I am completely under the
welcome or please him, to become angry with him, and to not feel pleasure upon seeing
control of My devotees. Indeed, I am not at all independent. Because My devotees
him – by these six types of vaiñëava-aparädha, one falls down to a degraded position.
are completely devoid of material desires, I sit only within the cores of their hearts.
What to speak of My devotee, even those who are devotees of My devotee are very
The definition of aparädha (offences) dear to Me.”
2.4
apagata-rädho yasmät iti aparädhaù Kåñëa says, “pure devotees are My very heart”
apagata—disappear; rädho—affection; yasmät—on account of which; iti—thus; 2.7
aparädhaù—offence. sädhavo hådayaà mahyaà
Any act or emotion which hinders the flow of love and affection; any activity sädhünäà hådayaà tv aham
which causes Kåñëa to withdraw his affection and protection; any activity performed
with an envious mood.
mad-anyat te na jänanti
nähaà tebhyo manäg api
A pure devotee is identical with Kåñëa, who resides in his heart SB 9.4.68/CC Ädi 1.62
2.5
sädhavaù—the pure devotees; hådayam—in the core of the heart; mahyam—of Me;
éçvara-svarüpa-bhakta täìra adhiñöhäna sädhünäm—of the pure devotees also; hådayam—in the core of the heart; tu—
bhaktera hådaye kåñëera satata viçräma indeed; aham—I am; mat-anyat—anything else but me; te—they; na—not;
jänanti—know; na—not; aham—I; tebhyaù—than them; manäk api—even by a
CC Ädi 1.61 little fraction.
éçvara—the Supreme Personality of Godhead; svarüpa—identical with; bhakta—the “The pure devotee is always within the core of My heart, and I am always in the
pure devotee; täìra—His; adhiñöhäna—abode; bhaktera—of the devotee; hådaye—in heart of the pure devotee. My devotees do not know anything else but Me, and I do
the heart; kåñëera—of Lord Kåñëa; satata—always; viçräma—the resting place. not recognize anyone besides them as mine.“
A pure devotee constantly engaged in the loving service of Kåñëa is identical with
the Lord, who is always seated in his heart (Identical in the sense of being very dear to The Vaiñëavas see Kåñëa’s abode and can reveal it to you
Kåñëa and having the same mood, not in being non-distinct from Kåñëa). 2.8
oà tad viñëoù paramaà padaà / sadä paçyanti sürayo
Kåñëa is controlled by the love of His bhaktas and sits only within their hearts
2.6
divéva cakñur ätatam / tad vipräso vipanyavo
ahaà bhakta-parädhéno jägåvämsaù samindhate / viñëor yat paramaà padam
Åg Veda 1.22.20-21/Biog p. 447
hy asvatantra iva dvija
sädhubhir grasta-hådayo oà—invocation; tad—that; viñëoù—of Lord Viñëu; paramam—the supreme;
padam—abode; sadä—always; paçyanti—they see; sürayaù—the devotees; divi iva—as
bhaktair bhakta-jana-priyaù in the sky; cakñuù—the eye; ätatam—spread; tad—that; vipräsaù—the brähmaëas;
SB 9.4.63 vipanyavaù—the praiseworthy; jägåvämsaù—spiritually awake; samindhate—they
reveal; viñëoù—of Viñëu; yat—whose; paramam—supreme; padam—abode.
64 65
The divine and learned Vaiñëavas always have the darçana of the supreme abode everything; ca—and; mayi—in Me; paçyati—sees; tasya—for him; aham—I; na—
of Viñëu by their apräkåta (spiritual) vision. Just as the sun’s rays in the sky are not; praëaçyämi—am lost; saù—he; ca—also; me—to Me; na—nor; praëaçyati—is
extended to the mundane vision, so in the same way the pure devotees always see the lost.
supreme abode of Lord Viñëu. Because those highly praiseworthy and spiritually
awake devotees are able to see the spiritual world, they are also able to reveal that For one who sees Me everywhere and sees everything in Me, I am never lost, nor
supreme abode of Lord Viñëu to others. is he ever lost to Me.
The pure devotees are holy places personified The only real dharma is that established by Vaiñëavas and Vaiñëava çästra
2.9 2.12
bhavad-vidhä bhägavatäs / tértha-bhütäù svayaà vibho ei kali-käle ära nähi kona dharma
térthé-kurvanti térthäni / sväntaù-sthena gadäbhåtä vaiñëava, vaiñëava-çästra, ei kahe marma
SB 1.13.10/CC Ädi 1.63 CC Mad 9.362
bhavat—your good self; vidhäù—like; bhägavatäù—devotees; tértha—the holy places ei kali-käle—in this age of Kali; ära—other; nähi kona—there is not any; dharma—
of pilgrimage; bhütäù—converted into; svayam—personally; vibho—O powerful one; religious principle; vaiñëava—devotee; vaiñëava-çästra—devotional literature; ei
térthé-kurvanti—make into a holy place of pilgrimage; térthäni—the holy places; sva- kahe marma—this is the purport.
antaù-sthena—having been situated in the heart; gadä-bhåtä—Çré Bhagavän. In this age of Kali there are no genuine spiritual principles other than those
established by Vaiñëava devotees and the Vaiñëava scriptures. This is the sum and
“My lord, devotees like your good self are verily holy places personified. Because you substance of everything.
carry Çré Bhagavän within your heart, you turn all places into places of pilgrimage.”
(Yudhiñöhira to Vidura)
Even the learned cannot understand the words and actions of pure devotees
2.13
The mahä-bhägavata sees Kåñëa everywhere
2.10
yäìra citte kåñëa-premä karaye udaya
sthävara-jaìgama dekhe, nä dekhe tära mürti täìra väkya, kriyä, mudrä vijïeha nä bujhaya
sarvatra haya nija iñöa-deva-sphürti CC Mad 23.39
CC Mad 8.274 yäìra citte—in whose heart; kåñëa-premä—love of Kåñëa; karaye udaya—awakens;
täìra—his; väkya—words; kriyä—activities; mudrä—symptoms; vijïeha—even a
sthävara-jaìgama—movable and inert; dekhe—he sees; nä—not; dekhe—sees; learned scholar; nä bujhaya—does not understand.
tära—its; mürti—form; sarvatra—everywhere; haya—there is; nija—his own; iñöa-
deva—worshipable Lord; sphürti—manifestation. Even the most learned man cannot understand the words, activities and
symptoms of the pure devotee in whose heart kåñëa-prema has awakened.
The mahä-bhägavata, the advanced devotee, certainly sees everything mobile and
immobile, but he does not exactly see their forms. Rather, everywhere he
immediately sees manifest the form of of His worshipable Lord. Non-devotees cannot perceive the Vaiñëava’s transcendental qualities
2.14
One who sees Kåñëa everywhere can never lose Him dekhiyä nä dekhe yata abhaktera gaëa
2.11 ulüke nä dekhe yena süryera kiraëa
yo mäà paçyati sarvatra / sarvaà ca mayi paçyati CC Ädi 3.86
tasyähaà na praëaçyämi / sa ca me na praëaçyati dekhiyä—seeing; nä dekhe—they do not see; yata—all; abhaktera—of nondevotees;
BG 6.30 gaëa—crowds; ulüke—the owl; nä dekhe—does not see; yena—just as; süryera—of
the sun; kiraëa—rays.
yaù—whoever; mäm—Me; paçyati—sees; sarvatra—everywhere; sarvam—
66 67
Non-devotees cannot perceive the Vaiñëava’s transcendental qualities, just as an saìkértana—chanting the holy name of the Lord; dui kara—you perform these two
owl cannot see the rays of the sun, even though it has eyes. things; çéghra—very soon; päbe—you will get; çré-kåñëa-caraëa—shelter at the lotus
feet of the Lord, Çré Kåñëa.
Harder than a thunderbolt, softer than a rose Çré Caitanya Mahäprabhu replied, “You should engage yourself in the service of
2.15 the servants of Kåñëa and always chant the holy name of Kåñëa. If you do these two
things, you will very soon attain shelter at Kåñëa’s lotus feet.”
vajräd api kaöhoräëi / mådüni kusumäd api
lokottaräëäà cetäàsi / ko nu vijïätum éçvaraù
One-pointed devotees are fearless
CC Mad 7.73 2.18
vajrät api—than a thunderbolt; kaöhoräëi—harder; mådüni—softer; kusumät api— näräyaëa-paräù sarve / na kutaçcana bibhyati
than a flower; loka-uttaräëäm—persons above the human platform of behavior;
cetäàsi—the hearts; kaù—who; nu—but; vijïätum—to understand; éçvaraù—able. svargäpavarga-narakeñv / api tulyärtha-darçinaù
SB 6.17.28
Who can comprehend the heart of exalted, transcendental personalities, whose
natures are harder than thunderbolts and more tender than lotus flowers? näräyaëa-paräù—pure devotees, who are interested only in the service of Näräyaëa,
the Supreme Personality of Godhead; sarve—all; na—not; kutaçcana—anywhere;
bibhyati—are afraid; svarga—in the higher planetary systems; apavarga—in
Three powerful substances of the pure devotee liberation; narakeñu—and in hell; api—even; tulya—equal; artha—value;
2.16 darçinaù—who see.
bhakta-pada-dhüli ära bhakta-pada-jala Devotees solely engaged in the devotional service of the Supreme Personality of
bhakta-bhukta-avaçeña—ei tina mahä-bala Godhead, Näräyaëa, never fear any condition of life. For them the heavenly planets,
ei tina—sevä haite kåñëa-premä haya liberation and the hellish planets are all the same, for such devotees are interested
only in the service of the Lord.
punaù punaù sarva-çästre phukäriyä kaya
CC Antya 16.60-61/BRSB p.68/MS 7 pt All the good qualities of Kåñëa and the demigods are manifested in one who
bhakta-pada-dhüli—the dust of the lotus feet of a devotee; ära—and; bhakta-pada- has unflinching faith in Kåñëa
jala—the water that washed the feet of a devotee; bhakta-bhukta-avaçeña—and the 2.19
remnants of food eaten by a devotee; tina—three; mahä-bala—very powerful. ei yasyästi bhaktir bhagavaty akiïcanä
tina-sevä—rendering service to these three; haite—from; kåñëa-prema—ecstatic
love for Kåñëa; haya—there is; punaù punaù—again and again; sarva-çästre—all the sarvair guëais tatra samäsate suräù
revealed scriptures; phu-käriyä kaya—declare loudly. haräv abhaktasya kuto mahad-guëä
The dust of the lotus feet of devotees, the water that washes their feet, and their manorathenäsati dhävato bahiù
mahä-mahä prasädam remnants [both hari-kathä and prasädam] – these three are
very powerful. By serving these three, one attains Kåñëa prema. This has been SB 5.18.12/CC Ädi 8.58, Mad 22.76/BR 4.20
proclaimed in all the çästras again and again. yasya—of whom; asti—there is; bhaktiù—devotional service; bhagavati—unto Çré
Bhagavän; akiïcanä—without material desires; sarvaiù—all; guëaiù—with good
Vaiñëava-sevä and näma-saìkértana bestow Çré Kåñëa caraëa qualities; tatra—there; samäsate—live; suräù—the demigods; harau—unto the Lord;
abhaktasya—of the nondevotee; kutaù—where; mahat-guëäù—the high qualities;
2.17
manaù-rathena—by mental concoction; asati—to temporary material happiness;
prabhu kahe—“vaiñëava-sevä, näma-saìkértana dhävataù—running; bahiù—externally.
dui kara, çéghra päbe çré-kåñëa-caraëa” In one who has unflinching devotional faith in Kåñëa, all the good qualities of
CC Mad 16.70 Kåñëa and the demigods are consistantly manifest. However, he who has no devotion
to Çré Bhagavän has no good qualifications because he is engaged by mental
prabhu kahe—the Lord replied; vaiñëava-sevä—service to the Vaiñëavas; näma- concoction in material existence, which is the external feature of the Lord.
68 69
The pure devotee selflessly preaches out of compassion bahünäm—many; janmanäm—repeated births and deaths; ante—after; jïäna-vän—
2.20 one who is in full knowledge; mäm—unto Me; prapadyate—surrenders; väsudevaù—
the Personality of Godhead, Kåñëa; sarvam—everything; iti—thus; saù—that; mahä-
mahad-vicalanaà nèëäà / gåhiëäà déna-cetasäm ätmä—great soul; su-durlabhaù—very rare to see.
niùçreyasäya bhagavan / kalpate nänyathä kvacit After many births and deaths, he who is actually in knowledge surrenders unto Me,
SB 10.8.4/CC Mad 8.40 knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.
mahat-vicalanam—the wandering of saintly persons; nèëäm—of human beings; 2.23
gåhiëäm—who are householders; déna-cetasäm—low-minded; niùçreyasäya—for the
ultimate benefit; bhagavan—O my Lord; na anyathä—not any other purpose; manuñyäëäà sahasreñu / kaçcid yatati siddhaye
kalpate—one imagines; kvacit—at any time. yatatäm api siddhänäà / kaçcin mäà vetti tattvataù
My dear Lord, sometimes great saintly persons go to the homes of householders, BG 7.3
although these householders are generally low-minded. When a saintly person visits manuñyäëäm—of men; sahasreñu—out of many thousands; kaçcit—someone;
their homes, one can understand that it is for no other purpose than to benefit the yatati—endeavors; siddhaye—for perfection; yatatäm—of those so endeavoring;
householders. api—indeed; siddhänäm—of those who have achieved perfection; kaçcit—someone;
mäm—Me; vetti—does know; tattvataù—in fact.
Practice what you preach
Out of many thousands among men, one may endeavor for perfection, and of
2.21
those who have achieved perfection, hardly one (a sädhu) knows Me in truth.
äpane äcare keha, nä kare pracära
pracära karena keha, nä karena äcära A pure devotee is extremely rare
‘äcära’, ‘pracära’—nämera karaha ‘dui’ kärya 2.24
tumi—sarva-guru, tumi jagatera ärya muktänäm api siddhänäà / näräyaëa-paräyaëaù

CC Antya 4.102-3 sudurlabhaù praçäntätmä / koöiñv api mahä-mune
äpane—personally; äcare—behaves; keha—someone; nä kare pracära—does not do SB 6.14.5/CC Mad 19.150/JD Ch. 7&17
preaching work; pracära karena—does preaching work; keha—someone; nä karena muktänäm—of persons liberated or freed from the bondage of ignorance; api—even;
äcära—does not behave strictly according to the principles; äcära pracära— siddhänäm—of persons who have achieved perfection; näräyaëa—Çré Näräyaëa;
behaving well and preaching; nämera—of the holy name; karaha—you do; dui—two; paräyaëaù—the devotee; su-durlabhaù—very rare; praçänta-ätmä—completely
kärya—works; tumi—you; sarva-guru—everyone’s spiritual master; tumi—you; satisfied, desireless; koöiñu—among many millions; api—certainly; mahä-mune—O
jagatera ärya—the most advanced devotee within this world. great sage.
(Çréla Sanätana Gosvämé said to Çréla Haridäsa Öhäkura:) “A person may observe O great sage, out of many millions of materially liberated people who are free from
proper conduct but not preach, and another person may preach but not practice. ignorance, and out of many millions of siddhas who have nearly attained perfection,
You simultaneously perform both duties in relation to the holy name by your there is hardly one pure devotee of Näräyaëa. Only such a devotee is actually
personal behavior and by your preaching. Therefore you are the spiritual master of completely satisfied and peaceful.
the entire world, for you are the most advanced devotee in the world.”
The sädhus are oblivious to material miseries
Vaiñëavas who know Kåñëa in truth are very rare 2.25
2.22
mad-äçrayäù kathä måñöäù / çåëvanti kathayanti ca
bahünäà janmanäm ante / jïänavän mäà prapadyate
tapanti vividhäs täpä / naitän mad-gata-cetasaù
väsudevaù sarvam iti / sa mahätmä su-durlabhaù
SB 3.25.23
BG 7.19
mat-äçrayäù—about Me; kathäù—stories; måñöäù—delightful; çåëvanti—they hear;
70 71
kathayanti—they chant; ca—and; tapanti—inflict suffering; vividhäù—various; body; jihvä-phalam—the perfection of the tongue; tvädåça—a person like you;
täpäù—the material miseries; na—do not; etän—unto them; mat-gata—fixed on kértanam—glorifying; hi—certainly; su-durlabhäù—very rare; bhägavatäù—pure
Me; cetasaù—their thoughts. devotees of the Lord; hi—certainly; loke—in this world.
Engaged constantly in chanting and hearing about Me, the sädhus do not suffer O Vaiñëava! To see you is the perfection of the eyes. To touch your lotus feet is
from material miseries because they are always filled with thoughts of My pastimes the perfection of the body. To glorify your divine qualities is the perfection of the
and activities. tongue, for it is very rare to find a pure devotee within this world.
A Vaiñëava can purify the entire world Service rendered by the madhyama devotee to the three kinds of Vaiñëavas
2.26 2.28
vipräd dvi-ñaò-guëa-yutäd aravinda-näbha- kåñëeti yasya giri taà manasädriyeta
pädäravinda-vimukhät çvapacaà variñöham dékñästi cet praëatibhiç ca bhajantam éçam
manye tad-arpita-mano-vacanehitärtha- çuçrüñayä bhajana-vijïam ananyam anya-
präëaà punäti sa kulaà na tu bhürimänaù nindädi-çünya-hådam épsita-saìga-labdhyä
SB 7.9.10/CC Mad 20.59, Antya 4.69/JD Ch.3&6 Çré Upadeçämåta 5/BR 2.37
viprät—than a brähmaëa; dvi-ñaö-guëa-yutät—qualified with twelve brahminical kåñëa—Kåñëa; iti—thus (appears); yasya—in whose; giri—speech; tam—that
qualities; aravinda-näbha—Lord Viñëu, who has a lotus growing from His navel; person (a neophyte devotee); manasä—within the mind; ädriyeta—one should
päda-aravinda—to the lotus feet of the Lord; vimukhät—indifferent to bhakti; çva- respect; dékñä—accepted initiation from a qualified Guru; asti—he has; cet—if;
pacam—one born in a low family, or a dog-eater; variñöham—more glorious; manye— praëatibhiù—by offering obeisances; ca—also; bhajantam—an intermediate devotee;
I consider; tat-arpita—surrendered unto the lotus feet of the Lord; manaù—his éçam—unto Bhagavän; çuçrüñayä—with all types of service (such as offering
mind; vacana—words; éhita—every endeavor; artha—wealth; präëam—and life; daëòavat-praëäma, making relevant inquiry and rendering service); bhajana-
punäti—purifies; saù—he (the devotee); kulam—his family; na—not; tu—but; vijïam—a self-realised, expert mahä-bhägavata Vaiñëava who performs bhajana of
bhürimänaù—one who falsely thinks himself to be in a prestigious position. Çré Rädhä-Kåñëa’s eightfold daily pastimes; ananyam—who is an exclusive devotee
of Çré Kåñëa; anya-nindädi-çünya-hådam—and whose heart, due to his undeviating
A bhakta who has taken birth in a family of dog-eaters, but who has dedicated his absorption in Kåñëa, is free from faults such as the tendency to criticize others; épsita-
mind, words, activities and wealth to the lotus feet of Çré Kåñëa, is superior to a saìga—the association for which one hankers; labdhyä—having obtained.
brähmaëa endowed with all twelve brahminical qualities, but who has no bhakti for
Çré Kåñëa. Such a bhakta, although of lowly birth, can purify himself and his whole One who takes kåñëa-näma just once by calling out “O Kåñëa!” is a neophyte devotee
family, whereas the brähmaëa who is filled with pride due to his superior social (kaniñöha-adhikäré). One should consider him to be his family member and silently
position cannot even purify himself. respect him. One who, fully understanding the principle of dikñä, has accepted
initiation from a qualified Guru and performs bhajana of Bhagavän in accordance with
the Vaiñëava conventions is an intermediate devotee ( madhyama-adhikäré). One
A Vaiñëava is the embodiment of perfection should respect such a devotee who is endowed with the correct understanding of reality
2.27 and illusion by offering praëäma unto him and so forth. One who is conversant with the
akñëoù phalaà tvädåça-darçanaà hi science of bhajana as described in the Çrémad-Bhägavatam and other Vaiñëava
scriptures and who performs exclusive bhajana of Çré Kåñëa is a mahä-bhägavata
tanoù phalaà tvädåça-gätra-saìgaù devotee. Due to his undeviating absorption in Çré Kåñëa, the pure heart of such a
jihvä-phalaà tvädåça-kértanaà hi devotee is free from faults such as the tendency to criticize others. He is expert in
bhajana, meaning that he mentally renders service (mänasa-sevä) to Çré Rädhä-Kåñëa’s
su-durlabhä bhägavatä hi loke pastimes which take place during the eight segments of the day (añöa-kaléya-lélä).
Hari-bhakti-sudhodaya 13.2/ CC Mad 20.61 Knowing him to be a topmost devotee whose heart is established in the particular mood
akñëoù—of the eyes; phalam—the perfect result of the action; tvädåça—a person of service to Çré Rädhä-Kåñëa for which one aspires and who is affectionately disposed
like you; darçanam—to see; hi—certainly; tanoù—of the body; phalam—the towards oneself, one should honour him by offering daëòavat-praëäma (praëipäta),
perfection of activities; tvädåça—of a person like you; gätra-saìgaù—touching the making relevant inquiry (paripraçna) and rendering service (sevä) with great love.
72 73
If even the most ill-behaved person engages with determination in exclusive
It is forbidden to judge a Vaiñëava from a material viewpoint: devotional service unto Me, he is worthy of being considered a saintly person
2.29 (sädhu) due to his intelligence being fixed on Me in devotion. He quickly becomes
dåñöaiù svabhäva-janitair vapuñaç ca doñair purified and attains relief from the bondage of both sins and pious activities. O son
of Kunti! Attest that My devotee will never fail to attain perfection.
na präkåtatvam iha bhakta-janasya paçyet
gaìgämbhasäà na khalu budbuda-phena-paìkair For one who is faithful, there is no danger of falling down, even if he runs
brahma-dravatvam apagacchati néra-dharmaiù with closed eyes (i.e. commit sins despite having knowledge of çästra)
Çré Upadeçämåta 6/BR 2.20 2.31
dåñöaiù präkåtatvam—seeing with material vision; svabhäva-janitaiù—due to the yän ästhäya naro räjan / na pramädyeta karhicit
defects stemming from his nature; vapuñaù—of the body; ca—and; doñaiù—due to dhävan nimélya vä netre / na skhalen na pated iha
the faults; iha—in this world; bhakta-janasya—the pure devotee; na paçyet—one
SB 11.2.35
should not see; gaìgä-ambhasäm—of the water of the Ganges; na khalu
apagacchati—is never lost; budbuda-phena-paìkaiù—by the presence of bubbles, yän—which (means); ästhäya—accepting with firm faith; naraù—a man; räjan—
foam and mud; brahma-dravatvam— (just as) the nature of liquified transcendence; O King; na pramädyeta—is not bewildered; karhicit—ever; dhävan—running;
néra-dharmaiù—which exist simply due to the nature of water. nimélya—closing; vä—or; netre—his eyes; na skhalet—will not trip; na patet—will
not fall; iha—on this path.
Devotees situated in this material world should not be viewed with material
vision; in other words, one should not consider them to be ordinary conditioned O King, one who accepts this process of bhakti with strong faith in Guru and
souls. The imperfections visible in their natures, such as birth in a low caste, Kåñëa, will never blunder on his path. Even while running with eyes closed, he will
harshness, lethargy and so forth, and the imperfections visible in their bodies such never trip or fall (even if he commits sins, he will be protected).
as ugly features, disease, deformities and so forth, are precisely like the appearance of
bubbles, foam and mud in the Gangä. Despite such apparent pollution in the water
of the Gaìgä, she retains her nature as liquified transcendence. Similarly, the self-
For one who does not have faith, spiritual life is as dangerous as a razor’s edge
realised Vaiñëavas always exist on the transcendental plane and one should not 2.32
attribute material defects to them. uttiñöhata jägrata
präpya varän nibodhata
A devotee who has firm faith, even if committing sins, should be considered kñurasya dhärä niçitä duratyayä
a sädhu (and will be quickly relieved of his faults by Kåñëa)
2.30 durgaà pathas tat kavayo vadanti
api cet su-duräcäro / bhajate mäm ananya-bhäk Kaöha Upaniñad 1.3.14
sädhur eva sa mantavyaù / samyag vyavasito hi saù Get up! Wake up! Take advantage of this rare human form of life. The path of
spiritual realization is very difficult; it is sharp like a razor’s edge. That is the
kñipraà bhavati dharmätmä / çaçvac-chäntià nigacchati opinion of learned transcendentalists.
kaunteya pratijänéhi / na me bhaktaù praëaçyati
BG 9.30-31/Upad. 6 pt/ JD ch.6 Even if a sädhaka falls down initially, he is better than a dharmika non-devotee
2.33
api—even; cet—if; su-duräcäraù—one committing the most abominable sins;
bhajate—is engaged in devotional service; mäm—unto Me; ananya-bhäk—without tyaktvä sva-dharmaà caraëämbujaà harer
deviation; sädhuù—a saint; eva—certainly; saù—he; mantavyaù—is to be considered; bhajann apakvo ’tha patet tato yadi
samyak—completely; vyavasitaù—situated in determination; hi—certainly; saù—
he;//kñipram—very soon; bhavati—becomes; dharma-ätmä—righteous; çaçvat- yatra kva väbhadram abhüd amuñya kià
çäntim—lasting peace; nigacchati—attains; kaunteya—O son of Kunté; pratijänéhi— ko värtha äpto ’bhajatäà sva-dharmataù
declare; na—never; me—My; bhaktaù—devotee; praëaçyati—perishes.
SB 1.5.17
74 75
tyaktvä—having forsaken; sva-dharmam—one’s own occupational engagement; 1) Uttama-adhikäré

caraëa-ambujam—the lotus feet; hareù—of Hari; bhajan—in the course of 2.36
devotional service; apakvaù—immature; atha—for the matter of; patet—falls down;
tataù—from that place; yadi—if; yatra—whereupon; kva—what sort of; vä—or; sarva-bhüteñu yaù paçyed / bhagavad-bhävam ätmanaù
abhadram—unfavorable; abhüt—shall happen; amuñya—of him; kim—; kaù vä bhütäni bhagavaty ätmany / eña bhägavatottamaù
arthaù—what benefit; äptaù—obtained; abhajatäm—of the nondevotee; sva-
dharmataù—being engaged properly in one’s dharma. SB 11.2.45/ JD Ch. 7&8
eña—that person; yaù—who; paçyet—sees; ätmanaù—his own; bhagavad-bhävam—
One who has forsaken his material occupations to engage in the devotional
mood for Bhagavän; sarva-bhüteñu—within all beings; bhütäni—and all beings
service of the Lord may sometimes fall down while in an immature stage, yet there is
bhagavati ätmani—within Bhagavän; bhägavatottamaù—is the uttama Bhägavata.
no danger of his being unsuccessful. On the other hand, a non-devotee, though fully
following his dharma, does not gain anything.
One who sees his own bhagavad-bhäva, ecstatic mood of attraction towards Çré
Kåñëacandra, in the hearts of all jévas (sarva-bhüteñu) and sees all beings within Çré
Powerful devotees (like Çéva or Brahmä) are not affected by seeming fall-downs Kåñëacandra is an uttama-bhägavata. (An uttama Vaiñëava perceives that all living
2.34 beings love Bhagavän with the same particular feeling of transcendental love that he
dharma-vyatikramo dåñöa / éçvaräëäà ca sähasam himself cherishes towards his iñöadeva. He also perceives that Bhagavän feels a
reciprocal attitude of love towards all living beings. An uttama Vaiñëava has no
tejéyasäà na doñäya / vahneù sarva-bhujo yathä disposition other than this).
SB 10.33.29 2.37
çré-çukaù uväca—Çré Çukadeva Gosvämé said; dharma-vyatikramaù—the çästra-yuktye sunipuëa, dåòha-çraddhä yäìra
transgression of religious or moral principles; dåñöaù—seen; éçvaräëäm—of powerful
controllers; ca—even; sähasam—due to audacity; tejéyasäm—who are spiritually ‘uttama-adhikäré’ sei täraye saàsära
potent; na—does not; doñäya—(lead) to any fault; vahneù—of fire; sarva-bhujaù— CC Mad 22.65
all-devouring; yathä—as.
çästra-yuktye—in argument and logic; su-nipuëa—very expert; dåòha-çraddhä—firm
Çukadeva Gosvämé said: The status of powerful controllers is not harmed by any faith and confidence in Kåñëa; yäìra—whose; uttama-adhikäré—the topmost
apparently audacious transgression of morality we may see in them, for they are just devotee; sei—he; täraye saàsära—can deliver the whole world.
like fire, which devours everything fed into it and remains unpolluted.
One who is expert in logic, argument, and the revealed scriptures and who has
firm faith in Kåñëa is classified as a topmost devotee. He can deliver the whole world.
~ Three levels of devotees – uttama, madhyama and kaniñöha ~ 2) Madhyama-adhikäré

2.38
2.35 ésvare tad-adhéneñu / bäliçeñu dviñatsu ca
çraddhavän jana haya bhakti-adhikäré prema-maitré-kåpopekñä / yaù karoti sa madhyamaù
‘uttama,’ ‘madhyama,’ ‘kaniñöha,’ çraddhä-anusäré. SB 11.2.46 / JD Ch. 8
CC Mad 22.64 madhyamaù—a middle-class devotee (is) saù—he; yaù—who; karoti—has; prema—
çraddhävän jana—a person with faith; haya—is; bhakti-adhikäré—eligible for ecstatic transcendental love ; ésvare—for Bhagavän; maitré—friendship; tad-
discharging transcendental loving service to the Lord; uttama—first class; adhéneñu—for Bhagavän’s subordinates (the devotees); kåpä—mercy ; bäliçeñu—to
madhyama—intermediate; kaniñöha—the lowest class; çraddhä-anusäré—according the innocent; ca—and ; upekñä—neglect; dviñatsu—to the envious.
to the proportion of faith. A madhyama-bhägavata is one who has love for Éçvara and His pure devotees, is
A faithful devotee is a truly eligible candidate for the loving service of the Lord. friendly towards His bhaktas, shows mercy towards those who are ignorant of bhakti,
According to one’s faith, one is classified as a topmost devotee, an intermediate and neglects those who are inimical to Éçvara or His bhaktas.
devotee, or an inferior devotee.
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2.39
The mahätmas are under the shelter of Yogamäyä
çästra-yukti nähi jäne dåòha, çraddhävän 2.42
‘madhyama-adhikäré’ sei mahä-bhägyavän mahätmänas tu mäà pärtha / daivéà prakåtim äçritäù
CC Madhya 22.67 bhajanty ananya-manaso / jïätvä bhütädim avyayam
çästra-yukti—logical arguments on the basis of the revealed scripture; nähi—not; BG 9.13
jäne—knows; dåòha—firmly; çraddhävän—faithful; madhyama-adhikäré—second-
class devotee; sei—he; mahä-bhägyavän—very fortunate. tu—however; pärtha—O son of Påthä; mahä-ätmänaù—the great souls; äçritäù—
having taken shelter of; daivém—of the divine; prakåtim—nature; bhajanti—render
One who is not very expert in argument and logic based on the revealed scriptures service, worship; mäm—Me; ananya-manasaù—with undeviating minds; jïätvä—
but who has firm faith is considered a second-class devotee. He also must be knowing Me;[to be] ädim—the origin; bhüta—of all beings; avyayam—and
considered most fortunate. inexhaustible.
O Pärtha, the mahätmäs, however, having taken shelter of My divine nature, know
3) Kaniñöha-adhikäré Me to be the original and imperishable cause of all beings. They constantly engage
2.40 in My bhajana with their minds fixed exclusively on Me.
arcäyäm eva haraye püjäà yaù çraddhayehate
na tad-bhakteñu cänyeñu / sa bhaktaù präkåtaù småtaù Vaiñëavas who constantly engage in bhajana are never separated from Kåñëa
2.43
SB 11.2.47/ JD Ch 8&25
satataà kértayanto mäà / yatantaç ca dåòha-vratäù
präkåtaù—a material; bhaktaù—devotee; eva—emphatically; småtaù— considered
saù—he; yaù—who; éhate—endeavors; çraddhayä—with faith; püjäm—offering namasyantaç ca mäà bhaktyä / nitya-yuktä upäsate
worship; haraye—unto Çré Hari; arcäyäm—in the form of His Deity; ca—yet; na— BG 9.14
not; tad-bhakteñu—not to Çré Hari’s devotees; anyeñu—and other beings.
satatam—constantly; kértayantaù—glorifying; mäm—Me; yatantaù—fully
A devotee who faithfully engages in the worship of the Deity in the temple but does endeavoring; ca—also; dåòha-vratäù—with determined vows; namasyantaù—offering
not behave properly toward other devotees or people in general is called a präkåta- obeisances; ca—and; mäm—before Me; bhaktyä—in devotion; nitya-yuktäù—
bhakta, a materialistic devotee, and is considered to be in the lowest position. perpetually engaged, who are always united [with Me]; upäsate—worship Me.
2.41 Constantly chanting the glories of My names, qualities, form and pastimes,
endeavouring with determined vows, and offering praëämas with devotion, they
yähära komala çraddhä, se ‘kaniñöha’ jana engage in My worship, remaining always united with Me.
krame krame teìho bhakta ha-ibe ‘uttama’
CC Mad 22.69 A premi bhakta purifies the whole world
yähära—whose; komala çraddhä—soft faith; se—such a person; kaniñöha jana—a 2.44
neophyte devotee; krame krame—by a gradual progression; teìho—he; bhakta— väg gadgadä dravate yasya cittaà
devotee; ha-ibe—will become; uttama—first class.
rudaty abhékñëaà hasati kvacic ca
One whose faith is soft and pliable is called a neophyte, but by gradually following vilajja udgäyati nåtyate ca
the process he will rise to the platform of a first-class devotee.
mad-bhakti-yukto bhuvanaà punäti
~ Thus ends the section Three levels of devotees ~ SB 11.14.24/Upad. 1 pt
väk—speech; gadgadä—choked up; dravate—melts; yasya—of whom; cittam—the
heart; rudati—cries; abhékñëam—again and again; hasati—laughs; kvacit—
sometimes; ca—also; vilajjaù—without shame; udgäyati—sings out loudly; nåtyate—
dances; ca—also; mat-bhakti-yuktaù—one fixed in devotional service to Me;
bhuvanam—the universe; punäti—purifies.
78 79
My dear Uddhava! My devotee whose voice becomes choked up with prema, Rädhä-Kåñëa; bhaöäù—O my dear servants; guhyam—very confidential;
whose heart softens and begins to flow with spiritual emotion, who cannot cease viçuddham—transcendental, not contaminated by the material modes of nature;
from crying, who sometimes bursts into laughter, sometimes begins to sing very durbodham—not easily understood; yam—which; jïätvä—understanding;
loudly, abandoning all shyness, and sometimes dances, purifies not only himself but amåtam—eternal life; açnute—he enjoys.
the entire world.
Lord Brahmä, Bhagavän Närada, Lord Çiva, the four Kumäras, Lord Kapila [the
son of Devahüti], Sväyambhuva Manu, Prahläda Mahäräja, Janaka Mahäräja,
A Vaiñëava is not the least charmed by materially opulent things Grandfather Bhéñma, Bali Mahäräja, Çukadeva Gosvämé and I myself know sanätana
2.45 dahrma . My dear servants, this eternal transcendental principle, which is known as
bhägavata-dharma, or pure devotion unto the Supreme Lord and love for Him, is
tvad-bhaktaù saritäà patià culukavat khadyotavad bhäskaraà uncontaminated by the material modes of nature. It is very confidential and difficult
merum paçyati loñöravat kim aparaà bhümeù patià bhåtyävat for ordinary human beings to understand, but if by chance one fortunately
cintäratna-cayaà çilä-çakalavat kalpa-drumaà kañöavat understands it, he is immediately liberated, and attains eternal life.
saàsäraà tåëa-räçivat kim aparaà dehaà nijaà bhäravat

One should follow the pure path outlined by the Mahäjanas
Padyävalé 56 (Çré Sarvajïa)/MS 5 pt 2.47
tvad-bhaktaù—Your devotee; paçyati—sees; patim—the king; saritam—of rivers; tarko ’pratiñöhaù çrutayo vibhinnä
culukavat—like a handful of water; bhäskaram—the sun; khadyotavat—like a firefly;
merum—Mount Meru; loñöravat— like a clod of earth; kim aparam—still further; näsäv åñir yasya mataà na bhinnam
patim bhümeù — an emperor; bhåtyavat — like a servant; cintäratna-cayam — a host dharmasya tattvaà nihitaà guhäyäà
of desire jewels; çilä-çakalavat—like a heap of stones; kalpa-drumam—a desire tree;
kañöavat—like a piece of wood; saàsaram—the whole world; tåëa-räçivat—like a mahäjano yena gataù sa panthäù
heap of straw; kim aparam — what further?; deham nijam— his own body; Mahäbhärata, Väna parva 313.117/ CC Mad 17.186, 25.57
bhäravat—like a burden.
tarkaù—argument; apratiñöhaù—not substantial; çrutayaù—Vedas; vibhinnäù—
O Bhagavän! Your devotees consider the ocean to be like a handful of water, the various conclusions; na—not; asau—that; åñiù—great sage; yasya—whose; matam—
sun like a firefly, Mount Meru a clump of earth, the emperor of the world an opinion; na—not; bhinnam—separate; tattvam—truth; dharmasya—of religious
insignificant servant, a multitude of cintämaëi jewels simply pebbles, a valuable principles; nihitam—placed; guhäyäm—in the heart of a realised person; mahä-
kalpa-druma tree a mere stick, and the entire world a bunch of straw. What more can janaù—self-realised predecessors; yena—by which way; gataù—acted; saù—that;
be said? In separation from You, they consider their own bodies to be heavy burdens. panthäù—the path.
Dry arguments are inconclusive, the Vedas give varying conclusions and one is
The twelve Mahäjanas know the real essence of dharma not considered a sage unless one’s philosophical conception is different from others.
2.46 The confidential truth of dharma lies in the heart of an unadulterated, self-realised
devotee. Thus one should accept only the pure path the mahäjanas advocate.
svayambhür näradaù çambhuù kumäraù kapilo manuù
prahlädo janako bhéñmo balir vaiyäsakir vayam
The three grades of pure devotees
dvädaçaite vijänémo dharmaà bhägavataà bhaöäù 2.48
guhyaà viçuddhaà durbodhaà yaà jïätvämåtam açnute atra bhakta-siddhäs trividhäù | präpta-bhagavat-pärñada-dehä
SB 6.3.20-21 nirdhüta-kañäyä mürcchita kañäyäç ca yathä çré-näradädayaù çré-
svayambhüù—Lord Brahmä; näradaù—the great saint Närada; çambhuù—Lord Çiva; çukädayaù präg-janma-gata-näradädayaç ca
kumäraù—the four Kumäras; kapilaù—Lord Kapila; manuù—Sväyambhuva Manu;
prahlädaù—Prahläda Mahäräja; janakaù—Janaka Mahäräja; bhéñmaù—Grandfather Bhakti Sandarbha 187/ BRSB p.34/GKH (P)
Bhéñma; baliù—Bali Mahäräja; vaiyäsakiù—Çukadeva; vayam—we; dvädaça— The devotees of the Lord are of three kinds: 1. Those who have attained perfected
twelve; ete—these; vijänémaù—know; dharmam—the eternal essence of one’s spiritual bodies as eternal associates of the Lord (bhagavat-pärñada-deha-präpta); 2.
spiritual nature and function; bhägavatam—(which teach a person how) to love Çré Those who, although still in a material body, have no trace of material desires or
80 81
impressions within their hearts (nirdhüta-kañäya); and 3. Those in whose hearts The servant of My servants is My real devotee
there is still a trace of material desires in the mode of goodness (mürcchhita-kañäya). 2.52
Sri Närada is an example of the first kind of devotee, Sri Çukadeva of the second
kind and Sri Närada in his previous birth as the son of a maidservant, of the third. ye me bhakta-janäù pärtha
na me bhaktäç ca te janäù
Devotion is superior to any other consideration mad-bhaktänäà ca ye bhaktäs
2.49
te me bhaktatamä matäù
viñëu-bhakti-vihénä ye caëòäläù parikértitäù Ädi Purana/CC Mad 11.28/Laghu-bhäg. 2.6/BRSB p. 94
caëòälä api te çreñöhä hari-bhakti-paräyaëäù ye—those who; me—My; bhakta-janäù—devotees; pärtha—O Pärtha; na—not; me—
Bhakti San. 100/GKH (P) My; bhaktäù—devotees; ca—but; te—those; janäù—persons; mat-bhaktänäm—of My
devotees; ca—certainly; ye—those who; bhaktäù—devotees; te—such persons; me—
“O King, a dog-eater that is a devotee of Lord Viñëu is greater than a brähmaëa. A
My; bhaktatamäù—most advanced devotees; matäù—that is My opinion.
brähmaëa that has no devotion for Lord Viñëu is lower than a dog-eater (who has bhakti).”
[Lord Kåñëa told Arjuna:] “Those who consider themselves My direct devotees are
A caëòäla who becomes a devotee is superior to a non-devotee sannyäsé actually not My devotees, but those who see themselves as the devotees of My
associates are factually My devotees.”
2.50
çvapaco ‘pi mahépäla viñëu-bhakto dvijädhikaù
Servants of My servants are sure to attain perfection
viñëu-bhakti-vihéno yo yatiç ca çvapacädhikaù 2.53
Näradiya Puräëa/HBV 10.87/Bhakti San. 100/JD ch. 6/GKH (P) siddhir bhavati vä neti / saàçayo ‘cyuta-sevinäm
O king, if a candala (dog-eater) embraces the path of pure devotion to the niùsaàçayo ‘stu tad-bhakta- / paricaryä-ratätmanäm
Supreme Lord Viñëu, he is superior to a brähmaëa. On the other hand, if a sannyäsé
is not a devotee of Lord Viñëu then he is more degraded than a caëòäla. Varäha Puräëa/ Çäëòilya-småti/CB Antya 3.486/KGH (P)
The servants of the infallible Bhagavän may or may not attain perfection. There
Brahmacärés must be under the guidance of Guru and dedicate everything to him is some doubt. But for the servants of the Lord’s devotees there is no doubt.
2.51
brahmacäré guru-kule / vasan dänto guror hitam Without My saintly devotees I cannot be happy
2.54
äcaran däsavan néco / gurau sudåòha-sauhådaù
näham ätmänam äçäse
SB 7.12.1
mad-bhaktaiù sädhubhir vinä
[çré-näradaù uväca—Çré Närada Muni said]; brahmacäré— one who practices
realization of brahma; däntaù—who is sense-controlled; vasan—residing; guru- çriyam ätyantikéà väpi
kule—at the äçrama of the Guru; äcaran—acting; guroù hitam—only for the benefit yeñäà gatir ahaà parä
of the Guru (not for one’s personal benefit); däsa-vat—like a humble servant; SB 9.4.64/Båhad Bhägavtämåtam 1.3.77
nécaù—submissive, obedient; gurau—unto the spiritual master; su-dåòha—firmly;
sauhådaù—in friendship or good will. na—not; aham—I; ätmänam—Myself; äçäse—hold in high regard; mat-bhaktaiù—
My devotees; sädhubhiù—the saintly persons; vinä—without; çriyam—the goddess
Närada Muni said, A student should practice completely controlling his senses. Lakñmé and the opulences she provides; ätyantikém—ultimate; vä—or; api—even;
He should be submissive and should have an attitude of firm friendship for the yeñäm—for which (devotees); gatiù—the destination; aham—I; parä—final.
spiritual master. With an unwavering vow, the brahmacäré should live at the Guru-
kula, only for the benefit of the Guru. “Without saintly devotees for whom I am the only destination, I do not desire to
enjoy My transcendental bliss or My supreme opulences.”
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Ç R É Ç L O K Ä M Å TA M
One should imbibe the proper mood towards a Vaiñëva

2.55
Ei-Bära Karuëä Kara, Çréla Narottama däsa Öhäkura (SGG p. 27)
ei-bära karuëä kara vaiñëava gosäi
patita-pävana tomä vine keha näi (1)
Vaiñëava Gosäi, please give me your mercy this time! You are patita-pävana,
purifier of the fallen. There is no one except you to save us!
Chapter 3 – Bhagavat-tattva
kähära nikaöe gele päpa düre jäya
emana dayäla prabhu keba kathä päya? (2) Çrémad Bhägavatam is the crown jewel of all revealed scriptures
All sins go away in your association. Where shall we find a master as merciful you?
gaìgära paraça haile paçcäte pävana

darçane pavitra kara – ei tomära guëa (3) Param satyam – Çrémad Bhägavatam in a nutshell
3.1
After touching the Gaìgä one becomes purified, but your quality is such that just
the sight of you purifies one of his sins! [oà namo bhagavate väsudeväya]
janmädy asya yato ’nvayäd itarataç cärtheñv abhijïaù svaräö
hari-sthäne aparädhe täre harinäma
tene brahma hådä ya ädi-kavaye muhyanti yat sürayaù
tomä sthäne aparädhe nahika eòäna (4)
tejo-väri-mådäà yathä vinimayo yatra tri-sargo ’måñä
Offenses committed at the lotus feet of Çré Hari are absolved by harinäma. But for
offenses against you there is absolutely no means of deliverance!
dhämnä svena sadä nirasta-kuhakaà satyaà paraà dhémahi
SB 1.1.1
tomära hådaye sadä govinda viçräma [oà—O my Lord; namaù—offering my obeisances; bhagavate—unto the Personality
govinda kahena, ‘mama vaiñëava paräëa’ (5) of Godhead; väsudeväya—unto Väsudeva (the son of Vasudeva), Çré Kåñëa;] janma-
ädi—creation, sustenance and destruction; asya—of the manifested universes;
Çré Govinda is always resting in your heart. Thus, Çré Govinda says, “The yataù—from whom; anvayät—directly; itarataù—indirectly; ca—and; artheñu—
Vaiñëavas are My life and soul!” purposes; abhijïaù—fully cognizant; sva-räö—fully independent; tene—imparted;
brahma—the Vedic knowledge; hådä—consciousness of the heart; yaù—one who;
prati-janme kari äçä caraëera dhüli ädi-kavaye—unto the original created being; muhyanti—are illusioned; yat—about
narottame kara dayä äpanära bali’ (6) whom; sürayaù—great sages and demigods; tejaù—fire; väri—water; mådäm—earth;
yathä—as much as; vinimayaù—action and reaction; yatra—whereupon; tri-
Narottama däsa prays, “In every birth I am hoping for the dust of your lotus feet. sargaù—three modes of creation, creative faculties; amåñä—almost factual;
Please be compassionate to me, considering me your own.” dhämnä—along with all transcendental paraphernalia; svena—self-sufficiently;
sadä—always; nirasta—negation by absence; kuhakam—illusion; satyam-param—
Thus ends the 2nd chapter – Vaiñëava tattva the Absolute, Supreme Truth (refers to Kåñëa or to Çré Rädhä-Kåñëa); dhémahi—I
meditate upon.
O my Lord, Çré Kåñëa, son of Vasudeva, O all-pervading Personality of Godhead,
I offer my respectful obeisances unto You. I meditate upon Lord Çré Kåñëa because
He is the Absolute Truth and the primeval cause of all causes of the creation,
sustenance and destruction of the manifested universes. He is directly and indirectly
conscious of all manifestations, and He is independent because there is no other
84
Ç R É Ç L O K Ä M Å TA M SAMBANDHA B H A G AVA T - T A T T VA
cause beyond Him. It is He only who first imparted the Vedic knowledge unto the nigama—the Vedic literatures; kalpa-taroù—the desire tree; galitam—fully matured;
heart of Brahmäjé, the original living being. By Him even the great sages and phalam—fruit; çuka—Çréla Çukadeva Gosvämé; mukhät—from the lips of; amåta—
demigods are placed into illusion, as one is bewildered by the illusory representations nectar; drava—semisolid and soft and therefore easily swallowable; saàyutam—
of water seen in fire, or land seen on water. Only because of Him do the material perfect in all respects; pibata—do relish it; bhägavatam—the book dealing in the
universes, temporarily manifested by the reactions of the three modes of nature, science of the eternal relation with the Lord; rasam—juice (that which is relishable);
appear factual, although they are unreal. I therefore meditate upon Him, Lord Çré älayam—until liberation, or even in a liberated condition; muhuù—repeatedly;
Kåñëa, who is eternally existent in His transcendental abode, which is forever free aho—O; rasikäù—those who are full in the knowledge of mellows; bhuvi—on the
from the illusory representations of the material world. I meditate upon Them earth; bhävukäù—expert and thoughtful.
(Rädhä-Kåñëa), for They are the Absolute Truth.
O expert and thoughtful men, relish Çrémad-Bhägavatam, the mature fruit of the
desire tree of Vedic literatures. It emanated from the lips of Çré Çukadeva Gosvämé.
Bhägavatam is the Best Among all Revealed Scriptures Therefore this fruit has become even more tasteful, although its nectarean juice was
3.2 already relishable for all, including liberated souls.
dharmaù projjhita-kaitavo ’tra paramo nirmatsaräëäà satäà
3.4
vedyaà västavam atra vastu çivadaà täpa-trayonmülanam
ädi-madhyävasäneñu vairägyäkhyäna-saàyutam
çrémad-bhägavate mahä-muni-kåte kià vä parair éçvaraù
hari-lélä-kathä-vrätä-måtänandita-sat-suram
sadyo hådy avarudhyate ’tra kåtibhiù çuçrüñubhis tat-kñaëät
sarva-vedänta-säraà yad brahmätmaikatva-lakñaëam
SB 1.1.2
vastv advitéyaà tan-niñöhaà kaivalyaika-prayojanam
dharmaù—religiosity; projjhita—completely rejected; kaitavaù—covered by fruitive
intention; atra—herein; paramaù—the highest; nirmatsaräëäm—of the one- SB 12.13.11-12
hundred-percent pure in heart; satäm—devotees; vedyam—understandable; ädi—in the beginning; madhya—the middle; avasäneñu—and the end; vairägya—
västavam—factual; atra—herein; vastu—substance; çivadam—well-being; täpa- concerning renunciation of material things; äkhyäna—with narrations; saàyutam—
traya—threefold miseries; unmülanam—causing uprooting of; çrémat—beautiful; full; hari-lélä—of the pastimes of Lord Hari; kathä-vräta—of the many discussions;
bhägavate—the Bhägavata Puräëa; mahä-muni—the great sage (Vyäsadeva); kåte— amåta—by the nectar; änandita—in which are made ecstatic; sat-suram—the saintly
having compiled; kim—what is; vä—the need; paraiù—others; éçvaraù—the devotees and demigods; sarva-vedänta—of all the Vedänta; säram—the essence;
Supreme Lord; sadyaù—at once; hådi—within the heart; avarudhyate—become yat—which; brahma—the Absolute Truth; ätma-ekatva—in terms of nondifference
compact; atra—herein; kåtibhiù—by the pious men; çuçrüñubhiù—by culture; tat- from the spirit soul; lakñaëam—characterized; vastu—the reality; advitéyam—one
kñaëät—without delay. without a second; tat-niñöham—having that as its prime subject matter; kaivalya—
Completely rejecting all religious activities which are materially motivated, this exclusive devotional service; eka—the only; prayojanam—ultimate goal.
Bhägavata Puräëa propounds the highest truth, which is understandable by those From beginning to end, the Çrémad-Bhägavatam is full of narrations that
devotees who are fully pure in heart. The highest truth is reality distinguished from encourage renunciation of material life, as well as nectarean accounts of Lord Hari’s
illusion for the welfare of all. Such truth uproots the threefold miseries. This transcendental pastimes, which give ecstasy to the saintly devotees and demigods.
beautiful Bhägavatam, compiled by the great sage Vyäsadeva [in his maturity], is This Bhägavatam is the essence of all Vedänta philosophy because its subject matter
sufficient in itself for God realisation. What is the need of any other scripture? As is the Absolute Truth, which, while nondifferent from the spirit soul, is the ultimate
soon as one attentively and submissively hears the message of Bhägavatam, by this reality, one without a second. The goal of this literature is exclusive devotional
culture of knowledge the Supreme Lord is established within his heart. service unto that Supreme Truth.
3.3 3.5
nigama-kalpa-taror galitaà phalaà anarthopaçamaà säkñäd / bhakti-yogam adhokñaje
çuka-mukhäd amåta-drava-saàyutam lokasyäjänato vidväàç / cakre sätvata-saàhitäm
pibata bhägavataà rasam älayaà SB 1.7.6
muhur aho rasikä bhuvi bhävukäù
SB 1.1.3
86 87
anartha—things which are superfluous; upaçamam—mitigation; säkñät—directly; Çrémad-Bhägavatam is the spotless Puräëa. It is most dear to the Vaiñëavas
bhakti-yogam—the linking process of devotional service; adhokñaje—unto the because it describes the pure and supreme knowledge of the paramahaàsas. This
Transcendence; lokasya—of the general mass of men; ajänataù—those who are Bhägavatam reveals the means for becoming free from all material bondfage,
unaware of; vidvän—the supremely learned; cakre—compiled; sätvata—in relation together with the processes of transcendental knowledge, renunciation and
with the Supreme Truth; saàhitäm—Vedic literature. devotion. Anyone who seriously tries to understand Çrémad-Bhägavatam, who
properly hears and chants it with devotion, becomes completely liberated.
The material miseries of the living entity, which are superfluous to him, can be
directly mitigated by the linking process of devotional service. But the mass of
people do not know this, and therefore the learned Vyäsadeva compiled this Vedic 3.8
literature, which is in relation to the Supreme Truth. artho ’yaà brahma-süträëäà / bhäratärtha-vinirëayaù
gäyatré-bhäñya-rüpo ’sau / vedärtha-paribåàhitaù
Simply by giving aural reception to the Bhägavatam, bhakti sprouts up
Garuda Purana/CC Mad 25.143/Biog. p. 85
3.6
arthaù ayam—this is the meaning; brahma-süträëäm—of the aphorisms of the
yasyäà vai çrüyamäëäyäà / kåñëe parama-püruñe Vedänta-sütra; bhärata-artha-vinirëayaù—the ascertainment of the Mahäbhärata;
bhaktir utpadyate puàsaù / çoka-moha-bhayäpahä gäyatré-bhäñya-rüpaù—the purport of Brahma-gäyatré; asau—that; veda-artha-
SB 1.7.7
paribåàhitaù—expanded by the meanings of all the Vedas;
yasyäm—this Vedic literature; vai—certainly; çrüyamäëäyäm—simply by giving The meaning of the Vedänta-sütra is present in Çrémad-Bhägavatam. The full
aural reception; kåñëe—unto Lord Kåñëa; parama—Supreme; püruñe—Enjoyer; purport of the Mahäbhärata is also there. The commentary of the Brahma-gäyatré is
bhaktiù—feelings of devotional service; utpadyate—sprout up; puàsaù—of the also there, fully expanded with all Vedic knowledge. The Bhägavatam is the essence
living being; çoka—lamentation; moha—illusion; bhaya—fearfulness; apahä—that and explanation of all the Vedas.
which extinguishes.
3.9
Simply by giving aural reception to this Vedic literature [Çrémad-Bhägavatam], the
feeling for loving devotional service to Lord Kåñëa, the Supreme Enjoyer, sprouts up sarva-vedänta-säraà hi / çrémad-bhägavatam iñyate
at once to extinguish the fire of lamentation, illusion and fearfulness. tad-rasämåta-tåptasyä / nänyatra syäd ratiù kvacit
SB 12.13.15/Mad 25.146/BRSB p.93/Biog.p. 85
3.7
sarva-vedänta-säram—the best part of all the Vedänta; hi—certainly; çrémad-
çrémad-bhägavataà puräëam amalaà yad vaiñëavänäà priyaà bhägavatam—the great literature about Bhagavän; iñyate—is accepted; tat-rasa-
yasmin päramahaàsyam ekam amalaà jïänaà paraà géyate amåta—by the transcendental mellow derived from that great literature; tåptasya—
tatra jïäna-viräga-bhakti-sahitaà naiñkarmyam äviskåtaà of one who is satisfied; na—never; anyatra—anywhere else; syät—is; ratiù—
attraction; kvacit—at any time.
tac chåëvan su-paöhan vicäraëa-paro bhaktyä vimucyen naraù
Çrémad-Bhägavatam is accepted as the essence of all Vedic literature and Vedänta
SB 12.13.18 philosophy. Whoever tastes the transcendental mellow of Çrémad-Bhägavatam is
çrémat-bhägavatam—Çrémad Bhägavatam; puräëam—the Puräëa; amalam— never attracted to any other literature.
perfectly pure; yat—which; vaiñëavänäm—to the Vaiñëavas; priyam—most dear;
yasmin—in which; päramahaàsyam—attainable by the topmost devotees; ekam— 3.10
exclusive; amalam—perfectly pure; jïänam—knowledge; param—supreme; géyate—
is sung; tatra—there; jïäna-viräga-bhakti-sahitam—together with knowledge, kåñëe sva-dhämopagate / dharma-jïänädibhiù saha
renunciation and devotion; naiñkarmyam—freedom from all material work; kalau nañöa-dåçäm eña / puräëärko ’dhunoditaù
äviñkåtam—is revealed; tat—that; çåëvan—hearing; su-paöhan—properly chanting;
SB 1.3.43
vicäraëa-paraù—who is serious about understanding; bhaktyä—with devotion;
vimucyet—becomes totally liberated; naraù—a person. kåñëe—in Kåñëa’s; sva-dhäma—own abode; upagate—having returned; dharma—
religion; jïäna—knowledge; ädibhiù—combined together; saha—along with;
kalau—in the Kali-yuga; nañöa-dåçäm—of persons who have lost their sight; eñaù—
88 89
all these; puräëa-arkaù—the Puräëa which is brilliant like the sun; adhunä—just Each çloka of the Bhägavatam has various levels of meanings
now; uditaù—has arisen. 3.14
This Bhägavata Puräëa is as brilliant as the sun, and it has arisen just after the kåñëa-tulya bhägavata – vibhu, sarväçraya
departure of Lord Kåñëa to His own abode, accompanied by religion, knowledge, etc.
Persons who have lost their vision due to the dense darkness of ignorance in the age prati-çloke prati-akñare nänä artha kaya
of Kali shall get light from it. CC Mad 24.318
kåñëa-tulya bhägavata—Çrémad-Bhägavatam is identical with Kåñëa; vibhu—the
3.11 supreme; sarva-äçraya—the origin of everything, or that which controls everything;
‘kåñëa-bhakti-rasa-svarüpa’ çré-bhägavata prati-çloke—in every çloka; prati-akñare—in every syllable; nänä artha kaya—there
are varieties of imports.
täte veda-çästra haite parama mahattva
Çrémad Bhägavatam is as great as Kåñëa, the supreme Lord and shelter of
CC Mad 25.150/GKH 2.2
everything. In each and every çloka of the Bhägavatam and in each and every
kåñëa-bhakti—of devotional service to Kåñëa; rasa—of the transcendental mellow; syllable, there are various levels of meanings.
svarüpa—the very form; çré-bhägavata—Çrémad-Bhägavatam; täte—therefore; veda-
çästra—the Vedic literature; haite—than; parama mahattva—has greater utility and value. Çrémad Bhägavatam is full of Kåñëa prema
Çrémad-Bhägavatam is the very form of kåñëa-bhakti-rasa. It gives direct 3.15
information of the mellows derived from service to Kåñëa. Therefore Çrémad- premamaya bhägavata çré-kåñëera aìga
Bhägavatam is above all other Vedic literatures.
tahate kahena yata gopya kåñëa-raìga
3.12 CB Antya 3.516
cäri-veda-upaniñade yata kichu haya Çrémad Bhägavatam is full of kåñëa-prema. It is Çré Kåñëa’s body. Within it Kåñëa’s
tära artha laïä vyäsa karilä saïcaya most confidential pastimes with the gopés are described.
CC Mad 25.98/GKH 2.9

The Bhägavatm must be heard from a realised Vaiñëava
cäri-veda—the four divisions of the Vedas (Säma, Yajur, Åg and Atharva); 3.16
upaniñade—and in the 108 Upaniñads; yata—whatever; kichu haya—is there; tära
artha—the meanings of those Vedic literatures; laïä—taking together; vyäsa— yäha, bhägavata paòa vaiñëavera sthäne
Vyäsadeva; karilä saïcaya—collected. ekänta äçraya kara caitanya-caraëe
Vyäsadeva collected whatever Vedic conclusions were in the four Vedas and 108 Çré Svarüpa Dämodara’s diary/CC Antya 5.131/GKH 2.28
Upaniñads and placed them in the aphorisms of the Vedänta-sütra.
yäha—just go; bhägavata—Çrémad-Bhägavatam; paòa— read, study; vaiñëavera
sthäne—from a self-realised Vaiñëava; ekänta äçraya kara—fully surrendered;
3.13 caitanya-caraëe—at the lotus feet of Çré Caitanya Mahäprabhu.
yei sütre yei åk—viñaya-vacana Go, study Çrémad-Bhägavatam in the association of a Vaiñëava and take exclusive
bhägavate sei åk çloke nibandhana shelter at the lotus feet of Çré Caitanya.
CC Mad 25.99/GKH 2.9 [an alternative reading:] Çré Svarüpa Dämodara’s highest instruction to all the jévas
is: “If you want to understand Çrémad-Bhägavatam, you must approach a
yei sütre—in the aphorisms of the Vedänta-sütra; yei—whatever; åk—Vedic
paramahaàsa Vaiñëava who is exclusively surrendered at the lotus feet of Çré
mantras; viñaya-vacana—subject matter to be explained; bhägavate—in Çrémad-
Caitanyacandra. The sole asset of such Vañëavas is the import of the Bhägavatam as
Bhägavatam; sei åk—those same Vedic mantras; çloke—in eighteen thousand verses;
presented by Çré Caitanya Mahäprabhu.”
nibandhana—compiling.
In the Vedänta-sütra, the purport of all Vedic knowledge is explained, and in
Çrémad-Bhägavatam the same purport has been explained in eighteen thousand verses.
90 91
One should hear the book Bhägavata from the person Bhägavata nañöa—destroyed; präyeñu—almost to nil; abhadreñu—all that is inauspicious;
3.17 nityam—regularly; bhägavata—Çrémad-Bhägavatam, or the pure devotee; sevayä—
by serving; bhagavati—unto the Personality of Godhead; uttama—transcendental;
eka bhägavata baòa—bhägavata-çästra çloke—prayers; bhaktiù—loving service; bhavati—comes into being; naiñöhiké—
ära bhägavata—bhakta bhakti-rasa-pätra irrevocable.
dui bhägavata dvärä diyä bhakti-rasa By regular hearing the Bhägavatam and by rendering service to the pure devotee,
all that is troublesome to the heart is almost completely destroyed, and loving service
täìhära hådaye täìra preme haya vaça unto the Personality of Godhead, who is praised with transcendental songs, is
CC Ädi 1.99-100 established as an irrevocable fact.
eka—one; bhägavata—in relation to the Supreme Lord; baòa—great; bhägavata-
çästra—Çrémad-Bhägavatam; ära—the other; bhägavata—in relation to the Hearing Bhägavatam cleanses the heart
Supreme Lord; bhakta—pure devotee; bhakti-rasa—of the mellow of devotion; 3.20
pätra—the recipient; dui—two; bhägavata—the bhägavatas; dvärä—by; diyä—
giving; bhakti-rasa—devotional inspiration; täìhära—of His devotee; hådaye—in praviñöaù karëa-randhreëa / svänäà bhäva-saroruham
the heart; täìra—his; preme—by the love; haya—becomes; vaça—under control. dhunoti çamalaà kåñëaù / salilasya yathä çarat
One of the bhägavatas is the great scripture Çrémad-Bhägavatam, and the other is SB 2.8.5
the pure devotee absorbed in the mellows of loving devotion. Through the actions of
praviñöaù—thus being entered; karëa-randhreëa—through the holes of the ears;
these two the Lord instills the mellows of transcendental loving service into the
svänäm—according to one’s liberated position; bhäva—constitutional relationship;
heart of a living being, and thus the Lord, in the heart of His devotee, comes under
saraù-ruham—the lotus flower; dhunoti—cleanses; çamalam—material qualities;
the control of his love.
kåñëaù—Lord Kåñëa; salilasya—of the reservoir of waters; yathä—as it were; çarat—
the autumn season.
One should not hear Bhägavatam from a non-Vaiñëava
The sound incarnation of Lord Kåñëa the Supreme Soul [i.e. Çrémad-Bhägavatam],
3.18
enters into the heart of a self-realised devotee, sits on the lotus flower of his loving
avaiñëava-mukhodgérëaà / pütaà hari-kathämåtam relationship, and thus cleanses the dust of material association, such as lust, anger and
hankering. Thus it acts like autumnal rains upon pools of muddy water.
çravaëaà naiva kartavyaà / sarpocchiñöaà yathä payaù
Padma Puräëa/HBV/GKH 2.39
Vyäsadeva may or may not know the Bhägavatam
avaiñëava—of a nondevotee; mukha-udgérëam—coming out of the mouth; pütam— 3.21
the pure; hari—of Hari; kathä-amåtam—the nectarean topics; çravaëam—hearing;
na—not; eva—certainly; kartavyam—to be done; sarpa—of a snake; ucchiñöam—the ahaà vedmi çuko vetti / vyäso vetti na vetti vä
remnants; yathä—as; payaù—milk. bhaktyä bhägavataà grähyaà / na buddhyä na ca öékayä
One should not hear anything about Kåñëa from a non-Vaiñëava. Milk touched by CC Mad 24.313/GKH 2.27
the lips of a serpent has poisonous effects; similarly, talks about Kåñëa given by a
aham—I (Lord Çiva); vedmi—know; çukaù—Çukadeva Gosvämé; vetti—knows;
non-Vaiñëava are also poisonous.
vyäsaù—Vyäsadeva; vetti—knows; na vetti vä—or may not know; bhaktyä—by
devotional service (executed in nine different processes); bhägavatam—the
One must serve both the book Bhägavata and the person Bhägavata Bhägavata Puräëa; grähyam—to be accepted; na—not; buddhyä—by so-called
3.19 intelligence or experimental knowledge; na—nor; ca—also; öékayä—by imaginary
commentary.
nañöa-präyeñv abhadreñu / nityaà bhägavata-sevayä
[Lord Çiva said:] I know and Çukadeva knows the meaning of Çrémad-Bhägavatam,
bhagavaty uttama-çloke / bhaktir bhavati naiñöhiké whereas Vyäsadeva may or may not know it. The Çrémad-Bhägavatam can only be
SB 1.2.18/BR 5.2 known through bhakti, not by mundane intelligence or by reading many commentaries.
92 93
3.24
The dry pholosophisers cannot have a taste for hari-kathä
3.22 bhägavata je na mäne se yavana sama
mémäàsä-rajasä malémasa-dåçäà tävan na dhér éçvare tära çastra ache janme janme prabhu yama
garvodarka-kukarkaça-dhiyäà düre ‘pi vartä hareù Caitanya Bhägavata, Ädi 2.39
jänanto ‘pi na jänate çruti-mukhaà çré-raìgi-saìgäd åte Whoever has no regard for Çrémad Bhägavatam is the same as a yavana, an
untouchable heathen. He will be punished birth after birth by Lord Yamaräja.
su-sväduà pariveçayanty api rasaà gurvé na darvé spåçet
Padyävalé 57 (Çré Mädhava Sarasvaté)/MS 5 pt
Talks bereft of Hari-kathä are like a place of pilgrimage for crows
mémäàsä—of the karma-mémäàsä philosophy; rajasä—by the dust; malémasa— 3.25
dirtied; dåçäm—whose eyes; tävat—then; na—not; dhéù—the consciousness;
éçvare—on the Supreme Personality of Godhead; garva—of pride; udarka—the na yad vacaç citra-padaà harer yaço
conclusion; ku—bad; tarka—logic; karkaça—hard; dhiyäm—whose minds; düre— jagat-pavitraà pragåëéta karhicit
far away; api—also; vartä—the topics; hareù—of Lord Kåñëa; jänantaù—
understanding; api—although; na—do not; jänate—understand; çruti-mukham—
tad väyasaà tértham uçanti mänasä
the Vedas; çré-raìgi—of Lord Kåñëa, who enjoys pastimes with the goddess of na yatra haàsä niramanty uçik-kñayäù
fortune; saìgät—of the contact; åte—bereft; su—very; svädum—sweet; SB 1.5.10
pariveçayanti—distributing; api—even; rasam—nectar; gurvé—a great ladle; na—
not; darvé—their own spoon; spåçet—touches. na—not; yat—that; vacaù—vocabulary; citra-padam—decorative; hareù—of the
Lord; yaçaù—glories; jagat—universe; pavitram—sanctified; pragåëéta—described;
They whose eyes are blinded by the dust of the Karma-mémäàsä philosophy karhicit—hardly; tat—that; väyasam—crows; tértham—place of pilgrimage; uçanti—
cannot fix their hearts on Çré Bhagavän. They whose intelligence has become stifled think; mänasäù—saintly persons; na—not; yatra—where; haàsäù—all-perfect
by fallacious arguments whose ultimate end is but pride, have no interest in hearing beings; niramanti—take pleasure; uçik-kñayäù—those who reside in the
hari-kathä. Even learned scholars of the Vedas who are devoid of attachment to Çré transcendental abode.
Kåñëa, are unable to know the actual conclusion of the Vedas. They are exactly like
long-handled spoons which serve out delicious food but are unable to taste it. Those words which do not describe the glories and pastimes of Çré Kåñëa, who
alone can sanctify the atmosphere of the whole universe, are considered by saintly
persons to be like unto a place of pilgrimage for crows. Since the all-perfect persons
If one hears the commentary of Çaìkaräcärya, everything is spoiled are inhabitants of the transcendental abode, they do not derive any pleasure there.
3.23
jévera nistära lägi’ sütra kaila vyäsa Talks which describe Kåñëa’s pastimes create a spiritual revolution
mäyävädi-bhäñya çunile haya sarva-näça 3.26
CC Mad 25.99/GKH 2.14 tad-väg-visargo janatägha-viplavo
jévera—of the living entities; nistära—deliverance; lägi’—for the matter of; sütra— yasmin prati-çlokam abaddhavaty api
the Vedänta-sütra; kaila—made; vyäsa—Çréla Vyäsadeva; mäyävädi—of the nämäny anantasya yaço ’ìkitäni yat
impersonalists; bhäñya—commentary; çunile—if hearing; haya—becomes; sarva-
näça—all destruction. çåëvanti gäyanti gåëanti sädhavaù
Çréla Vyäsadeva presented the Vedänta philosophy for the deliverance of SB 1.5.11
conditioned souls, but if one hears the commentary of Çaìkaräcärya, everything is tat—that; väk—vocabulary; visargaù—creation; janatä—the people in general;
spoiled. agha—sins; viplavaù—revolutionary; yasmin—in which; prati-çlokam—each and
every stanza; abaddhavati—irregularly composed; api—in spite of; nämäni—
transcendental names, etc.; anantasya—of the unlimited Lord; yaçaù—glories;
aìkitäni—depicted; yat—what; çåëvanti—do hear; gäyanti—do sing; gåëanti—do
accept; sädhavaù—the purified men who are honest.
94 95
On the other hand, that literature which is full of descriptions of the The prelude to Catuù Çloké Bhägavatam: Transcendental knowledge about Me
transcendental glories of the name, fame, forms, pastimes, etc., of the unlimited is scientific and yet full of mysteries
Supreme Lord is a different creation, full of transcendental words directed toward 3.29
bringing about a revolution in the impious lives of this world’s misdirected
civilization. Such transcendental literatures, even though imperfectly composed, are jïänaà parama-guhyaà me
heard, sung and accepted by purified men who are thoroughly honest. [Çréla BV yad vijïäna-samanvitam
Swami Prabhupäda has cited this çloka in his preface to every volume of the Çrémad
Bhägavatam]
sa-rahasyaà tad-aìgaà ca
gåhäëa gaditaà mayä
Offer praëäma to the person bhägavata before reciting the book bhägavata SB 2.9.31/CC Ädi 1.51/JD Ch. 9
3.27 jïänam—knowledge; parama—extremely; guhyam—confidential; me—of Me; yat—
näräyaëaà namaskåtya / naraà caiva narottamam which; vijïäna—realisation; samanvitam—fully endowed with; sa-rahasyam—along
with mystery; tat—of that; aìgam—supplementary parts; ca—and; gåhäëa—just try
devéà sarasvatéà vyäsaà / tato jayam udérayet to take up; gaditam—explained; mayä—by Me.
SB 1.2.4
(Lord Kåñëa to Brahmä:) “Please hear attentively what I shall speak to you, for
näräyaëam—the Personality of Godhead; namaù-kåtya—after offering respectful transcendental knowledge about Me is not only scientific but also full of mysteries.”
obeisances; naram ca eva—and Näräyaëa Åñi; nara-uttamam—the supermost human
being; devém—the goddess; sarasvatém—the goddess of learning; vyäsam—
Vyäsadeva; tataù—thereafter; jayam—all that is meant for conquering; udérayet—be
One can know Kåñëa only by His causeless mercy
announced. 3.30
Before reciting this Çrémad-Bhägavatam, which is the very means of conquest, one
yävän ahaà yathä-bhävo
should offer respectful obeisances unto the Personality of Godhead, Näräyaëa, unto yad-rüpa-guëa-karmakaù
Nara-näräyaëa Åñi, the supermost human being, unto mother Sarasvaté, the goddess tathaiva tattva-vijïänam
of learning, and unto Çréla Vyäsadeva, the author.
astu te mad-anugrahät
The benefits of hearing and studying Bhägavatam SB 2.9.32/CC Ädi 1.52
3.28 yävän—as I am in My eternal form; aham—I; yathä—in whichever manner; bhävaù—
vaiñëaväni tu çästräëé ye çåëvanti paöhanti ca transcendental existence; yat—whatever; rüpa—various forms and colors; guëa—
qualities; karmakaù—activities; tathä eva—exactly so; tattva-vijïänam—factual
dhanyäs te mänavä loke tesäà kåñëaù prasédati realisation; astu—let there be; te—your; mat—My; anugrahät—by causeless mercy.
vaiñëaväni tu çästräëé ye ‘rcayanti gåhe naräù “By My causeless mercy, be enlightened in truth about My personality,
sarva-päpa-vinirmuktä bhavanti sura-vanditäù manifestations, qualities and pastimes.”
Skända Puräëa/BRS 1.2.207-8/BRSB p. 93
The Vaiñëava çästras like Çrémad-Bhägavatam, Çrémad Bhagavad-Gétä and so on,
propound ananya-bhakti or exclusive devotion unto Çré Kåñëa. Those who keep such ~ Catuù Çloké Bhägavatam ~
scriptures in their homes and worship them with great respect are freed from all sins.
Even the devatäs offer prayers to such persons. Those who hear these scriptures from
the mouths of pure devotees and who regularly study them on their own are truly 3.31
blessed in this world, for Çré Kåñëa becomes pleased with them. aham eväsam evägre / nänyad yat sad-asat param
paçcäd ahaà yad etac ca / yo ’vaçiñyeta so ’smy aham
SB 2.9.33/CC Ädi 1.53/BR 2.28
96 97
aham—I, the Personality of Godhead; eva—certainly; äsam—existed; eva—only; 3.34

agre—before the creation; na—never; anyat—anything else; yat—all those; sat— etävad eva jijïäsyaà / tattva-jijïäsunätmanaù
the effect; asat—the cause; param—the supreme; paçcät—at the end; aham—I, the
Personality of Godhead; yat—all these; etat—creation; ca—also; yaù—everything; anvaya-vyatirekäbhyäà / yat syät sarvatra sarvadä
avaçiñyeta—remains; saù—that; asmi—I am; aham—I, the Personality of Godhead. SB 2.9.36/CC Ädi 1.56/BR 2.15
Before the creation of this world, only I existed. The gross and the subtle, up to etävat—up to this; eva—certainly; jijïäsyam—is to be inquired; tattva—the
the indefinable Brahman – in other words the cause (sat) and the effect (asat) – Absolute Truth; jijïäsunä—by the student; ätmanaù—of the Self; anvaya—directly;
did not exist. Nothing other than I existed. What is manifested in the form of vyatirekäbhyäm—indirectly; yat—whatever; syät—it may be; sarvatra—in all
creation is also I, after creation it is also I, and after annihilation only I will remain. circumstances; sarvadä—at all times.
“One who is inquisitive about the truth of the self (ätma-tattva) inquires always
3.32 and everywhere through direct (anvaya) and indirect (vyatireka) means of
åte ’rthaà yat pratéyeta / na pratéyeta cätmani deliberation about that Supreme Person.”
tad vidyäd ätmano mäyäà / yathäbhäso yathä tamaù
SB 2.9.34/CC Ädi 1.54/BR 2.29
åte—without; artham—value; yat—that which; pratéyeta—appears to be; na—not; ~ Catuù Çloké Bhagavad-gétä ~
pratéyeta—appears to be; ca—and; ätmani—in relation to Me; tat—that; vidyät— 3.35
you must know; ätmanaù—My; mäyäm—illusory energy; yathä—just as; äbhäsaù— ahaà sarvasya prabhavo / mattaù sarvaà pravartate
the reflection; yathä—as; tamaù—the darkness.
iti matvä bhajante mäà / budhä bhäva-samanvitäù
“The Supreme Absolute Truth (parama-tattva or svarüpa-tattva) is the only real
truth. One should understand that which is seen to be separate from this truth, or BG 10.8
not existing within it, to be the product of the Supreme Absolute Truth’s illusory aham—I; sarvasya—of all creation; prabhavaù—the source; mattaù—from Me;
energy (mäyä). The following example demonstrates this. Parama-tattva can be sarvam—everything; pravartate—emanates; iti—thus; matvä—having
compared to the sun, which is an object consisting of light. The sun is experienced comprehended; bhajante—become devoted, worship; mäm—Me; budhäù—the
in two other forms, namely its reflection and darkness. Similarly, in regards to the learned; bhäva-samanvitäù—filled with ecstasy.
Absolute Truth, reflection pertains to the living entities (jéva-çakti) and darkness to
the material world (mäyä-çakti).” “I am the source of all spiritual and material worlds. Everything emanates from
Me. All are engaged in activities by Me alone.The wise who perfectly know this
engage in My devotional service and worship Me with all their hearts.”
Acintya-bhedäbheda
3.33
3.36
yathä mahänti bhütäni / bhüteñüccävaceñv anu mac-cittä mad-gata-präëä / bodhayantaù parasparam
praviñöäny apraviñöäni / tathä teñu na teñv aham kathayantaç ca mäà nityaà / tuñyanti ca ramanti ca
SB 2.9.35/CC Ädi 1.55/BR 2.30
BG 10.9
yathä—just as; mahänti—the universal; bhütäni—elements; bhüteñu ucca-avaceñu—
mat-cittäù—their minds fully engaged in Me; mat-gata-präëäù—their lives devoted
in the gigantic and minute; anu—after; praviñöäni—entered; apraviñöäni—not
to Me; bodhayantaù—preaching; parasparam—among themselves; kathayantaù—
entered; tathä—so; teñu—in them; na—not; teñu—in them; aham—Myself.
talking; ca—also; mäm—about Me; nityam—perpetually; tuñyanti—become pleased;
“The five great elements of material creation enter into the bodies of all living ca—also; ramanti—enjoy transcendental bliss; ca—also.
entities, high and low, from the demigods to the sub-human species. But at the same
“The thoughts of My pure devotees dwell in Me, their lives are fully devoted to My
time, these elements exist independently. Similarly, I have entered into all living
service, and they derive great satisfaction and bliss from always enlightening one
entities as the Supersoul, but at the same time I am situated independently in My
another and conversing about Me.”
own svarüpa, and I appear to My surrendered devotees both internally and
externally.”
98 99
3.37
The structure of the Bhägavatam – the ten symptoms of a Mahä-Puräëa
teñäà satata-yuktänäà / bhajatäà préti-pürvakam 3.40
dadämi buddhi-yogaà taà / yena mäm upayänti te atra sargo visargaç ca
BG 10.10 sthänaà poñaëam ütayaù
teñäm—unto them; satata-yuktänäm—always engaged; bhajatäm—in rendering manvantareçänukathä
devotional service; préti-pürvakam—in loving ecstasy; dadämi—I give; buddhi-
yogam—real intelligence; tam—that; yena—by which; mäm—unto Me; upayänti— nirodho muktir äçrayaù
come; te—they. SB 2.10.1.2/CC Ädi 2.91
“To those who are constantly devoted to serving Me with love, I give the çré çuka uväca—Çré Çukadeva Gosvämé said; atra—in this Çrémad-Bhägavatam;
understanding by which they can come to Me.” sargaù—the creation of the ingredients of the universe; visargaù—the creations of
Brahmä; ca—and; sthänam—the maintenance of the creation; poñaëam—the
favoring of the Lord’s devotees; ütayaù—impetuses for activity; manu-antara—
3.38
prescribed duties given by the Manus; éça-anukathäù—a description of the
teñäm evänukampärtham / aham ajïäna-jaà tamaù incarnations of the Lord; nirodhaù—the winding up of creation; muktiù—liberation;
näçayämy ätma-bhäva-stho / jïäna-dépena bhäsvatä äçrayaù—the ultimate shelter, Bhagavän.
BG 10.11 In Çrémad-Bhägavatam ten subjects are described: (1) Sarga: the creation of the
ingredients of the cosmos, (2) Visarga: the creations of Brahmä, (3) Sthäna: the
teñäm—for them; eva—certainly; anukampä-artham—to show special mercy; maintenance of the creation, (4) Poñaëa: nourishment, special favor given to the
aham—I; ajïäna-jam—due to ignorance; tamaù—darkness; näçayämi—dispel; faithful, (5) Üti: impetuses for activity, saàskäras; (6) Manvantara: prescribed duties,
ätma-bhäva—within their hearts; sthaù—situated; jïäna—of knowledge; dépena— or that which explains the essence of the Vedas]; (7) Içänukathä: a description of the
with the lamp; bhäsvatä—glowing. pastimes and incarnations of the Lord; (8) Nirodha: the winding up of the creation
”To show them special mercy, I, dwelling in their hearts, destroy with the shining [or stopping the cycle of saàsära]; (9) Mukti: liberation from gross and subtle
lamp of knowledge the darkness born of ignorance.” material existence; and (10) Äçraya: the ultimate shelter, Çré Kåñëa – Who is the
primal cause, from whom everything emanates; Who exists within everything –is all
pervading, and Who is the resting place for all. This tenth symptom is the primary
~ Thus ends Catuù Çloké Bhagavad-gétä ~ one, the shelter of all the others.
Hearing Çrémad-Bhägavatam puts an end to the cycle of birth and death

Bhagavad-géta glorified 3.41
3.39
ambaréña çuka-proktaà nityaà bhägavataà çåëu
sarvopaniñado gävo
paöhasva svamukhenäpi yadécchasi bhäva-kñayam
dogdhä gopäla-nandanaù
GKH (P)
pärtho vatsaù sudhér bhoktä
Gautama Åñi to Ambaréña Maharaja: “O Ambaréña, if you wish to put an end to
dugdhaà gétämåtaà mahat the cycle of birth and death, listen daily to the Bhägavata taught by Çuka, and recite
Gétä-Mahätmya it also with your own lips.”
All the Upaniñads are likened to a cow; Lord Kåñëa, the cowherd son of Nanda
Mahäräja, is milking this cow and feeding Arjuna, who is likened to a calf. Wise men My real purpose was to teach transcendental knowledge and renunciation
with purified intelligence relish drinking this supremely nectarean milk known as 3.42
the Géta.
kathä imäs te kathitä mahéyasäà / vitäya lokeñu yaçaù pareyuñäm
vijïäna-vairägya-vivakñayä vibho / vaco-vibhütér na tu päramärthyam
SB 12.3.14
100 101
kathäù—the narrations; imäù—these; te—unto you; kathitäù—have been spoken;
mahéyasäm—of great kings; vitäya—spreading; lokeñu—throughout all the worlds;
yaçaù—their fame; pareyuñäm—who have departed; vijïäna—transcendental
knowledge; vairägya—and renunciation; vivakñayä—with the desire for teaching;
vibho—O mighty Parékñit; vacaù—of words; vibhütéù—the decoration; na—not;
tu—but; pärama-arthyam—of the most essential purport.
Çukadeva Gosvämé said: O mighty Parékñit, I have related to you the narrations of
all these great kings, who spread their fame throughout the world and then departed.
My real purpose was to teach transcendental knowledge and renunciation. Stories of
kings lend power and opulence to these narrations but do not in themselves
Chapter 4 – Gaura tattva
constitute the ultimate aspect of knowledge. çré-kåñëa-caitanya, rädhä-kåñëa nahe anya
An Ocean in the Palm of One’s Hand
3.43
Introduction: Lord Rämacandra is maryada-puruñottama, Çré Kåñëa is lélä-
jayati jana-niväso devaké-janma-vädo puruñottama, and Çré Caitanya Mahäprabhu is prema-puruñottama.
yadu-vara-pariñat svair dorbhir asyann adharmam
sthira-cara-våjina-ghnaù su-smita-çré-mukhena
Çré Caitanya Mahäprabhu – the deliverer of the fallen age of Kali
vraja-pura-vanitänäà vardhayan käma-devam 4.1
SB 10.90.48/CC Mad 13.79/Båhad-bhäg 2.7.154/VG p.107/ORY p.99 kåñëa-varëaà tviñäkåñëaà
jayati—eternally lives gloriously; jana-niväsaù—He who lives among human beings säìgopäìgästra-pärñadam
like the members of the Yadu dynasty and is the ultimate resort of all living entities;
devaké-janma-vädaù—known as the son of Devaké; yadu-vara-pariñat—served by the yajïaiù saìkértana-präyair
members of the Yadu dynasty or the cowherd men of Våndävana; svaiù dorbhiù—by yajanti hi su-medhasaù (or), bhajämi kali-pävanam
His own arms, or by His devotees like Arjuna who are just like His own arms; asyan—
killing; adharmam—demons or the impious; sthira-cara-våjina-ghnaù—the destroyer SB 11.5.32/Ädi 5.32/BR 1.1
of all the ill fortune and sufferings (especially the pain of separation) of all living kåñëa-varëam—uttering the syllables kåñ-ëa; tviñä—with a luster; akåñëam—not
entities, moving and not moving; su-smita—always smiling; çré-mukhena—by His black (golden); sa-aìga—along with associates; upa-aìga—servitors; astra—
beautiful face; vraja-pura-vanitänäm—of the gopés of Våndävana; vardhayan— weapons; pärñadam—confidential companions; yajïaiù—by sacrifice; saìkértana-
increasing; käma-devam—the amorous desires. präyaiù—consisting chiefly of congregational chanting; yajanti—they worship; hi—
certainly; su-medhasaù—intelligent persons. [bhajami—I worship; kali-pävanam—
“All glories to Çré Kåñëa who is known as jana-niväsaù, He who lives in the hearts He who delivers the jévas of Kali-yuga].
of all living entities (especially in the heart of Çrématé Rädhikä and the hearts of His
pure devotees), or He who is their ultimate resort. He is famous as Devaké-nandana (a) In the age of Kali, Kåñëa appears with a golden complexion (akåñëa). He is
or Yaçodä-nandana, the son of Devaké and Yaçodä [it is only väda, theory, that He constantly singing the two syllables kå and ñëa, and He is accompanied by His
has taken birth from the womb of Devaké]. He is served by the exalted Yadus, who associates, servitors, weapons and confidential companions. Intelligent people worship
are His associates. With His mighty arms, the Päëòavas, He kills the demons and thus Him by performing saìkértana-yajïa. (b) I worship Çré Gauräìgadeva, who delivers the
destroy irreligion. By His effulgent, blissful smiling face He dispels the sufferings of living entities of Kali-yuga (kali-pävanam) through the congregational chanting of the
all living entities, both moving and inert, and increases the käma (prema) of the holy names (çré-näma-saìkértana-yajïa). He describes the name, form, qualities and
gopés of Våndävana, as well as the queens of Mathurä and Dvärakä. May He be all pastimes of Çré Kåñëa; He performs kértana of the two syllables kå and ñëa; His
victorious!” complexion is fair; He is surrounded by His aìgas (associates, meaning Çré Nityänanda
Prabhu and Çré Advaita Prabhu), upäìgas (servitors, meaning Çréväsa Paëòita and
Thus ends the 3rd chapter – Bhagavat-tattva (Çrémad Bhägavatam) other pure devotees) and pärñadas (confidential companions like Çré Svarüpa
Dämodara, Çré Räya Rämänanda, Çré Gadädhara Paëòita and the six Gosvämés); and
He is endowed with His weapon (astra) of harinäma, which destroys ignorance.
102
Ç R É Ç L O K Ä M Å TA M SAMBANDHA G AU RA-TAT T VA
Caitanya Mahäprabhu is non-different from Rädhä-Kåñëa rädhä—Çrématé Rädhäräëé; kåñëa—of Lord Kåñëa; praëaya—of love; vikåtiù—the
transformation; hlädiné-çaktiù—pleasure potency; asmät—from this; eka-ätmänau—
• çré-kåñëa-caitanya, rädhä-kåñëa nahe anya both the same in identity; api—although; bhuvi—on earth; purä—from
Caitanya Bhägavata beginningless time; deha-bhedam—separate forms; gatau—obtained; tau—those
two; caitanya-äkhyam—known as Çré Caitanya; prakaöam—manifest; adhunä—now;
çré-kåñëa caitanya—Çré Kåñëa Caitanya Mahäprabhu; Rädhä-kåñëa—the combined tat-dvayam—the two of Them; ca—and; aikyam—unity; äptam—obtained; rädhä—
form of Rädhä and Kåñëa; nahe anya—none other. of Çrématé Rädhäräëé; bhäva—mood; dyuti—the luster; su-valitam—who is adorned
Çré Caitanya Mahäprabhu is none other than the combined form of Rädhä and with; naumi—I offer my obeisances; kåñëa-svarüpam—to Him who is identical with
Kåñëa. Çré Kåñëa.
Çrématé Rädhikä is Kåñëa’s hlädiné-çakti (pleasure giving potency) and the
Çré Çacénandana Gaurahari descended to betstow maïjaré-bhäva embodiment of the transformation of His praëaya (intimate love). Since They are
4.2 ekätma-svarüpa (one soul), She is intrinsically non-different from Kåñëa and one in
identity with Him. However, to enjoy the transcendental pleasure of Their loving
anarpita-caréà cirät karuëayävatérëaù kalau pastimes, Rädhä and Kåñëa have eternally manifested Themselves in these two
samarpayitum unnatojjvala-rasäà sva-bhakti-çriyam apparently separate forms. Now these two transcendental identities, sevya and
sevaka, viñaya-tattva and äçraya-tattva, have manifested in one svarüpa as Çré
hariù puraöa-sundara-dyuti-kadamba-sandépitaù Caitanya tattva. I repeatedly bow down to Çacénandana, who is the svarüpa of Kåñëa
sadä hådaya-kandare sphuratu vaù çacé-nandanaù and who is adorned with the bhäva and complexion of Çrématé Rädhikä.
Çri Vidagdha-mädhava, Rüpa Gosvämi/CC Ädi 1.4/JD Intro/GKH (P)
anarpita—not bestowed; carém—formerly; cirät—for a long time; karuëayä—by
The three internal reasons for Çré Caitanya Mahäprabhu’s appearance
causeless mercy; avatérëaù—descended; kalau—in the Age of Kali; samarpayitum— 4.4
to bestow; unnata—the most elevated; ujjvala-rasäm—madhurya rasa; sva-bhakti— çré-rädhäyäù praëaya-mahimä kédåço vänayaivä
of Her own service (rädhä-däsyam in maïjaré-bhäva); çriyam—the treasure of Çré
(Rädhékä); hariù—the Supreme Lord; puraöa—than gold; sundara—more beautiful; svädyo yenädbhuta-madhurimä kédåço vä madéyaù
dyuti—of splendor; kadamba—with a multitude; sandépitaù—lighted up; sadä— saukhyaà cäsyä mad-anubhavataù kédåçaà veti lobhät
always; hådaya-kandare—in the core of the heart; sphuratu—let Him be manifest;
vaù—your; çacé-nandanaù—the son of mother Çacé.
tad-bhäväòhyaù samajani çacé-garbha-sindhau harénduù
CC Ädi 1.6/GKH (P)
May the Supreme Lord, who is known as the son of Çrématé Çacé-devé, be
transcendentally situated in the dark cave of your heart. Resplendent with the çré-rädhäyäù—of Çrématé Rädhäräëé; praëaya-mahimä—the greatness of Her love
radiance of molten gold, He has appeared in the Age of Kali by His causeless mercy (Her prema-vaicittya) ; kédåçaù—of what kind; vä—or; anayä—by this one (Rädhä);
to bestow what no incarnation has ever offered before: the most sublime and radiant eva—alone; äsvädyaù—to be relished; yena—by that love; adbhuta-madhurimä—the
mellow of devotional service, mädhurya-rasa (as maïjaré-bhäva), service to Çrématé wonderful sweetness; kédåçaù—of what kind; vä—or; madéyaù—of Me; saukhyam—
Rädhikä as Her confidential maidservants. the happiness; ca—and; asyäù—Her; mat-anubhavataù—from realisation of My
sweetness; kédåçam—of what kind; vä—or; iti—thus; lobhät—from the desire; tat—
Her; bhäva-äòhyaù—richly endowed with emotions; samajani—took birth; çacé-
Çacénandana is the svarüpa of Kåñëa who is adorned with the bhäva and garbha—of the womb of Çrématé Çacé-devé; sindhau—in the ocean; hari—Lord
complexion of Çrématé Rädhikä Kåñëa; induù—like the moon.
4.3
Desiring to understand the glory of Çrématé Rädhékä’s love, the wonderful
rädhä kåñëa-praëaya-vikåtir hlädiné çaktir asmäd qualities in Him that She alone relishes through Her love, and the happiness She
ekätmänäv api bhuvi purä deha-bhedaà gatau tau feels when She realises the sweetness of His love, the Supreme Lord Hari, richly
endowed with Her emotions, appeared from the womb of Çrématé Çacé-devé, as the
caitanyäkhyaà prakaöam adhunä tad-dvayaà caikyam äptaà moon appeared from the ocean.
rädhä-bhäva-dyuti-suvalitaà naumi kåñëa-svarüpam /
Çré Svarüpa Dämodara’s Kaòacä/CC Ädi 1.5/JD Ch. 14/GKH (P)
104 105
4.5 The Lord’s desire to appear was born from two reasons: the Lord wanted to relish
sei rädhära bhäva laïä caitanyävatära the sweet essence of prema-rasa, and He wanted to propagate devotional service in
the world on the platform of spontaneous attraction, rägä-bhakti. Thus He is known
yuga-dharma näma-prema kaila paracära as the topmost relisher of rasa and as the supremely merciful.
CC Ädi 4.220
sei—that; rädhära—of Çrématé Rädhäräëé; bhäva—the emotion; laïä—taking; Gaura Väëé — Çré Caitanya Mahäprabhu’s teachings in a nutshell
caitanya—of Lord Caitanya; avatära—the incarnation; yuga-dharma—the religion 4.9
of the age; näma-prema—prema bestowed through the holy name; kaila—did; ärädhyo bhagavän vrajeça-tanayas tad-dhäma våëdävanaà
paracära—preaching.
ramyä käcid upäsanä vraja-vadhü-vargeëä yä kalpitä
Lord Caitanya appeared with the sentiments of Çré Rädhä. He preached the çrémad-bhägavataà pramäëam amalaà premä pum-artho mahän
dharma of this age, the chanting of the holy name of Kåñëa, which bestows pure love
of God (kåñëa-prema). çré-caitanya-mahäprabhor matam idaà taträdaro naù paraù
Caitanya-manjusa, Çréla Viçvanätha Cakravarté Öhäkura/BPKG Biog. p.347,400
Krsna accepted the role of a devotee to teach pure devotion ärädhyo—worshipable; bhagavän—the Supreme Lord; vraja-éça-tanayaù—the son of
4.6 the Lord of Våndävana, Nanda Mahäräja; tat-dhäma—His abode; våëdävanam—
äpani karimu bhakta-bhäva aìgékäre Våndävana; ramya—pleasing; käcit—which; upäsanä—the process of worship;
vraja-vadhü—of the gopis of Vraja; vargeëä—by the group; yä—and; kalpitä—
äpani äcari’ bhakti çikhäimu sabäre performed; çrémad-bhägavatam—Çrémad Bhägavatam; pramäëam—the standard
CC Ädi 3.20 authority; amalam—spotless; premä—pure love of Kåñëa; pum-arthaù—the ultimate
goal of life for human beings; mahän—the great; çré-caitanya—of Lord Caitanya;
äpani—personally; karimu—I shall make; bhakta-bhäva—the position of a devotee; mahäprabhoù—mahä=mahäbhäva (Rädhäräëé), prabhu=rasaräja mahäbhäva
aìgékäre—acceptance; äpani—personally; äcari’—practicing; bhakti—devotional (Kåñëa); matam—the opinion; idam—this; tatra—that; ädaraù—regard; naù—of us;
service; çikhäimu—I shall teach; sabäre—to all. paraù—the highest.
I shall accept the role of a devotee, and I shall teach devotional service by Bhagavän Vrajendra-nandana Çré Kåñëa is our only worshipful object. In the same
practicing it Myself. way that He is worshipful, so is His transcendental abode, Çré Våndävana Dhäma.
The mood in which the young brides of Vraja have worshipped Him is the highest
Two reasons for Mahäprabhu’s appearance perfectional form of love of God. Çrémad Bhägavatam alone is the immaculate çabda-
4.7 pramäëa (scriptural evidence) and prema is the supreme objective of life. This is the
teachings of Çré Caitanya Mahäprabhu. We hold this conclusion (siddhänta) in
prema-rasa-niryäsa karite äsvädana supreme regard and have no inclination or respect for any other conclusion.
räga-märga bhakti loke karite pracäraëa
4.10
4.8
ciräd adattaà nija-gupta-vittaà
rasika-çekhara kåñëa parama-karuëa
sva-prema-nämämåtam aty-udäraù
ei dui hetu haite icchära udgama
ä-pämaraà yo vitatära gauraù
CC Ädi 4.15-16
kåñëo janebhyas tam ahaà prapadye
prema-rasa—of the mellow of love of God; niryäsa—the essence; karite—to do;
svädana—relishing; räga-märga—the path of spontaneous attraction; bhakti— CC Madhya 23.1
devotional service; loke—in the world; karite—to do; pracäraëa—propagation; cirät—for a long time; adattam—not given; nija-gupta-vittam—His own personal
rasika-çekhara—the supreme enjoyer of rasa; kåñëa—Lord Kåñëa; parama-karuëa— confidential property; sva-prema—of love for Him; näma—of the holy name;
the most merciful; ei—these; dui—two; hetu—reasons; haite—from; icchära—of amåtam—the ambrosia; ati-udäraù—most munificent; ä-pämaram—even down to
desire; udgama—the birth. the lowest of men; yaù—one who; vitatära—distributed; gauraù—Çré Gaurasundara;
kåñëaù—Lord Kåñëa Himself; janebhyaù—to the people in general; tam—to Him;
aham—I; prapadye—offer obeisances.
106 107
This prema, which is the most secret and hidden asset of Goloka Våndävana, had Çrémad Bhägavatam glorifies Çré Caitanya Mahäprabhu
never been given before. Now Kåñëa, in the form of Çré Gauräëga Mahäprabhu, 4.14
distributes this prema through the chanting of His nectarean holy names even to the
most fallen. Such a wonderfully magnificent, merciful and magnanimous dhyeyaà sadä paribhava-ghnam abhéñöa-dohaà
incarnation is Gaura-Kåñëa. I completely surrender unto Him. (Translation by Çréla térthäspadaà çiva-viriïci-nutaà çaraëyam
Gaura Govinda Maharaja, The Embankment of Separation)
bhåtyärti-haà praëata-päla bhaväbdhi-potaà
4.11 vande mahä-puruña te caraëäravindam
aham eva kvacid brahman / sannyäsäçramam äçritaù SB 11.5.33/HBV 8.342/PJ 2.30/GKH (P)
hari-bhaktià grähayämi / kalau päpa-hatän narän dhyeyam—fit to be meditated upon; sadä—always; paribhava-ghnam—which destroy
the humiliation of material existence; abhéñöa-doham — which amply reward the true
CC Ädi 3.83 desire of the soul; tértha-äspadam—the abode of the holy places and saints; çiva-
aham—I; eva—certainly; kvacit—somewhere; brahman—O brähmaëa; sannyäsa- viriïci-nutam—which are praised by Çiva and Brahmä; çaraëyam—most worthy of
äçramam—the renounced order of life; äçritaù—taking recourse to; hari-bhaktim— taking shelter of; ärti-ham—which relieve the distress; bhåtya—of Your servants;
devotional service to the Supreme Personality of Godhead; grähayämi—I shall give; praëata-päla—O protector of all who bow to you; potam—the suitable boat (for);
kalau—in the Age of Kali; päpa-hatän—sinful; narän—to men. bhava-abdhi—the ocean of birth and death; vande—I offer homage; mahä-puruña—
O Lord Mahäprabhu; te—to Your; caraëa-aravindam—lotus feet.
O learned brähmaëa; sometimes I accept the renounced order of life to induce the
fallen people of the Age of Kali to accept devotional service to the Lord. O guardian of the surrendered, great personality (the Supreme Personality of
(Mahäprabhu quoting a çloka spoken by Kåñëa to Vyäsadeva) Godhead Himself, who enacts His divine pastimes as a pure devotee. You alone are
the reality to be constantly meditated upon by the pure souls, destroyer of the soul’s
illusion, the divine wish-fulfilling tree, the refuge of all devotees, worshipable by
4.12
Çiva and Viriïci (Sadäçiva in the form of Çré Advaita Äcärya, and Brahmä in the
ei-mata bhakta-bhäva kari’ aìgékära form of Häridäsa Öhäkura). You are the shelter of all, dispeller of Your devotee’s
äpani äcari’ bhakti karila pracära sufferings which originate in offences to the holy name. and only boat for crossing
the ocean of this material world of suffering. I worship Your holy lotus feet.
CC Ädi 4.41
ei-mata—like this; bhakta-bhäva—the position of a devotee; kari’—making; 4.15
aìgékära—acceptance; äpani—Himself; äcari’—practicing; bhakti—devotional tyaktvä su-dustyaja-surepsita-räjya-lakñméà
service; karila—did; pracära—propagation.
dharmiñöha ärya-vacasä yad agäd araëyam
In this way, assuming the mood (bhäva) of a devotee (Çrémati Rädhikä), He
preached devotional service while practicing it Himself. mäyä-mågaà dayitayepsitam anvadhävad
vande mahä-puruña te caraëäravindam
4.13 SB 11.5.34/HBV 8.343/GKH (P)
sei dväre äcaëòäle kértana saïcäre tyaktvä—abandoning; su-dustyaja—most difficult to give up; sura-épsita—anxiously
näma-prema-mälä gäìthi’ paräila saàsära desired by the demigods; räjya-lakñmém—the opulence of the goddess of fortune;
dharmiñöhaù—most perfectly fixed in religiousness; yat—because; ärya-vacasä—of a
CC Ädi 4.40 brähmaëa’s curse to be deprived of family happiness; agät—He went; araëyam—to
sei dväre—by that; ä-caëòäle—even among the dog-eaters; kértana—the chanting of the forest of material existence; mäyä-mågam—the conditioned soul, who is always
the holy names; saïcäre—He infuses; näma—of the holy names; prema—and of love searching out illusory enjoyment; dayitayä—out of mercy; épsitam—His desired
of God; mälä—a garland; gäìthi’—stringing together; paräila—He put it on; object; anvadhävat—running after; vande—I offer my homage; mahä-puruña—O
saàsäre—the whole material world. Lord Mahäprabhu; te—to Your; caraëa-aravindam—lotus feet.
Thus He spread kértana from the brähmaëas down to the untouchables. He wove a O Mahä-puruña, I worship Your lotus feet. You gave up the association of the
garland of the holy name and prema, with which He garlanded the entire material world. goddess of fortune and all her opulence, which is most difficult to renounce and is
108 109
hankered after by even the great demigods. Being the most faithful follower of the Remembering Çré Caitnaya-Mahäprabhu makes everything easy
path of religion, You thus left for the forest in obedience to a brähmaëa’s curse. Out 4.18
of sheer mercifulness You chased after the fallen conditioned souls, who are always
in pursuit of the false enjoyment of illusion, and at the same time engaged in kathaïcana småte yasmin / duñkaraà sukaraà bhavet
searching out Your own desired object, Lord Çyämasundara. vismåte viparétaà syät / çré-caitanyaà namämi tam
CC Ädi 14.1
Çré Kåñëa Caitanya is the Absolute Truth
kathaïcana—somehow or other; småte—by remembering; yasmin—whom;
4.16
duñkaram—difficult things; sukaram—easy; bhavet—become; vismåte—by forgetting
yad advaitaà brahmopaniñadi tad apy asya tanu-bhä Him; viparétam—just the opposite; syät—become; çré-caitanyam—Lord Çré Caitanya
ya ätmäntaryämé puruña iti so ’syäàça-vibhavaù Mahäprabhu; namämi—I offer my respectful obeisances; tam—unto Him.
ñaò-aiçvaryaiù pürëo ya iha bhagavän sa svayam ayaà Somehow or other, simply by remembering Çré Caitanya Mahäprabhu, things that
are difficult to do become easy. But if one does not remember Him, easy things
na caitanyät krñëäj jagati para-tattvaà param iha become very difficult. To this Lord Caitanya Mahäprabhu I offer my obeisances.
CC Ädi 1.3
yat—that which; advaitam—nondual; brahma—the impersonal Brahman; Çré Caitnaya-Mahäprabhu is concealed in Kali Yuga
upaniñadi—in the Upaniñads; tat—that; api—certainly; asya—His; tanu-bhä—the 4.19
effulgence of His transcendental body; yaù—who; ätmä—the Supersoul; antaù-
yämé—indwelling Lord; puruñaù—supreme enjoyer; iti—thus; saù—He; asya—His;
channaù kalau yad abhavas triyugo ’tha sa tvam
aàça-vibhavaù—plenary expansion; ñaö-aiçvaryaiù—with all six opulences; SB 7.9.38/BR 1.1 pt
pürëaù—full; yaù—who; iha—here; bhagavän—the Supreme Personality of channaù—covered; kalau—in the age of Kali; yat—since; abhavaù—have been (and
Godhead; saù—He; svayam—Himself; ayam—this; na—not; caitanyät—than Lord will be); tri-yugaù—named Triyuga; atha—therefore; saù—the same personality;
Caitanya; kåñëät—than Lord Kåñëa; jagati—in the world; para—higher; tattvam— tvam—You.
truth; param—another; iha—here.
Prahläda Mahäräja says: “O Puruñottama, in Kali-yuga You are concealed. Your
What the Upaniñads describe as the impersonal Brahman is but the effulgence of name, therefore, is Tri-yuga, the Lord who appears only in three yugas.”
His body, and the Lord known as the Supersoul is but His localized plenary portion.
Lord Caitanya is the Supreme Personality of Godhead, Kåñëa Himself, full with six
opulences. He is the Absolute Truth, and no other truth is greater than or equal to [Särvabhauma Bhaööäcärya said:] Therefore, the verdict of the scriptures is
Him. that there is no incarnation of Çré Viñëu in Kali-yuga; hence, one name of
Çré Viñëu is Tri-yuga. Hearing this, Gopénätha Äcärya said:
Çré Caitanya-Mahäprabhu uncovered deep spiritual secrets 4.21
4.17 kali-yuge lélävatära nä kare bhagavän
premä nämädbhutärthaù çravaëa-patha-gataù kasya ämnäà mahimnaù ataeva ‘tri-yuga’ kari’ kahi tära näma
ko vettä kasya våndävana-vipina-mahä-mädhuréñu praveçaù pratiyuge karena kåñëa yuga-avatära
ko vä jänäti rädhäà parama-rasa-camatkära-mädhurya-sémäm tarka-niñöha hådaya tomära nähika vicära
ekaç caitanya-candraù parama-karuëayä sarvam äviçcakära CC Madhya-lélä 6.99–100/BR1.1 pt
Çré Caitanya-candrämåta 130/Biog p. 367 kali-yuge—in this Age of Kali; lélä-avatära—a pastime incarnation; nä—not; kare—
O, in the pathway of whose ears had the exalted glories of çré näma entered, does; bhagavän—the Supreme Personality of Godhead; ataeva—therefore; tri-
revealing the wonderful meaning of Çré Näma to be prema? Who had entered within yuga—Triyuga (manifested in three yugas); kari’—accepting; kahi—I say; tära
the great sweetnesses of Çré Våndävana? Who indeed, knew Çré Rädhä to be the näma—His holy name; prati-yuge—in every age or millennium; karena—makes;
pinnacle of the supremely astonishing mädhurya-rasa? Only one, the most merciful kåñëa—Lord Kåñëa; yuga-avatära—incarnation for the age; tarka-niñöha—hardened
Çré Caitanyacandra has uncovered all these truths out of compassion for the jévas. by argument; hådaya—heart; tomära—your; nähika—there is not; vicära—
consideration.
110 111
In Kali-yuga there is no lélä-avatära of Çré Bhagavän; therefore His name is Tri- suvarëa—of gold; varëaù—having the color; hema-aìgaù—whose body was like
yuga. But certainly there is an incarnation in each yuga, and such an incarnation is molten gold; vara-aìgaù—having a most beautiful body; candana-aìgadé—whose
called a yuga-avatära. Your heart has become hardened by logic and arguments and body was smeared with sandalwood; sannyäsa-kåt—practicing the renounced order
thus you cannot consider these facts. of life; çamaù—equipoised; çäntaù—peaceful; niñöhä—fixed (in His mission of
näma-saìkértana); çänti—and of peace; paräyaëaù—the highest resort.
Rämänanda Raya sees the confidential form of Mahäprabhu [Bhéñma said to Yudhiñöhira Mahäräja:] Kåñëa first appears as a gåhastha with a
4.22 golden complexion. His limbs are the color of molten gold, His body is extremely
beautiful, He is decorated with sandalwood pulp and He continuously chants
pahile dekhiluì tomära sannyäsi-svarüpa “Kåñëa”. Then He accepts sannyäsa and is always equipoised. He is firmly fixed (in
ebe tomä dekhi muïi çyäma-gopa-rüpa His mission of propagating harinäma-saìkértana) and He defeats the impersonalist
tomära sammukhe dekhi käïcana-païcälikä philosophers, who are opposed to bhakti. He is thus the highest abode of peace and
devotion.
täìra gaura-käntye tomära sarva aìga òhäkä
CC Mad 8.268-269/Biog. p. 262/BR 1.1 pt 4.25
pahile—in the beginning; dekhiluì—I saw; tomära—Your; sannyäsi-svarüpa—form yadä yadä hi dharmasya / glänir bhavati bhärata
as a sannyäsi; ebe—now; tomä—You; dekhi—see; muïi—I; çyäma-gopa-rüpa—form
as Çyämasundara, the cowherd boy. tomära—of You; sammukhe—in front; dekhi—I
abhyutthänam adharmasya / tadätmänaà såjämy aham
see; käïcana-païcälikä—a doll made of gold; täìra—of it; gaura-käntye—by a BG 4.7/GKH (P)
golden luster; tomära—Your; sarva—all; aìga—body; òhäkä—covering. yadä yadä—whenever and wherever; hi—certainly; dharmasya—of religion;
At first I saw You in the form of a sannyäsé, but then I saw You as the gopa gläniù—discrepancies; bhavati—become manifested; bhärata—O descendant of
Çyämasundara. At the same time I am seeing a golden-complexioned Deity in front Bharata; abhyutthänam—predominance; adharmasya—of irreligion; tadä—at that
of You, whose golden luster covers Your entire body. time; ätmänam—self; såjämi—manifest; aham—I.
Whenever and wherever there is a decline in religious practice, O descendant of
At the time of Çré Kåñëa’s name-giving ceremony, Çré Gargäcärya said: Bharata, and a predominant rise of irreligion—at that time I descend Myself.
4.23
äsan varëäs trayo hy asya / gåhëato ’nuyugaà tanuù 4.26
çuklo raktas tathä péta / idänéà kåñëatäà gataù pariträëäya sädhünäà / vinäçäya ca duñkåtäm
SB 10.8.13/BR 1.1 pt dharma-saàsthäpanärthäya / sambhavämi yuge yuge
äsan—were assumed; varëäù trayaù—three colors; hi—indeed; asya—of your son BG 4.8/GKH (P)
Kåñëa; gåhëataù—accepting; anuyugam tanüù—transcendental bodies according to pariträëäya—for the deliverance; sädhünäm—of the devotees; vinäçäya—for the
the different yugas; çuklaù—sometimes white; raktaù—sometimes red; tathä—as annihilation; ca—and; duñkåtäm—of the miscreants; dharma—the eternal essence
well as; pétaù—sometimes yellow; idäném kåñëatäm gataù—at the present moment of one’s spiritual nature and service; saàsthäpana-arthäya—to re-establish;
He has assumed a blackish colour. sambhavämi—I do appear; yuge—millennium; yuge—after millennium.
Your son Kåñëa appears in every yuga as an avatära. Previously He assumed three To deliver the pious and to annihilate the miscreants, as well as to reestablish the
different colors – white, red and yellow – and now He has appeared in a blackish principles of religion, I Myself appear, millennium after millennium.
color.
4.27
4.24
mäyäpure bhaviñyämi çacé-sutaù
suvarëa-varëo hemäìgo / varäìgaç candanäìgadé
ägama-çästras/BR 1.1 pt
sannyäsa-kåc chamaù çänto / niñöhä-çänti-paräyaëaù
In the future, the son of Çacé will appear in Mäyäpura.
Mahäbhärata/CC Ädi 3.49/BR 1.1 pt
112 113
Çré Kåñëa Caitanya is outwardly Gaura, inwardly Kåñëa Rägänugä sädhakas should taste Kåñëa lélä through the medium of Gaura lélä
4.28 4.31
antaù kåñëaà bahir-gauraà kåñëa-lélä amåta-sära, tära çata çata dhära,
darçitäìgädi-vaibhavam daça-dike vahe yähä haite
kalau saìkértanädyaiù sma se caitanya-lélä haya, sarovara akñaya,
kåñëa-caitanyam äçritäù mano-haàsa caräha’ tähäte
Tattva-sandarbha, Anu. 2/CC Ädi 3.81/BR 1.1 pt CC Mad 25.271/BRSB p. 125
antaù—internally; kåñëam—Lord Kåñëa; bahiù—externally; gauram—fair-colored; kåñëa-lélä amåta-sära—the pastimes of Lord Kåñëa are the essence of all eternal bliss;
darçita—displayed; aìga—limbs; ädi—beginning with; vaibhavam—expansions; tära çata çata dhära—the flow of that eternal bliss is running in hundreds of
kalau—in the Age of Kali; saìkértana-ädyaiù—by congregational chanting, etc.; branches; daça-dike—in all the ten directions; vahe—flows; yähä haite—from which;
sma—certainly; kåñëa-caitanyam—unto Lord Caitanya Mahäprabhu; äçritäù— se—those; caitanya-lélä—pastimes of Çré Caitanya Mahäprabhu; haya—are; sarovara
sheltered. akñaya—a transcendental eternal lake; manaù-haàsa—my mind, which is like a
swan; caräha’—please wander; tähäte—in that lake.
I take shelter of Çré Kåñëa Caitanya, who is outwardly gaura, of fair complexion,
but is inwardly Kåñëa Himself. In Kali-yuga He displays His associates, servitors and The pastimes of Çré Kåñëa are the essence of all transcendental nectar. These
confidential companions while performing saìkértana. nectarean pastimes flow in hundreds and hundreds of streams, inundating the ten
directions. The pastimes of Çré Caitanya are an imperishable reservoir of nectar,
4.29 saturated with the pastimes of Kåñëa. O swanlike mind, please wander on this
transcendental lake.
rädhikära bhäva-känti kari’ aìgékära
nija-rasa äsvädite kariyächa avatära 4.32
CC Mad 8.279/BR 1.1 pt nänä-bhävera bhakta-jana, haàsa-cakraväka-gaëa,
rädhikära—of Çrématé Rädhäräëé; bhäva-känti—ecstatic love and luster; kari’— yäte sabe’ karena vihära
making; aìgékära—acceptance; nija-rasa—Your own transcendental mellow;
äsvädite—to taste; kariyächa—You have made; avatära—incarnation.
kåñëa-keli sumåëäla, yähä päi sarva-käla,
bhakta-haàsa karaye ähära
“To taste Your own transcendental mellow You appeared as Çré Caitanya
Mahäprabhu, accepting the sentiment and luster of Çrématé Rädhikä.” CC Mad 25.274/BRSB p.125
nänä-bhävera bhakta-jana—devotees relishing relationships with Kåñëa in
By Mahäprabhu’s mercy one can cross the ocean of many theories different ecstasies; haàsa-cakraväka-gaëa—compared to swans and cakraväka
4.30 birds; yäte—in that place; sabe’—all; karena vihära—enjoy life; kåñëa-keli—the
pastimes of Kåñëa; su-måëäla—sweet buds; yähä päi—which one can get; sarva-
çré-caitanya-prabhuà vande / bälo ’pi yad-anugrahät käla—eternally; bhakta-haàsa—the devotees, who are just like swans; karaye—do;
taren nänä-mata-gräha-/ vyäptaà siddhänta-sägaram ähära—eating.
CC Ädi 2.1 The devotees who have a relationship with Kåñëa are like the swans and cakraväka
birds who play in the lake of lotus flowers. The buds of those lotus flowers are the
çré-caitanya-prabhum—to Lord Çré Caitanya Mahäprabhu; vande—I offer pastimes of Kåñëa, and they are edibles for the swanlike devotees. Lord Çré Kåñëa is
obeisances; bälaù—an ignorant child; api—even; yat—of whom; anugrahät—by the always engaged in His transcendental pastimes; therefore the devotees, following in
mercy; taret—may cross over; nänä—various; mata—of theories; gräha—the the footsteps of Çré Caitanya Mahäprabhu, can always eat those lotus buds.
crocodiles; vyäptam—filled with; siddhänta—of conclusions; sägaram—the ocean.
I offer my obeisances to Çré Caitanya Mahäprabhu, by whose mercy even an
ignorant child can swim across the ocean of conclusive truths, which is full of the
crocodiles of various theories.
114 115
In his Prärthanä, Çréla Narottama Öhäkura has similarly written: Other than Lord Gaura, who will be my friend in this world?
4.33 4.35
gaura-prema rasärëave se taraëge yebä òübe duñkarma-koöi-niratasya duranta-ghora-
se rädhä-mädhava-antaraìga durväsanä-nigaòa-çåìkhalitasya gäòham
BRSB p. 125 kliçyan mateù kumati-koöi-kadarthitasya
Gaura prema is an ocean of rasa. Those who submerge themselves in the waves of gauraà vinädya mama ko bhaviteha bandhuù
that ocean, emerge in the waves of the confidential intimate service of Rädhä- Caitanya Candramåta 51, Prabodhänanda Sarasvaté
Mädhava in Vraja.
duñkarma—wicked deed; koöi—millions; niratasya—intent; duranta—endless and
impassable; ghora—horrible; durväsanä—wicked thoughts and desires; nigaòa-
A favourite çloka of Çréla Bhakti Rakñaka Çrédhara Goswämé Mahäräja çåìkhalitasya—chained; gäòham—tightly; kliçyat—suffering; mateù—of the mind;
4.34 kumati—of wicked-minded materialists; koöi—by millions; kadarthitasya—misled;
yathä yathä gaura-padäravinde gauraà—the sacred place of Gauòa-maëòala; vinä—except for; adya—today;
mama—of me; ko—who?; bhavitä—is; iha—here; bandhuù—the friend.
vindeta bhaktià kåta-puëya-räçiù
“I have committed millions of sinful activities while wandering the path of karma.
tathä tathotsarpati hådy akasmäd I am tightly bound by the shackles of uncontrolable material desires. My intelligence
rädhä-padämbhoja-sudhämbu-räçiù is afflicted by the misguidance of the karmés, jïänés, and unrestricted sense enjoyers.
Çré Caitanya Candrämåta 88, Prabodhänanda Sarasvaté/Sermons, vol. 1 Other than Lord Gaura, who will be my friend in this world?”
kåta-puëya-räçiù—having performed vast numbers of pious deeds; yathä yathä—to

the extent; vindeta—a person attains; bhaktim—devotion; pada-aravinde—to the The supreme solace of Çré Caitanya’s name
lotus feet; gaura—of the golden Lord; tathä tathä—to the same extent; sudhämbu- 4.36
räçiù—the ocean of nectar; rädhä-padämbhoja—of the lotus feet of Çré Rädhä; hä hanta citta-bhuvi me paramoñaräyäà
akasmäd—causelessly; utsarpati—gradually arises; hådi—in one’s heart.
sad-bhakti-kalpa-latikäìkuritä kathaà syät
As a pious soul fortunately attains pure devotion to Gaura and becomes absorbed
in rendering service to His lotus feet, the nectar ocean of devotional ecstasy flowing
hådy ekam eva paramäçvasanéyam asti
from the lotus feet of Çré Rädhikä gradually arises without any material causer and caitanya-näma kalayan na kadäpi çocyaù
floods his heart . Caitanya Candrämåta 53, Prabodhänanda Sarasvaté/PJ 5.19
Çréla Bhakti Rakñaka Çrédhara Mahäräja: (a)“As much as we devote ourselves to hä—Oh!; hanta—Oh!; citta—of the heart; bhuvi—in the land; me—my; parama—
the lotus feet of Çré Gauraìga, we will automatically achieve the nectarean service great; uñaräyäà—in the desert; sad—transcendental; bhakti—of devotional service;
of Çrématé Rädhäräné in Våndävana. Do not hesitate to give everything to kalpa—desire; latikä—creeper; aìkuritä—sprouted; kathaà—how?; syät—will be;
Caitanyadeva, for He will not keep any for Himself. He will offer it all at the lotus hådi—in the heart; ekam—one; eva—indeed; param—great; äçvasanéyam—hope;
feet of Çré Rädhä.”(b) “Strictly stick to Gaura lélä, Mahäprabhu, and you will asti—is; caitanya—of Lord Caitanya; näma—in the name; kalayan—chanting,
automatically find within your heart that Rädhä-rasa-sudhä is flowing. Don’t calling in a melodious vocie; na—not; kadäpi—ever; çocyaù—will lament.
attempt directly to have it. It will come automatically, spontaneously. Not Alas, alas! How will the charming wish-fulfilling creeper of pure devotion ever
intellectually you shall approach that, for that will give you a bad prejudice. Not only sprout from the desparately barren planes of my consciousness? Despite my
that, but it will be harmful prejudice and you will have to expend more energy to do predicament, just one great hope awakens in my heart: by chanting the name of Çré
away with that layer of misunderstanding. So our Çréla Prabhupäda did not allow Caitanyadeva, nothing can remain to be lamented for by anyone at any time.
these things.”
116 117
Vijïapti O my merciful Lord, may the nectarean Ganges waters of Your

4.37 transcendental activities flow on the surface of my desert-like tongue
saàsära-duùkha-jaladhau patitasya käma- 4.38
krodhädi-nakra-makaraiù kavalé-kåtasya kåñëotkértana-gäna-nartana-kalä-päthojani-bhräjitä

durväsanä-nigaòitasya niräçrayasya sad-bhaktävali-haàsa-cakra-madhupa-çreëé-vihäräspadam
caitanya-candra mama dehi padävalambam karëänandi-kalä-dhvanir vahatu me jihvä-maru-präìgaëe
Caitanya Candramåta 54, Prabodhänanda Sarasvaté çré-caitanya dayä-nidhe tava lasal-lélä-sudhä-svardhuné
saàsära—of repeated birth and death; duùkha—of the sufferings; jaladhau—in the CC Ädi 2.2
ocean; patitasya—fallen; käma—lust; krodha—and anger; ädi—beginning; nakra— çré-caitanya—O Lord Caitanya; dayä-nidhe—ocean of mercy; vahatu—let it flow;
crocodiles; makaraiù—and sharks; kavalé—a mouthful; kåtasya—being made; svardhuné—the Gangä; tava—of Your; lasat—shining; lélä-sudhä—of the nectar of
durväsanä—by wicked desires; nigaòitasya—chained; niräçrayasya—without any the pastimes; präìgaëe—in the courtyard; maru—of my desertlike; jihvä—tongue;
shelter; caitanya-candra—of the moon-like Çré Caitanya; mama—to me; dehi— bhräjitä—(that river) is beautified; päthaù-jani—by the lotuses; utkértana—of the
please give; padä—of Your feet; avalambam—the shelter. loud chanting; kåñëa—of the holy names of Lord Kåñëa; gäna—singing; nartana—
dancing; kalä—and other fine arts; vihära—(these lotuses are) pleasurable;
O Caitanyacandra, I have fallen into an ocean of misery where I have been made äspadam—abodes; sat-bhakta—for pure devotees; ävali—(who are like) rows;
a mouthful for the crocodiles and sharks of lust, anger, and so forth. Kindly give this haàsa—of swans; cakra—cakraväka birds; çreëé—(and) swarms; madhu-pa—of
destitute person, chained to wicked desires, the shelter of Your lotus feet. bumble bees; kala—(this river’s) melodious; dhvaniù—sound; änandi—engladdens;
me—my; karëa—ears;
O Caitanya-candra make this unfortunate person drink the nectar
O my merciful Lord Caitanya, may the nectarean Ganges waters of Your
emanating from Your feet. transcendental activities flow on the surface of my desert-like tongue. Beautifying
4.38 these waters are the lotus flowers of singing, dancing and loud chanting of Kåñëa’s
caitanyacandra mama håt-kumudaà vikäçya holy name, which are the pleasure abodes of unalloyed devotees. These devotees are
compared to swans, ducks and bees. The river’s flowing produces a melodious sound
hådyaà vidhehi nija-cintana-bhåìga-raìgaiù that gladdens my ears.
kià cäparädha-timiraà niviòaà vidhüya
pädämåtaà sadaya päyaya durgataà me One who worships Mahäprabhu automatically worships Rädhä-Kåñëa
Çré Stavävalé, Abhéñöa-sücanam 11, Raghunätha däsa Gosvämé 4.39
caitanyacandra—O moon of Lord Caitanya; mama—of me; håt—of the heart; ärädhitaà nava-vanaà vraja-känanaà te
kumudam—the lotus; vikäçya—causing to blossom; hådyam—charming; vidhehi— närädhitaà nava-vanaà vraja eva düre
please place; nija—own; cintana—thoughts; bhåìga—of the bumblebee; raìgaiù—
with the delight; kimca—furthermore; aparädha—of offenses; timiram—the ärädhito dvija-suto vraja-nägaras te
darkness; niviòam—thick; vidhüya—cleansing away; päda—of the feet; amåtam— närädhito dvija-suto na taveha kåñëaù
the nectar; sa—with; dayä—kindness; päyaya—please cause to drink; durgatam—
Prabodhänanda Sarasvaté, Navadvépa Çataka 78
impious; me—me.
ärädhitam—worshiped; nava-vanaà—Navadvépa; vraja-känanaà—the forest of
O Caitanya-candra, Please make the charming lotus flower of my heart bloom by Vraja; te—by you; na—not; ärädhitaà—worshiped; nava-vanaà—Navadvépa;
delightful bee-like thoughts of Yourself, then cleansing away the dense darkness of vrajaù—Vraja; eva—indeed; düre—far away; ärädhitaù—worshiped; dvija-sutäù—
my offences, mercifully make this unfortunate person drink the nectar emanating the brähmaëa’s son (Lord Caitanya); vraja-nägaraù—the hero of Vraja (Kåñëa); te—
from Your feet. by you; na—not; ärädhitaù—worshiped; dvija-sutaù—Lord Caitanya; na—not;
tava—by you; iha—here; kåñëaù—Çré Kåñëa.
If you worship Navadvépa, then you also worship the forest of Vraja. If you don’t
worship Navadvépa, then the forest of Vraja is far away. If you worship Lord
118 119
Caitanya, then you also worship Rädhä and Kåñëa in Vraja. If you don’t worship Realizing that the ecstasy of His beloved devotees is even sweeter than His own,
Lord Caitanya, then you cannot worship Rädhä and Kåñëa. out of greed the Lord descended to this world in the form of His own devotee.
Dressed as a renunciant, golden in effulgence, He bears the name Çré Kåñëa
Caitanya. All glories to that Lord Hari, who has appeared as the son of Mother Çacé!
Çré Båhad Bhägavatämåtam glorifies Çré Caitanya Mahäprabhu
4.40
Çré Caitanya-candra Praëäma
jayati nija-padäbja-prema-dänävatérëo 4.42
vividha-madhurimäbdhiù ko ’pi kaiçora-gandhiù
änanda-lélä-maya-vigrahäya
gata-parama-daçäntaà yasya caitanya-rüpäd
hemäbha-divyac-chavi-sundaräya
anubhava-padam äptaà prema gopéñu nityam
tasmai mahä-prema-rasa-pradäya
Çré Båhad Bhägavtämåtam 1.1.1
caitanya-candräya namo namas te
jayati—all glorifies; nija—of His own; pada-abja—lotus feet; prema—ecstatic
Arcana dépikä/BTV Maìgaläcarana
transcendental love; däna—for giving charity; avatérëaù—to Him who descended;
vividha—of various; madhurima—kinds of sweetness; abdhiù—an ocean; kaù api—a I offer obeisances unto Çré Caitanya-candra, whose form is the embodiment of
certain; kaiçora—of youth; gandhiù—who has the fragrance; gata—who has blissful, transcendental pastimes, whose golden complexion is divinely beautiful, and
obtained; parama—of the topmost; daçä—stage; antam—the extreme; yasya— who bestows unlimited nectar in prema-rasa.
whose; caitanya—of Çré Caitanya; rüpät—by the form; anubhava—of
transcendental experience; padam—the situation; äptam—who has obtained;
prema—the ecstatic love; gopéñu—residing in the gopés; nityam—eternally.
Caitanya-candra Vandanä
4.43
All glories to that inconceivable Lord who descended to give in charity the gift of
love for His own lotus feet. He is an ocean filled with many kinds of sweetness, and
jaya navadvépa-nava-pradépa
He always bears the fragrance of fresh youth. In His form as Çré Caitanya He has prabhävaù päñaëòa-gajaika-siàhaù
realised the last extreme of transcendental experience, the love residing eternally in svanäma-saìkhyä-japa-sütra-dhäré
the gopés.
caitanya-candro bhagavän muräriù
Out of greed for the sweet ecstasy of His devotees, the Lord descended to this CB Mad 5.1/GKH (P)
world in the form of His own devotee All glories to Caitanya-candra, who is none other than Bhagavän Muräri. He is
4.41 the bright new lamp of Navadvépa, who is like an unparalleled lion in subduing the
sva-dayita-nija-bhävaà yo vibhävya sva-bhävät atheistic elephants, and He holds a knotted string for counting His own names.
su-madhuram avatérëo bhakta-rüpeëa lobhät

Çré Çacénandana as Rädhä-ramaëa Räma, nourishes His pure devotees
jayati kanaka-dhämä kåñëa-caitanya-nämä 4.44
harir iha yati-veçaù çré-çacé-sünur eñaù vraja-rasa-bhävana, duñöamata-çätana, kapaöi-vighätana käma
Çré Båhad Bhägavtämåtam 1.1.3 çuddha bhakta-pälana, çuñka-jïäna-täòana, chala-bhakti-düñaëa räma
sva—His own; dayita—of the beloved devotees; nija—their; bhävam—ecstasy; Kali-Kukkura Kadana 5/SGG p. 47
yaù—who; vibhävya—realising; sva-bhävät—than His own ecstasy; su-madhuram—
even sweeter; avatérëaù—has descended; bhakta—of His own devotee; rüpeëa—in He is absorbed in vraja-rasa. As the transcendental Kämadeva, He chastises the
the form; lobhät—out of greed; jayati—all glories; kanaka—golden-colored; evil-minded and destroys deceit. As Rädhä-ramaëa Räma, He nourishes His pure
dhämä—with an effulgence; kåñëa-caitanya—Çré Kåñëa Caitanya; nämä—with the devotees, drives away dry impersonalism, and removes all imitations of bhakti.
name; hariù—to Lord Hari; iha—in this world; yati—of a renunciant; veçaù—whose
dress; çré-çacé—of Mother Çacé; sünuù—the son; eñaù—this.
120 121
4.45
kåñëaç caitanya-gauräìgau gaura-candraù çacé-sutaù
prabhu-gaurau gaura-harir nämäni bhakti-däni me
Ananta-Saàhitä/Çré Caitanya Mahäprabhu Bhagavatä (Hindi)
kåñëa—the all-attractive person; caitanya—the embodiment of transcendental
consciousness; gauräìga—Golden-limbed, Govinda who has accepted the golden
form of Rädhä; gaura-candra—the golden moon; çacé-suta—the son of Çacé-devé;
prabhu—the master; gaura—the reservoir of golden effulgence; gaura-hari—the
golden lord; nämäni—names; bhakti-däni—bestow prema-bhakti; me—Mine.
I bestow prema-bhakti upon whoever chants My names such as Kåsëa, Caitanya,
Gauräìga, Guara-candra, Çacé-suta, Prabhu, Gaura, and Gaura-hari.
“Failing to worship Gaurasundara, Why do I not simply die?”

4.46
Äkñepa, Çréla Narottama däsa Öhäkura (SGG p. 86)
gorä pähu nä bhajiyä mainu
prema-ratana-dhana heläya häräinu (1)
Alas! Failing to worship Gaurasundara, I have neglected that most precious
treasure of prema and have thus lost it.
adhane yatana kari’ dhana teyäginu

äpana karama-doñe äpani òubinü (2)
I have devoted myself to worthless trifles, throwing away my real wealth and am
drowning in my own misdeeds.
sat-saìga chäòi’ kainu asate viläsa

te-käraëe lägila je karama-bandha phäsa (3)
Forsaking the association of sädhus for temporary enjoyment with non-devotees,
I am caught in the snare of my own karmic follies.
viñaya viñama viña satata khäinu

gaura-kértana-rase magana nä hainu (4)
4.47
I constantly drank the deadly poison of sense objects rather than becoming
Gaura-Géti, Çré Rädhä-mohana däsa (SGG p. 125)
absorbed in the nectar of singing the glories of Çré Gaurasundara.
sakhe, kalaya gauram udäram
kena vä ächaye präëa ki sukha päiyä nindita-häöaka-känti-kalevara-garvita-märaka-märam (1)
narottama däsa kena nä gela mariyä (5) O sakhe, sing about the sweet name, beauty, attributes, and pastimes of Çré
“For what type of pleasure do I maintain my life?” Narottama däsa laments, “Why Çacénandana Gaurahari, who performs supremely munificent pastimes, whose bodily
do I not simply die?” complexion vanquishes the luster of molten gold, whose beauty defeats that of
millions of Cupids...
122 123
madhukara-raïjita-mälati-maëòita-jita-ghana-kuëcita-keçam
tilaka-vinindita-çaçadhara-rüpaka-bhuvana-manohara-veçam (2)
...who is charmingly adorned with a garland of beautiful and fragrant mälaté
flowers which is itself embellished by the sweet humming of black bees, the splendor
of whose locks of curling black hair defeats the brilliance of dark clouds, whose tilaka
is more brilliant than the moon, whose beautiful attire enchants the minds of
everyone in the entire universe...
madhu-madhura-smita-lobhita-tanu-bhåtam anupama-bhäva-viläsam Chapter 5 – Nityänanda, Advaita, Gadädhara and Çiva

nidhuvana nägaré mohita-mänasa-vikathita-gadgada-bhäñam (3) Nityänanda and çré guru are non-different
...whose sweet, gentle smile and unexcelled sentiments of pure love charm all
embodied beings, whose heart is thoroughly immersed in Çrématé Rädhikä’s
unnatojjvala-prema, and who lovingly extols Çré Kåñëa in a choked voice. ~ Nityänanda-tattva ~
paramäkiëcana-kiëcana-nara-gaëa-karuëä-vitaraëa-çélam Çré Nityänanda Prabhu praëäma
kñobhita-durmati-rädhä-mohana-nämaka-nirupama-lélam (4) 5.1
Hankering to relish the unparalleled pastimes of the greatly munificent Çré saìkarñaëaù käraëa-toya-çäyé
Gaurasundara, who distributes mercy in the form of näma-prema to the supremely garbhoda-çäyé ca payobdhi-çäyé
fortunate niskiñcana souls (those whose only possession is love of Kåñëa), the fallen
and foolish Rädhä-mohana sings in a mood of great distress.
çeñaç ca yasyäàça-kaläù sa nityä-
nandäkhya-rämaù çaraëaà mamästu
Thus ends the 4th chapter – Gaura tattva Svarüpa Dämodara’s Diary/CC Ädi 1.7
saìkarñaëaù—Mahä-Saìkarñaëa in the spiritual sky; käraëa-toya-çäyé—
Käraëodakaçäyé Viñëu, who lies in the Causal Ocean; garbha-uda-çäyé—
Garbhodakaçäyé Viñëu, who lies in the Garbhodaka Ocean of the universe; ca—and;
payaù-abdhi-çäyé—Kñérodakaçäyé Viñëu, who lies in the ocean of milk; çeñaù—Çeña
Näga, the couch of Viñëu; ca—and; yasya—whose; aàça—plenary portions; kaläù—
and parts of the plenary portions; saù—He; nityänanda-äkhya—known as Lord
Nityänanda; rämaù—Lord Balaräma; çaraëam—shelter; mama—my; astu-let there
be.
Saìkarñaëa, Çeña Näga and the Viñëus who lie on the Käraëa, Garbha, and Kñéra
Oceans, are the plenary portions and portions of the plenary portions of Çré
Nityänanda Räma. May He give me shelter.
5.2
nityänanda namas tubhyaà premänanda-pradäyine
kalau kalmaña-näçäya jähnavä-pataye namaù
SGG p. 9
I offer praëäma unto Çré Nityänanda Prabhu who bestows the bliss of divine love,
who eliminates the contamination of the age of Kali, and who is the master of
Jähnavä-devé.
124
Ç R É Ç L O K Ä M Å TA M SAMBANDHA S VA- P Ä R Ñ A DA-TAT T VA
5.3
Çré Nityänanda Prabhu roamed the country for two purposes
vande çré-kåñëa-caitanya-nityänandau sahoditau 5.6
gauòodaye puñpavantau citrau çandau tamo-nudau prema-pracäraëa ära päñaëòa-dalana
CC Ädi 1.2/GKH (P) dui-kärye avadhüta karena bhramaëa
vande—I offer respectful obeisances; çré-kåñëa-caitanya—to Lord Çré Kåñëa CC Antya 3.149
Caitanya; nityänandau—and to Lord Nityänanda; saha-uditau—simultaneously
arisen; gauòa-udaye—on the eastern horizon of Gauòa; puñpavantau—the sun and prema-pracäraëa—preaching the path of prema-bhakti; ära—and; päñaëòa-dalana—
moon together; citrau—wonderful; çam-dau—bestowing benediction; tamaù- subduing atheistic men; dui-kärye—with two kinds of activities; avadhüta—the great
nudau—dissipating darkness. devotee and mendicant; karena—does; bhramaëa—touring.
I offer my respectful obeisances unto Çré Kåñëa Caitanya and Lord Nityänanda, For two purposes—to spread the path of bhakti and to defeat and subdue the
who are like the sun and moon. They have arisen simultaneously on the horizon of atheists—Lord Nityänanda, the most dedicated devotee of the Lord, wandered
Gauòa (Bengal) to dissipate the darkness of ignorance and thus wonderfully bestow throughout the country.
benediction upon all.
Nityänanda is intoxicated by prema and is an incarnation of mercy
5.4 5.7
yatheñöaà re bhrätaù! kuru hari-hari-dhvänam aniçaà preme matta nityänanda kåpä-avatära
tato vaù saàsärämbudhi-taraëa-däyo mayi laget uttama, adhama, kichu nä kare vicära
idaà bähu-sphoöair aöati raöayan yaù pratigåhaà ye äge paòaye, täre karaye nistära
bhaje nityänandaà bhajana-taru-kandaà niravadhi ataeva nistärilä mo-hena duräcära
Çré Nityänandäñöakam 5, SGG p.129/GKH (P) CC Ädi 5.208-9
I perpetually worship Çré Nityänanda Prabhu, the root of the kåñëa-bhakti tree, preme—in ecstatic love; matta—mad; nityänanda—Lord Nityänanda; kåpä—
who wandering with outspread arms, approached the door of every home, and with merciful; avatära—incarnation; uttama—good; adhama—bad; kichu—any; nä—
upraised arms called out, “O Brother! Continuously chant çré-harinäma to your not; kare—makes; vicära—consideration; ye—whoever; äge—in front; paòaye—falls
hearts’s content. If you do so, I will take the responsibility to deliver you from the down; täre—unto him; karaye—does; nistära—deliverance; ataeva—therefore;
ocean of material existence.” nistärilä—delivered; mo—as me; hena—such; duräcära—sinful and fallen person.
Nityänanda is intoxicated by ecstatic love and is an incarnation of mercy, He makes
5.5 no distiction between the exalted and the fallen. He delivers all those who fall down
çré-caitanya—sei kåñëa, nityänanda—räma before Him. Therefore He has delivered such a sinful and fallen person as me.
nityänanda pürëa kare caitanyera käma
Without Nitai’s mercy no one can attain Rädhä-Kåñëa
CC Ädi 5.157/GKH (P)
5.8
çré-caitanya—Lord Çré Caitanya; sei kåñëa—that original Kåñëa; nityänanda—Lord heno nitäi bine bhäi, rädhä-kåñëa päite näi (1)
Nityänanda; räma—Balaräma; nityänanda—Lord Nityänanda; pürëa kare—fulfills;
caitanyera käma—all the desires of Lord Çré Caitanya Mahäprabhu. nitäiyer karuëä ha’be, vraje-rädhä-kåñëa päbe,
Lord Caitanya is the same Lord Kåñëa, and Lord Nityänanda is Lord Balaräma. dhara nitäi-caraëa du ‘khäni (3)
Lord Nityänanda fulfills all of Lord Caitanya’s desires. Çré Nityänanda Niñöhä, Prärthanä, Çréla Narottama Däsa Öhäkura/SGG p. 37
No one can attain Rädhä-Kåñëa without Lord Nityänanda. By the mercy of
Nityänanda prabhu, however, one can attain the service of Rädhä-Kåñëa in
Våndävana. Therefore, take shelter of the holy feet of Lord Nityänanda.
126 127
Nityänanda is the Foremost Devotee These two brothers (Gaura and Nitäi) are like one body; they are identical
5.10 manifestations. If you do not believe in Lord Nityänanda, you will fall down. If you
have faith in one, but disrespect the other, your logic is like the logic of accepting
caitanyera ädi-bhakta nityänanda-räya half a hen.
caitanyera yaço vaise yäïhära jihväya
ahar niça caitanyera kathä prabhu kaya 5.13
täï’re bhajile se caitanye bhakti haya kiàvä, doìhä nä mäniïä hao ta’ päñaëòa
CB Ädi 9.217-218 eke mäni’ äre nä mäni, ei-mata bhaëòa
Lord Caitanya’s first and foremost devotee is Nityänanda Räya. The glories of CC Ädi 5.17
Lord Caitanya are always on his tongue. Day and night Lord Nityänanda speaks only kiàvä—otherwise; doìhä—both of Them; nä—not; mäniïä—accepting; hao—you
of Lord Caitanya. Whoever worships Him is a real devotee of Çré Caitanya. become; ta’—certainly; päñaëòa—atheist; eke—one of Them; mäni’—accepting;
äre—the other; nä mäni—not accepting; ei-mata—this kind of faith; bhaëòa—
Lord Nityänanda and Guru are Nondifferent hypocrisy.
5.11 It would be better to be an atheist by slighting both brothers than a hypocrite by
saàsärera pära haiyä bhaktira sägare believing in one and slighting the other.
ye òübibe se bhajuka nitäi-cändere
5.14
ämära prabhura prabhu çré-gaurasundara
çré-caitanya-nityänanda-advaita-mahattva
e baòa bharasä citte dhari nirantara
täìra bhakta-bhakti-näma-prema-rasa-tattva
CB Ädi 17.152-3/GKH 1.60
bhinna bhinna likhiyächi kariyä vicära
Beyond the ocean of birth and death is the bhakti ocean. Let those who would go
there worship Lord Nityänanda (the original Guru). I will hold this faith within my
çunile jänibe saba vastu-tattva-sära
heart forever: My master is Nityänanda; His Lord is Gaurasundara. (By the mercy of CC Ädi 1.108-109
Lord Nityänanda one gets the mercy of Gaurasundara. Nityänanda is therefore the
çré-caitanya—of Lord Caitanya Mahäprabhu; nityänanda—of Lord Nityänanda;
original Guru. As such the Guru is the representative of Lord Nityänanda. These
advaita—of Çré Advaita; mahattva—greatness; täìra—Their; bhakta—devotees;
two are nondifferent)
bhakti—devotion; näma—names; prema—ecstatic transcendental love; rasa—
mellows of love; tattva—real nature; bhinna bhinna—different; likhiyächi—I wrote;
Gaura and Nitäi are Inseparable kariyä—doing; vicära—consideration; çunile—on hearing; jänibe—will know;
5.12 saba—all; vastu-tattva-sära—the essence of the Absolute Truth.
dui bhäi eka-tanu samäna-prakäça If one patiently hears about the glories of Çré Caitanya Mahäprabhu, Çré
nityänanda nä mäna, tomära habe sarva-näça Nityänanda Prabhu and Çré Advaita Prabhu—and Their devotees, devotional
activities, names and fame, along with the mellows of Their transcendental loving
ekete viçväsa, anye nä kara sammäna exchanges—one will learn the essence of the Absolute Truth. Therefore I have
“ardha-kukkuöé-nyäya” tomära pramäëa described these [in Çré Caitanya-caritämåta] with logic and discrimination.
CC Ädi 5.175-176
Advaita and Nityänanda serve the lotus feet of Lord Caitanya
dui bhäi—two brothers; eka-tanu—one body; samäna-prakäça—equal 5.15
manifestation; nityänanda—Lord Nityänanda; nä mäne—you do not believe;
tomära—your; habe—that will be; sarva-näça—downfall; ekete viçväsa—faith in eka mahäprabhu, ära prabhu duijana
one; anye—in the other; nä—not; kara—do; sammäna—respect; ardha-kukkuöé- dui prabhu sebe mahäprabhura caraëa
nyäya—the logic of accepting half of a hen; tomära—your; pramäëa—evidence.
CC Ädi 7.14
128 129
eka mahäprabhu—one Mahäprabhu, or the supreme predominator; ära prabhu se sambandha nähi jä’ra, våthä janma gela tä’ra,
duijana—and the other two (Nityänanda and Advaita) are two prabhus (masters);
dui prabhu—the two prabhus; sebe—serve; mahäprabhura—of the supreme Prabhu; sei paçu baòa duräcära
caraëa—the lotus feet. nitäi nä balila mukhe, majila saàsära sukhe,
There is one “Mahäprabhu” and two prabhus. The two prabhus serve the lotus feet vidyäkule ki karibe tä’ra (2)
of Mahäprabhu. If someone has not yet established his relationship with Nityänanda Prabhu, his
life has been wasted. He is no better than an animal. Not taking the name of Nitäi
Çré Gaura-Nityänanda Praëäma on one’s lips, one becomes absorbed in the so-called happiness of this world. Then
5.16 what is the value of one’s education and birth in a high family or great nation?
äjänu-lambita-bhujau kanakävadätau ahaìkäre matta haiyä, nitäi-pada päsariyä,
saìkértanaika-pitarau kamaläyatäkñau asatyere satya kari’ mäni
viçvambharau dvija-varau yuga-dharma-pälau nitäiyera karuëä habe, vraje rädhä-kåñëa päbe,
vande jagat-priyakarau karuëävatära dhara nitäiyera caraëa du’khäni (3)
Çré Caitanya Bhägavata, Ädi khanda 1.1
Forgetting Nitäi’s lotus feet, one becomes maddened by the false concept of bodily
äjänu-lambita-bhujau—those two Lords whose long arms extend to Their knees; lifeand considers the illusory energy as real. Receiving the mercy of Nitäi, he can
kanaka-avadätau—exuding a resplendent golden luster; saìkértana-eka-pitarau— attain Çré Rädhä and Kåñëa in Vraja. Firmly catch hold of the lotus feet of Nitäi.
the sole fathers of the saìkértana movement; kamala-äyata-akñau— eyes wide-
spread like lotus petals; viçvambarau—maintainers of the cosmic creation; nitäiyera caraëa satya, tähära sevaka nitya,
dvijavarau—best of the brähmaëas; yuga-dharma-pälau—protectors of the yuga
dharma, çré-kåñëa-näma-saìkértana; vande—I offer my obeisances; jagat-
nitäi-pada sadä kara äça
priyakarau—the benefactors of the entire universe; karuëa-avatärau—the most narottama baòa duùkhé, nitäi more kara sukhé,
munificent incarnations of Godhead. räkha räìgä-caraëera päça (4)
I worship the incarnations of mercy, Çré Caitanya Mahäprabhu and Çré The feet of Nitäi are real and service to Him is eternal. Always hope and pray for
Nityänanda Prabhu, whose arms extend to Their knees, whose luster is an the lotus feet of Nitäi. “Narottama is very unhappy! O Nitäi, please make me happy.
enchantingly resplendent gold, who inaugurated the saìkértana movement, whose Keep me tucked close to Your feet which are like reddish lotuses.”
eyes are wide-spread like lotus petals, who nourish the entire universe, who glorify
the brähmaëa dynasties, who protect the yuga-dharma, and who bestow the highest
auspiciousness upon the residents of the material world. ~ Thus ends the section Nityänanda-tattva ~
Çré Nityänande Niñöhä (Self-Dedication to Çré Nityänanda Prabhu) ~ Advaita-tattva ~

5.17
Prärthanä, Çréla Narottama däsa Öhäkura/SGG p. 37 Who is Lord Advaita Äcärya
nitäi-pada-kamala, koöé-candra-suçétala, 5.18
je chäyäya jagat juòäya mahä-viñëur jagat-kartä / mäyayä yaù såjaty adaù
hena nitäi vine bhäi, rädhä-kåñëa päite näi, tasyävatära eväyam / advaitäcärya éçvaraù
dåòha kari’ dhara nitäiyera päya (1) advaitaà hariëädvaitäd / äcäryaà bhakti-çaàsanät
Nitäi’s lotus feet are more cooling than the shining of millions of moons. Their bhaktävatäram éçaà tam / advaitäcäryam äçraye
shade gives solace to the universe. O brother, without a personality such as Nitäi, it
CC Ädi 1.12-13
is not possible to attain Rädhä and Kåñëa. So hold on very tightly (dåòha) to His
lotus feet.
130 131
mahä-viñëuù—Mahä-Viñëu, the resting place of the efficient cause; jagat-kartä—the Advaita Äcärya is a Preacher of Kåñëa-bhakti
creator of the cosmic world; mäyayä—by the illusory energy; yaù—who; såjati— 5.21
creates; adaù—that universe; tasya—His; avatäraù—incarnation; eva—certainly;
ayam—this; advaita-äcäryaù—Advaita Äcärya; éçvaraù—the Supreme Lord, the jéva nistärila kåñëa-bhakti kari’ däna
resting place of the material cause. advaitam—known as Advaita; hariëä—with gétä-bhägavate kaila bhaktira vyäkhyäna
Lord Hari; advaität—from being nondifferent; äcäryam—known as Äcärya; bhakti-
çaàsanät—from the propagation of devotional service to Çré Kåñëa; bhakta- CC Ädi 6.28
avatäram—the incarnation as a devotee; éçam—to the Supreme Lord; tam—to Him; jéva—the living entities; nistärila—delivered; kåñëa-bhakti—devotional service to
advaita-äcäryam—to Advaita Äcärya; äçraye—I surrender. Lord Kåñëa; kari’—making; däna—gift; gétä-bhägavate—in the Bhagavad-gétä and
Çrémad-Bhägavatam; kaila—performed; bhaktira vyäkhyäna—explanation of
Maha-Viñëu is the master of the universe, which he creates through his power of
devotional service.
Mäyä. Advaita Äcärya is the incarnation of this form of the Supreme Lord. He is
known as Advaita because he is non-different from Hari. He is known as Äcärya He delivered all living beings by offering the gift of kåñëa-bhakti. He explained
because he propagates devotional service. He is the Lord and the incarnation of the Bhagavad-Gétä and Çrémad-Bhägavatam in the light of devotional service.
Lord’s devotee. Therefore I take shelter of Him.
He is Mahäviñëu and a Devotee of Lord Caitanya
5.19
5.22
sei navadvépe vaise vaiñëavägragaëya advaita-äcärya-gosäïi säkñät éçvara
‘advaita äcärya’ näma, sarva-loke dhanya prabhu guru kari’ mäne, tiìho ta’ kiìkara
jïäna-bhakti-vairägyera guru mukhyatara CC Ädi 5.147
kåñëa-bhakti väkhänite ye hena çaìkara advaita-äcärya—Advaita Äcärya; gosäïi—the Lord; säkñät éçvara—directly the
CB Ädi 2.78-9 preme Personality of Godhead; prabhu—Lord Çré Caitanya Mahäprabhu; guru kari’
Residing in Navadvépa at that time was Çré Advaita Äcärya, the topmost Vaiñëava, mäne—accepts Him as His teacher; tiìho ta’ kiìkara—but He is the servant.
who is glorified throughout the world. Çré Advaita Äcärya was the chief amongst the Lord Advaita Äcärya is directly the Supreme Personality of Godhead. Although
Gurus in knowledge, devotion and renunciation. He was as expert as Lord Çiva in Lord Caitanya accepts Him as His preceptor, Advaita Äcärya is a servant of the
explaining the devotional service of Lord Kåñëa with knowledge and renunciation. Lord.
The Meaning of the Name Advaita Advaita is Sadäçiva

5.20 5.27
mahä-viñëura aàça advaita guëa-dhäma bhaktävatära äcäryo ‘dvaita yaù çré-sadäçivaù
éçvare abheda, teïi ‘advaita’ pürëa näma Gaura-Gaëoddeçadépikä, 11
CC Ädi 6.26 He who was Çré Sadäçiva is the bhakta-avatära, Çré Advaita Prabhu (Sadäçiva is
mahä-viñëura—of Lord Mahä-Viñëu; aàça—part; advaita—Advaita Äcärya; guëa- Gopéçvara Mahädeva, the müla Çiva-tattva).
dhäma—reservoir of all attributes; éçvare—from the Lord; abheda—nondifferent;
teïi—therefore; advaita—nondifferent; pürëa näma—full name. Çré Kåñëa sells Himself to a devotee who offers Him merely a tulasé leaf and
Çré Advaita, who is the reservoir of virtues, is the main limb of Mahä-Viñëu. His some water
full name is Advaita, for He is identical in all respects with the Lord. 5.23
tulasé-dala-mätreëa jalasya culukena vä
vikréëéte svam ätmänaà bhaktebhyo bhakta-vatsalaù
Gautaméya-tantra/HBV 11.261/CC Ädi 3.104/BRSB p.64/KGH (P)
132 133
tulasé—of tulasé; dala—a leaf; mätreëa—by only; jalasya—of water; culukena—by a lotus feet of Çré Kåñëa, He constantly offered tulasé-maïjarés and water from the
palmful; vä—and; vikréëéte—sells; svam—His own; ätmänam—self; bhaktebhyaù— Gaìgä. He appealed to Çré Kåñëa with loud calls and thus made it possible for Kåñëa
unto the devotees; bhakta-vatsalaù—Lord Kåñëa, who is affectionate to His devotees. to appear. Therefore the principal reason for Çré Caitanya’s descent is this appeal by
Advaita Äcärya. The Lord, the protector of religion, appears by the desire of His
Çré Kåñëa, who is very affectionate toward His devotees, sells Himself to a devotee devotee.
who offers Him merely a tulasé leaf and a palmful of water.
5.26
Çré Advaita Äcärya attracted the Lord by pleasing Him with a tulasi leaf and water je änila prema-dhana karuëä pracura
5.24 hena prabhu kothä’ gelä äcärya Öhäkura
ei çlokärtha äcärya karena vicäraëa Je Änila Prema-dhana, Çréla Narttama däsa Öhäkura/SGG p.32
kåñëake tulasé-jala deya yei jana Who, out of His vast compassion, brought Çré Caitanya Mahäprabhu with His
tära åëa çodhite kåñëa karena cintana treasure of divine love to this world by calling Him with love and affection? Where
has that Advaita Äcärya Öhäkura gone? [Advaita Äcärya was shouting so loudly that
‘jala-tulaséra sama kichu ghare nähi dhana’ Näräyaëa’s throne was shaking!]
CC Ädi 3.105-6
ei—this; çloka—of the verse; artha—the meaning; äcärya—Advaita Äcärya; ~ Thus end the section Advaita-tattva ~
karena—does; vicäraëa—considering; kåñëake—to Lord Kåñëa; tulasé-jala—tulasé
and water; deya—gives; yei jana—that person who; tära—to Him; åëa—the debt;
çodhite—to pay; kåñëa—Lord Kåñëa; karena—does; cintana—thinking; jala-tulaséra
sama—equal to water and tulasé; kichu—any; ghare—in the house; nähi—there is ~ Gadadhära-tattva ~
not; dhana—wealth.
5.28
Advaita Äcärya considered the meaning of that çloka in this way: “Not finding çré-rädhä-prema-rüpä yä purä våndävandeçvaré
any way to repay the debt He owes to one who offers Him a tulasé leaf and water, Lord
Kåñëa thinks, ‘There is no wealth in My possession that is equal to a tulasé leaf and sä çré-gadädharo gaura-vallabhaù paëòitäkhyakaù
water.’” nirëétaù çré-svarüpair yo vraja-lakñmétayä yathä
purä våndävane lakñméù çyämasundara-vallabhä
Thus the Lord, the protector of religion, appears by the desire of His devotee
5.25
sädyo gaura-prema-lakñméù çré-gadädhara-paëòitaù
tabe ätmä veci’ kare åëera çodhana rädhäm anugatä yat tal lalitäpy anurädhikä
eta bhävi’ äcärya karena ärädhana ataù präviçad eñä taà gaura-candrodaye yathä
Gaura-gaëoddeça-dépikä 147-150
gaìgä-jala, tulasé-maïjaré anukñaëa
kåñëa-päda-padma bhävi’ kare samarpaëa The incarnation of love who previously was the queen of Vrindavan, Çrématé
Rädhikä, is now the beloved of Gaura named Çréla Gadädhara Paëòita. Svarüpa
kåñëera ähväna kare kariyä huìkära Dämodara himself indicated that Çré Gadädhara was Vraja’s goddess of fortune, the
e-mate kåñëere karäila avatära Lakñmé who was previously the beloved of Çyämasundara in Våndävana. She today
has become the object of love for Gaura and is known as Çréla Gadädhara Paëòita.
caitanyera avatäre ei mukhya hetu Lalitä, who is also known as Anurädhä, is Rädhä’s closest friend and confidante. She
bhaktera icchäya avatare dharma-setu has also entered into Gadädhara, as was shown in the play Chaitanya-Candrodaya.
CC Ädi 3.107-10
“Thus the Lord liquidates the debt by offering Himself to the devotee.”
Considering it in this way, the Äcärya began worshiping the Lord. Thinking of the
134 135
5.29 Hä Hä Morä Gaura-Kiçora

gadädhara-paëòitädi—prabhura nija-çakti 5.32
täì’-sabära caraëe mora sahasra praëati Hä Hä Morä Gaura-Kiçora, Çréla Bhaktivinoda Öhäkura/KSH A15
CC Ädé 1.41 hä hä morä gaura-kiçora
gadädhara-paëòita-ädi—headed by Çré Gadädhara Paëòita; prabhura—of the kabe doyä kori`, çré-godruma-vane, dekhä dibe mäna-cora (1)
Supreme Lord; nija-çakti—internal potencies; täì’-sabära—of all of them; caraëe— Oh, my youthful Gaura! When will You be merciful and, within the forest of
unto the lotus feet; mora—my; sahasra—thousands; praëati—respectful obeisances. Godruma, show Yourself to me, thus stealing my mind?
I offer my respectful obeisances unto the internal potencies of the Lord, of whom
Çré Gadädhara Prabhu is the foremost. änanda-sukhada, kuïjera bhitore, gadädhara bäme kori`
[Editorial note: Çré Gadädhara Paëòita was the foremost amongst Mahäprabhu’s
käïcana-varaëa, cäìcara cikura, naöana suvesa dhori` (2)
intimate devotees. He is the fountainhead of the entire çakti-tattva and is thus In the grove of Änanda-sukhada-kuïja, You stand with Çré Gadädhara on Your
present equally in Mahaprabhu’s léläs in Navadvépa and Néläcala (Jaganätha Puri).] left side. With the luster of pure gold and beautiful curly hair, you wear the fine dress
of a dancer.
5.30
dekhite dekhite, çré rädhä-mädhava, rüpete koribe äla
jaya nityänanda gadädharera jévana
sakhé-gaëa-saìge, koribe naöana, galete mohana-mälä (3)
jaya jaya advaitädi-bhaktera çaraëa
In an instant, the brilliant form of Çré Rädhä-Mädhava will appear. Accompanied
CB Ädi 2.2 by all Their sakhés, They will dance with enchanting garlands around Their necks.
All glories to the life and soul of Nityänanda and Gadädhara! All glories to the
shelter of the devotees headed by Advaita Prabhu! anaìga maïjaré, sadoya hoiyä, e däsé-karete dhori’
duhe nivedibe, dohara mädhuré, heribo nayana bhori’ (4)
5.31
Anaìga Maïjaré, becoming compassionate, will catch this maidservant’s hand.
sva-bhakti-yoga-läsinaà / sadä vraje vihäriëaà She will offer me to Them, and my eyes will fill with joy beholding Their sweetness.
hari-priyä-gaëägragaà / çacé-suta-priyeçvaram
sa-rädha-kåñëa-sevana / prakäçakaà mahäçayaà ~ Thus ends the section Gadadhära-tattva ~
bhajämy ahaà gadädharaà / su paëòitaà guruà prabhum
Çré Gadädharäñöakam 1, Çréla Svarüpa Dämodara Gosvämé
~Çiva tattva~
That personality who eternally wanders in Vraja while playfully performing Her
own loving devotional service (Çrématé Rädhikä, who takes the form of Çré Çré Gopéçvara Mahädeva praëäma
Gadädhara in Gaura lélä), is the chief among the beloved damsels of Çré Hari. As the 5.33
foremost of the intimate associates of the son of Çacé (Gadädhara), he reveals the
process of service to Çré Rädhä and Kåñëa. I worship that magnanimous, exalted våndävanavani-pate! jaya soma soma-maule
Paëòita and Guru, Çré Gadädhara Prabhu. sanaka-sanandana-sanätana-näradeòya
gopéçvara! vraja-viläsi-yugäìghri-padme
prema prayaccha nirupädhi namo namas te
Sankalpa Kalpadruma 103, Viçvanätha Cakravarté Öhäkura/BMP p.422
våndavana—of Våndavana; avani—of the land; pate—O Lord; jaya—all glories to
you; sa-uma—O husband of Parvati; soma—who carries the moon; maule—on his
head; sanaka-sanandana-sanatana—by the ancient sages who eternally stay in the
136 137
form of young boys; närada—and by Närada Muni; idya—worshipped; gopéçvara—O with a particular transforming agent, although yogurt is not a different substance,
Gopéçvara; vraja—in Vraja; viläsa—who perform pastimes; yuga—of the Divine independent of milk which is its cause. I engage in the bhajana of that original
Couple; anghri—feet; padma—for the lotus flower; prema—pure transcendental personality, Çré Govinda.
love; prayaccha—please grant; nirupadhi—free from material designations; namah
namaù—I offer my respectful obeisances; te—unto you. 5.36
“O gatekeeper of Våndävana! O Soma, all glories to you! O you whose forehead is

çivaù çakti-yutaù çaçvat
decorated with the moon, and who is worshipable for the sages headed by Sanaka, tri-liìgo guëa-saàvåtaù
Sanandana, Sanätana and Närada! O Gopéçvara! Desiring that you bestow upon me vaikärikas taijasaç ca
prema for the lotus feet of Çré Çré Rädhä-Mädhava who perform joyous pastimes in
Vraja-dhäma, I offer praëämas unto you time and again.” tämasaç cety ahaà tridhä
SB 10.88.3
Çré Gopéçvara Mahädeva fulfills the gopés’ desires [çré-çukaù uväca—Çré Çuka said:] çivaù—Lord Çiva; çakti—with his energy, material
5.34 nature; yutaù—united; çaçvat—always; tri—three; liìgaù—whose manifest features;
mudä gopendrasyätmaja-bhuja-pariñvaìga nédhaye guëa—by the modes; saàvåtaù—prayed to; vaikärikaù—false ego in the mode of
goodness; taijasaù—false ego in the mode of passion; ca—and; tämasaù—false ego in
sphurad-gopé-våndair yam iha bhägavantaà praëayibhiù mode of ignorance; ca—and; iti—thus; aham—the principle of material ego;
bhajadbhis tair bhaktyä svam abhiläsitaà präptum aciräd tridhä—threefold.
yamé-tére gopéçvaram anudinaà taà kila bhaje Çré Çukadeva said: Lord Çiva is always united with his personal energy, the
Çré Vraja-viläsa-stava 87/BMP p. 422 material nature. Manifesting himself in three features in response to the entreaties
of nature’s three modes, he thus embodies the threefold principle of material ego in
“To obtain the jewel of being embraced by the arms of Brajendra-nandana goodness, passion and ignorance.
Çyämasundara, the gopés, who possess firm, loving, intimate attachment for Çré
Kåñëa, joyfully worshipped Sadäçiva with great devotion and had all their internal 5.37
desires fulfilled without delay. Daily I worship that Gopéçvara Mahädeva who resides
on the bank of the Yamunä.” harir hi nirguëaù säkñät
puruñaù prakåteù paraù
Lord Brahmä glorifies Çiva çiva-çakti-yutaù çaçvat
5.35
tri-liìgo guëa-samvåtaù
kñéraà yathä dadhi-vikära-viçeña-yogät
SB 10.88.5/CC Mad 20.313/BS 45 pt
saïjäyate na hi tataù påthag asti hetoù
hariù—the Supreme Lord Hari; hi—indeed; nirguëaù—untouched by the material
yaù çambhutäm api tathä samupaiti käryäd modes; säkñät—absolutely; puruñaù—the Personality of Godhead; prakåteù—to
govindam ädi-puruñaà tam ahaà bhajämi material nature; paraù—transcendental; çiva—the auspicious one; çakti—potency;
yutaù—possessed of; çaçvat—original; tri-lingo—the trident carrier; guna— modes
Çré Brahma-Saàhitä 45 of nature; samvåtaù—encompassed by.
aham bhajämi—I perform bhajana; tam—of that; ädi-puruñam govindam—original Çré Hari, who is transcendental to material nature and free from mundane
Supreme Person, Çré Govinda; yaù—who; upaiti—takes on; çambhutäm—the state of qualities, is directly the Supreme Personality of Godhead. However, Çiva is
Çambhu; käryät—on account of performing a special duty; yathä tathä—in the same simultaneously possessed of three types of false ego, namely goodness, passion and
way that; kñéram—milk; saïjäyate—becomes; dadhi—yogurt; vikära-viçeña-yogät— ignorance, and he is always connected with the illusory potency. (Therefore, a jéva
through contact with a transforming agent; asti—is; hi—certainly; na—not; can only become transcendental to the material modes by the performance of çré
påthak—different; tataù—than; hetoù—its cause (milk). hari-bhajana).
Çré Govindadeva attains the condition of being Çambhu for the sake of
performing a specific function, just as milk is transformed into yogurt by contact
138 139
The Bhägavatam extols Lord Çiva as the greatest of Vaiñëavas

5.38
nimna-gänäà yathä gaìgä
devänäm acyuto yathä
vaiñëavänäà yathä çambhuù
puräëänäm idam tathä
SB 12.13.16 Chapter 6 – Kåñëa tattva
nimna-gänäm—of rivers flowing down to the sea; yathä—as; gaìgä—the Ganges;
devänäm—of all deities; acyutaù—the infallible Supreme Personality of Godhead; çyämasundara çikhaëòa-çekhara
yathä—as; vaiñëavänäm—of devotees of Lord Viñëu; yathä—as; çambhuù—Çiva;
puräëänäm—of Puräëas; idam—this; tathä—similarly.
Just as the Gaìgä is the greatest of all rivers, Lord Acyuta the supreme among
deities and Lord Çambhu [Çiva] the greatest of Vaiñëavas, so Çrémad-Bhägavatam is
the greatest of all Puräëas.
Thus ends the 5th chapter – Nityänanda, Advaita, Gadädhara, and Çiva tattvas
Svayaà Bhagavän is Vrajendra-nandana Çré Kåñëa
6.1
haris tv ekaà tattvaà vidhi-çiva-sureça-praëamitaù
yad evedaà brahma prakåti-rahitaà tat tv anumahaù
parätmä tasyäàço jagad-aëu-gato viçva-janakaù
sa vai rädhä-känto nava-jalada-käntiç cid-udayaù
Daça-müla-tattva, 2/JD Ch. 13
hariù—Lord Hari; tu—and; ekam—only; tattvam—truth; vidhi—by Lord Brahmä;
çiva—by Lord Çiva; sura-éça—by Lord Indra, the king of the demigods; praëamitaù—
offered obeisances; yat—who; eva—certainly; idam—this; brahma—supreme
brahman; prakåti—of material nature; rahitam—devoid; tat—that; tv—but;
anumahaù—the splendor; para-ätmä—the supersoul; tasya—of Him; aàçaù—a
part; jagat—to the universe; aëugataù—gone; viçva—of the universe; janakaù—the
father; saù—He; vai—certainly; rädhä—of Çrématé Rädhäräëé; käntaù—the lover;
nava—fresh; jalada—of a raincloud; käntiù—splendor; cid-udayaù—a spiritual
manifestation.
“Indeed Çré Hari, to whom Brahmä, Çiva, Indra and other demigods continuously
offer praëäma, is the only Supreme Absolute Truth. Nirviçeña-brahma that is devoid
of çakti is Çré Hari’s bodily effulgence. Mahä-Viñëu, who has created the universe and
who has entered into it as the indwelling Supersoul of all, is simply His partial
manifestation. It is that Çré Hari alone, the very form of transcendental reality (cit-
svarüpa), whose complexion is the colour of a freshly formed thunder cloud, who is
Çré Rädhä-vallabha, the beloved of Çré Rädhä.”
140
Ç R É Ç L O K Ä M Å TA M SAMBANDHA K Å Ñ Ë A-TAT T VA
Only Kåñëa is Svayaà Bhagavän Great seers of the truth, who understand the nature of the Absolute Truth,
6.2 describe that non-dual truth in three ways as impersonal Brahman, localized
Paramätmä and Bhagavän, the Personality of Godhead.
ete cäàça-kaläù puàsaù / kåñëas tu bhagavän svayam
SB 1.3.28/CC Ädi 2.67&5.79, Mad 9.143&20.156/JD Ch. 13/Biog p. 355 The one Absolute Truth is conceived of in three ways
ete—all these; ca—and; aàça—plenary portions; kaläù—portions of the plenary 6.5
portions; puàsaù—of the Supreme; kåñëaù—Lord Kåñëa; tu—but; bhagavän—the advaya-jïäna tattva-vastu kåñëera svarüpa
Personality of Godhead; svayam—in person.
brahma, ätmä, bhagavän—tina täìra rüpa
“All of the above-mentioned incarnations are either plenary portions or parts of
the plenary portions of the Lord, but Çré Kåñëa is the original Personality of CC Adi 2.65
Godhead Himself.” advaya-jïäna—knowledge without duality; tattva-vastu—the Absolute Truth;
kåñëera—of Lord Kåñëa; sva-rüpa—own nature; brahma—Brahman; ätmä—
Kåñëa is the origin of all and the primary cause of all causes Paramätmä; bhagavän—the Supreme Personality of Godhead; tina—three; täìra—
of Him; rüpa—forms.
6.3
éçvaraù paramaù kåñëaù Lord Kåñëa Himself is the one undivided Absolute Truth, the ultimate reality. He
manifests Himself in three features—as Brahman, Paramätmä and Bhagavän.
sac-cid-änanda-vigrahaù
anädir ädir govindaù Kåñëa is source of all Avatäras
sarva-käraëa-käraëam 6.6
Çré Brahmä-saàhitä 5.1 rämädi-mürtiñu kalä-niyamena tiñöhan
éçvaraù—the controller; paramaù—supreme; kåñëaù—Lord Kåñëa; sat— nänävatäram akarod bhuvaneñu kintu
(comprising) eternal existence; cit—absolute knowledge; änanda—and absolute kåñëaù svayaà samabhavat paramaù pumän yo
bliss; vigrahaù—whose form; anädiù—without beginning; ädiù—the origin;
govindaù—Lord Govinda; sarva-käraëa-käraëam—the cause of all causes. govindam ädi-puruñaà tam ahaà bhajämi
Kåñëa who is known as Govinda is the Supreme Godhead. He has an eternal BS 5.39/CC Ädi 5.155/VG p. 58/KGH (P)
blissful spiritual body. He is the origin of all. He has no other origin and He is the aham bhajämi—I perform bhajana; tam—of that; ädi-puruñam govindam—original
prime cause of all causes. Supreme Person, Çré Govinda; yaù—who; paramaù pumän—is the Supreme Person;
kalä-niyamena—through His forms of expanded plenary portions (sväàça-kalä);
Kåñëa the Absolute Truth is One yet He is realised in Three different ways akarot—He performed; nänä-avatäram—many variegated descents as avatära;
tiñöhan—remaining; bhuvaneñu—within the many material universes; rämädi-
6.4
mürtiñu—in the forms of Çré Rämacandra etc; kintu—however; kåñëaù—as Çré
vadanti tat tattva-vidas Kåñëa; svayam—He Himself personally; samabhavat—descended.
tattvaà yaj jïänam advayam I worship Govinda, the primeval Lord, who manifested Himself personally as
brahmeti paramätmeti Kåñëa and the different avatäras in the world in the forms of Räma, Nåsiàha,
Vämana, etc., as His subjective portions.
bhagavän iti çabdyate
SB 1.2.11/CC Ädi 2.11, 2.63/Biog. p. 348 etc./JD ch. 4 Kåñëa is the Supreme master – all others are His servants
vadanti—they say; tat—that; tattva-vidaù—the learned souls; tattvam—the Absolute 6.7
Truth; yat—which; jïänam—knowledge; advayam—nondual; brahma iti—known as
Brahman; paramätmä iti—known as Paramätmä; bhagavän iti—known as Bhagavän;
ekale éçvara kåñëa, ära saba bhåtya
çabdyate—it is so declared. yäre yaiche näcäya, se taiche kare nåtya
142 143
CC Adi 5.142 entities; jïätvä—thus knowing; mäm—Me ; çäntim—relief from material pangs;
åcchati—one achieves.
ekale—alone; éçvara—the Supreme Personality of Godhead; kåñëa—Kåñëa; ära—
others; saba—all; bhåtya—servants; yäre—unto whom; yaiche—as; näcäya—He A person in full consciousness of Me, knowing Me to be the ultimate enjoyer of
causes to dance; se—He; taiche—in that way; kare nåtya—dances. all sacrifices and austerities, the Supreme Lord and controller of all planets and
demigods, and the benefactor and well-wisher of all living entities, attains peace
Lord Kåñëa alone is the supreme controller, and all others are His servants. They from the pangs of material miseries.
dance as He makes them do so.
6.11
6.8
ahaà hi sarva-yajïänäà / bhoktä ca prabhur eva ca
keha mäne, kehä nä mäne, saba taìra däsa
na tu mäm abhijänanti / tattvenätaç cyavanti te
ye nä mäne, tära haya sei päpe näça
BG 9.24
CC Ädi 6.85
aham—I; hi—surely; sarva—of all; yajïänäm—sacrifices; bhoktä—the enjoyer; ca—
keha mäne—someone accepts; keha nä mäne—someone does not accept; saba täìra and; prabhuù—the Lord; eva—also; ca—and; na—not; tu—but; mäm—Me;
däsa—all His servants; ye nä mäne—one who does not accept; tära—of him; haya— abhijänanti—they know; tattvena—in reality; ataù—therefore; cyavanti—fall down;
there is; sei—that; päpe—in sinful activity; näça—annihilation. te—they.
Some accept Him whereas others do not, yet everyone is His servant. One who I am the only enjoyer and master of all sacrifices. Therefore, those who do not
does not accept Him will be ruined by his sinful activities. recognize My true transcendental nature fall down.
Nothing is superior to Kåñëa, everything and everybody is dependent on Him Kåñëa is everyone’s maintainer and provider
like pearls on a thread 6.12
6.9
nityo nityänäà cetanaç cetanänäm
mattaù parataraà nänyat / kiïcid asti dhanaïjaya
eko bahünäà yo vidadhäti kämän
mayi sarvam idaà protaà / sütre maëi-gaëä iva
Kaöha Upaniñad 2.2.13/Biog p.406/JD Ch.1,12,18,
BG 7.7/JD Ch.13
nityaù—the singular eternal; nityänäm—of the plural eternals; cetanaù—the
dhanaïjaya—O winner of wealth, Arjuna; na asti—there does not exist; kiïcit— singular conscious being; cetanänäm—of the plural conscious beings; ekaù—that
anything; anyat—else; parataraà—greater; mattaù—than Me; sarvam—all; idam— one; bahünäm—of the many; yaù—He who; vidadhati—supplies; kämän—all desires
this universe; protam— is dependent; mayi—on Me; iva—as; maëi-gaëäù—jewels; or necessities of life.
sütre—(strung) on a thread.
He is the chief eternal Being among all eternal beings, and the supreme conscious
O Dhanaïjaya, there is no Truth superior to Me. Everything is dependent on Me, Being among all conscious beings. That one Supreme fulfills the desires of all the
resting upon Me, as pearls are strung on a thread. many and provides them with everything they need.
Kåñëa is the supreme enjoyer, controller and well-wisher The meaning of Näräyaëa
6.10 6.13
bhoktäraà yajïa-tapasäà / sarva-loka-maheçvaram ‘nära’-çabde kahe sarva jévera nicaya
suhådaà sarva-bhütänäà / jïätvä mäà çäntim åcchati ‘ayana’-çabdete kahe tähära äçraya
BG 5.29 CC Ädi 2.38
bhoktäram—the beneficiary; yajïa—of sacrifices; tapasäm—and penances and nära-çabde—by the word nära; kahe—one means; sarva jévera—of all living entities;
austerities; sarva-loka—of all planets and the demigods thereof; mahä-éçvaram—the nicaya—the assemblage; ayana-çabdete—by the word ayana; kahe—one means;
Supreme Lord; su-hådam—the benefactor; sarva—of all; bhütänäm—the living tähära—of them; äçraya—the refuge.
144 145
“The word ‘nära’ refers to the aggregate of all the living beings and the word brahmaëaù—of the impersonal brahmajyoti; hi—certainly; pratiñöhä—the basis;
‘ayana’ refers to the refuge of them all.” Thus the name ‘Näräyaëa’ means he who aham—I am; amåtasya—of the immortal; avyayasya—of the imperishable; ca—also;
gives shelter to all jévas in this shelter-less world. çäçvatasya—of the eternal; ca—and; dharmasya—of the constitutional position;
sukhasya—of happiness; aikäntikasya—ultimate; ca—also.
The definition of Bhagavän I alone am the basis of that nirviçeña-brahma and the sole refuge of everlasting
6.14 immortality, eternal dharma and the transcendental bliss of prema arising from
aikäntika-bhakti.
aiçvaryasya samagrasya / véryasya yaçasaù çriyaù
jïäna-vairägyayoç caiva / ñaëëäà bhagam itéìganä
Kåñëa’s effulgence is the source of Brahman
Viñnu Purana 6.5.47/JD Ch 13/Biog p. 409 6.17
aiçvaryasya—of opulence or wealth; samagrasya—in full; véryasya—of strength, yasya prabhä prabhavato jagad-aëòa-koöi-
power; yaçasaù—of fame; çriyaù—of beauty; jïäna—of knowledge; vairägyayoù—
and of renunciation; ca—and; eva—certainly; ñaëëam—of the six; bhaga— koöiñv açeña-vasudhädi vibhüti-bhinnam
opulence; iti—thus; iìgaëa—the division. tad brahma niñkalam anantam açeña-bhütaà
“Bhagavän is He who possesses all opulences in full: all beauty, all fame, all wealth, govindam ädi-puruñaà tam ahaà bhajämi
all strength, all knowledge, all renunciation – all these qualities are manifested in BS 40/Biog. p.27
Bhagavän to the fullest extent.”
yasya—of whom; prabhä—the effulgence; prabhavataù—of one who excels in power;
jagat-aëòa—of universes; koöi-koöiñu—in millions and millions; açeña—unlimited;
Kåñëa is the source of all knowledge vasudhä-ädi—with planets and other manifestations; vibhüti—with opulences;
6.15 bhinnam—becoming variegated; tat—that; brahma—Brahman; niñkalam—without
sarvasya cähaà hådi sanniviñöo parts; anantam—unlimited; açeña-bhütam—being complete; govindam—Govinda;
ädi-puruñam—the original person; tam—Him; aham—I; bhajämi—worship.
mattaù småtir jïänam apohanaï ca
“I worship Govinda, the primeval Lord, whose effulgence is the source of the
vedaiç ca sarvair aham eva vedyo nondifferentiated Brahman mentioned in the Upaniñads, being differentiated from
vedänta-kåd veda-vid eva cäham the infinity of glories of the mundane universe and appearing as the indivisible,
BG 15.15/Biog p.356 infinite, limitless, truth.”
sarvasya—of all living beings; ca—and; aham—I; hådi—in the heart; sanniviñöaù—
situated; mattaù—from Me; småtiù—remembrance; jïänam—knowledge; The sädhaka considers Brahman realisation an obstacle to bhakti
apohanam—forgetfulness; ca—and; vedaiù—by the Vedas; ca—also; sarvaiù—all; 6.18
aham—I am; eva—certainly; vedyaù—knowable; vedänta-kåt—the compiler of the hiraëmayena pätreëa / satyasyäpihitaà mukham
Vedänta; veda-vit—the knower of the Vedas; eva—certainly; ca—and; aham—I.
tat tvaà püñann apävåëu / satya-dharmäya dåñöaye
I am seated in everyone’s heart, and from Me come remembrance, knowledge and
Çré Éçopaniñad 15
forgetfulness. By all the Vedas, I am to be known. Indeed, I am the compiler of
Vedänta, and I am the knower of the Vedas. hiraëmayena—by a golden effulgence; pätreëa—by a dazzling covering; satyasya—of
the Supreme Truth; apihitam—covered; mukham—the face; tat—that covering;
tvam—Yourself; püñan—O sustainer; apävåëu—kindly remove; satya—pure;
Kåñëa is the source of the impersonal Brahman dharmäya—unto the devotee; dåñöaye—for exhibiting.
6.16
O my Lord, sustainer of all that lives, Your real face is covered by Your dazzling
brahmaëo hi pratiñöhäham / amåtasyävyayasya ca effulgence. Kindly remove that covering and exhibit Yourself to Your pure devotee.
çäçvatasya ca dharmasya / sukhasyaikäntikasya ca
BG 14.27/Biog. p.27
146 147
The Paramätma feature BG 7.8

6.19 rasaù—taste; aham—I; apsu—in water; kaunteya—O son of Kunté; prabhä—the
kecit sva-dehäntar-hådayävakäçe prädeça-mätraà puruñaà vasantam light; asmi—I am; çaçi-süryayoù—of the moon and the sun; praëavaù—the three
letters a-u-m; sarva—in all; vedeñu—the Vedas; çabdaù—sound vibration; khe—in
catur-bhujaà kaïja-rathäìga-çaìkha-gadä-dharaà dhäraëayä smaranti the ether; pauruñam—ability; nåñu—in men.
SB 2.2.8
O son of Kunté, I am the taste of water, the light of the sun and the moon, the
kecit—others; sva-deha-antaù—within the body; hådaya-avakäçe—in the region of syllable oà in the Vedic mantras; I am the sound in ether and ability in man.
the heart; prädeça-mätram—measuring only eight inches; puruñam—the
Personality of Godhead; vasantam—residing; catuù-bhujam—with four hands;
Kåñëa inspires the jévas with various conceptions of Himself
kaïja—lotus; ratha-aìga—wheel, Cakra; çaìkha—conchshell; gadä-dharam—and
with a club in the hand; dhäraëayä—conceiving in that way; smaranti—do 6.23
meditate upon Him. tam imam aham ajaà çaréra-bhäjäà
“Others conceive of the Personality of Godhead residing within the body in the hådi hådi dhiñöhitam ätma-kalpitänäm
region of the heart and measuring only eight inches, with four hands carrying a pratidåçam iva naikadhärkam ekaà
lotus, a Cakra, a conch-shell and a club respectively.”
samadhi-gato 'smi vidhüta-bheda-mohaù
6.20 tam—that Personality of Godhead; imam—now present before me; aham—I;
ajam—the unborn; çaréra-bhäjäm—of the conditioned soul; hådi hådi—in the
ananta sphaöike yaiche eka sürya bhäse heart of hearts; dhiñöhitam—situated; ätma—the Supersoul; kalpitänäm—of the
taiche jéve govindera aàça prakäçe speculators; pratidåçam—in every direction; iva—like; na ekadhä—not one;
CC Ädi 2.19 arkam—the sun; ekam—one only; samadhi-gataù asmi—I have undergone
trance in meditation; vidhüta—being freed from; bheda-mohaù—misconception
ananta—unlimited; sphaöike—in crystals; yaiche—just as; eka—one; sürya—sun; of duality.
bhäse—appears; taiche—just so; jéve—in the living entity; govindera—of Govinda;
aàça—portion; prakäçe—manifests. Now I am enetring into the stage of trance and in this satge my mind is being
completely cleansed of all duality. Now I am realising that it is You, Kåñëa, who is
As the one sun appears reflected in countless jewels, so Govinda manifests actually in the heart of every living being. You are insdie and outside of everything
Himself [as Paramätmä] in the hearts of all living beings. and everyone, and although You are One, it is You who inspires them with their
various conceptions of You, just as the sun, although one, may be perceived
Brahman and Paramätma are but partial aspects of Bhagavän Çré Kåñëa differently by different people.
6.21
Kåñëa does not manifest His personal form to all
kåñëäàñaù paramätmä vai brahma taj-jyotir eva ca
6.24
paravyomädhipas tasyaiçvarya-mürtir na saàçayaù
nähaà prakäçaù sarvasya
Daça-müla tattva, Ch 3
yoga-mäyä-samävåtaù
Çré Kåñëa is the only Lord. Paramätmä is His part and Brahman His effulgence.
Çré Näräyaëa in Vaikuëöha is the majestic (aiçvarya) manifestation of Çré Kåñëa. The müòho ’yaà näbhijänäti
Veda and other scriptures clearly show this, clearing all doubt. loko mäm ajam avyayam
BG 7.25
Kåñëa’s opulence na—nor; aham—I; prakäçaù—manifest; sarvasya—to everyone; yoga-mäyä—by
6.22 internal potency; samävåtaù—covered; müòhaù—foolish; ayam—these; na—not;
raso ’ham apsu kaunteya / prabhäsmi çaçi-süryayoù abhijänäti—can understand; lokaù—persons; mäm—Me; ajam—unborn;
avyayam—inexhaustible.
praëavaù sarva-vedeñu / çabdaù khe pauruñaà nåñu
148 149
I am never manifest to the foolish and unintelligent. For them I am covered by My One who knows the transcendental nature of My appearance and activities does
internal potency, and therefore they do not know that I am unborn and infallible. not, upon leaving the body, take his birth again in this material world, but attains
My eternal abode, O Arjuna.
“Fools deride Me when I descend in the human form”
6.25 All incarnations are included in Kåñëa, the Avatäré (source of all incarnations)
6.28
avajänanti mäà müòhä / mänuñéà tanum äçritam
paraà bhävam ajänanto / mama bhüta-maheçvaram pürëa bhagavän avatare yei käle
BG 9.11
ära saba avatära täìte äsi’ mile
CC Ädi 4.10
avajänanti—deride; mäm—Me; müòhäù—foolish men; mänuñém—in a human form;
tanum—a body; äçritam—assuming; param—transcendental; bhävam—nature; pürëa—full; bhagavän—the Supreme Personality of Godhead; avatare—incarnates;
ajänantaù—not knowing; mama—My; bhüta—of everything that be; mahä- yei—that; käle—at the time; ära—other; saba—all; avatära—incarnations; täìte—
éçvaram—the supreme proprietor. in Him; äsi’—coming; mile—meet.
Fools deride Me when I descend in the human form. They do not know My When the complete Supreme Personality of Godhead descends, all other
transcendental nature as the Supreme Lord of all that be. incarnations of the Lord meet together within Him.
Kåñëa’s body is not material Viñëu is an incarnation of Kåñëa

6.26 6.29
ajo ‘pi sann avyayätmä näräyaëa, catur-vyüha, matsyädy-avatära
bhütänäm éçvaro ‘pi san yuga-manvantarävatära, yata äche ära
prakåtià sväm adhiñöhäya sabe äsi’ kåñëa-aìge haya avatérëa
sambhavämy ätma-mäyayä aiche avatäre kåñëa bhagavän pürëa
SBG 4.6 CC Ädi 4.11-12
ajaù—unborn; api—although; san—being; avyaya-ätmä—(and having) an näräyaëa—Lord Näräyaëa; catuù-vyüha—the four expansions; matsya-ädi—
imperishable body; bhütänäm—of (all) beings; içvaraù—the Lord; san—being; api— beginning with Matsya; avatära—the incarnations; yuga-manv-antara-avatära—the
although; prakåtim—nature; sväm—My original; adhiñöhäya—situated; yuga and manv-antara incarnations; yata—as many as; äche—there are; ära—other;
sambhavämi—I fully manifest; ätma-mäyayä—by My mystic potency. sabe—all; äsi’—coming; kåñëa-aìge—in the body of Lord Kåñëa; haya—are;
avatérëa—incarnated; aiche—in this way; avatare—incarnates; kåñëa—Lord Kåñëa;
“Although I am unborn, imperishable and the controller of all living entities, I bhagavän—the Supreme Personality of Godhead; pürëa—full.
appear by My Yogamäyä potency in My original sac-cid-änanda-svarüpa.”
Lord Näräyaëa, the four primary expansions [Väsudeva, Saìkarñaëa, Pradyumna
and Aniruddha], Matsya and the other lélä incarnations, the yuga-avatäras, the
Kåñëa’s birth and activities are transcendental manv-antara incarnations and as many other incarnations as there are—all descend
6.27 in the body of Lord Kåñëa. In this way the complete Supreme Godhead, Lord Kåñëa
janma karma ca me divyam / evaà yo vetti tattvataù Himself, appears.
tyaktvä dehaà punar janma / naiti mäm eti so ’rjuna
BG 4.9
It is not Kåñëa who kills the demons but His expansion Véñëu who is present
within Him
janma—birth; karma—work; ca—also; me—of Mine; divyam—transcendental; 6.30
evam—like this; yaù—anyone who; vetti—knows; tattvataù—in reality; tyaktvä—
leaving aside; deham—this body; punaù—again; janma—birth; na—never; eti— ataeva viñëu takhana kåñëera çarére
does attain; mäm—unto Me; eti—does attain; saù—he; arjuna—O Arjuna. viñëu-dväre kare kåñëa asura-saàhäre
150 151
CC Ädi 4.13 ämnäyaù—the Vedas; präha—proclaim; tattvaà—Absolute Truth; harim—Çré

Hari; iha—here; paramaà—the Supreme; sarva-çaktià—the possessor of all
ataeva—therefore; viñëu—Lord Viñëu; takhana—at that time; kåñëera—of Lord
potencies; rasäbdhià—an ocean of rasa.
Kåñëa; çarére—in the body; viñëu-dväre—by Lord Viñëu; kare—does; kåñëa—Lord
Kåñëa; asura-saàhäre—killing the demons. The Vedas proclaim that Çré Hari (Kåñëa) alone is the Supreme Absolute Truth.
He is the possessor of all potencies and He is the ocean of nectarean rasa (the
At that time, therefore, Lord Viñëu is present in the body of Lord Kåñëa, and Lord
mellows of love).
Kåñëa kills the demons through Him.
The Absolute Truth is Vrajendra-nandana Çré Kåñëa Kåñëa’s madhurya form

6.34
6.31
kåñëera svarüpa-vicära çuna, sanätana sakala-sadguëa-vånda-ratna-ratnäkara
advaya-jïäna-tattva, vraje vrajendra-nandana vidagdha, catura, dhéra, rasika-çekhara
CC Madhya 15.140
CC Mad 20.152/Biog. p.24
sakala—all; sat-guëa—transcendental qualities; vånda—multitude; ratna—of gems;
kåñëera—of Lord Kåñëa; svarüpa-vicära—consideration of the eternal form; çuna—
ratna-äkara—the mine; vidagdha—clever in amorous affairs; catura—expert;
please hear; sanätana—My dear Sanätana; advaya-jïäna-tattva—the Absolute
dhéra—sober; rasika-çekhara—supreme enjoyer of rasa.
Truth without duality; vraje—in Våndävana; vrajendra-nandana—the son of Nanda
Mahäräja. Kåñëa is the reservoir of all transcendental qualities. He is like a mine of gems. He
is expert at amorous affairs, very intelligent and sober, and He is the summit of all
“O Sanätana, please hear about the eternal form of Çré Kåñëa. He is the Absolute
transcendental rasa.
Truth, devoid of duality, and He is present in Våndävana as the son of Nanda
Mahäräja.”
6.35
Svayaà bhagavän Çré kåñëa is the reservoir of all rasa madhura-caritra kåñëera madhura-viläsa
6.32 cäturya-vaidagdhya kare yäìra lélä-rasa
svayaà bhagavän kåñëa—sarväàçé, sarväçraya CC Madhya 15.141
viçuddha-nirmala-prema, sarva-rasamaya madhura-caritra—pleasing character; kåñëera—of Lord Kåñëa; madhura-viläsa—
CC Mad 15.139 melodious pastimes; cäturya—expertise; vaidagdhya—expert in amorous love;
kare—manifests; yäìra—whose; lélä—of pastimes; rasa—mellows.
svayaà bhagavän kåñëa—Lord Kåñëa is the Supreme Personality of Godhead; sarva-
aàçé—the source of all others; sarva-äçraya—the reservoir of all energies; His character is very sweet, and His pastimes are sweeter than sweet. He is expert
viçuddha—transcendental; nirmala—free from all material contamination; prema— in amorous affairs, and thus He enjoys all His rasa-filled pastimes.
ecstatic transcendental love; sarva-rasa-maya—the reservoir of all rasa.
“Kåñëa the Supreme Personality of Godhead (svayaà bhagavän), is the origin of Kåñëa’s madhurya form is the supreme transcendental form
all incarnations and the source of everything. He is pure transcendental love itself, 6.36
and He is the reservoir of all rasa.” kåñëera yateka khelä, sarvottama nara-lélä,
nara-vapu tähära svarüpa
Kåñëa the Absolute Truth, the possessor of all potencies, is also an Ocean of
Rasa gopa-veça, veëu-kara, nava-kiçora, naöa-vara,
6.33 nara-lélära haya anurüpa
ämnäyaù präha tattvaà harim iha paramaà sarva-çaktià rasäbdhià CC Mad 21.101/ Biog. p.154
Daça müla, Invocation
152 153
kåñëera—of Lord Kåñëa; yateka—all; khelä—pastimes; sarva-uttama—the most The Kåñëa known as Yadu-kumära is Väsudeva Kåñëa. He is different from the
attractive of all; nara-lélä—the pastimes as a human being; nara-vapu—a body just Kåñëa who is the son of Nanda Mahäräja. Yadu-kumära Kåñëa manifests His
like that of a human being; tähära—of that; svarüpa—the real form; gopa-veça—the pastimes in the cities of Mathurä and Dvärakä, but Kåñëa the son of Nanda
dress of a cowherd boy; veëu-kara—with a flute in the hands; nava-kiçora—newly Mahäräja never at any time leaves Våndävana.
youthful; naöa-vara—an expert dancer; nara-lélära—for exhibiting the pastimes as a
human being; haya—is; anurüpa—suitable.
6.40
Lord Kåñëa has many pastimes, of which His pastimes as a human being are the
best. His form as a human being is the supreme transcendental form. In this form He
çyämäc chabalaà prapadye çabaläc chyämaà prapadye
is a cowherd boy. He carries a flute in His hand, and His youth is ever-new. He is also Chändogya Up. 8.13.1/JD Ch.10 & 13
an expert dancer. All this is just suitable for His pastimes as a human being.
By rendering sevä to Çyäma, one attains His transcendental abode, which is full
of spiritual bliss and astonishing, variegated léläs; and within that supreme spiritual
Kåñëa never leaves Våndävana abode, one attains His eternal shelter.
6.37
våndävanaà parityajya After the brahmä-vimohana-lilä, Brahmä offered this prayer to Kåñëa:
6.41
naiva gacchämy ahaà kvacit
nivasämy anayä särdhaà nauméòya te ’bhra-vapuñe taòid-ambaräya
aham atraiva sarvadä guïjävataàsa-paripiccha-lasan-mukhäya
Çré Sanatkumara saàhita, Païcarätra
vanya-sraje kavala-vetra-viñäëa-veëu-
våndävanam—Våndävana; parityajya—leaving; na—not; eva—indeed; gacchämi—
lakñma-çriye mådu-pade paçupäìgajäya
go; aham—I; kvacit—anyplace; nivasämi—I stay; anayä—Her; särdham—with; SB 10.14.1/CB Mad 2.271/BMP p. 324/VG 5 pt/GKH (P)
aham—I; atra—here; eva—indeed; sarvadä—always.
çré-brahmä uväca—Lord Brahmä said; naumi—I offer praise; éòya—O most
I never take even a single step out of Våndävana. Accompanied by Çré Rädhä, I worshipable one, my Iñöadeva; te—unto You; abhra—like a dark cloud; vapuñe—
stay here eternally. whose body; taòit—like lightning; ambaräya—whose garment; guïjä—made of small
berries [guïjä berries symbolize Rädhikä]; avataàsa—with ornaments (for the ears);
paripiccha—and peacock feathers; lasat—resplendent; mukhäya—whose face;
6.38 – våndävanam parityajya padam ekam na gacchati vanya-sraje—wearing garlands of forest flowers; kavala—a morsel of food; vetra—a
Kåñëa never takes a step out of Våndävana. stick; viñäëa—a buffalo-horn bugle; veëu—and a flute; lakñma—characterized by;
çriye—whose beauty; mådu—soft; pade—whose feet; paçu-pa—of the cowherd
(Nanda Mahäräja or Våñabhanu Mahäräja); aìga-jäya—unto the son [or daughter].
6.39
kåñëo ’nyo yadu-sambhüto “O Lord, You are fit to receive the worship of the entire universe. O son of the
king of cowherds, Your transcendental body is dark blue like a new cloud, Your
yaù pürëaù so ’sty ataù paraù (or:) yas tu gopendra-nandanaù garment is brilliant like lightning, and the beauty of Your face is enhanced by Your
våndävanaà parityajya guïja earrings and the peacock feather on Your head. Wearing garlands of various
forest flowers and leaves, and equipped with a herding stick, a buffalo horn, a flute,
sa kvacin naiva gacchati and a morsel of grain mixed with yogurt in Your hand, You are most attractive. Your
Laghu-bhägavatämåta 1.5.461/ CC Antya 1.67/VG p. 57 lotus feet are very soft. I offer my prayers unto You.”
kåñëaù—Lord Kåñëa; anyaù—another (Lord Väsudeva); yadu-sambhütaù—born in [Editorial note: According to Çréla Jéva Gosvämé the nauméòya te ’bhra-vapuñe çloka
the Yadu dynasty; yaù—who; pürëaù—the full Supreme Personality of Godhead, is a veiled praise of Çrématé Rädhikä. Since Brahmä knows that it is not within his
Kåñëa; saù—He; asti—is; ataù—than Him (Väsudeva); paraù—different; power to directly please Kåñëa, he is praising his iñöadevata, Çrématé Rädhikä. He
våndävanam—the place Våndävana; parityajya—giving up; saù—He; kvacit—at any knows that by pleasing Kåñëa’s devotee, especially Rädhikä, Kåñëa will automatically
time; na eva gacchati—does not go. be pleased.]
154 155
The Dvija-patnés of Mathurä prayed as follows: “Çyämasundara is entering the forest of Våndävana accompanied by His cowherd
6.42 boyfriends. In His turban there is a peacock feather; over His ears, a karëikära
flower; on His body, a pétämbara glitters like gold; and around His neck, extending
çyämaà hiraëya-paridhià vanamälya-barha- down to His knees, is a heart-stealing garland strung with five kinds of fragrant forest
dhätu-praväla-naöa-veñam anuvratäàse flowers. His beautiful dress is like that of an expert dancer on a stage, and the nectar
of His lips flows through the holes of His flute. Singing His glories, the cowherd boys
vinyasta-hastam itareëa dhunänam abjaà follow from behind. In this way, this Våndävana-dhäma, which is more charming
karëotpalälaka-kapola-mukhäbja-häsam than Vaikuëöha, has become even more beautiful by the impressions of Çré Kåñëa’s
lotus feet, which are marked with the conch, disc and other symbols.”
SB 10.23.22/VG 5 pt/BMP p. 374/BR 6.15/GKH (P)
çyämam—dark blue in complexion; hiraëya—golden; paridhim—whose garment; Çréla Gurudeva’s commentary: “These are three extraordinary descriptions of
vana-mälya—with a forest garland; barha—peacock feather; dhätu—colored Kåñëa’s form and beauty, but if we compare them from a neutral point of view, it
minerals; praväla—and sprigs of buds; naöa—like a dancer upon the stage; veñam— becomes evident that the sweetness of Kåñëa’s beauty as manifested in the heart of
dressed; anuvrata—of a friend; aàse—upon the shoulder; vinyasta—placed; the gopés is the topmost. Brahmä’s prayer is at the bottom, the wives of the Brähmaëas
hastam—His hand; itareëa—with the other; dhunänam—twirling; abjam—a lotus; (dvija-patnés) is in the middle, and the topmost is the description of Kåñëa by the
karëa—upon His ears; utpala—lilies; alaka-kapola—with hair extending over His gopés. We are following the gopés, not Brahmä or the dvija-patnés.” (VG 5, pt).
cheeks; mukha-abja—upon His lotuslike face; häsam—having a smile.
Çré Caitanya Mahäprabhu glorified Kåñëa at the Ratha-Yäträ
“He is dark-complexioned like a fresh raincloud, and His yellow cloth, which
6.44
defeats the splendour of gold, shimmers against His body. His head is decorated with
a peacock feather, and every part of His body is ornamented with designs that are namo brahmaëya-deväya
drawn with various coloured minerals. Sprigs of new leaves adorn His body, and
around His neck is an enchanting forest-flower garland of five colours. Dressed in
go-brähmaëa-hitäya ca
this way, He appears as a fresh, youthful, expert dancer. He rests one hand upon His jagad-dhitäya kåñëäya
sakhä’s shoulder and with the other He twirls a pastime lotus. His ears are decorated govindäya namo namaù
with earrings, curly locks of hair splash against His cheeks, and His lotus face
blossoms with a gentle smile. Viñëu Puräëa 1.19.65/CC Mad 13.77
namaù—all obeisances; brahmaëya-deväya—to the Lord worshipable by persons in
Seeing Kåñëa through the eyes of bhäva, the gopés described His beauty: brahminical culture; go-brähmaëa—for cows and brähmaëas; hitäya—beneficial;
6.43 ca—also; jagat-hitäya—to one who always is benefiting the whole world; kåñëäya—
unto Kåñëa; govindäya—unto Govinda; namaù namaù—repeated obeisances.
barhäpéòaà naöa-vara-vapuù karëayoù karëikäraà
“Let me offer my respectful obeisances unto Lord Kåñëa, who is the worshipable
bibhrad väsaù kanaka-kapiçaà vaijayantéà ca mäläm Deity for all brahminical men, who is the well-wisher of cows and brähmaëas, and
randhrän veëor adhara-sudhayäpürayan gopa-våndair who is always benefiting the whole world. I offer my repeated obeisances to the
Personality of Godhead, known as Kåñëa and Govinda.”
våndäraëyaà sva-pada ramaëaà präviçad géta-kértiù
SB 10.21.5/Venu Gétä 5/ BR 6.16/GKH (P)
6.45
barha—a peacock feather; äpéòam—as the decoration of His head; naöa-vara—of yat-kértanaà yat-smaraëaà yad-ékñaëaà
the best of dancers; vapuù—the transcendental body; karëayoù—on the ears;
karëikäram—a particular kind of yellow flower; bibhrat—wearing; väsaù— yad-vandanaà yac-chravaëaà yad-arhaëam
garments; kanaka—like gold; kapiçam—yellowish; vaijayantém—named Vaijayanté; lokasya sadyo vidhunoti kalmañaà
ca—and; mäläm—the garland; randhrän—the holes; veëoù—of His flute; adhara—
of His lips; sudhayä—with the nectar; äpürayan—filling up; gopa-våndaiù—by the tasmai subhadra-çravase namo namaù
cowherd boys; våndä-araëyam—the forest of Våndävana; sva-pada—because of the SB 2.4.15
marks of His lotus feet; ramaëam—enchanting; präviçat—He entered; géta—being
sung; kértiù—His glories.
156 157
yat—whose; kértanam—glorification; yat—whose; smaraëam—remembrances; aho—what great; bhägyam—fortune; aho—what great; bhägyam—fortune; nanda—
yat—whose; ékñaëam—audience; yat—whose; vandanam—prayers; yat—whose; of Mahäräja Nanda; gopa—of the other cowherd men; vraja-okasäm—of the
çravaëam—hearing about; yat—whose; arhaëam—worshiping; lokasya—of all inhabitants of Vrajabhümi; yat—of whom; mitram—the friend; parama-änandam—
people; sadyaù—forthwith; vidhunoti—specifically cleanses; kalmañam—effects of the supreme bliss; pürëam—complete; brahma—the Absolute Truth; sanätanam—
sins; tasmai—unto Him; subhadra—all-auspicious; çravase—one who is heard; eternal.
namaù—my due obeisances; namaù—again and again.
“How greatly fortunate are Nanda Mahäräja, the cowherd men and all the other
“Let me offer my respectful obeisances unto the all-auspicious Çré Kåñëa, about inhabitants of Vrajabhümi! There is no limit to their good fortune, because the
whom glorification, remembrances, audience, prayers, hearing and worship can at Absolute Truth, the source of transcendental bliss, the eternal Supreme Brahman,
once cleanse the effects of all sins of the performer.” has become their friend.”
Kåñëa awards a divine destination even to His enemies The fortune of Mother Yaçodä and Nanda Bäbä
6.46 6.48
aho baké yaà stana-käla-küöaà nandaù kim akarod brahman
jighäàsayäpäyayad apy asädhvé çreya evaà mahodayam
lebhe gatià dhätry-ucitäà tato ’nyaà yaçodä ca mahä-bhägä
kaà vä dayäluà çaraëaà vrajema papau yasyäù stanaà hariù
SB 3.2.23/CB Mad 7.76/ CC Mad 22.98 SB 10.8.46/CC Mad 8.77
aho—how wonderful; baké—Pütanä, the sister of Bakäsura; yam—whom; stana—on çré-räjä uväca—Mahäräja Parékñit further inquired (from Çukadeva Gosvämé);
the two breasts; käla-küöam—the deadly poison; jighäàsayä—with a desire to kill; nandaù—Mahäräja Nanda; kim—what; akarot—performed; brahman—O learned
apäyayat—forced to drink; api—although; asädhvé—dangerously inimical to Kåñëa; brähmaëa; çreyaù—auspicious activities, like performing penances and austerities;
lebhe—achieved; gatim—the destination; dhätré—for a nurse; ucitäm—suitable; evam—as exhibited by him; mahä-udayam—from which they achieved the greatest
tataù—than Him; anyam—other; kam—to whom; vä—or; dayälum—the most perfection; yaçodä—mother Yaçodä; ca—also; mahä-bhägä—most fortunate;
merciful; çaraëam—shelter; vrajema—shall take. papau—drank; yasyäù—of whom; stanam—the breast milk; hariù—the Supreme
Personality of Godhead.
How astonishing! When Pütana, the wicked sister of Bakäsura, tried to kill child
Kåñëa by offering Him deadly poison on her breast, He bestowed upon her the [Having heard of the great fortune of mother Yaçodä, Parékñit Mahäräja inquired
position of His nursemaid. Could I ever have as merciful a shelter as that of Lord from Çukadeva Gosvämé:] O learned brähmaëa, mother Yaçodä’s breast milk was
Kåñëa? sucked by the Supreme Personality of Godhead. What past auspicious activities did
she and Nanda Mahäräja perform to achieve such perfection in ecstatic love?
[Editorial note: This çloka was recited by Mukunda Datta to Pundarika Vidyanidhi
to show Gadadhära that behind the viñayé facade, Puëòarika was a great Vaiñëava
(the father of Çrématé Rädhkä in Kåñëa lélä). It was also used by Çréla Vyäsadeva to Let me worship Nanda Bäbä, in whose courtyard Parama Brahma is crawling
capture Çréla Çukadeva Gosvämé.] 6.49
çrutim apare småtim itare
How fortunate are the Vrajaväsés, the Absolute Truth has become their friend bhäratam anye bhajantu bhava-bhétäù
6.47
aham iha nandaà vande
aho bhägyam aho bhägyaà
yasyälinde paraà brahma
nanda-gopa-vrajaukasäm
CC Madhya 19.96/BMP p. 247
yan-mitraà paramänandaà
çrutim—Vedic literature; apare—someone; småtim—corollary to the Vedic
pürëaà brahma sanätanam literature; itare—others; bhäratam—the Mahäbhärata; anye—still others;
SB 10.14.32/CC Mad 6.149/Biog. p.123 bhajantu—let them worship; bhava-bhétäù—those who are afraid of material
158 159
existence; aham—I; iha—here; nandam—Mahäräja Nanda; vande—worship; I worship a gopé’s darling son whose complexion is like that of a fresh raincloud,
yasya—whose; alinde—in the courtyard; param brahma—the Supreme Brahman, whose attractive ears are decorated with campaka flowers, upon whose charming
Absolute Truth. face a mild smile blossoms like a blooming lotus flower, who wears a yellow garment
which resembles the lustre of molten gold, whose head is adorned with a beautiful
[Raghupati Upädhyäya recited:] “Those who are afraid of material existence peacock feather, and who is the quintessence of the three worlds.
worship the Vedic literature. Some worship the çrutis and småtis, and others worship
the Mahäbhärata. Let them do so. As far as I am concerned, I will always worship
Kåñëa’s father, Nanda Bäbä, in whose courtyard Parama Brahma, the Absolute Who is an ocean of elegance suitable for the enactment of amorous pastimes
Truth, is crawling here and there on His knees.” 6.52
mukha-jita-çarad-induù keli-lävaëya-sindhuù
Love for Kåñëa in the mood of the Gopés of Vraja is the supreme love kara-vinihita-kandur ballavé-praëabandhuù
6.50
vapu-rüpa-såta-reëuù kakña-nikñipta-veëur
çyämam eva paraà rüpaà
vacana-vaçaga-dhenuù pätu mäà nanda-sünuù
puré madhu-puré varä
Mukunda-muktävalé 2, Çré Stava-mälä, Çré Rüpa Gosvämé/MS 9 pt
vayaù kaiçorakaà dhyeyam
mukha—by the face; jita—defeated; çarat—autumn; induù—moon; keli—pastimes;
ädya eva paro rasaù lavaëya—handsomeness; sindhuù—ocean; kara—in His hand; vinihita—placed;
CC Mad 19.106/ Padyävalé 82 kanduù—a toy ball; ballavé—of the gopis; praëa—the life; bandhuù—friend; vapuù—
body; upasåta—placed; reëuù—dust; kakña—under His arms; nikñipta—placed;
çyämam—the form of Çyämasundara; eva—certainly; param—supreme; rüpam— veëuù—flute; vacana—words; vaçaga—under the control; dhenuù—the cows;
form; puré—the place; madhu-puré—Mathurä, Vraja mandala; varä—best; vayaù— patu—may protect; mam—me; nanda—of Nanda; sunuù—the son.
the age; kaiçorakam—fresh youth; dhyeyam—always to be meditated on; ädyaù—the
original transcendental mellow, or conjugal love; eva—certainly; paraù—the May I be protected by that Çré Nanda-nandana whose face is far more attractive
supreme; rasaù—mellow. than the autumn moon, who is an ocean of elegance suitable for the enactment of
amorous pastimes, whose hands are equipped with a ball for playing games, who is
The form of Çyämasundara is the supreme form, Vraja maëòala is the supreme the dearmost friend of the vraja-ramaëés, whose body is beautified by the dust raised
abode, Lord Kåñëa’s fresh youth should always be meditated upon, and love for Kåñëa from the hooves of the cows, whose flute is kept prominently on His left side, and
in the mood of the gopés of Vraja is the supreme sentiment. who subdues the cows by His melodious voice.
Vraja-vipina-candraà smara: Remember Çré Kåñëa, the moon of the forest of Vraja Genuine self-dedication is deep attachment to one’s Master, considering
6.51 reward and punishment equally
nava-jaladhara-varëaà campakodbhäsi karëaà 6.53
vikasita-nalinasyaà visphuran-manda-häsyam viracaya mayi daëòaà déna-bandho dayäà vä
kanaka ruci-dukülaà cäaru-barhäva-cülaà gatir iha na bhavattaù käcid anyä mamästi
kamapi nikhila-säraà naumi gopi-kumäram nipatatu çata-koöir nirbharam vä navämbhas
Mukunda-muktävalé 1, Çré Stava-mälä, Çré Rüpa Gosvämé/MS 9 pt tad api kila payodaù stüyate cätakena
nava—new; jaladhara—cloud; varëam—color; campaka—campaka flower; Tri-bhaìgé-païcakam (supl. 1), Stava-mälä, Çréla Rüpa Gosvämé/MS 9 pt/PJ 7.21
udbhasi—shining; karëam—ear; vikasita—blossoming; nalina—lotus; asyam—face;
viracaya—please do; mayi—to me; daëòam—punishment; déna-bandho—friend of
visphuran—manifesting; manda—gentle; hasyam—smile; kanaka—gold; ruci—
the wretched and destitute; dayäm—mercy; vä—or; gatiù—goal; iha—here; na—
splendor; dukulam—garments; caru—beautiful; barha—peacock feather;
not; bhavattaù—than You; käcit—anything; anyä—else; mama—of me; asti—is;
avaculam—crown; kam api—someone; nikhila—of all; saram—the best; naumi—I
nipatatu—may fall; çata-koöiù—thunderbolt; nirbharam—intense; vä—or;
praise; gopi—of the gopi; kumaram—the son.
navämbhaù—fresh water; tad api—nevertheless; kila—indeed; payodaù—the cloud;
stüyate—is prayed to; cätakena—by a cataka bird.
160 161
O Dénabandho! Whether the clouds pour down a shower of water upon the thirsting whose neck tapers like a conchshell, whose lotus face is graced with a gentle smile,
cätaka birds or hurl lightning bolts at them, the cätaka birds never tire of propitiating who holds a flute to His bimba fruit-like lips, whose bodily complexion is like that
the clouds, for they have no other recourse. Similarly, whether You are merciful to me of a fresh monsoon cloud, who is supremely peaceful, who stands in a delightful
or punish me, I have no support in this world other than You. You may do as You like. three-fold bending posture, whose yellow cloth is resplendent like the rays of the
sun, who is adorned with a vaijayanté flower garland, who is surrounded on all sides
by thousands of gopés, and who resides in Çré Dhäma-Våndävana dressed as a
Çré Kåñëa’s waves of mercy give hope to this hopeless wretch cowherd boy.
6.54
pracénänäà bhajanam atulaà duñkaraà çåëvato me He is surrounded by cowherd maidens
nairäçyena jvalati hådayaà bhakti-leçälasasya 6.56
viçva-drécém agha-hara taväkarëya käruëya-vécém kasturé-tilakaà laläöa-paöale vakñaù-sthale kaustubhaà
äçä-bindükñitam idam upety antare hanta çaityam näsägre vara-mauktikaàkaratale veëuù kare kaìkaëam
Tri-bhaìgé-païcakam (supl. 2), Stava-mälä, Çréla Rüpa Gosvämé/MS 9 pt/PJ 5.18 sarväìge hari-candanaà sulalitaà kaëöhe ca muktävalé
pracénänäm— of the great devotees in ancient times; bhajanam— devotional gopa-stré-pariveñöito vijayate gopäla-cüòämaëiù
service; atulam—incomparable; duñkaram—difficult to perform; çåëvataù—hearing;
Çré Gopäla Sahasra näma 28/SGG p. 9
me—of me; nairäçyçena—with despair; jvalati—burns; hådayam—the heart;
bhakti—of devotion; leça—a small portion; alasasya—weak and indolent; viçva- His forehead is decorated with musk tilaka, upon His chest rests the Kaustubha
drécém—from Brahma down to the most insignificant creature; aghahara—O killer jewel, an exquisite pearl adorns the tip of His nose, His lotus hand holds the flute,
of Aghasura; tava—of You; akarëya—hearing; karuëya—of mercy; vécém—waves; bracelets adorn His wrists, His entire form is anointed with candana, a necklace of
äçä—of hope; bindu—by a drop; ukñitam—sprinkled; idam—this; upeti—attains; pearls graces His very charming neck, and He is surrounded by cowherd maidens –
antare—within; hanta—indeed; çaityam—coolness. all glories unto He who is the crest jewel of cowherd boys!
O slayer of Aghäsura (or the destroyer of sins)! When I hear of the extremely
rigorous sädhana and bhajana undertaken by great souls like Çré Çuka and Mahäräja Tri-bhaìga-lalitam
Ambaréña in former times, my heart which is devoid of any trace of bhakti becomes 6.57
stricken with remorse and hopelessness because such difficult sädhana and bhajana
will never be possible for me. Thus I feel that I will never be able to obtain Your lotus
vaàçényastäsya-candraà smitayutam atulaà péta-vastraà vareëyaà
feet. But when I see the waves of mercy You have diffused everywhere from Brahmä kaïjäkñaà sarva-dakñaà nava-ghana-sadåçaà barhacüòaà çaraëyam
down to the most heinous sinners, my heart becomes pacified again and instilled trai-bhaìgair bhaìgimäìgaà vraja-yuvati-yutaà dhvasta-keçyädi-çüraà
with a ray of hope.
vande çré-nanda-sünuà madhura-rasa-tanuà dhurya-mädhurya-püram
Çré Kåñëa Dhyäna SGG p. 10
6.55 I worship Çré Nanda-nandana, who holds a flute to His lips, whose gentle smile
barhäpéòäbhirämaà mågamada-tilakaà kuëòalä-kränta-gaëòaà exudes an incomparable brilliance, who is attired in excellent yellow cloth, whose
eyes are like lotuses, who is expert in all the arts, whose bodily complexion is like that
kaïjäkñaà kambu-kaëöhaà smita-subhaga-mukhaà svädhare nyasta-veëum of a fresh monsoon cloud, whose head is adorned with a peacock-feather crown, who
çyämaà çäntaà tri-bhaìgaà ravikara-vasanaà bhüñitaà vaijayantyä is the shelter for those who are surrendered to Him, who stands in a delightful three-
fold bending posture, who is surrounded by the youthful maidens of Vraja, who
vande våndävanasthaà yuvati-çata-våöaà brahma gopäla-veçam subdues demons such as Keçé, who is the crest-jewel of infinite sweetnesses, and is the
SGG p. 9 very embodiment of mädhurya-rasa.
I worship that Parabrahma – whose crown is decorated with a peacock feather,
whose large forehead is marked with tilaka of musk and saffron candana, whose fish-
shaped earrings cast a shadow upon His charming cheeks which themselves
pulverize the pride of sapphire, whose eyes resemble fully-blossomed lotus flowers,
162 163
6.60
He whose handsome form the gopés worship with sidelong glances
6.58 kåñëäya väsudeväya / haraye paramätmane
phullendévara-käntim indu-vadanaà barhävataàsa-priyaà praëata-kleça-näçäya / govindäya namo namaù
çré-vatsäëkam udära-kaustubha-dharaà pétämbaraà sundaram Çrémad Bhägavatam 10.73.16/SGG p.10
gopénäà nayanotpalärcita-tanuà go-gopa-saìghävåtaà kåñëäya—to Kåñëa; väsudeväya—the son of Vasudeva; haraye—the Supreme Lord,
Hari; parama-ätmane—the Supersoul; praëata—of those who have surrendered;
govindaà kala-veëu-vädana-paraà divyäìga-bhüñaà bhaje kleça—of the distress; näçäya—to the destroyer; govindäya—to Govinda; namaù
Padyävalé 46 (Çré Çäradäkära)/BMP p.289/SGG p. 10 namaù—repeated obeisances.
phulla—blossoming; indivara—of a blue lotus flower; käntim—the splendor; indu— Time and again I offer praëämas unto Çré Kåñëa who is the son of Vasudeva, the
moon; vadanam—whose face; barha—peacock feather; avataàsa—crown; priyam— remover of His devotees’ material attachments.
fond; çrévatsa—of Çrévatsa; aìkam—with mark; udära—large; kaustubha—
Kaustubha gem; dharam—wearing; péta—yellow; ambaram—with garments; 6.61
sundaram—handsome; gopénäm—of the gopés; nayana—of the eyes; utpala—with
the lotus flowers; arcita—worshiped; tanum—whose transcendental form; go—of
kåñëäya väsudeväya / devaké-nandanäya ca
surabhi cows; gopa—and the cowherds; saìgha—with the hosts; ävåtam— nanda-gopa-kumäräya / govindäya namo namaù
accompanied; govindam—Kåñëa; kala—sweet; veëu—of the flute; vädana—of SB 1.8.21/Garga Saàhitä 6.1.1
music; param—fond; divya—glittering; aìga—of the body; bhüñam—with
ornaments; bhaje—I worship. kåñëäya—the Supreme Lord; väsudeväya—unto the son of Vasudeva; devaké-
nandanäya—unto the son of Devaké; ca—and; nanda-gopa—Nanda and the
I worship Govinda, whose complexion is the colour of a blossoming blue lotus cowherd men; kumäräya—unto their son; govindäya—unto Çré Govinda, who
flower, whose face is like the moon, who is fond of wearing a peacock feather in His enlivens the cows and the senses; namaù—obeisances; namaù—obeisances.
crown, whose chest bears the mark of Çrévatsa and is adorned with the Kaustubha
gem, who is attired in beautiful yellow garments, whose handsome form the gopés Let me therefore offer my respectful obeisances unto the Lord, who has become
worship with sidelong glances, whose companions are multitudes of cows and gopas, the son of Vasudeva, the pleasure of Devaké, the boy of Nanda and the other
who plays sweet melodies on the flute, and whose body is decorated with glittering cowherd men of Våndävana, and the enlivener of the cows and the senses.
ornaments.
Çré Kåñëa Vandanä
Çré Kåñëa Praëäma 6.62
6.59 rädhikä-vadana-candra-cakoraù / sarva-ballava-vadhü-dhåti-cauraù
namo nalina-neträya veëu-vädya-vinodiné carcaré caturatäïcita-cäré / cäruto jayati kuïja-bihäré
rädhädhara-sudhä-päna-çäline vana-mäline Çré Kuïja Bihäri añöakam 2, Rüpa Gosvämé
Padyävalé 2/SGG p.10 All glories to Çré Kåñëa, who enjoys transcendental pastimes in Våndävana forest.
namaù—obeisances; nalina—lotus flowers; neträya—eyes; veëu—flute; vädya— He is the cakora bird that drinks the moonlight of Çré Rädhä’s face. He steals away
music; vinodiné—pastimes; rädhä—of Çrématé Rädhäräëé; adhara—of the lips; the composure of all the gopés. Skillfully clapping His hands in the carcaré rhythm,
sudhä—nectar; päna—drinking; çäline—expert; vana-mäline—wearing a garland of He dances gracefully.
forest flowers.
Madhureëa samäpayet
To Çré Kåñëa, whose eyes are beautiful as lotus flowers, who delights in playing the
6.63
flute, who drinks the nectar of Çré Rädhä’s lips, and who is garlanded with forest
flowers, I offer respectful obeisances. madhuraà madhuraà vapur asya vibhor
madhuraà madhuraà vadanam madhuram
madhu-gandhi mådu-smitam etad aho
madhuraà madhuraà madhuraà madhuraà
164 165
Çré Kåñëa-karëämåta 92 Deva! Bhavantaà Vande, Çréla Rüpa Gosvämé (SGG p. 152)
madhuram—sweet; madhuram—sweet; vapuù—the transcendental form; asya—His; 6.66
vibhoù—of the Lord; madhuram—sweet; madhuram—sweet; vadanam—face; (kåñëa) deva! bhavantaà vande
madhuram—sweet; madhu—gandhi—the fragrance of honey; mådu—smitam—soft
smiling; etat—this; aho—Oh!; madhuram—sweet; madhuram—sweet; madhuram— man-mänasa-madhukaram arpaya nija-pada-paìkaja-makarande (1)
sweet; madhuram; sweet. O Bhagavän Çré Kåñëa! I am offering a prayer to You. Please let the bee of my mind
The transcendental body of Kåñëa is doubly sweet, and His face is three times be offered the nectarean honey of Your lotus feet. In other words, please let it have
sweeter than His body. The soft smile on His face, which is like the fragrance of a taste of the rasa of those lotus feet so that it will then never be attracted to
honey, is four times sweeter still. anything else!
yadyapi samädhiñu vidhir api paçyati na tava nakhägra-marécim

Let my mind may become attracted unto You in the same spontaneous way idam icchämi niçamya taväcyuta! tad api kåpädbhuta-vécim (2)
6.64 Although Brahmä in full samädhi cannot catch a glimpse of even a ray of the
yuvaténäà yathä yuni / yunäà ca yuvatau yathä effulgence from the tips of Your toe-nails, still O Acyuta! having heard of the waves
of Your astonishing mercy, I long to receive Your grace.
mano ‘bhiramate tadvan / mano me ramatäà tvayi
Padma Puräëa/ BRS 1.2.153/HBV 8.437 bhaktir udañcati yadyapi mädhava! na tvayi mama tila-mätré
yuvaténäm—of young girls; yathä—as; yuni—for a young boy; yunäm—of young parameçvaratä tad api tavädhika-durghaöa-ghaöana-vidhätré (3)
boys; ca—and; yuvatau—for a young girl; yathä—as; manaù—mind; abhiramate—
takes pleasure; tadvan—so; manaù—mind; me—of me; ramatäm—may take O Mädhava! Although I don’t possess even a sesame seed of bhakti for You. Still,
pleasure; tvayi—in You. by Your inconceivable power which makes the impossible possible, please fulfill the
desires of my heart.
“O my Lord, I know that young girls have natural affection for young boys, and
that young boys have natural affection for young girls. I am praying at Your lotus feet ayam avilolatayädya sanätana! kalitädbhuta-rasa-bhäram
that my mind may become attracted unto You in the same spontaneous way.”
nivasatu nityam ihämåta-nindini-vindan madhurima-säram (4)
O Sanätana! Because Your lotus feet are filled with such wonderful rasa, let the bee
Çrématé Rädhikä says, You are My everything of my mind always reside unwaveringly in that nectar which puts everything else
6.65 toshame, for they are the essence of all sweetness – this is my only prayer.
premadaà ca me kämadaà ca me
vedanaà ca me vaibhavaà ca me Thus ends the 6th Chapter – Kåñëa tattva
jévanaà ca me jévitaà ca me
daivataà ca me deva nä 'param
Çré Kåñëa-karëämåtam 104/Çré Viläpa-kusumäïjaliù Nectar, vol. 2.6
premadam—giver of His love; ca—and; me—for me; kämadam—fulfiller of desire;
ca—and; me—for me; vedanam—knowledge; ca—and; me—my; vaibhavam—power,
wealth; ca—and; me—my; jévanam—cause of life, vital energy; ca—and; me—my;
jévitam—very life; ca—and; me—my; daivatam—God; ca—and; me—for me; deva—
Divine Lord; na—none; aparam—other.
O Kåñëa! You alone are the bestower of prema to Me, the fulfiller of My heart’s
desires, the giver of knowledge and My only treasure. You are My life, the giver of My
life, and My worshipable Deity. Besides You there is nothing for Me.
166 167
Chapter 7 – Çakti-tattva
Mahä-mäyä is the external form of Yogamäyä
Daça-müla-tattva describes the potency of the lord

7.1
paräkhyäyäù çakter apåthag api sa sve mahimani
sthito jéväkhyäà sväm acid-abhihitäà täà tri-padikäm
sva-tantrecchaù çaktià sakala-viñaye preraëa-paro
vikärädyaiù çünyaù parama-puruño ‘yaà vijayate
Daça müla tattva 3/JD Ch.14
api—although; apåthak— non-different; paräkhyäyäù— from His transcendental
potency; täm sväm—His own; tri-padikam—three-fold; çaktim—potency; (the other
two aspects being) jéva-äkhyam—that known as jéva (the multiple vibhinnäàça
parts); abhihitam acit—and that known as inanimate; saù—that; parama-puruñaù—
supreme person; sthitaù—is situated; sve—in His; mahimani—glory; svatantra-
icchaù—fully independent in His desires; çünyaù—free; vikära-ädyaiù—from all
external transformations; ayam—He (is); preraëa-paraù—the supreme instigator
and ultimate source of inspiration; sakala-viñaye—in all realms and dimensions of
action; asau-vijayate—may He be especially glorious.
Although Çré Bhagavän is non-different from His inconceivable transcendental
potency (parä-çakti), He has His own independent nature and desires. His para-çakti
consists of three aspects: cit-çakti (spiritual potency), jéva-çakti (marginal potency),
and mäyä-çakti (external potency) and He always inspires them to engage in their
respective functions. That parä-tattva (Supreme Absolute Truth), even while
performing all these activities, still remains immutable and is eternally situated in
the fully transcendental svarüpa of His own glory.
Ç R É Ç L O K Ä M Å TA M SAMBANDHA Ç A K T I -TAT T VA
7.5
Kåñëa’s parä-çakti is one but appears as three aspects
7.2 cic-chakti, svarüpa-çakti, antaraìgä näma
na tasya käryaà karaëaï ca vidyäte tähära vaibhava ananta vaikuëöhädi dhäma
na tat samaç cäbhyadhikaç ca dåçyäte CC Ädi 2.101
paräsya çaktir vividhaiva çrüyate cit-çakti—spiritual energy; svarüpa-çakti—personal energy; antaù-aìgä—internal;
näma—named; tähära—of that; vaibhava—manifestations; ananta—unlimited;
sväbhäviké jïäna-bala-kriyä ca vaikuëöha-ädi—Vaikuëöha, etc.; dhäma—abodes.
Çvetäñvatara Upaniñad 6.8/Biog. p.28, 360-1, 406, 509/JD Ch.14&18
The cit-çakti, which is also called svarüpa-çakti or antaraìga-çakti, displays many
tasya—He has; na—no; käryam—duty to perform; käraëam—nor does He have varied manifestations. It sustains the kingdom of God and its paraphernalia.
material senses, nor does anyone or anything dictate His actions; ca—also; dåçyate-
it is seen; na vidyate—there does not exist; tat-samaù—someone equal to Him; ca-
7.6
or; abhyadhikaù—superior to Him; ca—also; çrüyate-it is heard in the Vedéc
literatures that; asya—His; parä saktiù- supreme potency; eva—certainly; vividhä— mäyä-çakti, bahiraìgä, jagat-käraëa
expands in multifarious ways; sväbhäviké—spontaneously providing Him; jïäna— tähära vaibhava ananta brahmäëòera gaëa
knowledge; bala—strength; ca—also; kriyä—activities.
CC Ädi 2.102
The Supreme Lord has nothing to do, and no one is found to be equal to or greater
than Him, His parä-çakti expands in multifarious ways by which everything is done mäyä-çakti—the illusory energy; bahiù-aìgä—external; jagat-käraëa—the cause of
naturally providing Him full knowledge, power and pastimes. the universe; tähära—of that; vaibhava—manifestations; ananta—unlimited;
brahma-aëòera—of universes; gaëa—multitudes.
7.3 The external energy, called mäyä-çakti, is the cause of innumerable universes with
paräsya çaktir vividhaiva çrüyate varied material potencies.
Bhagavän’s divine çakti is full of variety; that para-çakti is perceivable in different forms. 7.7
Note: Kåñëa’s parä-çakti three primary aspects are: His internal potency (cit or jéva-çakti taöasthäkhya, nähi yära anta
svarüpa or antaraìga-çakti), external potency (mäyä-çakti) and marginal potency
(taöastha or jéva-çakti). mukhya tina çakti, tära vibheda ananta
CC Ädi 2.103
7.4 jéva-çakti—the energy of the living entity; taöa-stha-äkhya—known as marginal;
viñëu-çaktir parä proktä nähi—there is not; yära—of which; anta—end; mukhya—principal; tina—three;
çakti—energies; tära—of them; vibheda—varieties; ananta—unlimited.
kñetrajïäkhyä tathä parä
avidyä-karma-saàjïänyä The marginal potency, which is between these two, consists of the numberless
living beings (jévas). These are the three principal energies, which have unlimited
tåtéyä çaktir iñyate categories and subdivisions.
Viñëu Puräëa 6.7.61/Biog. p.28,361/CCÄdi 7.119
7.8
viñëu-çaktiù—the potency of Lord Viñëu; parä—spiritual; proktä—it is said;
kñetrajïa-äkhyä—the potency known as kñetra-jïa; tathä—as well as; parä— kåñëera ananta-çakti, täte tina—pradhäna
spiritual; avidyä—ignorance; karma—fruitive activities; saàjïä—known as; anyä— ‘cic-chakti’, ‘mäyä-çakti’, ‘jéva-çakti’-näma
other; tåtéyä—third; çaktiù—potency; iñyate—known thus.
‘antaraìgä’, ‘bahiraìgä’, ‘taöasthä’ kahi yäre
Viñëu-çakti is of three kinds, parä (transcendental), kñetrajïä (the living entity),
and avidya (ignorance). Viñëu’s parä çakti is called cit-çakti, kñetrajïä is called jéva- antaraìgä ‘svarüpa-çakti’—sabära upare
çakti, and avidya is mäyä-çakti. CC Mad 8.151-152
170 171
kåñëera—of Lord Kåñëa; ananta-çakti—unlimited potencies; täte—in that; tina— CC Ädi 4.63 /Mad 6.157, 8.156/ Viñëu Puräëa 1.12.69
three; pradhäna—chief; cit-çakti—spiritual potency; mäyä-çakti—material potency;
hlädiné—pleasure potency; sandhiné—existence potency; samvit—knowledge
jéva-çakti—marginal potency, or living entities; näma—named; antaraìgä—
potency; tvayi—in You; ekä—one; sarva-saàsthitau—who are the basis of all things;
internal; bahiraìgä—external; taöa-sthä—marginal; kahi—we say; yäre—to whom;
hläda—pleasure; täpa—and misery; karé—causing; miçrä—a mixture of the two;
antaraìgä—the internal potency; svarüpa-çakti—the personal energy; sabära
tvayi—in You; na u—not indeed; guëa-varjite—who are free of influence of the
upare—above all.
three modes of material nature.
Kåñëa has unlimited potencies, which can be divided into three main parts. These
“O Lord, You are the support of everything. The three attributes, hlädiné, sandhiné and
are the spiritual potency, the material potency and the marginal potency, which is
samvit exist in You as one spiritual energy. But the material modes, which cause happiness,
known as the living entities. In other words, these are all potencies of God—
misery and mixtures of the two, do not exist in You, for You have no material qualities.”
internal, external and marginal. Antaraìgä-çakti which is also known as svarüpa-
çakti is above all of them.
Through His pleasure potency, Kåñëa personally tastes all spiritual pleasure
7.9 7.12
sac-cid-änanda-maya kåñëera svarüpa kåñëake ähläde, tä’te näma—hlädiné’

ataeva svarüpa-çakti haya tina rüpa sei çakti-dväre sukha äsväde äpani
CC Mad 8.154 CC Mad 8.157
sat-cit-änanda-maya—eternal bliss and knowledge; kåñëera—of Lord Kåñëa; kåñëake—unto Kåñëa; ähläde—gives pleasure; tä’te—therefore; näma—the name;
svarüpa—the real transcendental form; ataeva—therefore; svarüpa-çakti—His hlädiné—pleasure-giving potency; sei çakti—that potency; dväre—by means of;
spiritual personal potency; haya—is; tina rüpa—three forms. sukha—happiness; äsväde—tastes; äpani—Lord Kåñëa personally.
The original form of Lord Kåñëa is sac-cid-änanda [BS 5.1] – the transcendental The potency called hlädiné gives Kåñëa transcendental pleasure. Through this
form of eternity, bliss and knowledge; therefore His svarüpa-çakti or personal pleasure potency, Kåñëa personally tastes all spiritual pleasure.
potency, the internal potency, has three different forms.
Rädhä and Kåñëa are inherently non-different, yet They manifest in two forms
7.10 just to taste the rasa of Their loving pastimes. They are one soul in two bodies
änandäàçe ‘hlädiné’, sad-aàçe ‘sandhiné’ 7.13
cid-aàçe ‘samvit’, yäre jïäna kari’ mäni rädhä pürëa-çakti, kåñëa pürëa-çaktimän
CC Mad 6.159, Mad 8.155 dui vastu bheda näi, çästra-paramäëa
änanda-aàçe—in the part of bliss; hlädiné—the pleasure potency; sat-aàçe—in the mågamada, tära gandha—yaiche aviccheda
part of eternity; sandhiné—the sandhiné potency; cit-aàçe—in the part of agni, jväläte—yaiche kabhu nähi bheda
knowledge; samvit—the samvit potency; yäre—which; jïäna—as knowledge; kari
mäni—we accept. rädhä-kåñëa aiche sadä eka-i svarüpa
lélä-rasa äsvädite dhare dui-rüpa
The three portions of the spiritual potency are called hlädiné [the bliss portion],
sandhiné [the eternity portion] and samvit [the knowledge portion]. We accept CC Ädi 4.96-98/Biog p. 358
knowledge of these as full knowledge of the Supreme Personality of Godhead. rädhä—Çrématé Rädhäräëé; pürëa-çakti—the complete energy; kåñëa—Lord Kåñëa;
pürëa-çaktimän—the complete possessor of energy; dui—two; vastu—things;
Hlädiné sandhiné and samvit are three attributes of Kåñëa’s internal potency bheda—difference; näi—there is not; çästra-paramäëa—the evidence of revealed
7.11 scripture; måga-mada—musk; tära—of that; gandha—fragrance; yaiche—just as;
aviccheda—inseparable; agni—the fire; jväläte—temperature; yaiche—just as;
hlädiné sandhiné samvit / tvayy ekä sarva-saàsthitau kabhu—any; nähi—there is not; bheda—difference; rädhä-kåñëa—Rädhä and
hläda-täpa-karé miçrä / tvayi no guëa-varjite Kåñëa; aiche—in this way; sadä—always; eka-i—one; svarüpa—nature; lélä-rasa—
the mellows of a pastime; äsvädite—to taste; dhare—manifest; dui-rüpa—two forms.
172 173
Çré Rädhä is the full power, and Lord Kåñëa is the possessor of full power. The two are SB 10.14.21/KGH (P)
not different, as evidenced by the revealed scriptures. They are indeed the same, just as
kaù—who; vetti—knows; bhüman—O supreme great one; bhagavan—O Supreme
musk and its scent are inseparable, or as fire and its heat are nondifferent. Thus Rädhä
Personality of Godhead; para-ätman—O Supreme Soul; yoga-éçvara—O master of
and Lord Kåñëa are one, yet They have taken two forms to enjoy the mellows of pastimes.
mystic power; ütéù—the pastimes; bhavataù—of Your Lordship; tri-lokyäm—in the
three worlds; kva—where; vä—or; katham—how; vä—or; kati—how many; vä—or;
Yogamäyä – Paurëamäsé-devé kadä—when; iti—thus; vistärayan—expanding; kréòasi—You play; yoga-mäyäm—
7.14 Your spiritual energy.
rädheça-keli-prabhutä-vinoda- O supreme great one! O Supreme Personality of Godhead! O Supersoul, master of
vinyäsa-vijïäà vraja-vanditänghrià all mystic power! Your pastimes are taking place continuously in these three worlds,
but who can estimate where, how and when You are employing Your spiritual energy
kåpälutädyäkhila-viçva-vandyäà and performing these innumerable pastimes? No one can understand the mystery of
namämi çirasä çré paurëamäséà how Your spiritual energy acts.
SGG p. 13
Kåñëa engaged His Yogamäyä potency to arrange the räsa dance
Bowing my head I offer praëäma unto Çré Paurëamäsé-devé, who is very expert in 7.17
arranging the delighted variegated pleasure pastimes of the master of Çrématé
Rädhikä. Her lotus feet are worshiped by all the Vrajaväsés; and who, due to being bhagavän api tä rätåéù
endowed with all transcendental qualities, beginning with compassion, is çäradotphulla-mallikäù
worshipable for everyone in the entire universe.
vékñya rantuà manaç cakre
The Gopés worshipped Kätyäyané Devé to get Kåñëa as their husband yoga-mäyäm upäçritaù
7.15 SB 10.29.1/GKH (P)
kätyäyani mahä-mäye / mahä-yoginy adhéçvari bhagavän—Kåñëa, the Supreme Personality of Godhead; api—although; täù—those;
nanda-gopa-sutaà devi / (upa)patià me kuru te namaù rätréù—nights; çärada—of autumn: utphulla—blossoming; mallikäù—the jasmine
flowers; vékñya—seeing: rantum—to enjoy love; manaù cakre—He made up His
[iti mantraà japantyas täù / püjäà cakruù kumärikäù] mind; yogamäyäm—His spiritual potency that makes the impossible possible;
SB 10.22.4/BMP p. 408/GKH (P) upäçritaù—resorting to.
kätyäyané—O goddess Kätyäyané; mahä-mäye—O great potency; mahä-yogini—O Çré Kåñëa is the Supreme Personality of Godhead, full in all opulences, yet upon seeing
possessor of great mystic power; adhéçvari—O mighty controller; nanda-gopa- those autumn nights scented with blossoming jasmine flowers, He turned His mind
sutam—the son of Mahäräja Nanda; devi—O goddess; patim—the husband (or) toward loving affairs. To fulfill His purposes He employed His internal potency, Yogamäyä.
upapati—lover; me—my; kuru—please make; te—unto you; namaù—my obeisances;
iti—with these words; mantram—the hymn; japantyaù—chanting; täù—they; Lord Brahmä describes Kåñëa’s Mäyä çakti
püjäm—worship; cakruù—performed; kumärikäù—the unmarried girls. 7.18
[Each of the young unmarried girls performed her worship while chanting the mäyä hi yasya jagad-aëòa-çatäni süte
following mantra:] “O goddess Kätyäyané, O great potency of the Lord, O possessor
of great mystic power and mighty controller of all, please make the son of Nanda traiguëya-tad-viñaya-veda-vitäyamänä
Mahäräja my husband (or lover). I offer my obeisances unto you.” sattvävalambi-para-sattva-viçuddha-sattvaà
govindam ädi-puruñaà tam ahaà bhajämi
No one can understand how the spiritual energy acts
Brahma Saàhitä 41
7.16
aham bhajämi—I perform bhajana; tam—of that; ädi-puruñam govindam—original
ko vetti bhüman bhagavän parätman / yogeçvarotér bhavatas tri-lokyäm Supreme Person, Çré Govinda; viçuddha-sattvam—whose pure existence is free from
kva vä kathaà vä kati vä kadeti / vistärayan kréòasi yoga-mäyäm any mixture of passion or ignorance; para-sattva—and upon whose supreme
174 175
existence; sattva-avalambi—the material mode of goodness, which is mixed with mayä—by Me; adhyakñeëa—by superintendence; prakåtiù—material nature;
passion and ignorance, is dependent; hi—indeed (it is He); yasya—whose; mäyä— süyate—manifests; sa—both; cara-acaram—the moving and the nonmoving;
illusory potency; süte—gives birth; çatäni—to hundreds; jagad-aëòa—of egg-like hetunä—for the reason; anena—this; kaunteya—O son of Kunté; jagat—the cosmic
universes; veda-vitäyamänä—and who expands throughout the Vedas; tad-viñaya— manifestation; viparivartate—is working.
topics related to Govinda; traiguëya—in terms of the three material binding
qualities: goodness, passion and ignorance. Çré Kåñëa says, “My prakåti (mäyä çakti) is the creator of this world of moving and
non-moving entities. Under its rule this manifestation is created and annihilated
Mäyä consists of the three material qualities of goodness, passion and ignorance, again and again.”
and is Bhagavän’s inferior energy. She propagates the Vedic knowledge that pertains
to the material universe. I worship the original Personality Çré Govinda, who is the
shelter of that mäyä, though His own existence is the embodiment of pure goodness
Durgä is but the shadow of Govinda’s svarüpa-çakti
untinged by passion and ignorance. 7.22
såñöi-sthiti-pralaya-sädhana-çaktir ekä
7.19 chäyeva yasya bhuvanäni bibharti durgä
bhümir äpo ’nalo väyuù / khaà mano buddhir eva ca icchänurüpam api yasya ca ceñöate sä
ahaìkära itéyaà me / bhinnä prakåtir añöadhä govindam ädi-puruñaà tam ahaà bhajämi
BG 7.4/JD Ch 9&15 Brahma Saàhitä 44
bhümiù—earth; äpaù—water; analaù—fire; väyuù—air; kham—ether; manaù— aham bhajämi—I render service; tam—to that; govindam ädi-puruñam—Çré
mind; buddhiù—intelligence; eva—certainly; ca—and; ahaìkäraù—false ego; iti— Govinda, the primeval Personality of Godhead; yasya—whose; çaktiù—potency;
thus; iyam—all these; me—My; bhinnä—separated; prakåtiù—energies; añöadhä— durgä—Durgä devé; iva chäyä—who is like a shadow (of His cit-çakti); bibharti—
eightfold nurtures; bhuvanäni—all the planetary systems; ca—and; api ceñöate—she also acts
Earth, water, fire, air, ether, mind, intelligence and false ego—all together these (thus); yasya icchä-anurüpam—in accordance with His will; ekä—she alone;
eight elements constitute My separated material energies. sädhana—executes; såñöi-sthiti-pralaya—the duties of creation, sustenance and
dissolution.
Surrender to Çré Kåñëa is the only way to overcome mäyä The shadow of the svarüpa-çakti or cit-çakti is that mahä-çakti who creates,
7.20
maintains and annihilates the material universe. She is worshiped throughout the
world as Durgä. I render service to the ädi-puruña, Çré Govinda, in accordance with
daivé hy eñä guëa-mayé / mama mäyä duratyayä whose desire Durgä conducts her every endeavor.
mäm eva ye prapadyante / mäyäm etäà taranti te
BG 7.14/JD Ch.7 Çré Durgä Devé is but an expansion of Kåñëa’s potency, Çrémati Rädhäräné
7.23
daivé—transcendental; hi—certainly; eñä—this; guëa-mayé—consisting of the three
modes of material nature; mama—My; mäyä—energy; duratyayä—very difficult to yan-nämnä nämni durgähaà
overcome; mäm—unto Me; eva—certainly; ye—those who; prapadyante—surrender; guëair guëavaté hy aham
mäyäm etäm—this illusory energy; taranti—overcome; te—they.
yad-vaibhavän mahä-lakñmé
This divine energy of Mine, consisting of the three modes of material nature, is
practically insurmountable. Only those who surrender unto Me can overcome it.
rädhä nityä parä dvayä
Sammohana-tantra/BS p. 48
7.21 The name Durgä, by which I am known, is Her name. The qualities for which I am
mayädhyakñeëa prakåtiù / süyate sa-caräcaram famous are Her qualities. The majesty with which I am resplendent is Her majesty.
That Mahä-Lakñmé, Çré Rädhä, is non-different from Çré Kåñëa. She is His dearmost
hetunänena kaunteya / jagad viparivartate sweetheart and the crest-jewel of His beloveds.
BG 9.10/Biog p.406/JD Ch.13
176 177
7.24 Without complying with you, no soul at any time can get Kåñëa, for the
tava vakñasi rädhäham räse våndävana-vane manifestation of Kåñëa’s pastimes is all enacted by your mercy.
Närada-païcarätrika/JD ch 9
tumi kåñëa-sahacaré jagata-janané
In the forest known as Våndävana, I (Durgä) am Your internal çakti, Çré Rädhikä,
who adorns Your chest in the räsa dance.
tumi dekhäile more kåñë-cintämaëi (7)
You are the devoted follower of Lord Kåñëa, and you are the Mother of the
universe. You have shown me the transcnedental touchstone of Kåñëa consciousness.
Mahä-mäyä is the external form of Yogamäyä
7.25
niñkapaöa ho’ye mätä cäo mora päne
Ämära Samäna Héna, Çréla Bhaktivinoda Öhäkura (Kalyana kalpa-taru/KSH A22)
vaiñëave viçväsa våddhi ha’ka prati-kñaëe (8)
ämära samäna héna nähi e saàsäre
My dear Mother, I sincerely wish that you will let my faith in the Vaiñëavas
asthira ha’yechi poòi’ bhava päräbäre (1) increase at every moment.
The likes of such a lowly soul as me is not to be found anywhere in this worls. Thus
I have become most agitated due to falling into this vast ocean of material exustence. vaiñëava-caraëa vinä bhava-paräbära
bhakativinoda näre hoibäre pära (9)
kuladevé yogamäyä more kåpä kori’
Without the lotus feet of the devotees of the Lord, Bhaktivinoda is not able to
ävaraëa sambaribe kabe viçwodaré(2) cross to the other side of this ocean of material existence.
Oh Yogamäyä! When will you show mercy to me by lifting up the curtain of
illusion with which you shroud the universe in your external form of Mahä-mäyä? Thus ends the 7th chapter – Çakti tattva
You are known as Kula-devé, the traditional worshipable Goddess of all the Vaiñëava
dynasties.
çunechi ägame-vede mhimä tomära

çré-kåñëa-vimukhe bäìdhi’ karäo saàsära (3)
I have heard of your glories and activities from the Vedic literature. You take all
those souls who are averse to Kåñëa and bind them within the material world.
çré-kåñëa-sänmukhya jä’ra bhägya-krame hoya

tä’re mukti diyä koro açoka abhaya (4)
To that person whose good fortune gradually dawns, allowing him to again become
favourably disposed to Kåñëa, you award liberation and make him free from all grief
and fear.
e däse janané! kori’ akatava doyä

våndävane deha sthäna tumi yogamäyä (5)
Oh my dear Mother! Showing your causeless mercy to this servant, give me a place
in Våndävana, for you are Yogamäyä Herself (the internal energy of yoga, or union).
tomäke laìghiyä kothä jéve kåñëa päya

kåñëa räsa prakaöilo tomära kåpäya (6)
178 179
Chapter 8 – Jéva-tattva
jévera ‘svarüpa’ haya—kåñëera ‘nitya-däsa’
INTRODUCTION – In the first paragraph of Bhakti-Sandarbha, Çréla Jéva Gosvämé

conclusively establishes on the basis of philosophical principles that the conditioned
jéva is “prag abhava”: he was never Kåñëa conscious before, but once he becomes
Kåñëa conscious he never loses it nor falls down from the spiritual realm. In the first
çloka of Paramätma Sandarbha, he states that the jéva is ‘Paramätma vaibhava’ – a
manifestation of Mahä Viñëu. This means that the jéva manifests from the taöastha
region, not from Vaikuëöha. Nonetheless, the jéva has an eternal svarüpa, as the
follwing key çloka states:
8.1
jévera ‘svarüpa’ haya—kåñëera ‘nitya-däsa’
kåñëera ‘taöasthä çakti’ ‘bhedäbheda-prakäça’
CC Mad 20.108/Biog. pp. 28, 289, 370-371/JD Intro & ch 1
jévera—of the living entity; svarüpa—the constitutional position, eternal form;
haya—is; kåñëera—of Lord Kåñëa; nitya-däsa—eternal servant; kåñëera—of Lord
Kåñëa; taöasthä—marginal; çakti—potency; bheda-abheda—one and different;
prakäça—manifestation;
The jéva’s constitutional nature is to be an eternal servant of Çré Kåñëa. The jéva
is the marginal potency of Kåñëa and a manifestation simultaneously one with and
different from the Lord.
Çréla Gurudeva: “From this çloka it seems evident that the quality of being the
servant of Kåñëa is eternally latent in the very constitution of the jéva. Consequently,
his service, his name, his form and so on must be present in some form or other in his
constitutional nature, which is now covered by mäyä.” (BPKG Biog. p. 289)
Ç R É Ç L O K Ä M Å TA M SAMBANDHA J É VA-TAT T VA
[Editoial note: Dharma is defined as that which sustains, the essence of something. modes of material naturea; nigaòa—of shakles; jälaiù—with networks; kalayati—
Dharma is the eternal essence of one’s spiritual nature and function. The dharma of holds; tathä—in the same way; sthülaiù—with gross elements; liìgaiù—with subtle
the jéva (Jaiva Dharma) is the pure spiritual love that the infinitisemal being (jéva) elements; dvi-vidha—two kinds; varaëaiù—of coverings; kleça—of distress;
has for the infinite Supreme Being (Kåñëa). In other words, the jéva’s dharma is nikaraiù—with multitudes; mahä—great; karma—of fruitive activites; älänaiù—
bhakti, loving devotional service. (JD p. 75)] with chains; nayati—leads; patitän—fallen conditioned souls; svarga—to the
heavenly planets; nirayau—and the hellish planets.
The jévas are simultaneously different and non-different from Kåñëa
By his original nature the jéva is an eternal servant of Kåñëa. His svarüpa-dharma
8.2
is service to Çré Kåñëa. Bhagavän’s bewildering energy (mäyä) punishes those jévas
sphuliìgäù åddhägner iva cid-aëavo jéva-nicayäù who are bereft of that svarüpa-dharma. These jévas are averse to Kåñëa and are
hareù süryasyaiväpåthag api tu tad-bheda-viñayäù concerned with their own happiness. She binds them with the ropes of the three
modes of material nature – sattva, rajaù and tamaù, covers their svarüpa (spiritual
vaçe mäyä yasya prakåti-patir eveçvara iha body) with gross and subtle bodies, and throws them into the miserable bondage of
sa jévo mukto ‘pi prakåti-vaça-yogyaù sva-guëataù karma, thus repeatedly causing them to experience happiness and distress in heaven
and hell.
Daça-müla-tattva, 5/JD Ch. 15
iva—just like; sphuliìgäù—sparks; åddha-agneù—of a blazing fire; jéva-nicayäù— All jévas are eternally My parts and parcels
multitudes of living entities; iva—(are) just like; cit-aëavaù—spiritual atoms; 8.4
süryasya—of the spirit sun; hareù—of Lord Hari; api—although; apåthak—not
different (from Him in quality); tat-bheda-viçayäù—(they are) different from Him mamaiväàço jéva-loke / jéva-bhütaù sanätanaù
(in quantity); eva—certainly; iha—here; saù—he; éçvaraù—the Supreme Lord; manaù-ñañöhänéndriyäëi / prakåti-sthäni karñati
prakåti-patiù—(is)the master of His energies; yasya—has; mäyä—illusory potency;
vaçe—(is) within His control; api—even; muktaù—liberated; jévaù—the living BG 15.7/Biog. p.123
entity; yogyaù—amenable; vaça—under the control; prakåti—of material nature; mama—My; eva—certainly; aàçaù—fragmental particle; jéva-loke—in the world of
sva—own; guëataù—because of his (constutional) nature. conditional life; jéva-bhütaù—the conditioned living entity; sanätanaù—eternal;
Just as many tiny sparks burst out from a blazing fire, so the innumerable jévas are manaù—with the mind; ñañöhäni—the six; indriyäëi—senses; prakåti—in material
like atomic, spiritual particles in the rays of the spiritual sun, Çré Hari. Though these nature; sthäni—situated; karñati—is struggling hard.
jévas are non-different from Çré Hari, they are also eternally different from Him. The O Arjuna! I am sarveçvara (the Lord of all). All jévas are My parts and they are all
eternal difference between the jéva and Éçvara is that Éçvara is the Lord and master eternal. Due to being conditioned and opposed to Me, they are struggling intensely
of mäyä-çakti, whereas the jéva can fall under the control of mäyä, due to his with the mind and the senses in this material world.
constitutional nature.
The forgetful jéva is being kicked by mäyä
By their original nature the jévas are eternal servants of Kåñëa but being 8.5
averse to Him, they get covered by mäyä and are thrown into material bondage
8.3 kåñëa bhuli’ sei jéva anädi-bahirmukha
svarüpärthair hénän nija-sukha-parän kåñëa-vimukhän ataeva mäyä täre deya saàsära-duùkha
harer mäyä-daëòyän guëa-nigaòa-jälaiù kalayaté CC Mad 20.117/ JD Ch. 1
tathä sthülair liìgair dvividha-varaëaiù kleça-nikarair kåñëa bhuli’—forgetting Kåñëa; sei jéva—that living entity; anädi—from time
immemorial; bahir-mukha—attracted by the external feature; ataeva—therefore;
mahä-karmälänair nayati patitän svarga-nirayau mäyä—illusory energy; täre—to him; deya—gives; saàsära-duùkha—miseries of
Daça müla tattva, 6/JD Ch. 16 material existence.
sva-rüpa—of spiritual identity; arthaiù—of those things beneficial; hénän—devoid; The jéva who has forgotten Kåñëa has been preoccupied with the external potency
nija—of their own selves according to material mis-identification; sijha—happiness; since time without beginning. Consequently, Kåñëa’s illusory potency (mäyä) gives
parän—taking as all-important; kåñëa—to Kåñëa; vimukhän—averse; hareù—of him misery in the form of material existence.
Lord Hari; mäyä—the illusory energy; daëòyän—punishing; guëa—of the three
182 183
When the jéva misuses his independence, he becomes averse to Kåñëa The jéva becomes free from mäyä only when he takes shelter of a sädhu
8.6 8.9
‘nitya-baddha’—kåñëa haite nitya-bahirmukha käma-krodhera däsa haïä tära läthi khäya
‘nitya-saàsära’, bhuïje narakädi duùkha bhramite bhramite yadi sädhu-vaidya päya
CC Mad 22.12 täìra upadeça-mantre piçäcé paläya
nitya-baddha—perpetually conditioned; kåñëa haite—from Kåñëa; nitya—eternally; kåñëa-bhakti päya, tabe kåñëa-nikaöa yäya
bahir-mukha—averse; nitya-saàsära—perpetually conditioned in the material CC Mad 22.14-15/Biog p. 375/GKH (P)
world; bhuïje—experience; naraka-ädi duùkha—the tribulations of hellish
conditions of life; käma—of lusty desires; krodhera—and of anger; däsa—the servant; haïä—
becoming; tära—by them; läthi khäya—is kicked; bhramite bhramite—wandering
When the jéva misuses his independence because of his marginal nature, he and wandering; yadi—if; sädhu—a devotee; vaidya—physician; päya—he gets;
becomes averse or indifferent to Kåñëa. He then tastes happiness and distress from täìra—his; upadeça-mantre—by instruction and hymns; piçäcé—the witch (the
heaven to hell in this material existence. external energy); paläya—flees; kåñëa-bhakti—devotional service to Kåñëa; päya—
obtains; tabe—in this way; kåñëa-nikaöa yäya—he goes to Kåñëa.
Becoming averse to Krsna, the jéva is victimized by the material energy Controlled by the six enemies of lust, anger and so on, the jéva is continually
8.7 beaten by the witch mäyä; this is the jéva’s disease. As he goes on wandering high and
kåñëa-bahirmukha haïä bhoga-väïchä kare low in material existence, he may by good fortune find a doctor in the form of a
sädhu. Then, by the influence of the sädhu’s guidance and instructions, Mäyädevi
nikaöa-stha mäyä täre jäpaöiyä dhare abandons the jéva and runs away. This is just like a witch giving up her influence over
Prema-vivarta 6.2/JD ch. 7 a man, and fleeing from the mantras of an exorcist. Only a jéva who is free from mäyä
attains Kåñëa-bhakti and is qualified to approach Kåñëa.”
kåñëa-bahirmukha—turning away from Kåñëa; haïä—becoming; bhoga—sense
gratification; väïchä kare—desiring ; nikaöa-stha—standing nearby; mäyä—the
illusory energy of the Lord; täre— him; jäpaöiyä dhare—slaps. 8.10
When a living entity wants to enjoy material pleasure, becoming averse to Krsna,
kabhu svarge uöhäya, kabhu narake òubäya
he is immediately victimized by the material energy (mäyä) who is nearby daëòya-jane räjä yena nadéte cubäya
[Editorial note: “A living entity is not forced to come into the material world. He CC Mad 20.118
makes his own choice.” (BVSP, SB 4.25.25 purport)] kabhu—sometimes; svarge—to higher planetary systems; uöhäya—he rises; kabhu—
sometimes; narake—in hellish conditions of life; òubäya—he is drowned; daëòya-
8.8 jane—a criminal; räjä—a king; yena—as; nadéte—in the river; cubäya—dunks.
sei doñe mäyä-piçäcé daëòa kare täre In the material condition, the living entity is sometimes raised to higher
ädhyätmikädi täpa-traya täre järi’ märe planetary systems and material prosperity and sometimes drowned in a hellish
situation. His state is exactly like that of a criminal whom a king punishes by
CC Mad 22.13 submerging him in water and then raising him again from the water.
sei doñe—because of this fault; mäyä-piçäcé—the witch known as the external
energy; daëòa kare—gives punishment; täre—unto him; ädhyätmika-ädi—beginning 8.11
with those pertaining to the body and mind; täpa-traya—the threefold miseries;
täre—him; järi’—burning; märe—gives pain;
yat taöastham tu cid-rüpaà / saàvedät tu vinirgatam
raïjitaà guëa-rägeëa / sa jéva iti kathyate
Because of the jéva’s fault of being averse to Kåñëa, the witch mäyä binds him with
the coverings of the gross and subtle bodies and inflicting punishment by burning Çré Närada Païcarätra/BS p.129
him with threefold kleça (misery) of ädhyätmika, ädhidaivika and ädhibhautika. yat—what; taöa-sthaà—marginal; tu—indeed; cid-rüpam—spiritual in nature; sva-
samvedyät—from self-awareness; vinirgatam—gone away; raïjitam—becoming
184 185
affected; guëa—by the influence of the modes; rägeëa—by desire; sa—he; jéva—the sürya-aàça—part and parcel of the sun; kiraëa—a ray of sunshine; yaiche—as; agni-
individual spirit soul; iti—thus; kathyate—is said; iti—thus; ädau—beginning. jvälä-caya—molecular particle of fire; sväbhävika—naturally; kåñëera—of Lord
Kåñëa; tina-prakära—three varieties; çakti—energies; haya—there are.
That entity who is constituted of the marginal potency, who is spiritual by nature,
who departs from the self-cognizant saàvit energy, and thus becomes affected by the Kåñëa is compared to the sun and the jéva is like an aàça, an atomic particle in
influence of mäyä’s three modes of material nature, is called the living entity (jéva). His rays. Kåñëa has three kinds of energies.
The jéva is a superior potency to mäyä The jéva and Paramätma are not identical; they reside like two birds in the heart
8.12 8.15
apareyam itas tv anyäà / prakåtià viddhi me paräm dvä suparëä sayujä sakhäyäù / samänaà våkñaà pariñasvajäte
jéva-bhütäà mahä-bäho / yayedaà dhäryate jagat tayor anyaù pippalaà svädv atty / anaçnann anyo ’bhicäkaçéti
BG 7.5/CC Ädi 7.118/JD Ch 9&15/Biog p. 361/GKH (P) Çvetäsvatara Upaniñad 4.6/Muëòaka Upaniñad 3.1.1/Biog p. 406/JD Ch.16
aparä—inferior energy; iyam—this material world; itaù—beyond this; tu—but; dvä—two; suparëä—birds; sayujä—together; sakhäyäù—friends; sa-mänam—along
anyäm—another; prakåtim—energy; viddhi—you must know; me—of Me; paräm— with love; våkñam—tree; pariñasvajäte—sitting; tayor—both; anyaù—one;
which is superior energy; jéva-bhütäm—they are the living entities; mahä-bäho—O pippalam—enjoying the fruits; svädu—tasting; atti—eats; anaçnann—while eating;
mighty-armed one; yayä—by which; idam—this material world; dhäryate—is being anyaù—another; abhicäkaçéti— looking at.
conducted; jagat-universe.
Paramätma and the jévätma reside like two birds on the branch of a pépala tree,
O Mahä-bäho, you should know that My external energy, which consists of eight which represents the gross and subtle bodies. The jéva is tasting the fruits of the tree
divisions, is inferior. There is another potency of Mine known as the jéva-svarüpa, according to his fruitive activities whereas Paramätma does not taste the fruits but is
which is superior and which accepts this material world for the purpose of enjoying situated as the witness.
the fruits of karma.
Two kinds of jévas: conditioned and liberated
The jéva is a particle of a ray of Paramätmä 8.16
8.13
sei vibhinnäàça jéva-dui ta’ prakära
yathägneù kñudrä visphuliìgä vyuccaranty evam eväsmäd ätmänaù eka-‘nitya-mukta’, eka-‘nitya-saàsära’
sarve präëäù sarve lokäù sarve deväù sarväëi bhütäni vyuccaranti CC Mad 22.10/GKH (P)
Båhad-äraëyaka Upaniñad 2.1.20/Biog p.370/JD ch. 15
sei vibhinna-aàça—that separated part and parcel of Kåñëa; jéva—the living entity;
yathä—as; kñudra-tiny; visphuliìga—sparks; vyuccaranti—are manifested; agneù— dui ta’ prakära—two categories; eka—one; nitya-mukta—eternally liberated; eka—
from fire; evam—similarly; sarve präëäù—all living beings; sarve lokäù—all planets; one; nitya-saàsära—perpetually conditioned.
sarve deväù—all the demigods; sarväëi bhütäni—all the elements of the cosmos; eva
vyuccaranti—are certainly manifested; asmäd ätmänaù—from that Soul. The living entities [jévas] are divided into two categories. Most are eternally
liberated, and some are eternally conditioned.
As innumerable sparks emanate from a fire, similarly all the jévas with their
individual characteristics are manifested from the Paramätmä, along with the 8.17
demigods, planets, animate and inanimate beings ‘nitya-mukta’—nitya kåñëa-caraëe unmukha
‘kåñëa-päriñada’ näma, bhuïje sevä-sukha
8.14
CC Mad 22.11/GKH (P)
süryäàça-kiraëa, yaiche agni-jvälä-caya
nitya-mukta—eternally liberated; nitya—always; kåñëa-caraëe—the lotus feet of
sväbhävika kåñëera tina-prakära ‘çakti’ haya Lord Kåñëa; unmukha—turned toward; kåñëa-päriñada—associates of Lord Kåñëa;
CC Mad 20.109 näma—known as; bhuïje—enjoy; sevä-sukha—the happiness of service.
186 187
Those who are eternally liberated are always awake to Kåñëa consciousness, and This temporary world is full of miseries but after attaining Me, those great souls who
they render transcendental loving service at the feet of Lord Kåñëa. They are to be are yogés in devotion, never return to it, because they have attained the highest perfection.
considered eternal associates of Kåñëa, and they are eternally enjoying the
transcendental bliss of serving Kåñëa.
The material world, from top to bottom, is a place of misery. However, one
who attains My abode, never takes birth again
The jéva is a spiritual substance (apräkåta vastu) 8.21
8.18
ä-brahma-bhuvanäl lokäù / punar ävartino ’rjuna
bälägra-çata-bhägasya çatadhä kalpitasya ca mäm upetya tu kaunteya / punar janma na vidyate
bhägo jévaù sa vijïeyaù sa cänantyäya kalpate BG 8.16
Çvetäçvatara Up. 5.9/Biog p. 372
ä-brahma-bhuvanät—up to the Brahmaloka planet; lokäù—the planetary systems;
bäla-agra—the tip of a hair; çata-bhägasya—of one hundredth; çata-dhä—into one punaù—again; ävartinaù—returning; arjuna—O Arjuna; mäm—unto Me; upetya—
hundred parts; kalpitasya—divided; ca—and; bhägaù—minute portion; jévaù—the arriving; tu—but; kaunteya—O son of Kunté; punaù janma—rebirth; na—never;
living entity; saù—that; vijïeyaù—to be understood; saù—that; ca—and; vidyate—takes place.
anantyäya—unlimited; kalpate—considered.
From the highest planet in the material world down to the lowest, all are places of
If one divides the tip of a hair into one hundred parts and again divides into one misery wherein repeated birth and death take place. But one who attains to My
hundred parts, then the jéva is even more subtle than that. Although he is so subtle, abode, O son of Kunté, never takes birth again.
the jéva is a spiritual substance (apräkåta vastu) and he is suitable for änantya dharma [Editorial note: Not less than five çlokas of the Bhagavad Géta state that the jéva
(ant means ‘to be free from death’, and änantya means mokña, liberation). who attains spiritual perfection never returns to this material world: 4.9 – “One who
knows me in truth, never takes birth again”. 15.6 – ”Those who reach My abode
The jéva can never fall from the spiritual world never return to this material world”. 8.15 – “After attaining Me, the great souls
never return to this temporary world”. 8.16 – “But one who attains My abode never
8.19 takes birth again”. 8.21 – “That place from which, having attained it, one never
returns – that is My supreme abode”.]
yad gatvä na nivartante
tad dhäma paramaà mama Çréla Bhaktivedänta Swämé Prabhupäda: “As it is stated in the Bhagavad Géta, a
person going to that spiritual sky never returns to this material world of death and
BG 15.6 suffering.” (Kåñëa Book, Ch. 28) and “The conclusion is that no one falls from the
yat—where; gatvä—going; na—never; nivartante—they come back; tat dhäma— spiritual world, or Vaikuëöha planet, for it is the eternal abode.” (SB 3.16.26 purport)
that abode; paramam—supreme; mama—My.
Those who reach My supreme abode never return to this material world.
You are not this body
8.22
8.20 dehino ‘smin yathä dehe / kaumäraà yauvanaà jarä

mäm upetya punar janma / duùkhälayam açäçvatam tathä dehäntara-präptir / dhéras tatra na muhyati
näpnuvanti mahätmänaù / saàsiddhià paramäà gatäù BG 2.13
BG 8.15 dehinaù—of the embodied; asmin—in this; yathä—as; dehe—in the body;
kaumäram—boyhood; yauvanam—youth; jarä—old age; tathä—similarly;
mäm—Me; upetya—achieving; punaù—again; janma—birth; duùkha-älayam— dehäntara—transference of the body; präptiù—achievement; dhéraù—the sober;
place of miseries; açäçvatam—temporary; na—never; äpnuvanti—attain; mahä- tatra—thereupon; na—never; muhyati—deluded.
ätmänaù—the great souls; saàsiddhim—perfection; paramäm—ultimate; gatäù—
having achieved. As the embodied soul continually passes, in this body, from boyhood to youth to
old age, the soul similarly passes into another body at death. The self-realized soul is
not bewildered by such a change.
188 189
The jéva is different from his material body BG 2.24/Biog. p. 124

8.23 acchedyaù—unbreakable; ayam—this soul; adähyaù—unable to be burned; ayam—
yathänalo däruñu bhinna éyate this soul; akledyaù—insoluble; açoñyaù—not able to be dried; eva—certainly; ca—
and; nityaù—everlasting; sarva-gataù—all-pervading; sthäëuù—unchangeable;
yathänilo deha-gataù påthak sthitaù acalaù—immovable; ayam—this soul; sanätanaù—eternally the same.
yathä nabhaù sarva-gataà na sajjate The jévätma is changeless and immortal. It cannot be cut by any weapon, burnt by
tathä pumän sarva-guëäçrayaù paraù fire, moistened by water or dried by air. He is nitya (eternal), all-pervasive,
SB 7.2.43
unchanging, steadfast and sanätana (ever-existing).
yathä—just as; analaù—the fire; däruñu—in wood; bhinnaù—separate; éyate—is

perceived; yathä—just as; anilaù—the air; deha-gataù—within the body; påthak— Further çlokas added by Çréla Gurudeva to the GVP Hindi edition of Çré
separate; sthitaù—situated; yathä—just as; nabhaù—the sky; sarva-gatam—all- Gauòéya-Kaëöhahära
pervading; na—not; sajjate—mix; tathä—similarly; pumän—the living entity; sarva- 8.26
guëa-äçrayaù—although now the shelter of the modes of material nature; paraù— sthüläni sükñmäëi bahüni caiva
transcendental to material contamination.
rüpäëi dehé sva-guëair våëoti
As fire, although situated in wood, is perceived to be different from the wood, as air,
although situated within the mouth and nostrils, is perceived to be separate, and as the
kriyä-guëair ätma-guëaiç ca teñäà
sky, although all-pervading, never mixes with anything, so the living entity, although saàyoga-hetur aparo ‘pi dåñöaù
now encaged within the material body, of which it is the source, is separate from it. Çvetäçvatara Upaniñad 5.22/GKH (P)
sthuläni—large; sukñmäni—and small; bahüni—many; ca— also; eva—certainly;
There is no birth nor death for the spirit soul rüpäni—forms; dehé—the embodied spirit soul; sva-guëaiù—by his qualities;
8.24 vånoti—accepts; kriyä-guëaiù— by the results of his actions; ätma-guëaiù—by his
na jäyate mriyate vä kadäcin thoughts and conceptions of life; ca—also; teñäm—of them; samyoga-hetuù—the
reasons; aparaù—not the Supreme; api—even; dåñöaù—is observed.
näyaà bhütvä bhavitä vä na bhüyaù
ajo nityaù çäçvato ’yaà puräëo According to his own merit the conditioned soul accepts many different bodies,
both large and small. According to his deeds and character he is linked to different
na hanyate hanyamäne çarére bodies. Thus it is seen that he is different from the Supreme Personality of Godhead.
BG 2.20
8.27
na—never; jäyate—takes birth; mriyate—dies; vä—either; kadäcit—at any time
(past, present or future); na—never; ayam—this; bhütvä—having come into being; pareça-vaimukhyät teñäm avidyäbhiniveçaù
bhavitä—will come to be; vä—or; na—not; bhüyaù—or is again coming to be; ajaù— Çré Amnaya Sutra 35/GKH (P)
unborn; nityaù—eternal; çäçvataù—permanent; ayam—this; puräëaù—the oldest;
na—never; hanyate—is killed; hanyamäne—being killed; çarére—the body. pareça—to the Supreme Personality of Godhead; vaimukhyät—because of aversion
or indifference; teñäm—of them; avidyä—ignorance; abhiniveçaù—absorption.
For the soul there is neither birth nor death at any time. He has not come into
being, does not come into being, and will not come into being. He is unborn, eternal, Because of indifference to the Supreme Lord the baddha-jéva becomes covered by
ever-existing and primeval. He is not slain when the body is slain. avidyä in the form of the conception that he is also éçvara.
The jévätma is changeless and immortal • sva-svarüpa-bhramaù

8.25 Çré Amnaya Sutra 36/GKH (P)
acchedyo ’yam adähyo ’yam / akledyo ’çoñya eva ca sva—own; svarüpa—identity; bhramaù—mistake.
nityaù sarva-gataù sthäëur / acalo ’yaà sanätanaù The baddha-jéva is bewildered about his own identity.
190 191
• viñama-käma-karma-bandhaù Paramätma Sandarbha 47/GKH (P)

Çré Amnaya Sutra 37/GKH (P) The favorable jévas are all recipients of the mercy of the pastimes of the Lord’s
internal energy. They are the eternal associates of the Lord, such as Garuòä.
viñama—turbulent; käma—of material desires; karma—actions; bandhaù—bondage.
Because of svarüpa-bhrama, the baddha-jéva, being controlled by lust, suffers in 8.31
bondage created by the turbulent nature of fruitive activities. aparas tu tat paräìmukhatva-doñeëa labdha-chidrayä mäyayä
• sthüla-liìgäbhimäna-janita-saàsära-kleçäç ca paribhütaù saàsäré
Çré Amnaya Sutra 38/GKH (P) Paramätma Sandarbha 47/GKH (P)
sthüla—the gross material body; liìga—the subtle material body; abhimäna— The second class of jévas is devoid of the help of the internal energy because they
identification; janita—created; saàsära—in the world of birth and death; kleçäù— are averse to the Lord. Because of this lack, they are overwhelmed by mäyä and take
troubles; ca—also. repeated birth in the material world.
Because he takes the gross and subtle material bodies to be himself, the soul suffers
miseries within the world of birth and death. The qualities of the soul have been described in the Upaniñads
8.32
8.28 eña ätmäpahata-päpmä vijaro vimåtyur viçoko
mäyäà tu prakåtià vidyän mäyinaà tu maheçvaram vijighatso ’pipäsaù satya-kämaù satya-saìkalpaù
tasyävayava-bhütais tu vyäptaà sarvam idaà jagat Chändogya Up 8.7.1/Navadvipa-dhäma Mahätmaya 1.5/GG 1.18 pt
Çvet.Upanisad 4.9-10/JD Ch. 15/GKH (P) eñaù—this; ätmä—soul; apahata-päpma—free of sin; vijaraù—free from old age;
vimåtyuù—free from death; viçokaù—free from lamentation; vijighatsaù—free from
That into which the captive jéva enters is known as prakåti, or mäyä. The supreme
hunger; apipäsaù—free from thirst; satyakämaù—with—spiritual desires; satya-
Lord, controller of mäyä pervades the entire creation in His universal form.
sankalpaù—spiritual thoughts;
Jéva Gosvämé defines further By nature the soul is free from the bondage of actions; free from old age, death,
lamentation, bewilderment, hunger and thirst. He has no sensual desires and all his
8.29
spiritual desires become realized.
tad evam anantä eva jéväkhyäs taöasthäù çaktayaù tatra täsäà varga-
Çréla Gurudeva’s Commentary: These qualities are concealed as long as one is
dvayam eko vargo’ nädita eva bhagavad-unmukhaù anyas tv anädita fallen in material existence, yet they manifest when Bhagavän bestows his mercy.
eva bhagavat-paräìmukhaù svabhävatas tadéya-jïäna-bhävät tadéya- Therefore Bhagavän Çré Kåñëa has been addressed as bhava-khaëòana – “He who
demolishes one’s entanglement in material existence.”
jïänäbhävät ca
Paramätma Sandarbha 47/GKH (P)
The number of jévas is unlimited. They are divided into two classes. One class is
favorable to the Lord from a time without beginning. The other class is averse to the
Lord from a time without beginning. The first class is favorable to the Lord because
of knowledge of relationship with the Lord. The second class is averse to the Lord
because of lack of that knowledge.
8.30
tatra prathamo ‘ntaraëgä-çakti viläsänugåhéto nitya-bhagavat-parikara-
rüpo garuòädikaù
192 193
~ Jéva svarüpa ~ The intelligence of those who try to contemplate their siddha-deha prematurely,
without sufficient qualification, becomes bewildered due to their lack of spiritual
strength (bhoga-våtti will come and their entire bhajana will be ruined).
INTRODUCTION – Some uninformed persons who have accepted the position of
‘Guru’ say that the jéva fell from Vaikuëöha. The sahajiyäs, on the other hand, say the Çréla Bhakti Promode Puré Mahäräja: What we must try to understand here is the
jéva has always been in the material world and has no svarüpa (and therefore the following: If one thinks on that basis (CC Ädi 3.15, see 11.44) that the various
Guru has to bestow one’s svarüpa). Both views are refuted by the key çloka, jévera regulative principles of the vidhi-märga can be dispensed with before acquiring a
‘svarüpa’ haya – kåñëera ‘nitya-däsa’ (8.1). The following çlokas also refute such readiness for the manifestation of rägänuga-bhakti, such a person will become a
apasiddhäntic concoctions. religious hypocrite, a pretender and a präkåta-sahajiyä. As the undesirable elements
of one’s character (anarthas) are destroyed, spontaneous affection automatically
8.33 awakens. On the other hand, if one does not rid himself of these undesirable
bhakta-deha päile haya guëera smaraëa elements, the discussion of subjects for which he is not qualified will in all likelihood
have disastrous consequences. (Art of Sädhana ch. 1)
guëäkåñöa haïä kare nirmala bhajana
CC Mad 24.111 8.35
bhakta-deha—the body of a devotee; päile—when one gets; haya—there is; guëera vidhi-märga-rata-jane svädhénatä ratna-däne
smaraëa—remembrance of the transcendental qualities; guëa-äkåñöa haïä—being
attracted by the transcendental qualities; kare—performs; nirmala bhajana—pure räga-märge karän praveça
devotional service. räga-vaçavarté haiyä pärakéya bhäväçraye
Only when one gets a devotee’s spiritual body (siddha-deha), can he do pure labhe jéva kåñëa-premäveça
bhajana and remember the transcendental qualities and pastimes of Kåñëa. Being
kåñëa-näma dhare kata bala, BVT/PP p. 84
attracted by Kåñëa’s qualities and pastimes, one becomes a pure devotee engaged in
His eternal service in the nitya-lélä. To the person fixed in the regulative principles (niñöhä), the Holy Name gives the
jewel of independence, placing him on the path of spontaneous devotion (rägänuga-
Çréla Gurudeva: We should note that the descriptions of siddha-deha that çästra bhakti). That person, overcome by spontaneous attachment to the Lord, takes shelter
and the mahäjanas have given are for sädhakas on a particular level (those who of the parakéyä mood and goes on to become absorbed in love for Kåñëa.
have reached the stage of ruci). Wherever siddha-deha has been mentioned, it has
been in the context of rägänugaä-bhakti. Specifically, such instructions are [Editorial note: The svarüpa or siddha-deha can manifest only in the heart purified
intended for those very fortunate sädhakas in whose hearts lobha (divine greed), a of anarthas (impediments in the form of material desires as well as misconceptions
genuine eagerness to attain rägätmikä-bhakti, has arisen due to saàskäras such as dehätma-buddhi). If the svarüpa is revealed artificially before that stage
(spiritual impressions) from this life and previous lives. It is one thing to (ruci), the disciple’s intelligence will become bewildered (he will not be able to
understand the excellence of a particular rasa by the discrimination given in reconcile his puruña abhimäna with meditation on a female form), and he will
çästra. It ia another matter altogether to have lobha for that rasa. When someone inevitably fall down. One cannot enter fire (the brightly effulgent spiritual reality)
has lobha in a particular rasa, then the symptoms of lobha will also be evident in without being fire-proof. In our line, siddha-praëälé (the identity of one’s eternal
that sädhaka. When lobha arises, rägänugä-bhakti sädhana begins from the stage svarüpa and relationship with Kåñëa) is given in seed form within the dékñä and
of ruci. (PP p. 88) sannyäsa mantras. It is only after niñöhä (at ruci) that one’s svarüpa will begin to
manifest naturally and gradually under the guidance of a svarüpa-siddha, a spiritually
8.34 perfected sad-guru.]
adhikära nä labhiyä siddha-deha bhäve
8.36 – sampadyävirbhävaù svena-çabdät
viparyaya buddhi janme çaktira abhäve
Vedänta Sutra 4.4.1
Bhajana-rahasya 1.10, Bengali
sampadya—of he who has attained perfection; ävirbhävaù—manifestation; çabdät-
adhikara nä—without proper qualification; labhiyä—attaining; siddha-deha— svena—by the word “own”.
spiritual body; bhäve—while meditating; viparyaya—perverted, reversed; buddhi—
intelligence; janme—born; çaktira abhäve—having insufficient power. ‘In the stage of perfection, the form which manifests is his own’ (This is a Vedänta
Sütra commentary on a Chändogya Upaniñad çloka which states that every jéva has
194 195
his own (svena) innate svarüpa). [‘Just so this blessed soul, rising up from the 8.39
[material] body and approaching the supreme light with his own form achieves (the kértana-prabhäve, smaraëa haibe,
Absolute).’ (Chändogya Upaniñad 8.12.2)]
se käle bhajana-nirjana sambhava
8.37 Mahäjana-racita Géta, Duñöa Mana! – Çréla Bhaktisiddhänta Sarasvaté Prabhupäda
apräkåta vastu nahe präkåta-gocara kértana-prabhäve—by the power of the chanting; smaraëa—remembering the Lord’s
pastimes; haibe—will be; se käle—at that time; bhajana-nirjana—solitary bhajana;
veda-puräëete ei kahe nirantara sambhava—possible.
CC Mad 9.194
The transcendental power of congregational chanting automatically
apräkåta—spiritual; vastu—substance; nahe—not; präkåta—of matter; gocara— awakens remembrance of the Lord and His divine pastimes in relation to one’s
within the jurisdiction; veda-puräëete—the Vedas and the Puräëas; ei—this; kahe— own eternal spiritual form. Only at that time does it become possible to go off to
say; nirantara—always. a solitary place and engage in the confidential worship of Their Lordships
(añöa-käléya-lélä-smaraëa).
The Vedas and Puräëas always assert that spiritual substance can never be
comprehended by the mundane senses. Çréla Gaurakiçora Däsa Bäbäjé Mahäräja: “Sit near me and chant the names of Çré
Hari in a loud voice. By artificially engaging in the rememberance of pastimes (añöa-
käléya-lélä-smaraëa) , the ghost of anarthas and the evil spirit of mäyä shall seize your
A thunderbolt on the heads of the sahajiyäs neck with great force.” (Gauòéya, Vol. 14, p. 218)
8.38
Çréla Jagannätha Däsa Bäbajé Mahäräja: “Artificial remembrance is not the way of
ataù çré-kåñëa-nämädi rüpänugas, the followers of Çréla Rüpa Gosvämé. Spontaneous remembrance by
na bhaved grähyam indriyaiù means of çré-näma-kértana is the only aim of the Gauòéya Vaiñëavas.” (Gauòéya, Year
sevonmukhe hi jihvädau 17, p. 505)
svayam eva sphuraty adaù [Editorial note: Other relevant çlokas are, ädau çraddhä tataù sädhu-saìga(12.C.3),
kona bhägye kona jévera (22.20), kåti-sädhyä bhavet sädhya-bhäva….nitya-siddhasya
Padma Puräëa/ BRS 1.2.234/CC Mad 17.136/BR 2.32/BPKG Biog. p. 242, 330 bhävasya (12.C.1), raghunäthera pada-padme (CC Ädi 4.40), ceto-darpaëa-märjanam
ataù—therefore; çré-kåñëa-näma-ädi—Lord Kåñëa’s name, form, qualities, pastimes (13.17) and yathottaram asau sväda (12.E.9). References: BPKG’s Biography, p. 469-
and so on; na—not; bhavet—can be; grähyam—perceived; indriyaiù—by the blunt 480; Prabandha Païcakam (Five Essential Essays), chapter 4, ‘Bäbäjé Veça & Siddha-
material senses; sevä-unmukhe—to one engaged in His service; hi—certainly; jihvä- praëälé’ (for Çréla Gurudeva’s exquisitely eye-opening exposition of the jéva-svarüpa
ädau—beginning with the tongue; svayam—personally; eva—certainly; sphurati— issue); BVT’s commentary on ceto-darpaëa-märjanam inÇré Çikñäñöaka 1 p. 11; The
become manifest; adaù—those (Kåñëa’s name, form, qualities and so on). ‘Guru Tattva’ paper “Çré Gurudeva and the Svarüpa of the Jéva”.
The näma-rüpa-guë-lélä of Çré Kåñëa can never be perceived by the conditioned Çréla Bhaktisiddhänta Sarasvaté Prabhupäda: “Our (Çré Gauòiyä Matha) siddha-
soul. Only for one whose mind and senses have ben purified by chanting and serving praëälé is ‘tånäd api sunécena’” (meaning that one must have attained humility and
under the guidance of sad-guru will Kåñëa’s name, form, qualities and pastimes guru-niñöhä before contemplating the higher confidential realms of bhajana)]
become manifest. Çré harinäma will manifest on the tongue of such a sevon-mukha
sädhaka naturally by itself. 8.40
Çréla Gurudeva: “This çloka is like a thunderbolt on the heads of the sahajiyäs.” Ära Kena Mäyä-Jäle, Çréla Bhaktivinoda Öhäkura (SGG p. 82)
This was one of Çréla Trivikräma Gosvämé Mahäräja’s favourite çlokas and it is said ära kena mäyä-jäle paòitecha, jéva-ména
that he could give it 64 different explanations.
nähi jäna baddha ha’ye ra’be tumi cira-dina (1)
O fish-like jéva, why are you again falling into the nets of mäyä? You do not know
that being bound up by those nets, you will have to remain in this world for a long,
long time.
196 197
ati tuccha bhoga-äçe, bandé ha’ye mäyä-päçe

rahile vikåta-bhäve daëòya yathä parädhéna (2)
Due to your desires for insignificant enjoyment, you will become a captive in
mäyä’s snare and will remain in a spiritually diseased condition, punishable as a
dependent servant.
ekhana bhakati-bale, kåñëa-prema-sindhu-jale

krédä kari’ anäyäse thäka tumi kåñëädhéna (3) Chapter 9 – Acintya-bhedäbheda-tattva
Now, on the strength of pure devotion, play freely in the ocean of kåñëa-prema
and always remain subservient to and dependent on Çré Kåñëa. We are inconceivably one with and different from Kåñëa
Çré-Daça-Müla-Tattva States:
9.1
hareù çakteù sarvaà cid-acid akhilaà syät pariëatiù
vivartaà no satyaà çrutim iti viruddhaà kali-malam
harer bhedäbheda-çruti-vihita-tattvaà suvimalaà
tataù premnaù siddhir bhavati nitaräà nitya-viñaye
Çré-Daça-Müla-Tattva, 8/JD Chapter 18
sarvam—everything; cit-acit—spiritual and material; syät—should be understood to
be; pariëatiù—the transformation; çakteù—of the energy; hareù—of Lord Hari;
vévartam—the impersonalist philosophy of illusion; na—not; tu—indeed; satyam—
true; kali—of the age of Kali; malam—contamination; viruddham—contradicting;
çrutim—by the Vedas; suvimalam—very pure; tattvam—truth; vihita—established;
çruti—in the Vedas; iti—that; akhilam— everything; abhedau— simultaneously one;
bheda—and different; hareù—from Lord Hari; tataù—therefore; siddhiù—the
perfection; premëaù—of spiritual love; bhavati—may be; nitaräm—eternally; nitya-
viñaye—when one accepts this eternal and all-encompassing principle.
The entire spiritual and material creation is a transformation of Çré Kåñëa’s çakti.
The impersonal philosophy of illusion (vivarta-väda) is not true. It is an impurity
produced by Kali-yuga, and is contrary to the teachings of the Vedas. The Vedas
support acintya-bhedäbheda-tattva (inconceivable oneness and difference) as the
pure absolute doctrine, and one can attain perfect love for Kåñëa when he accepts
this principle.
Thus ends the 8th chapter – Jéva tattva
198
Ç R É Ç L O K Ä M Å TA M SAMBANDHA AC I N T YA- B H E D Ä B H E DA-TAT T VA
The Supreme Absolute Truth is One – ‘ekam eva paramaà tattvaà’ Çré Brahma-saàhitä 5.32
9.2 aham bhajämi—I engage in the bhajana; tam govindam—of Him Govinda; ädi-
ekam eva paramaà tattvaà svabhävika-acintya-çaktyä puruñam—the original person; vigrahasya—whose form (is) cinmaya—embued with
spirit; änanda—bliss; sat—substantiality; ujjvala—full of dazzling splendor; yasya—
sarvadaiva svarüpa-tad-rüpa-vaibhava-jéva-pradhäna-rüpeëa whose; aìgäni—limbs; våttimanti—possess the functions; sakala-indriya—of all His
caturddhävatiñöhate, süryäntara-maëòalasthita-teja éva organs; yasya—whose; aìgäni—plenary portions paçyanti—behold; pänti—
maintain; kalayanti—manifest; ciram—eternally; jaganti—the universes.
maëòala-tad-bahirgata-tad-raçmi-tat-praticchavi-rüpeëa
Bhägavat-sandarbha, Anu. 16.16/Biog. p. 366/JD ch. 18
“I engage in the bhajana of Çré Govinda, the primeval Lord. His transcendental
form is full of bliss, truth, substantiality and is thus full of the most dazzling splendor.
The Absolute Truth is one. His unique characteristic is that He is endowed with Each of the limbs of that transcendental figure possesses in Himself, the full-fledged
inconceivable potency through which He is always manifested in four ways: 1) functions of all the organs, and eternally sees, maintains and manifests the infinite
svarüpa (His original form), 2) tad-rüpa-vaibhava (His personal splendor, including universes, both spiritual and mundane.”
His eternal abode and eternal associates, expansions and avatäras), 3) jévas (the
individual souls), and 4) pradhäna (the material energy). These four features are
likened to the interior of the sun planet, the surface of the sun, the sun-rays There is no svajätéya-bheda in the Absolute Truth
emanating from this surface, and a remotely situated reflection, respectively. 9.5
dépärcir eva hi daçäntaram abhyupetya
9.3 dépäyate vivåta-hetu-samäna-dharmä
• advaya-jïäna-para-tattva – The Absolute Truth is undivided knowledge. yas tädåg eva hi ca viñëutayä vibhäti
Bhag. Sand. 16.16/JD Ch.18
• ekam eva paramaà tattvaà – The Absolute Truth is one. BS 5.46
Bhag. Sand. 16.16/JD Ch.18
aham bhajämi—I engage in the devotion service of; ädi-puruñam—the original
• ekam evädvitéyam – The absolute truth is one without a second. person; tam govindam—Him, the charmer of cow and milkmaids; eva hi—certainly;
Chändogya Upaniñad 6.2.1/JD Ch.18
(just like) dépa-arciù—the flame of a lamp; abhyupetya—expands; dépäyate—lighting;
• neha nänästi kiïcana daça-antaram—ten other lamps; samäna-dharmä—equally powerful; vivåta-hetu—as
Båhad-äraëyaka Upaniñad 4.4.19 their expanded cause; ca—also; eva hi—in exactly; yaù—who; tädåk—same way;
Other than the one non-dual absolute truth, advaya-brahma, there is no existence viñëutayä—by His expansion as Lord Viñëu; vibhäti—He illuminates;
of any separate forms. When the flame of one candle is expanded to another candle and placed in a
• sarvaà khalv idaà brahma – This entire creation is the form of the Absolute. different position, it burns separately, and its illumination is as powerful as the
Chändogya Upaniñad 3.14.1/JD Ch. 18 original candle’s. Similarly, the Supreme Lord, Govinda, expands Himself in
different forms as Viñëu, who is equally luminous, powerful and opulent. Let me
[Editorial note: Therefore the absolute truth is simultaneously saviçeña (full of worship that Supreme Personality of Godhead, Govinda.
qualities) and nirviçeña (devoid of qualities). However, the saviçeña feature is
superior. (Çré-çikñäñöaka 1.5)]
There is no vijätéya-bheda in the Absolute Truth
9.6
There is no svagata-bheda in the Absolute Truth
9.4 çakti-çaktimator abhedaù
aìgäni yasya sakalendriya-våttimanti Vedänta sutra/Biog. p. 28/JD Ch.9&14
paçyanti pänti kalayanti ciraà jaganti There is no difference between the energetic and energy, the potent and the
potency.
änanda-cinmaya-sad-ujjvala-vigrahasya
200 201
9.7
Çréla Bhakti Prajïäna Keçava Gosvämé Mahäräja explains in his Çré Rädhä
içäväsyam idam sarvaà / yat kiïca jagatyäà jagat Vinoda-Bihäré Tattväñöakam:
Éçopaniñad 1/JD Ch. 6 9.11
SGG p. 172
éça—by the Lord; äväsyam—controlled; idam—this; sarvam—all; yat kiïca—
whatever; jagatyäm—within the universe; jagat—all that is animate or inanimate. rädhä-cintä-niveçena yasya käntir vilopitä
Everything animate or inanimate that is within the universe is controlled and çré-kåñëa-caraëaà vande rädhäliìgita-vigraham (1)
owned by the Lord. I worship the lotus feet of that form of Çré Kåñëa when, due to being thoroughly
immersed in separation from Çrématé Rädhikä (who is displaying mäna, Her mood of
Kåñëa is equipped with His inconceivable potency jealous anger), His own dark complexion vanishes and He assumes Her bright,
9.8 golden luster; or, I worship the lotus feet of Çré Kåñëa as He is embraced by Çrématé
Rädhikä (after Her mäna has broken).
aghaöana ghaöana patéyasé çakti
BR 1.1 pt sevya-sevaka-sambhoge dvayor bhedaù kuto bhavet
The potency that makes the inconceivable conceivable and the impossible vipralambhe tu sarvasya bhedaù sadä vivarddhate (2)
possible. When Çré Kåñëa (sevya – who always takes service from sevaka) and Çrématé
Çréla Gurudeva (Italy 2004): “I have come to make the impossible possible.” Rädhikä (sevaka – who is always doing sevä to sevya) meet together and enjoy each
other, how can there be any distinction between Them? But in vipralambha Their
feelings of separateness perpetually intensify. [Sevya is bhoktä Bhagavän – who is
9.9 always enjoying. Sevaka is bhogya – who is enjoyed. At time of meeting there is no
kartum akartum anyathä kartuà bheda, difference, between Them – They are abheda, non-different. In separation,
the bheda mood especially increases.]
Paramätma Sandarbha An. 93
kartum—to do; akartum—not to do; anyathä—otherwise; kartuà—to do. cil-lélä-mithunaà tattvaà bhedäbhedam acintyakam
He has the power to do anything, to undo anything, or to change anything into çakti-çaktimator aikyaà yugapad varttate sadä (3)
anything else. Although He is the doer, He is nonetheless the non-doer By the influence of acintya-çakti, the Divine Couple, çakti (potency) and çaktimän
(the possessor of potency) who perform unlimited transcendental pastimes, are
Kåñëa is everyone’s maintainer forever simultaneously different and non-different. [Para-tattva is never without
9.10 çakti. When çakti-çaktimän are one svarüpa, in one body, then Gaura-tattva is
manifest, and when they are separate in two bodies, Kåñëa as lélä-puruñottama, enjoys
yato vä imäni bhütäni / jäyante yena jätäni jévanti léläs with Çrématé Rädhikä.]
yat prayanty abhisaàviçanti / tad vijijïäsasva tad brahma
Taittiréya Up. 3.1.1/Paramätma Sand. 55/JD Ch.15&18/Biog. p.282/KGH (P) All the universes are situated within Bhagavän and Bhagavän is also fully
present in every atom of all the universes by the influence of His acintya-çakti
yataù—from whom; vai—indeed; imäni—these; bhütäni—beings; jäyante—are
9.12
born; yena—by whom; jätäni—born; jévanti—live; yat—what; prayanti—go;
abhäsaàviçanti—enter; tat—that; vijijïäsasva—you should try to know; tat—that; eko ’py asau racayituà jagad-aëòa-koöià
brahma—the Supreme. yac-chaktir asti jagad-aëòa-cayä yad-antaù
One should enquire about that Brahman from whom all living entities are born, aëòäntara-stha-paramäëu-cayäntara-stham-
by whom their existence is maintained and into whom they all ultimately enter. (see
6.12 nityo nityänäà) govindam ädi-puruñaà tam ahaà bhajämi
Brahma Samhita 35
202 203
aham bhajämi—I render service; tam—to that; ädi-puruñam govindam—primeval sarva-bhütäni—all living entities; na—not; ca—also; aham—I; teñu—in them;
Person, Çré Govinda; api—although; asau asti—He is exists; ekaù—in a single avasthitaù—situated.
tattva; yat-çaktiù—by His self-sufficient potency; racayitum—in creating; koöim—
the tens of milllions; jagad-aëòa—of universes; yad-antaù—through His entrance; By Me, in My unmanifested form, this entire universe is pervaded. All beings are
cayä—within the host; jagad-aëòa—of universes; antara-stha—He becomes in Me, but I am not in them.
situated; aëòa—(simultaneously) in each universe; antara-stham—and within;
cayä—each of the host; paramäëu—of parama-aëus (atoms). 9.16
Çakti (potency) and çaktimän (potent) are one undifferentiated principle. The na ca mat-sthäni bhütäni / paçya me yogam aiçvaram
çakti by which billions of universes are created is situated inseparably within bhüta-bhån na ca bhüta-stho / mamätmä bhüta-bhävanaù
Bhagavän. All the universes are situated within Bhagavän and Bhagavän is also fully
present in every atom of all the universes by the influence of His acintya-çakti. I BG 9.5
render service to that ädi-puruña, Çré Govinda. (see 3.33 – yathä mahänti bhütäni) na—never; ca—also; mat-sthäni—situated in Me; bhütäni—all creation; paçya—
just see; me—My; yogam aiçvaram—inconceivable mystic power; bhüta-bhåt—the
9.13 – eko bahu syäà maintainer of all living entities; na—never; ca—also; bhüta-sthaù—in the cosmic
manifestation; mama—My; ätmä—Self; bhüta-bhävanaù—the source of all
Chändogya Upaniñad 6.2.3 manifestations.
eka—one; bahu—many; syäm—I will be;
And yet everything that is created does not rest in Me. Behold My mystic
Çré Bhagavän thought: Although I am one, I shall become many. (Kåñëa is One opulence! Although I am the maintainer of all living entities and although I am
and becomes many. Yet becoming many, He still remains One). [BS 35 pt] everywhere, I am not a part of this cosmic manifestation, for My Self is the very
source of creation.
9.14
oà pürëam adaù pürëam idaà / pürëät pürëam udacyate 9.17
pürëasya pürëam ädäya / pürëam evävaçiñyate janma karma ca viçvätmann / ajasyäkartur ätmanaù
Çré Içopaniñad, invocation tiryaì-nèñiñu yädaùsu / tad atyanta-viòambanam
oà—the Complete Whole; pürëam—perfectly complete; adaù—that; pürëam— SB 1.8.30
perfectly complete; idam—this phenomenal world; pürëät—from the all-perfect; janma—birth; karma—activity; ca—and; viçva-ätman—O soul of the universe;
pürëam—complete unit; udacyate—is produced; pürëasya—of the Complete ajasya—of the unborn; akartuù—of the inactive; ätmanaù—of the vital energy;
Whole; pürëam—completely, all; ädäya—having been taken away; pürëam—the tiryak—animal; nå—human being; åñiñu—in the sages; yädaùsu—in the water; tat—
complete balance; eva—even; avaçiñyate—is remaining. that; atyanta—veritable; viòambanam—bewildering.
The Personality of Godhead is perfect and complete, and because He is [Queen Kunté said:] “Of course it is bewildering, O soul of the universe, that You
completely perfect, all emanations from Him, such as this phenomenal world, are work, though You are inactive, and that You take birth, though You are the vital
perfectly equipped as complete wholes. Whatever is produced of the Complete force and the unborn. You Yourself descend amongst animals, men, sages and
Whole is also complete in itself. Because He is the Complete Whole, even though so aquatics. Verily, this is bewildering.”
many complete units emanate from Him, He remains perfectly complete.
9.18
9.15
gopy ädade tvayi kåtägasi däma tävad
mayä tatam idaà sarvaà / jagad avyakta-mürtinä
yä te daçäçru-kaliläïjana-sambhramäkñam
mat-sthäni sarva-bhütäni / na cähaà teñv avasthitaù
vaktraà ninéya bhaya-bhävanayä sthitasya
BG 9.4
sä mäà vimohayati bhér api yad bibheti
mayä—by Me; tatam—pervaded; idam—this; sarvam—all; jagat—cosmic
SB 1.8.31
manifestation; avyakta-mürtinä—by the unmanifested form; mat-sthäni—in Me;
204 205
gopé—the cowherd lady (Yaçodä); ädade—took up; tvayi—on Your; kåtägasi—
creating disturbances (by breaking the butter pot); däma—rope; tävat—at that time;
yä—that which; te—Your; daçä—situation; açru-kalila—overflooded with tears;
aïjana—ointment; sambhrama—perturbed; akñam—eyes; vaktram—face; ninéya—
downwards; bhaya-bhävanayä—by thoughts of fear; sthitasya—of the situation; sä—
that; mäm—me; vimohayati—bewilders; bhéù api—even fear personified; yat—
whom; bibheti—is afraid.
[Queen Kunté said:] “My dear Kåñëa, Yaçodä took up a rope to bind You when You
committed an offense, and Your perturbed eyes overflowed with tears, which washed
the mascara from Your eyes. And You were afraid, though fear personified is afraid
Chapter 10 – Varëäçrama-dharma-tattva
of You. This sight is bewildering to me.” Kåñëa is the origin of the four varëas and four äçramas
Thus ends the 9th chapter – Acintya Bhedäbheda-tattva
Even the most fallen and sinful can be purified by sädhu-saìga

10.1
kiräta-hüëändhra-pulinda-pulkaçä
äbhéra-çumbhä yavanäù khasädayaù
ye ’nye ca päpä yad-apäçrayäçrayäù
çudhyanti tasmai prabhaviñëave namaù
SB 2.4.18
kiräta—a province of old Bhärata; hüëa—part of Germany and Russia; ändhra—a
province of southern India; pulinda—the Greeks; pulkaçäù—another province;
äbhéra—part of old Sind; çumbhäù—another province; yavanäù—the Turks; khasa-
ädayaù—the Mongolian province; ye—even those; anye—others; ca—also; päpäù—
addicted to sinful acts; yat—whose; apäçraya-äçrayäù—having taken shelter of the
devotees of the Lord; çudhyanti—at once purified; tasmai—unto Him;
prabhaviñëave—unto the powerful Viñëu; namaù—my respectful obeisances.
Kiräta, Hüëa, Ändhra, Pulinda, Pulkaça, Äbhéra, Çumbha, Yavana, members of
the Khasa races and even others addicted to sinful acts can be purified by taking
shelter of the devotees of the Lord, due to His being the supreme power. I offer my
respectful obeisances unto Him.
10.2
kuläcära-vihéno’pi dåòha-bhaktir jitendriyaù
praçastaà sarva-lokänäà na tv añöädaça-vidyakaù
bhakti-héno dvijaù çäntaù saj-jäti-dharmikas tathä
Skanda Puräëa/Bhakti Sandarbha, Aannucheda 100
206
Ç R É Ç L O K Ä M Å TA M SAMBANDHA VA R Ë Ä Ç RA M A- D H A R M A-TAT T VA
A person who, although not born in an aristocratic family and unaware of the Çréla BV Swämé Prabhupäda: ”Whoever understands Brahman is called a
niceties of refined conduct, controls his senses and engages in unwavering brähmaëa, and when a brähmaëa engages in devotional service, he is called a
devotional service to the Supreme Lord, is famous and glorious among men. Vaiñëava. By accepting dékñä from a bone fide Guru, one automatically becomes a
However, a peaceful, nobly born brähmaëa, religious and learned in the eighteen Brähmaëa.”
sciences, but who does not serve the Lord, is not glorious at all.
• kalau-çüdrä-sambhaväù
10.3 Skanda Puräëa
brähmaëaù kñatriyo vaiçyaù çüdro yad ivetaraù In Kali-yuga (the present age) there are no brähmaëas by birth — everyone is
viñëu-bhakti-samäyukto jïeyaù sarvottamottamaù more or less a çüdrä (unqualified) by birth.
Bhakti Sandarbha, Aannucheda 100
10.6
In the Käçé-khaëòa it is said: “Either a brähmaëa, kñatriya, vaiçya, çüdra, or
whatever, a person is most exalted if he engages in devotional service to Lord janmanä jäyate çüdraù / saàskaräd bhaved dvijaù
Viñëu.” veda-päöhäd bhaved vipro / brahma jänätéti brähmanaù
Småti Väkya
10.4
janmanä—by birth; jäyate—one is born; çüdraù—a çüdra; saàskarät—by the
viñëu-bhakti-vihénä ye caëòäläù parikértitäù process of reformatory ceremonies such as initiation by a spiritual master; bhavet—
caëòälä api vai çreñöhä hari-bhakti-paräyaëäù one may become; dvijaù—twice-born; veda-päöhät—study of the Vedas; bhaved —
one can become; vipraù—inspired within; brahma—the Supreme Spirit; jänäti—
Båhan-näradéya /Närada Païcaratra 1.37.12/Bhakti San. A 100 knows; iti—thus; brähmanaù—a brähmaëa.
ye—those; viñëu-bhakti-vihénäù—bereft of devotion to Çré Viñëu; caëòäläù—
By birth everyone is a çüdra; by undergoing the purificatory ceremonies under the
dogeaters; parikértitäù—are said to be; api—however; caëòälä—dogeaters; vai—
direction of a bona fide spiritual master, one becomes dvija, twice-born. One who
certainly; çreñöhäù—most exalted; hari-bhakti-paräyaëäù—who are dedicated to
through study of the Vedas is inspired within his heart becomes a vipra and when
hari-bhakti.
one actually realizes Brahma, the Supreme Spirit, he becomes a brähmaëa.
“O King, a dog-eater that is a devotee of Lord Viñëu is greater than a brähmaëa.
A brähmaëa that has no devotion for Lord Viñëu is lower than a dog-eater.” 10.7
yaçaù çriyäm eva pariçramaù paro
10.5
varëäçramäcära-tapaù-çrutädiñu
caëòälo ’pi dvija-çreñöha (or:) muneù çreñöo
avismåtiù çrédhara-päda-padmayor
hari-bhakti-paräyaëaù
guëänuväda-çravaëädarädibhiù
hari-bhakti-vihénaç ca
SB 12.12.54
dvijo ’pi çvapacädhamaù
yaçaù—in fame; çréyäm—and opulence; eva—only; pariçramaù—the labor; paraù—
Caitanya Maëgala Ädi 31.52/Saàskära Dépikä 14 great; varëa-äçrama-äcära—by one’s execution of duties in the varëäçrama system;
caëòäla—one born as a dog-eater; api—although; dvija-çreñöha—the best of the tapaù—austerities; çruta—hearing of sacred scripture; ädiñu—and so on;
twice-born; hari-bhakti-paräyaëaù—absorbed in devotion to Çré Hari; hari-bhakti- avismåtiù—without forgetting; çrédhara—of the maintainer of the goddess of
vihénaù—one devoid of devotional service to Hari; ca—and; dvijaù—twice-born; fortune; päda-padmayoù—of the lotus feet; guëa-anuväda—of the chanting of the
api—although; çvapaca-adhamaù—lower than a dogeater;. qualities; çravaëa—by hearing; ädara—respecting; ädibhiù—and so on.
Even if one is born in the family of a caëòäla, if he engages in the devotional The great endeavor one undergoes in executing the ordinary social and religious
service of the Lord, he is be considered the best of brähmaëas. But one born a duties of the varëäçrama system, in performing austerities, and in hearing from the
brähmaëa if devoid of devotional service is lower than a dog-eater. Vedas culminates only in the achievement of mundane fame and opulence. But by
respecting and attentively hearing the recitation of the transcendental qualities of
208 209
Ç R É Ç L O K Ä M Å TA M SAMBANDHA VA R Ë Ä Ç RA M A- D H A R M A-TAT T VA
the Supreme Lord, the husband of the goddess of fortune, one can unfailingly supreme; pumän—person; viñëuù—Lord Viñëu; ärädhyate—is worshiped; panthä—
remember His lotus feet. way; na—not; anyat—another; tat-toña-käraëam—cause of satisfying the Lord.
The Supreme Personality of Godhead, Lord Viñëu, is worshiped by the proper
10.8 execution of prescribed duties in the system of varëa and äçrama. There is no other
yadi mäà präptum icchanti präpnuvanty eva nänyathä way to satisfy the Supreme Personality of Godhead. One must be situated in the
institution of the four varëas and äçramas.
kalau kaluña-cittänäà våthäyuù-prabhåténi ca
bhavanti varëäçramiëäà na tu mac-charaëärthinäm 10.11
Bhakti Sandarbha 99 ataù pumbhir dvija-çreñöhä / varëäçrama-vibhägaçaù
In Brahman-vaivarta Puräëa Lord Viñëu tells Lord Çiva: “If the living entities svanuñöhitasya dharmasya / saàsiddhir hari-toñaëam
desire to attain Me they should take shelter of Me. Their hearts polluted by Kali-
yuga, the followers of varëäçrama waste their lives and everything they possess. This SB 1.2.13
is not true for they who take shelter of Me. They do not waste their lives.” ataù—so; pumbhiù—by the human being; dvija-çreñöhäù—O best among the
twiceborn; varëa-äçrama—the institution of four castes and four orders of life;
The sannyäsa mantra (of the avadhuta-brähmaëa) vibhägaçaù—by the division of; svanuñöhitasya—of one’s own prescribed duties;
dharmasya—occupational; saàsiddhiù—the highest perfection; hari—the
10.9
Personality of Godhead; toñaëam—pleasing.
etäà sa ästhäya parätma-niñöhäm
O best among the twice-born, it is therefore concluded that the highest perfection
adhyäsitäà pürvatamair maharñibhiù one can achieve by discharging the duties prescribed for one’s own occupation
ahaà tariñyämi duranta-päraà according to caste divisions and orders of life is to please the Personality of Godhead.
tamo mukundäìghri-niñevayaiva
Vaiñëava versus smarta conceptions
SB 11.23.57/ CC Mad 3.6
10.12
etäm—this; sa ästhäya—becoming completely fixed in; para-ätma-niñöhäm—
devotion to the Supreme Person, Kåñëa; adhyäsitäm—worshiped; pürvatamaiù—by
cätur-varëyaà mayä såñtaà / guëa-karma vibhägaçaù
previous; mahaåñibhiù—great sages; aham—I; tariñyämi—shall cross over; duranta- BG 4.13/Biog p. 323
päram—the insurmountable; tamaù—the ocean of nescience; mukunda-aìghri—of
cätuù-varëyam—the four divisions of human society; mayä—by Me; såñöam—
the lotus feet of Mukunda; niñevayä—by worship; eva—certainly.
created; guëa—of quality; karma—and work; vibhägaçaù—in terms of division;
[An expanded translation by Çréla B.R. Çrédhara Mahäräja:] The previous great
“The four divisions of human society were created by Me, in terms of their
sages have accepted and shown the path of sannyäsa. I have now accepted that very
respective qualities and characteristic work [not in terms of birth.”
form of life. Now, leaving everything aside, I shall run toward Våndävana. There,
taking the name of Mukunda, Kåñëa, I shall cross over the ocean of nescience.
Crossing this mäyä, I shall reach Vraja and fully enter the service of Çré Kåñëa 10.13
(Golden Volcano). yasya yal lakñaëaà proktaà
puàso varëäbhivyaïjakam
10.10
yad anyaträpi dåçyeta
varëäçramäcäravatä / puruñeëa paraù pumän
tat tenaiva vinirdiçet
viñëur ärädhyate panthä / nänyat tat-toña-käraëam
SB 7.11.35/Biog. p. 323
Viñëu Puräëa 3.8.9/CC Mad 8.58/JD Ch. 7
yasya—of whom; yat—which; lakñaëam—symptom; proktam—described (above);
varëa-äçrama-äcäravatä—who behaves according to the system of four divisions of puàsaù—of a person; varëa-abhivyaïjakam—indicating the classification of varëas:
social order and four divisions of spiritual life; puruñeëa—by a man; paraù—the brähmaëa, kñatriya, vaiçya, çüdra, etc.); yat—if; anyatra—elsewhere; api—also;
210 211
dåçyeta—is seen; tat—that; tena—by that symptom; eva—certainly; vinirdiçet—one
should designate.
If one shows the symptoms of being a brähmaëa, kñatriya, vaiçya or çüdra, as
described above, even if he has appeared in a different class, he should be accepted
according to those symptoms of classification. In other words, if a person is born in
a çüdra family but has all the qualities of a Guru, he should be accepted not only as
a brähmaëa but as a bona fide Guru as well.
Thus ends the 10th chapter – Varëäçrama dharma tattva
212
2nd Division: Abhideya
The process of attaining the supreme goal
Abhideya – comes from the verbal root abhidhä, which means “to set
forth or explain,” and the word abhidheya literally means “that which
is worthy of explanation.” The means by which kåñëa-prema can be
achieved is the fundamental truth (tattva) that is most worthy of
explanation. The process by which the ultimate goal is achieved, is the
practice of sädhana-bhakti. Çréla Gurudeva explains that while the
mercy of Guru and Kåñëa is essential, it is also essential for one to
practice sädhana-bhakti. One may get sambandha and prayojana by
mercy, but without ceñöa (one’s own endeavour), one will not qualify to
receive the mercy. By trying one’s best to serve Çré Guru and Vaiñëavas,
their hearts will melt and they will bestow their mercy. Therefore
abhidheya, practice, is the link between sambandha and prayojana.
Furthermore, one must follow the proper process under proper
guidance. Çréla Gurudeva, “One must follow a clearly defined sequence
(krama). It is quite impossible for those who transgress this sequence to
enter the realm of bhakti.” And, “The jéva’s only goal is to worship Çré
Gaurasundara, who is resplendnet with the lustre and sentiment of Çré
Rädhä. The worship and service of Çré Guarasundara are performed
only through näma-saìkértana. By this process, which is the most
powerful of the nine kinds of bhakti, all the limbs of bhakti are
practiced.” (BR 1.1, pt)
Chapter 11 – Abhidheya-tattva
Vaiñëava sevä and näma-saìkértana will bestow Çré Kåñëa caraëa
11.0
sä vidyä tan-matir yayä
SB 4.29.49/BR 1.21
sä—that; vidyä—education; tat—unto the Lord; matiù—consciousness; yayä—by
which.
Real knowledge is that which helps one to become absorbed in Kåñëa, or by which
one’s attention is concentrated on Bhagavän.
11.1
räja-vidyä räja-guhyaà
pavitram idam uttamam
pratyakñävagamaà dharmyaà
su-sukhaà kartum avyayam
BG 9.2
räja-vidyä—the king of education; räja-guhyam—the king of confidential
knowledge; pavitram—the purest; idam—this; uttamam—transcendental;
pratyakña—directly experienced; avagamam—understood; dharmyam—the
principle of dharma; susukham—very happy; kartum—to execute; avyayam—
everlasting.
This knowledge is the king of education, the most secret of all secrets. It is the
purest knowledge, and because it gives direct perception of the self by realization, it
is the perfection of dharma. It is everlasting, and it is joyfully performed. (see 3.29 –
jïänaà parama-guhyaà me)
Ç R É Ç L O K Ä M Å TA M A B H I D H E YA A B H I D H E YA-TAT T VA
Mahäprabhu asked Räya Rämänanda, “What is the ultimate knowledge?” [Editorial note: The above çloka condemns impersonal jïäna and mäyäväda
11.2 philosophy, and urges the sädhaka to follow jïäna-çunyä-bhakti, devotional service
devoid of speculative, empirical knowledge. Two other kinds of knowledge have to
prabhu kahe – “kaun vidyä vidyä madhye sära?” be given up for those aspiring to enter Vraja-bhäva. (1) tat-padartha-jïäna –
räya kahe – “kåñëa bhakti vinä vidyä nähi ära” knowledge of Kåñëa’s opulence (aiñvarya-jïäna), and (2) tam-padartha-jïäna –
knowledge of one’s insignificant position as a jévätma, which is also aiçvarya-jïäna
CC Mad 8.245 and craetes a wall of awe and reverence between the devotee and Kåñëa. As long as
prabhu kahe—the Lord inquired; kon—what; vidyä—knowledge; vidyä-madhye—in one maintains this aiñvarya mood, one cannot enter rägänugä-bhakti or vraja-bhakti,
the midst of knowledge; sära—the essence; räya kahe—Rämänanda Räya answered; because aiçvarya and madhurya never go together. Please refer to Çréla Gurudeva’s
kåñëa-bhakti—devotional service to Kåñëa; vinä—except; vidyä—education; nähi— commentary on this çloka in Veëu-géta 1.12 pt]
there is not; ära—any other.
“Which is the most important of all fields of knowledge?” Räya Rämänanda Bhakti free from Jïäna and Vairägya
replied, “Except for kåñëa-bhakti, no other knowledge is important.” 11.4
tasmän mad-bhakti-yuktasya
The scriptures condemn the path of speculative knowledge (jïäna). yogino vai mad-ätmanaù
Therefore, one must abandon the desire for knowledge and replace it with bhakti
11.3
na jïänaà na ca vairägyaà
jïäne prayäsam udapäsya namanta eva präyaù çreyo bhaved iha
SB 11.20.31
jévanti san-mukharitäà bhavadéya-värtäm
tasmät—therefore; mat-bhakti-yuktasya—of one who is engaged in My loving
sthäne sthitäù çruti-gatäà tanu-väì-manobhir service; yoginaù—of a devotee; vai—certainly; mat-ätmanaù—whose mind is fixed
ye präyaço ’jita jito ’py asi tais tri-lokyäm in Me; na—not; jïänam—the cultivation of knowledge; na—nor; ca—also;
SB 10.14.3/CC Mad 8.67/VG p.83 vairägyam—the cultivation of renunciation; präyaù—generally; çreyaù—the means
of achieving perfection; bhavet—may be; iha—in this world.
jïäne—for knowledge; prayäsam—the endeavor; udapäsya—giving up, discarding
resolutely; namantaù—offering obeisances; eva—simply; jévanti—live; sat- Therefore, for a devotee engaged in My loving service, with mind fixed on Me, the
mukharitäm—chanted by the pure devotees; bhavadéya-värtäm—topics related to cultivation of knowledge and renunciation is generally not the means of achieving
You; sthäne—in their material position; sthitäù—remaining; çruti-gatäm—received the highest perfection within this world.
by hearing; tanu—with their body; väk—words; manobhiù—and mind; ye—who;
präyaçaù—for the most part; ajita—O unconquerable one; jitaù—conquered; api— Material knowledge is born from mäyä (illusion) and is therefore useless
nevertheless; asi—You become; taiù—by them; tri-lokyäm—within the three worlds. 11.5
[Brahma prayed:] “Those who, even while remaining situated in their established jaòavidyä jata mäyära vaibhava tomära bhajane bädhä
social positions, throw away the process of speculative knowledge and with their
body, words and mind offer all respects to descriptions of Your personality and moha janamiyä anitya saàsäre jévake karaye gädhä
activities, dedicating their lives to these narrations, which are vibrated by You BVT, cited in BPKG Biog. p. 341
personally and by Your pure devotees, certainly conquer Your Lordship, although
You are otherwise unconquerable by anyone within the three worlds.” (BVSP) The knowledge of this material world is knowledge born of Your illusory energy
(mäyä). It creates obstacles in devotional service and makes an ass of the eternal jéva
(An alternative translation by SSM:) “Hatefully giving up all intellectual attempts to by increasing his infatuation with this temporary world.
understand the Supreme Truth, those who want to realize You should completely
surrender unto You. They should hear from self-realized devotees about Your holy
name and transcendental pastimes. Whatever situation they may find themselves in,
Çrémad-Bhägavatam condemns the path of speculative knowledge (jïäna)
they should progress by fully dedicating their mind, body, and words to You. In this way 11.6
the infinite, who is never conquered by anyone, becomes conquered through love.” çreyaù-såtià bhaktim udasya te vibho / kliçyanti ye kevala-bodha-labdhaye
teñäm asau kleçala eva çiñyate / nänyad yathä sthüla-tuñävaghätinäm
218 219
SB 10.14.4/BR 1.15 dharmaù—occupation; svanuñöhitaù—executed in terms of one’s own position;

puàsäm—of humankind; viñvaksena—the Personality of Godhead (plenary
çreyaù—of supreme benefit; såtim—the path; bhaktim—devotional service;
portion); kathäsu—in the message of; yaù—what is; na—not; utpädayet—does
udasya—rejecting; te—they; vibho—O almighty Lord; kliçyanti—struggle; ye—who;
produce; yadi—if; ratim—attraction; çramaù—useless labor; eva—only; hi—
kevala—exclusive; bodha—of knowledge; labdhaye—for the achievement; teñäm—
certainly; kevalam—entirely.
for them; asau—this; kleçalaù—botheration; eva—merely; çiñyate—remains; na—
nothing; anyat—other; yathä—just as; sthüla-tuña—empty husks; avaghätinäm—for Any spiritual practices and occupational duties that do not inspire attraction for
those who are beating. Haré-kathä, the narrations of Çré Kåñëa, are only a waste of time.
O Lord, devotional service unto You is the main source of all kinds of
auspiciousness. Those who give up this path only to cultivate jïäna [speculative Taste is the key for understanding bhakti, not logic or dry reasoning
knowledge] will simply undergo hard work, suffer pain and achieve difficulty, just as 11.9
the only gain of a person who beats empty husks is hard work, not rice.
svalpäpi rücir eva syäd bhakti-tattvävabodhikä
In Çrémad-Bhägavatam jïäna and karma are both condemned yuktis tu kevalä naiva yad asyä apratiñöhatä
11.7 BRS 1.1.45
naiñkarmyam apy acyuta-bhäva-varjitaà eva—certainly; api—even; sv-alpä—a very slight; rüciù—taste; syät—can be;
avabodhikä—an awakener; bhakti-tattva—for the science of devotion; tu—however;
na çobhate jïänam alaà niraïjanam kevalä—only; yuktiù—logic; (is) eva—certainly; na—not; apratiñöhatä—a sound
kutaù punaù çaçvad abhadram éçvare foundation; yad—which; asyäù—for the realization of bhakti.
na cärpitaà karma yad apy akäraëam If a person has even a little taste for understanding devotional service, the
SB 1.5.12/BR 1.14 revealed scriptures will bring him nearer to the truth of bhakti. But for one who is
only interested in speculating and book knowledge and who does not engage in
naiñkarmyam—self-realisation, being freed from the reactions of fruitive work; practical service, understanding will never be conclusive.
api—in spite of; acyuta—the infallible Lord; bhäva—conception; varjitam—
devoid of; na—does not; çobhate—look well; jïänam—transcendental knowledge;
alam—by and by; niraïjanam—free from designations; kutaù—where is; punaù— Jïäna and Vairägya are not essential for devotional service
again; çaçvat—always; abhadram—uncongenial; éçvare—unto the Lord; na—not; 11.10
ca—and; arpitam—offered; karma—fruitive work; yat api—what is; akäraëam— jïäna-vairägyädi—bhaktira kabhu nahe ‘aìga’
not fruitive.
ahiàsä-yama-niyamädi bule kåñëa-bhakta-saìga
Even pure knowledge (jïä), which is the direct sädhana to obtain liberation, has
no beauty if it is devoid of bhakti to Bhagavän. How then can selfless action CC Mad 22.145
(niñkäma-karma), which is not offered to Bhagavän, and fruitive action (kämya- jïäna—the path of knowledge; vairägya-ädi—the path of renunciation and so on;
karma), which is always inauspicious in both its practice stage and at perfection, be bhaktira—of devotional service; kabhu—at any time; nahe—not; aìga—a part;
beautiful or beneficial? ahiàsä—nonviolence; yama—controlling the senses and the mind; niyama-ädi—
restrictions and so on; bule—roam; kåñëa-bhakta-saìga—in the association of a
Bhägavatam Derides Jïäna and Karma devotee of Lord Kåñëa.
11.8 The path of speculative knowledge (jïäna) and renunciation (vairägya) is not
dharmaù svanuñöhitaù puàsäà essential for devotional service. Indeed, good qualities such as nonviolence and
control of the mind and senses automatically accompany a devotee of Lord Kåñëa.
viñvaksena-kathäsu yaù
notpädayed yadi ratià
çrama eva hi kevalam
SB 1.2.8
220 221
Bhukti and Mukti are just like clouds which temporarily cover the sky of Bhakti [Someone may say that aside from Vaiñëavas, who always seek shelter at the Lord’s
11.11 lotus feet, there are those who are not Vaiñëavas but have accepted a different process for
attaining salvation. What happens to them? In answer to this question, Lord Brahmä
bhukti mukti, je-gati, tähe nä koriho rati says:] O lotus-eyed Lord, although nondevotees who accept severe austerities and
meghera chäyäya, juòäna jemana, kaha nä se kaun gati penances to achieve the highest position may think themselves liberated, their
intelligence is impure. Although they may rise to the level of impersonal Brahman
E Mana! ‘Harinäm’ Koro Sära 3/KSH A23 realisation, they fall down from their position of imagined superiority because they
[Oh mind] Do not develop attachment for a life aimed at sense gratification or neglect to worship Your lotus feet.
impersonal liberation. You should realise both are just like clouds which are
temporarily covering the sky of bhakti. Being insubstantial like a shadow, you should Kåñëa cannot be known by mental speculation
realise they are not our desired objective.
11.14
athäpi te deva padämbuja-dvaya-
Progress is difficult for those attached to the impersonal feature
11.12 prasäda-leçänugåhéta eva hi
kleço ’dhikataras teñäm / avyaktäsakta-cetasäm jänäti tattvaà bhagavan-mahimno
avyaktä hi gatir duùkhaà / dehavadbhir aväpyate na cänya eko ‘pi ciraà vicinvan
BG 12.5 SB 10.14.29/JD Ch. 14
kleçaù—trouble; adhikataraù—very much; teñäm—of them; avyakta—to the atha—therefore; api—indeed; te—Your; deva—my Lord; pada-ambuja-dvaya—of
unmanifested; äsakta—attached; cetasäm—of those whose minds; avyaktä—toward the two lotus feet; prasäda—of the mercy; leça—by only a trace; anugåhétaù—
the unmanifested; hi—certainly; gatiù—progress; duùkham—with trouble; deha- favored; eva—certainly; hi—indeed; jänäti—one knows; tattvam—the truth;
vadbhiù—by the embodied; aväpyate—is achieved. bhagavat—of Çré Rädhä-Kåñëa; mahimnaù—of the greatness; na—never; ca—and;
anyaù—another; ekaù—one; api—although; ciram—for a long period; vicinvan—
For those whose minds are attached to the unmanifested, impersonal feature of speculating.
the Supreme, advancement is very troublesome. To make progress in that discipline
is always difficult for those who are embodied. [Lord Brahmä said:] My Lord, if one is favored by even a slight trace of the mercy
of Your lotus feet, he can understand the greatness of Your personality. But those who
speculate are unable to know you, even though they study the Vedas for many years.
Those whose goal is impersonal Brahman liberation are bound to fall down
because of neglecting Kåñëa [Editorial note: Çré Kåñëa is not subject to the logic and theories of any mental
11.13 speculators, scientists or indeed any conditioned souls]
ye ‘nye ‘ravindäkña vimukta-mäninas
Only bhakti can award true peacefulness
tvayy asta-bhäväd aviçuddha-buddhayaù 11.15
äruhya kåcchreëa paraà padaà tataù kåñëa-bhakta—niñkäma, ataeva ‘çänta’
patantya adho ‘nädåta-yuñmad-aìghrayaù bhukti-mukti-siddhi-kämé sakali ‘açänta’
SB 10.2.32/JD Ch. 7,15,17 CC Mad 19.149
aravinda-akña—O lotus-eyed one; ye anye—those others; asta-bhävät—on account kåñëa-bhakta—a devotee of Lord Kåñëa; niñkäma—actually desireless; ataeva—
of their mood being displaced; tvayi—towards You; vimukta-mäninaù—falsely therefore; çänta—peaceful; bhukti—of material enjoyment; mukti—of liberation
considering themselves liberated from material bondage; aviçuddha-buddhayaù— from material activities; siddhi—of perfection in yogic performance; kämé—those
their intelligence being impure; äruhya—even though achieving; kåcchreëa—by who are desirous; sakali—all of them; açänta—not peaceful.
undergoing severe austerities; param padam—the highest position (according to
their imagination and speculation); patanti—they fall; adhaù—down into material Because a devotee of Lord Kåñëa is desireless, he is peaceful. Karmis (Fruitive
existence; tataù—from that position; anädåta—because of neglecting devotion to; workers) desire bhukti (material enjoyment), jïänés desire mukté (liberation), and
yuñmat—Your; aìghrayaù—lotus feet. yogés desire mystic perfections; therefore they are all lusty and cannot be peaceful.
222 223
Even the Ätmärämas (self-satisfied liberated souls) are attracted by pure bhakti One should always remember Kåñëa and never forget Him
11.16 11.18
ätmärämäç ca munayo / nirgranthä apy urukrame smartavyaù satataà viñëur / vismartavyo na jätucit
kurvanty ahaitukéà bhaktim / ittham-bhüta-guëo hariù sarve vidhi-niñedhäù syur / etayor eva kiìkaräù
SB 1.7.10/CC Mad 6.186, 17.140, 24.5, 25.159 Padma Puräëa/BRS 1.2.8/CC Mad 22.113/JD Ch. 19/BR 2.26
sütaù uväca—Süta Gosvämé said; ätmärämäù—those who take pleasure in ätmä smartavyaù—to be remembered; satatam—always; viñëuù—Lord Viñëu;
(spirit soul); ca—also; munayaù—sages; nirgranthäù—freed from all bondage; api— vismartavyaù—to be forgotten; na—not; jätucit—at any time; sarve—all; vidhi-
in spite of; urukrame—unto the great adventurer; kurvanti—do; ahaitukém— niñedhäù—rules and prohibitions; syuù—should be; etayoù—of these two principles
unalloyed; bhaktim—devotional service; ittham-bhüta—such wonderful; guëaù— (always to remember Kåñëa or Viñëu and never to forget Him); eva—certainly;
qualities; hariù—of the Lord. kiìkaräù—the servants.
Even the liberated souls who are fully satisfied in the self are irresistibly attracted by One should always remember Kåñëa and never forget Him. All the rules and
the superexcellent qualities of Kåñëa and surrender to Him with unalloyed devotion. prohibitions are subservient to these two principles.
Prema-bhakti forcefully attracts even great liberated souls like Çukadeva Gosvämé This rare human body, although temporary, affords the opportunity for
11.17 spiritual perfection
sva-sukha-nibhåta-cetäs tad-vyudastänya-bhävo 11.19
’py ajita-rucira-léläkåñöa-säras tadéyam labdhvä su-durlabham idaà bahu-sambhavänte

vyatanuta kåpayä yas tattva-dépaà puräëaà mänuñyam artha-dam anityam apéha dhéraù
tam akhila-våjina-ghnaà vyäsa-sünuà nato ’smi türëaà yateta na pated anu-måtyu yävan
SB 12.12.69 niùçreyasäya viñayaù khalu sarvataù syät
sva-sukha—in the happiness of the self; nibhåta—solitary; cetäù—whose SB 11.9.29
consciousness; tat—because of that; vyudasta—given up; anya-bhävaù—any other labdhvä—having obtained; su-durlabham—that which is very difficult to obtain;
type of consciousness; api—although; ajita—of Çré Kåñëa, the unconquerable Lord; idam—this; bahu—many; sambhava—births; ante—after; mänuñyam—human form
rucira—pleasing; lélä—by the pastimes; äkåñöa—attracted; säraù—whose heart; of life; artha-dam—which awards great value; anityam—not eternal; api—although;
tadéyam—consisting of the activities of the Lord; vyatanuta—spread, manifested; iha—in this material world; dhéraù—one who has sober intelligence; türëam—
kåpayä—mercifully; yaù—who; tattva-dépam—the bright light of the Absolute immediately; yateta—should endeavor; na—not; patet—has fallen; anu-måtyu—
Truth; puräëam—the Puräëa (Çrémad-Bhägavatam); tam—unto Him; akhila-våjina- always subject to death; yävat—as long as; niùçreyasäya—for ultimate perfection;
ghnam—defeating everything inauspicious; vyäsa-sünum—son of Vyäsadeva; nataù viñayaù—sense gratification; khalu—always; sarvataù—in all conditions; syät—is
asmi—I offer my obeisances. possible.
Let me offer my respectful obeisances unto my spiritual master, the son of This human birth is very rare, because it is only attained after many lifetimes.
Vyäsadeva, Çukadeva Gosvämé. It is he who defeats all inauspicious things within Even though it is temporary, it can give the highest truth. We cannot obtain the
this universe. Although in the beginning he was absorbed in the happiness of highest truth without sädhu-saìga, which is difficult to obtain in any species other
Brahman realisation and was living in a secluded place, giving up all other types of than the human form. An intelligent person should therefore endeavour to achieve
consciousness, he became attracted by the pleasing, most melodious pastimes of Lord the ultimate good fortune before death, without delaying for even a moment. And
Çré Kåñëa. He therefore mercifully spoke this supreme Puräëa, Çrémad-Bhägavatam, what is the ultimate good fortune? Cultivation of kåñëa-bhakti.
which is the bright light of the Absolute Truth and which describes the activities of
the Lord.
[Editorial note: The two mantras by which Çréla Vyäsadeva attracted and captured
Çukadeva are barhäpéòaà naöa vara vapuù (SB 10.21.5 – see 6.43) and aho baké yaà
stana-käla-küöaà (SB 3.2.23 – see 6.46)]
224 225
This human birth is very rare, therefore take the association of sädhus and naräëäm—of the men; dharmaù—the essence of one’s spiritual nature and function;
cross over this ocean of birth and death. hi—indeed; teñäm—of them; adhikaù—the better thing; viçeñaù—the special
11.20 property; dharmeëa—spiritual life; hénäù—without; paçubhiù—with the animals;
samänäù—on the same platform.
bhajahü re mäna, çré nanda-nandana, abhaya-caraëäravinda re
Animals are equal to human beings in the matters of eating, sleeping, mating and
durlabha mänava-janama sat-saìge, taraha e bhäva-sindhu re defending. Yet the ability to practice spiritual life is unique to human beings, and
Bhajahü Re Mäna 1, Çréla Govinda däsa Kaviräja/SGG p. 87 without dharma, they are nothing but animals.
O mind, serve the lotus feet of Çré Nanda-nandana, which bring fearlessness. This
human birth is very rare. Take the association of sädhus and cross over this ocean of The learned see with equal vision
birth and death. 11.23
vidyä-vinaya-sampanne / brähmaëe gavi hastini
The human body is very rare, therefore one should practice bhakti from an early age çuni caiva çvapäke ca / paëòitäù sama-darçinaù
11.21
BG 5.18
kaumära äcaret präjïo / dharmän bhägavatän iha
vidyä—with education; vinaya—and gentleness; sampanne—fully equipped;
durlabhaà mänuñaà janma / tad apy adhruvam arthadam brähmaëe—in the brähmaëa; gavi—in the cow; hastini—in the elephant; çuni—in
SB 7.6.1 the dog; ca—and; eva—certainly; çva-päke—in the dog-eater (the outcaste); ca—
respectively; paëòitäù—those who are wise; sama-darçinaù—who see with equal
çré-prahrädaù uväca—Prahläda Mahäräja said; kaumäraù—in the tender age of vision.
childhood; äcaret—one should practice; präjïaù—one who is intelligent;
dharmän—occupational duties; bhägavatän—which are devotional service to the The humble sages, by virtue of true knowledge, see with equal vision a learned
Supreme Personality of Godhead; iha—in this life; durlabham—very rarely brähmaëa, a cow, an elephant, a dog and a dog-eater.
obtained; mänuñam—human; janma—birth; tat—that; api—even; adhruvam—
impermanent, temporary; artha-dam—full of meaning.
When one becomes truly enlightened he does not make distinctions between
Çré Prahläda said: One who is sufficiently intelligent should use the human form enemies, friends and himself
of body from the very beginning of life—in other words, from the tender age of 11.24
childhood—to practice the activities of devotional service, giving up all other
engagements. The human body is most rarely achieved, and although temporary like sa yadänuvrataù puàsäà
other bodies, it is meaningful because in human life one can perform devotional paçu-buddhir vibhidyate
service. Even a slight amount of sincere devotional service can give one complete
perfection.
anya eña tathänyo ’ham
iti bheda-gatäsaté
Human life without Dharma is no better than animal life SB 7.5.12
11.22 yadä—when; asaté—the impure; paçu-buddhiù—animalistic conception of life;
ähära-nidrä-bhaya-maithunaà ca bheda-gatä—having; —separatistic concept; eñaù—this (person); anyaù—(is)
different; tathä—and; aham—I; anyaù—different; iti—thus; puàsäm—of the
sämänyam etat paçubhir naräëäm conditioned souls; vibhidyate—is destroyed; saù—he; anuvrataù—(becomes) a
dharmo hi teñäm adhiko viçeño devotee.
dharmeëa hénäù paçubhiù samänäù When Çré Kåñëa is pleased with the living entity because of his devotional service,
Hitopadeça 25/JD Intro one becomes truly enlightened and does not make distinctions between enemies,
friends and himself. Intelligently, he then thinks, “Every one of us is an eternal
ähära—eating; nidrä—sleeping; bhaya—fearing; maithunam ca—and sex life; servant of God, and therefore we are not different from one another.” (Therefore
sämänyam—in common; etat—this group of activities; paçubhiù—with the animals; one should treat others with nothing less than love and affection)
226 227
Anyone who takes to devotional service is exalted saintly persons and kings; käcam—a piece of glass; vicinvan—searching for; api—
11.25 although; divya-ratnam—a transcendental gem; svämin—O my Lord; kåta-arthaù
asmi—I am fully satisfied; varam—any benediction; na yäce—I do not ask.
yei bhaje sei baòa, abhakta—héna chära
[Dhruva Mahäräja said:] “O my Lord, because I was seeking an opulent material
kåñëa-bhajane nähi jäti-kulädi-vicära position, I was performing severe types of penance and austerity. Now that I have
CC Antya 4.67 gotten You, who are very difficult for the great demigods, saintly persons and kings
to attain, I am regretting that I was searching after a piece of broken glass; however,
yei bhaje—anyone who takes to devotional service; sei—he; baòa—exalted;
instead I have found a most valuable transcendental gem. Therefore I am completely
abhakta—nondevotee; héna chära—most condemned and abominable; kåñëa-
satisfied and I do not wish to ask any benediction from You.”
bhajane—in discharging devotional service; nähi—there is not; jäti—caste; kula—
family; ädi—and so on; vicära—consideration of. [Editorial note: Because he was performing bhajana with material desires, Dhruva
had to accept the rulership of the Earth for 36 thousand years before he could attain
Anyone who takes to devotional service is exalted, whereas a nondevotee is always
Bhagavän’s personal association. Çréla Gurudeva warns us, “Therefore, beware!
condemned and abominable. In the discharge of devotional service to the Lord,
Don’t harbour any material desires. They will leave an impression upon your mind.
there is no consideration of the status of one’s family or cultural background.
Then Bhagavän will fulfill that desire first, and how much of your time will be lost
[Editorial note: Çréla Bhaktivedänta Swämé Prabhupäda quoted the first line of this is not certain.” (Çré Hari-kathämåtam 1)]
çloka in his last conversation with Çréla Gurudeva just before he entered nitya-lélä]
Of all yogis, the bhakta is the best
Bhajana means sevä 11.28
11.26 yoginäm api sarveñäà / mad-gatenäntar-ätmanä
bhaj ity eña vai dhätuù seväyäà parikértitaù çraddhävän bhajate yo mäà / sa me yuktatamo mataù
tasmät sevä budhaiù proktä bhakti-sädhana-bhüyasé BG 6.47/ JD Ch. 6&12
Garuòä Puräëa (Pürva khaëòa 231.3)/JD Glossary/BTV p.6 yoginäm—of yogés; api—also; sarveñäm—all types of; mat-gatena—abiding in Me,
vai—indeed eñaù—this; dhätuù bhaj—the verbal root bhaj, meaning to devote always thinking of Me; antaù-ätmanä—within himself; çraddhävän—in full faith;
oneself; parikértitaù—is declared; iti—thus; seväyäm—in the sense of service; bhajate—renders transcendental loving service; yaù—one who; mäm—to Me; saù—
tasmät—therefore; sevä—service; proktä—is taught; budhaiù—by the wise; he; me—by Me; yuktatamaù—the greatest yogé; mataù—is considered.
bhüyasé—for the expansion; bhakti-sädhana—of one’s practice of devotional service.
Of all yogés, the one with great faith who always abides in Me, thinks of Me within
The verbal root bhaj is used specifically in the sense of sevä, or service. Therefore, himself, and renders transcendental loving service to Me—he is the most intimately
when sädhana is performed with the consciousness or mood of being a servant, it is united with Me in yoga and is the highest of all. That is My opinion.
called bhakti. For this reason the wise declare that sevä promotes the execution of bhakti.
Without Worshiping Viñëu, Worship of the Demigods is Improper
I was looking for a piece of broken glass but found a most valuable jewel 11.29
11.27 ye ‘py anya-devatä-bhaktä / yajante çraddhayänvitäù
sthänäbhiläñé tapasi sthito ’haà te ‘pi mäm eva kaunteya / yajanty avidhi-pürvakam
tväà präptavän deva-munéndra-guhyam BG 9.23
käcaà vicinvann api divya-ratnaà ye—those who; api—also; anya—of other; devatä—gods; bhaktäù—devotees;
svämin kåtärtho ’smi varaà na yäce yajante—worship; çraddhayä anvitäù—with faith; te—they; api—also; mäm—Me;
eva—only; kaunteya—O son of Kunté; yajanti—they worship; avidhi-pürvakam—
Hari-bhakti-sudhodaya 7.28/CC Mad 22.42
against çästric injunction.
sthäna-abhiläñé—desiring a very high position in the material world; tapasi—in severe
austerities and penances; sthitaù—situated; aham—I; tväm—You; präptavän—have Those who faithfully dedicate themselves to the worship of demigods worship Me
obtained; deva-muni-indra-guhyam—difficult to achieve even for great demigods, indirectly, but their worship is done without the sanction of çästra.
228 229
Only those who worship Me will come to Me One should taste the meaning of Çrémad-Bhägavatam in the association of pure
11.30 devotees. One should associate with rasika devotees who are more advanced than
oneself, who are endowed with a similar type of mood for which one aspires(sajätéa
yänti deva-vratä devän / pitèn yänti pitå-vratäù ayçaye) and who are affectionate (snigdhe) toward oneself.
bhütäni yänti bhütejyä / yänti mad-yäjino ‘pi mäm
BG 9.25/Arcana-dépikä p. 117 The essence of all instructions – tad-anurägi janänugämé — following the
anurägi Vaiñëavas
yänti—go; deva-vratäù—worshipers of demigods; devän—to the demigods; pitèn—to
the ancestors; yänti—go; pitå-vratäù—worshipers of ancestors; bhütäni—to the 11.32
ghosts and spirits; yänti—go; bhüta-ijyäù—worshipers of ghosts and spirits; yänti—
go; mat—My; yäjinaù—devotees; api—but; mäm—unto Me. tan-näma-rüpa-caritädi-sukértanänu-
Those who worship the demigods go to the planets of the demigods; those who
småtyoù krameëa rasanä-manasé niyojya
worship the ancestors go to the ancestors; those who worship ghosts and spirits take tiñöhan vraje tad-anurägi janänugämé
birth among such beings. Only those who worship Me will live with Me. kälaà nayed akhilam ity upadeça-säram
Çré Upadeçämåta 8/Biog. p. 477/BR 8.6/GKH (P)
Bhakti yoga is the supreme dharma
11.31 tiñöhan vraje—living in Vraja; anugämé—as a follower; anurägi-jana—of the eternal
residents of Vraja who possess rägätmika, inherent spontaneous love (especially Çré
etävän eva loke ’smin Rüpa-Raghunätha); tad—for Çré Rädhä-Kåñëa; kälam nayet—one should utilise all
puàsäà dharmaù paraù småtaù his time; niyojya—by engaging; rasanä—the tongue; manasä—and the mind;
krameëa—sequentially; sukértana-anu-småtyoù—in meticulous chanting and
bhakti-yogo bhagavati remembrance; näma-rüpa-carita ädi—of the names, form, qualities and pastimes;
tan-näma-grahaëädibhiù tad—of Çré Rädhä-Kåñëa (Våñabhänu-nandini Rädikä and Vrajendra-nandana
Kåñëa); iti—this only; säram—is the essence; akhilam—of all; upadeça—instruction.
SB 6.3.22/BR 1.37/GKH (P)
etävän—this much; eva—indeed; loke asmin—in this material world; puàsäm—of While living in Vraja as a follower of the eternal residents of Vraja (Çré Guru and
human beings; dharmaù—the essence of one’s spiritual nature and function; the six Gosvämés) who possess inherent spontaneous love for Çré Kåñëa, one should
paraù—transcendental; småtaù—recognized; bhakti-yogaù—bhakti-yoga, or utilize all his time by sequentially engaging the tongue and the mind in meticulous
devotional service; bhagavati—to Çré Kåñëa; tat—His; näma—of the holy name; chanting and remembrance of Kåñëa’s names, form, qualities and pastimes. This is
grahaëa-ädibhiù—beginning with chanting. the essence of all instruction.
Only loving devotional service to Bhagavän Çré Kåñëa, performed through näma-
saìkértana, is called bhakti-yoga. This alone is the supreme dharma for all human
beings [In other words, the ultimate purpose of existence is to love Kåñëa]. ~ Different types of bhakti ~
One should seek association with those who are endowed with a similar type Äropa, saìga, and svarüpa-siddha bhakti
of mood (sajätéyäçaya) and who are affectionate toward oneself (snigdha) 11.34
11.33 sä bhaktis trividhä | äropa-siddhä, saìga-siddhä, svarüpa-siddhä ca | taträropa-siddhä
svato bhaktitväbhäve’pi bhagavad-arpaëädinä bhaktitvaà präptä karmädi-rüpä |
çrémad-bhägavatärthänäm / äsvädo rasikaiù saha
saìga-siddhä svato bhaktitväbhäve’pi tat-parikaratayä saàsthäpanena (SB 11.3.22)
sajätéyäçaye snigdhe / sädhau saìgaù svato vare tatra bhägavatän dharmän çikñed gurv-ätma-daivataù (SB 11.3.24) ity ädi-prakaraëeñu
CC Mad 22.131/Secret Truths of the Bhägavatam, Preface/GKH (P) sarvato manaso’saìgam ity ädinä labdha-tad-antaù-pätä jïäna-karma-tad-aìga-rüpä |
çrémad-bhägavata—of the Çrémad-Bhägavatam; arthänäm—of the meanings; svarüpa-siddhä cäjïänädinäpi tat-prädurbhäve bhakti tvävya bhicäriëé säkñät tad-
äsvädaù—relishing; rasikaiù saha—with the rasika devotees; sa-jätéya-äçaye— anugatyätmä tadéya-çravaëa-kértanädi-rüpä (SB 7.5.23) | çravaëaà kértanaà viñëoù
endowed with a similar aspiration or mood; snigdhe—affectionate; saìgaù—in ity ädau viñëoù çravaëaà viñëoù kértanam iti viçiñöasyaiva vivakñitatvat teñäm api
association; sädhau—with a devotee; vare—more advanced; svataù—than one’s self.
230 231
näropa-siddhatvaà pratyuta müòha-pronmmattädiñu tad-anukartåñv api kathaïcit SB 11.3.23/GKH (P)

sambandhena phala-präpakatvät svarüpa-siddhatvaà, yathä çré-prahlädasya pürva- sarvataù—everywhere; manasaù—of the mind; asaìgam—detachment; ädau—in
janmani çré-nåsiàha-caturdaçy-upaväsaù | yathä kukkura-mukha-gatasya çyenasya the beginning; saìgam—association; ca—and; sädhuñu—with saintly persons;
bhagavan-mandira-parikramaù | evam anya-dåñöyädinä müòhädibhiù kåtasya dayäm—mercy; maitrém—friendship; praçrayam—reverence; ca—and; bhüteñu—for
vandanasyäpi jïeyam | all living beings; addhä—thus; yathä ucitam—as is suitable.
Bhakti-sandarbha, Anuccheda 217 “A sincere disciple should learn to dissociate the mind from everything material
and positively cultivate association with his spiritual master and other saintly
Devotional service is of three kinds:1) äropa-siddhä; 2) saìga-siddhä; and 3) devotees. He should be merciful to those in an inferior position to him, cultivate
svarüpa-siddhä. Amongst these three, those who, by their nature are not attracted to friendship with those on an equal level and meekly serve those in a higher spiritual
the practice of çravaëam kértanam; who do not have a favorable inclination to position. Thus he should learn to deal properly with all living beings.”
perform kåñëänuçélanam, but somehow, in order to fulfill some material objective,
make an offering of their work to Bhagavän, that activity becomes attributed with (translation of 11.34 cont’d:) In this way one attains devotional service, which is
bhakti and is thus named äropa-siddhä bhakti, or karma that is attributed with sometimes attained by the help of jnana and karma. Svarüpa-siddhä devotional
devotion. service is manifested when devotional service is no longer mixed with jnana or
karma, when the Lord directly appears before the devotee, and when the devotee has
Saìga-siddhä: Although by it’s intrinsic nature it is also not embued with the pure and unwavering devotion for the Lord. This kind of devotional service is
quality of bhakti, it is siddhä (established) as such because it involves cultivating characterised by the various devotional activities that begin with hearing and
qualities which are known as saìgé – associates or assistants of bhakti. These qualities chanting the glories of the Lord. These activities are described in the following
(such as peacefulness, kindness, cleanliness, etc.) are naturally seen in the words (SB 7.5.23): çravaëaà kértanaà viñëoù (see 12.C.5). This means hearing about
personality of a devotee but are not intrinsically bhakti in themselves. This is Lord Visnu and chanting the glories of Lord Visnu. These activities are different
described in the following words: from the activities of äropa-siddhä devotional service. Even if one is bewildered,
foolish or has a host of shortcomings, and even if one merely imitates the activities
11.35 of devotional service, by performing these activities he comes into contact with
tatra bhägavatän dharmän / çikñed gurv-ätma-daivataù svarüpa-siddhä devotional service and he attains the result of that service. Examples
of this are Sri Prahlada, whom in his previous birth fasting on Sri Nrsimha-caturdasi,
amäyayänuvåttyä yais / tuñyed ätmätma-do hariù the hawk that circumambulated the temple of the Lord following a dog, and many
SB 11.3.22/GKH (P) fools who even though they cannot see the truth, still may sometimes bow down
before the Supreme Lord. (For further elucidation of svarüpa-siddhä-bhakti refer to
tatra—there (in the association of the spiritual master); bhägavatän dharmän—the the çloka ‘anyäbhilañita çunyam’ 1.0)
science of devotional service; çikñet—should learn; guru-ätma-daivataù—he for
whom the spiritual master is his very life and worshipable deity; amäyayä—without
deceit; anuvåttyä—by faithful service; yaiù—by which (devotional science); tuñyet— Karma-miçra-bhakti
can be satisfied; ätmä—the Supreme Soul; ätma-daù—who bestows His own self; 11.37
hariù—Lord Hari. yat karoñi yad açnäsi / yaj juhoñi dadäsi yat
“Accepting the bona fide spiritual master as one’s life and soul and worshipable yat tapasyasi kaunteya / tat kuruñva mad-arpaëam
deity, the disciple should learn from him the process of pure devotional service. The
BG 9.27
Supreme Personality of Godhead, Çré Hari, the soul of all souls, is inclined to give
Himself to His pure devotees. Therefore, the disciple should learn from the spiritual yat—whatever; karoñi—you do; yat—whatever; açnäsi—you eat; yat—whatever;
master to serve the Lord without duplicity and in such a faithful and favourable way juhoñi—you offer; dadäsi—you give away; yat—whatever; yat—whatever;
that the Supreme Lord, being satisfied, will offer Himself to the faithful disciple.” tapasyasi—austerities you perform; kaunteya—O son of Kunté; tat—that; kuruñva—
do; mat—unto Me; arpaëam—as an offering.
Saìga-siddha devotional service is also described in the following words: “Whatever you do, whatever you eat, whatever you offer or give away, and
11.36 whatever austerities you perform—do that, O son of Kunté, as an offering to Me.”
arvato manaso ’saìgam / ädau saìgaà ca sädhuñu
dayäà maitréà praçrayaà ca / bhüteñv addhä yathocitam
232 233
Jïäna-miçra-bhakti ~ Vaidhé Bhakti ~

11.38
11.40
brahma-bhütaù prasannätmä / na çocati na käìkñati yatra rägänaväptatvät / pravåttir upajäyate
samaù sarveñu bhüteñu / mad-bhaktià labhate paräm çäsanenaiva çästrasya / sä vaidhä bhaktir ucyate
SBG 18.54
BRS–1.2.6 / BRSB–p.118 / MS–p.42 / Räga-vartma-candrikä
brahma-bhütaù— one who is spiritually realised; (is) prasanna-ätmä—a fully joyful
yatra—when; anaväptatvät—on account of not having attained; räga—intense
soul; na çocati—he never laments; na—nor; käìkñati—hankers; samaù—he is equal;
attachment (for çravaëam, kértanam etc.); pravåttiù—the strong tendency (for
sarveñu—to all; bhüteñu—beings; labhate—he attains; mad-bhaktim—My bhakti;
devotional practice); eva—certainly; upajäyate—becomes manifest; çäsanena—on
paräm—which is blessed with the symptoms of prema.
account of the injunction; çästrasya—of the çästra; sä bhakti—that bhakti; ucyate—
One who is situated in the transcendental position beyond the contamination of is called; vaidhä—regulated.
the three modes of nature (brahma-bhüta), who is fully joyful and satisfied in the self,
When there is no attachment or spontaneous loving service to the Lord, and one
who neither laments nor hankers for anything, and who is equally disposed toward
is engaged in the service of the Lord simply out of obedience to the order of the Guru
all living beings, attains pära-bhakti unto Me.
or in pursuance of the scriptures, such obligatory service is called vaidhé bhakti.
Different paths for different adhikäras [Editorial note: Mukhya-lakñaëä – absence of spontaneous attraction; gauna-
lakñaëä – motivated by çästra]
11.39
nirviëëänäà jïäna-yogo / nyäsinäm iha karmasu Rules and regulations for those not in the spontaneous stage
teñv anirviëëa-cittänäà / karma-yogas tu käminäm 11.41
SB 11.20.7 tävat karmäëi kurvéta / na nirvidyeta yävatä
nirviëëänäm—for those who are disgusted; jïäna-yogaù—the path of philosophical mat-kathä-çravaëädau vä / çraddhä yävan na jäyate
speculation; nyäsinäm—for those who are renounced; iha—among these three paths;
karmasu—in ordinary material activities; teñu—in those activities; anirviëëa—not SB 11.20.9/JD Ch. 10
disgusted; cittänäm—for those who have consciousness; karma-yogaù—the path of tävat—up to that time; karmäëi—fruitive activities; kurvéta—one should execute; na
karma-yoga; tu—indeed; käminäm—for those who still desire material happiness. nirvidyeta—is not satiated; yävatä—as long as; mat-kathä—of discourses about Me;
çravaëa-ädau—in the matter of çravaëam, kértanam and so on; vä—or; çraddhä—
Among the three paths, jïäna-yoga, the path of philosophical speculation, is
faith; yävat—as long as; na—not; jäyate—is awakened.
recommended for those who are disgusted with material life and are thus detached
from ordinary, fruitive activities. Those who are not disgusted with material life, having As long as one is not satiated by fruitive activity and has not awakened his taste
many desires yet to fulfill, should seek perfection through the path of karma-yoga. for devotional service by çravaëaà kértanaà viñëoù, one must act according to the
regulative principles of the Vedic injunctions.
11.42
çästroktayä prabalayä / tat-tan-maryädayänvitä
vaidhé bhaktir iyaà kaiçcin / maryädä-märga ucyate
BRS 1.2.269
Devotional service governed by the rules and regulations of the scriptures is also
called maryäda-märga, or the reverential path of devotion, the path of serving the
Lord in opulence (aiçvarya), by different scholars [such as Vallabhäcärya].
234 235
11.43 11.46
vaidha-bhakty-adhikäré tu / bhävävirbhävanävadhi nänopacära-kåta-püjanam ärta-bandhoù
atra çästraà tathä tarkaà / anukülam apekñate premëaiva bhakta-hådayaà sukha-vidrutaà syät
BRS 1.2.293 yävat kñud asti jaöhare jaraöhä pipäsä
tu—however; adhikäré—one who has eligibility; vaidha—for the practice of devotion tävat sukhäya bhavato nanu bhakñya-peye
under regulations; apekñate—depends; anukülam—on favorable; çästram— CC Mad 8.69
scripture; tathä—and; tarkam—logic; atra avadhi—until when (there is);
avirbhävana—the appearance; bhäva—of spiritual ecstacy. nänä-upacära—by varieties of offerings; kåta—performed; püjanam—worshiping;
ärta-bandhoù—of the Supreme Personality of Godhead, who is the friend of all
Those who are eligible only for vaidhi-bhakti should remain dependent on scriptural distressed persons; premëä—by ecstatic love; eva—indeed; bhakta-hådayam—the
injunctions and favorable reasoning until bhagavat-rati (bhäva) manifests in their hearts. heart of a devotee; sukha-vidrutam—melted in transcendental bliss; syät—becomes;
[Therefore, in the beginning, everyone should strictly follow the regulative principles of yävat—as long as; kñut—appetite; asti—there is; jaöhare—in the stomach; jaraöhä—
devotional service, according to the injunctions of the scriptures and the spiritual master. Only strong; pipäsä—thirst; tävat—so long; sukhäya—for happiness; bhavataù—are;
after the stage of liberation from material contamination (past anartha-nivåtti) can one actually nanu—indeed; bhakñya—eatables; peye—and drinkables.
follow in the footsteps of the Vrajaväsés.]
Rämänanda Räya continued, “As long as there is hunger and thirst within the
stomach, varieties of food and drink make one feel very happy. Similarly, when the
Aiçvarya and vaidhé will not attain Vrajendra-nandana Kåñëa Lord is worshiped with pure love, the various activities performed in the course of
11.44 that worship awaken transcendental bliss in the heart of the devotee.”
sakala jagate more kare vidhi-bhakti
vidhi-bhaktye vraja-bhäva päite nähi çakti
CC Ädi 3.15 ~ Rägänugä bhakti ~
sakala—all; jagate—in the universe; more—to Me; kare—they do; vidhi-bhakti—
regulative devotional service; vidhi-bhaktye—by regulative devotional service; vraja- Lobha (Divine Greed )is the only price to attain kåñëa-bhakti-rasa
bhäva—the feelings of those in Vraja; päite—to obtain; nähi—not; çakti—the power. 11.47
“Everywhere in the world people worship Me according to scriptural injunctions. kåñëa-bhakti-rasa-bhävitä matiù
But simply by following such regulative principles (vaidhé bhakti) one cannot attain kréyatäà yadi kuto ’pi labhyate
the loving sentiments of the devotees in Vraja.”
tatra laulyam api mülyam ekalaà
janma-koöi-sukåtair na labhyate
One cannot obtain Kåñëacandra in Vraja merely by following vaidhé-bhakti
11.45 Padyavali 14/CC Mad 8.70/ /MS 4, p.55/Veëu-géta, intro
‘aìghri-padma-sudhä ’ya kahe ‘kåñëa-saìgänanda’ kåñëa-bhakti-rasa-bhävitä—absorbed in the mellows of executing devotional service
to Kåñëa; matiù—intelligence; kréyatäm—let it be purchased; yadi—if; kutaù api—
vidhi-märge nä päiye vraje kåñëa-candra somewhere; labhyate—is available; tatra—there; laulyam—greed; api—indeed;
CC Mad 8.226 mülyam—price; ekalam—only; janma-koöi—of millions of births; sukåtaiù—by pious
activities; na—not; labhyate—is obtained.
ya-who; aìghri-padma-sudhä—by the nectar derived from the lotus feet of Kåñëa;
kahe—it says; kåñëa-saìga-änanda—transcendental bliss by the association of “O men of virtue! If intelligence (mati) which is infused with Kåñëa-bhakti-rasa is
Kåñëa; vidhi-märge—on the path of regulative principles; nä päiye—one does not available anywhere, then buy it at once, without delay. The only price to get it is an
get; vraje—in Goloka Våndävana; kåñëa-candra—Lord Kåñëa. intense desire (lobha) to obtain vraja-rasa. Without this divine greed, it cannot be
The word ‘aìghri-padma-sudhä’ means ‘associating intimately with Kåñëa.’ One obtained even by accumulating pious activities (i.e. folllowing vaidhé bhakti) for
can attain such perfection only by spontaneous love of God (rägänugä). One cannot millions of births.”
obtain Kåñëa in Goloka Våndävana simply by following the path of vaidhé-bhakti,
serving the Lord according to regulative principles.
236 237
The definition çloka of rägänugä-bhakti (1)

11.48
The Eligibility for Rägänugä-bhakti
viräjantém abhivyaktäà / vraja-väsi-janädiñu 11.51
rägätmikäm anusåtä / yä sa rägänugocyate rägätmikaika-niñöhä ye / vrajaväsi-janädayaù
BRS 1.2.270 / CC Mad 22.154 / MS p.43 teñäà bhäväptaye lubdho / bhaved aträdhikäravän
sä—that (devotion); yä—which; anusåtä—follows; viräjantém—the brilliant (loving BRS 1.2.291/ MS p.44
relationships and pastimes); abhivyaktäm—fully expressed; vraja-väsi-jana-ädiñu—
among the eternal inhabitants of Våndävana; räga-ätmikäm—(and)whose intrinsic ye—those (persons); rägätmika-eka-niñöhäù—who have exclusive attachment for the
nature is profound and spontaneous love; ucyate—is said; räga-anugä—(to be) rägätmika persons such as Nanda, Subala etc.; vrajaväsi-jana—are residing in Vraja;
devotional service following in the wake of spontaneous love (rägätmikä-bhakti). ädayaù—performing navavidh-bhakti in sädhu-saìga; atra—at that time; teñäm—
their; lubdhaù—greed; bhäva-äptaye—to attain the rägätmika-jana’s mood; bhavet—
Devotional service in spontaneous love is vividly expressed and manifested by the can award; adhikäravän—the eligibility to be a rägänuga-bhakta.
inhabitants of Våndävana. Devotional service that accords with their devotional
mood is called rägänugä-bhakti, or devotional service following in the wake of Those who have intense greed to obtain that bhäva which is exactly in accordance
spontaneous loving service (rägätmikä-bhakti). with the mood and sentiments of the residents of Vraja who are exclusively
established in rägätmikä-bhakti are alone eligible for the path of rägänugä-bhakti.

The Symptoms of Greed Awakening
11.49
11.52
rägätmikä-bhakti—‘mukhyä’ vraja-väsi-jane
tat-tad-bhävädi-mädhurye / çrute dhér yad apekñate
tära anugata bhaktira ‘rägänugä’-näme
nätra çästraà na yuktià ca / tal lobhotpatti-lakñaëam
CC Mad 22.149/Upad 8, pt
BRS 1.2.292/ CC Madhya 22.155
rägätmikä-bhakti—spontaneous devotional service; mukhyä—preeminent; vraja-
väsi-jane—in the inhabitants of Vraja, or Våndävana; tära—that; anugata— tat-tat—respective; bhäva-ädi-mädhurye—the sweetness of the loving moods
following; bhaktira—of devotional service; rägänugä-näme—named rägänugä or (namely çänta-rasa, däsya-rasa, sakhya-rasa, vätsalya-rasa and mädhurya-rasa) of the
following after spontaneous devotional service. inhabitants of Våndävana; çrute—when heard; dhéù—the intelligence; yat—which;
apekñate—depends on; na—not; atra—here; çästram—revealed scriptures; na—not;
That devotion whose very essence is constituted of eternal spontaneous attachment yuktim—logic and argument; ca—also; tat—that; lobha—divine greed, intense
(räga) is known as rägätmika-bhakti. That devotion is pre-eminent amongst all forms desire to follow in the footsteps; utpatti-lakñaëam—the symptom of awakening.
of bhakti and is principally manifest in the residents of Vraja. Devotion which follows
in the wake of this rägätmika-bhakti is known as rägänuga-bhakti. When an advanced, realized devotee hears about the affairs of the devotees of
Våndävana—in the mellows of çänta, däsya, sakhya, vätsalya and mädhurya—he
becomes inclined in one of these ways, and his intelligence becomes attracted.
11.50 Indeed, he begins to covet that particular type of devotion. When such intense greed
lobhe vraja-väséra bhäve kare anugati is awakened, one’s intelligence no longer depends on the instructions of çästra
[revealed scripture] or on logic and argument.
çästra-yukti nähi mane—rägänugära prakåti
CC Mad 22.153/Upad 8, p.82 The definition çloka of rägänugä-bhakti (1)
lobhe—in such covetousness; vraja-väséra bhäve—in the moods of the inhabitants of 11.53
Vraja; kare anugati—follows; çästra-yukti—injunctions or reasonings of the çästras;
nähi mäne—does not abide by; rägänugära—of spontaneous love; prakåti—the nature.
kåñëaà smaran janañ cäsya / preñöhaà nija-saméhitam
tat-tat-kathä rataç cäsau / kuryäd väsaà vraje sadä
When one follows in the footsteps of the residents of Vraja (Vrajaväsés) by cultivating BRS–1.2.294 /BRSB p.121/CC Mad 22.160/JD Ch. 40/MS p.45/Upad 8 pt./
their devotional moods with intense hankering, he does not care for the injunctions of
BPKG Biog p. 393/PP p. 86/GKH (P)
the scriptures or for logical arguments. This is the nature of spontaneous devotion.
238 239
kåñëaà—Lord Kåñëa; smaran—remembering, thinking of; janañ—a devotee; ca— self-realised position; kariyä bhävana—thinking of; rätri-dine—night and day; kare—
and; asya—of His; preñöhaà—very dear; nija-saméhitam—chosen by oneself; tat-tat- executes; vraje—in Våndävana; kåñëera—of Lord Kåñëa; sevana—service.
kathä—of those respective topics; rataù—attached; ca—and; asau—that; kuryäd—
should do; väsaà—residing; vraje—in Vraja; sadä—always. There are two processes by which one may execute this rägänugä bhakti—external
and internal. When self-realised, the advanced devotee externally remains like a
One should constantly remember one’s dearest nava-kiçora Çré Nanda-nandana neophyte and executes all the çästric injunctions, especially those concerning
and the beloved associates of Kåñëa who are possessed of sajätéya-bhäva or the hearing and chanting. But Within the mind, in his svarüpa (internally conceived,
identical mood for which one aspires. One should always reside in Çré Vraja-dhäma perfected spiritual body), he serves Kåñëa in Våndävana in his particular sevä, day
with great attachment for hearing topics regarding Kåñëa and His devotees. If one is and night, twenty-four hours.
physically unable to live in Vraja, one should do so mentally. This is the method of
rägänugä-bhakti-sädhana.
Serving in the Sädhaka-rüpa and the Siddha-rüpa
11.56
11.54 nijäbhéñöa kåñëa-preñöha pächeta’ lägiyä
sevä sädhaka-rüpeëa nirantara sevä kare antarmanä haïä
siddha-rüpeëa cätra hi CC Mad 22.159/BRSB p. 128
tad bhäva lipsunä käryä nija-abhéñöa—one’s own choice; kåñëa-preñöha—the servitor of Kåñëa; pächeta’
lägiyä—following; nirantara—twenty-four hours a day; sevä—service; kare—
vraja-lokänusärataù executes; antarmanä—within the mind; haïä—being.
BRS 1.2.295 / BRSB p.121 / MS p.45/ CC Mad 22.158/JD Ch. 40/BR 6.7/Upad. 8, pt/
“The eternal residents of Vraja are known as Kåñëa-preñöha, very dear to Çré
BPKG Biog. p. 392/PP p. 86/KGH (P)
Kåñëa. Among Kåñëa’s various devotees, those who possess the mood of service
sevä—service; sädhaka-rüpeëa—with the external body as a devotee practicing towards Him for which one intensely hankers are known as nijäbhéñöa kåñëa-preñöha.
regulative devotional service; siddha-rüpeëa—with a perfected spiritual body Following in the footsteps of those beloved devotees of Kåñëa for whose mood of
suitable for nitya sevä; ca—also; atra—in this connection; hi—certainly; tat—of service one hankers, one should constantly serve Kåñëa within the mind through
that; bhäva—the mood; lipsunä—desiring to obtain; käryä—to be executed; vraja- one’s internally conceived spiritual form.”
loka—of a particular servant of Kåñëa in Våndävana; anusärataù—by following in
the footsteps. Aìgas of Vaidhé are necessary in Rägänugä bhakti
A sädhaka who has lobha for rägänugä-bhakti should serve Çré Kåñëa both in the 11.57
sädhaka-rüpa and the siddha-rüpa in accordance with the bhäva of the Vrajaväsés çravaëot-kértanädéni vaidha-bhakty uditäni tu
who possess the same mood for which he aspires.
yäny aìgäni ca tany atra vijïeyäni manéñibhiù
The external and internal processes of Rägänugä-bhakti BRS 1.2.296/JD Ch. 40/PP p. 86/GKH (P)
11.55 The aìgas of bhakti such as çravaëa, kértana, çré guru-padäçraya, and others, which
bähya, antara—ihära dui ta’ sädhana have already been described in regard to vaidhé-bhakti, are also useful and necessary
in rägänugä-bhakti.
‘bähye’ sädhaka-dehe kare çravaëa-kértana
11.58
‘mane’ nija-siddha-deha kariyä bhävana
rätri-dine kare vraje kåñëera sevana däsa-sakhä-piträdi-preyaséra gaëa
CC Mad 22.156-157/BRSB p.128/Upad 8, pt/PP p. 86
räga-märge nija-nija-bhävera gaëana
CC Mad 22.161/Upad 8, p.84/BRSB p. 128
bähya—externally; antara—internally; ihära—of this spontaneous love of Godhead;
dui—two; ta’—indeed; sädhana—such processes of execution; bähye—externally; däsa—servants; sakhä—friends; pitå-ädi—parents; preyaséra gaëa—conjugal lovers;
sädhaka-dehe—with the body of an advanced devotee; kare—does; çravaëa-kértana— räga-märge—on the path of spontaneous loving service; nija-nija—of one’s own
hearing and chanting; mane—the mind; nija—own; siddha-deha—eternal body or choice; bhävera—of the ecstasy; gaëana—counting.
240 241
There are four moods of service which are included in the path of spontaneous rägamayé-bhaktira haya ‘rägätmikä’ näma
devotion: those of the servants, friends, parents and conjugal lovers.
tähä çuni’ lubdha haya kona bhägyavän
~ Rägätmika-Bhakti ~ CC Mad 22.152
räga-mayé—consisting of attachment; bhaktira—of devotional service; haya—is;
11.60
rägätmikä—spontaneous love; näma—the name; tähä çuni’—hearing this; lubdha—
iñöe svä-rasiké rägaù / paramäviñöatä bhavet covetous; haya—becomes; kona bhägyavän—some fortunate person.
tan-mayé yä bhaved bhaktiù / sätra rägätmikoditä Bhakti which consists of räga [deep attachment and love] is called rägätmikä-
BRS 1.2.272 / CC Madhya 22.150 /JD Ch. 21/ MS p. 43/UP 8, pt bhakti [spontaneous loving service]. If, upon hearing of this, a devotee becomes
intensely anxious to obtain such devotion, he is considered to be most fortunate.
bhavet—if there is; rägaù—deep attachment; parama-äviñöatä—which is
characterized by intense absorption; svä-rasiké—appropriate for one’s own original
aptitude of love; iñöe—unto one’s worshipable deity; bhavet—is; sä—that; bhaktiù— Çré Manaù-çikñä – Preaching to the mind
devotional service; yä—which; tanmayé—(is) absorbed in identical mood with one’s 11.64
iñöa-deva; atra—(is) here; rägätmikä-uditä—called rägätmikä, or spontaneous gurau goñöhe goñöhälayiñu sujane bhüsura-gaëe
devotional service.
sva-mantre çré—nämni vraja-nava-yuva-dvandva-çaraëe
Çré Rüpa Gosvämé has defined räga as spontaneous and profound attraction for
one’s iñöa-deva (worshipable Deity) while being completely absorbed in thoughts of sadä dambhaà hitvä kuru ratim apürväm atitaräà
Him, with an intense desire of love. Devotional service executed with such feelings aye sväntar bhrätaç caöubhir abhiyäce dhåta-padaù
of spontaneous love is called rägätmikä-bhakti.
Çré Manaù-çikñä 1, Raghunätha däsa Gosvämé
11.61 gurau—in Çré Gurudeva; goñöhe—in Vraja-dhäma; goñöhälayiñu—in the Vrajavasis;

sujane—in the Vaiñëavas; bhüsura-gaëe—in the brähmanas; sva-mantre—in one’s
sä käma rüpä sambandha-rüpä ceti bhaved dvidhä own dékña mantras; çré—nämni—in Çré Harinäma; vraja—of Vraja; nava—ever-
BRS 1.2.273/MS p.43 new; yuva—youthful; dvandva- couple; çaraëe—in the shelter; sadä—always;
dambhaà—pride; hitvä—giving up; kuru—adopt; ratim—attachment;apürväm—
Devotional service under the heading of rägätmikä-bhakti can be further divided unprecedented; atitaräm—exceedingly; aye—O; sväntar—mind; bhrätaç—brother;
into two categories: one is called sensual attraction, käma-rüpa or kämänuga (of the caöubhiù—with sweet words; abhiyäce—I am praying; dhåta-padaù—holding tightly
gopés), and the other is called relationship, sambandha-rüpa (of those Vrajaväsés in to your feet.
vatsälya and sakhya rasa).
“O my dear brother, my foolish mind! Taking hold of your feet, I humbly pray to
you with sweet words. Please give up all pride and quickly develop sublime and
Kämänuga bhakti has two forms, ‘sambhoga-icchämayé’ (desiring to enjoy incessant rati for Çré Gurudeva, Çré Vraja-dhäma, the residents of Vraja, the
directly with Kåñëa) and: Viñëavas, the brähmaëas, your dékñä-mantras, the holy names of the Supreme Lord,
11.62 and the shelter of Kiçora-Kiçoré, Çré Çré Rädhä-Kåñëa, the eternally youthful divine
tat-tad-bhäva-icchämayé couple of Vraja.”
Ujjvala-nélamaëi /JD ch. 21
11.65
The desire (of the maïjaré gopés) is to unmotivatedly render service to Çrématé
Rädhikä in Her dalliances with Çré Kåñëa, and in the same way that the leaves and mad-éçä-näthatve vraja-vipina-candraà vraja-vane-
flowers of a creeper experience the happiness and distress of the creeper, they naturally çvaréà tan-näthatve tad-atula-sakhétve tu lalitäm
taste tat-tad-bhäva (each and everyone of Her sweet bhävas). They do not desire direct
union with Kåñëa even in their dreams. [This is the essence of Rädhä-däsyam]
viçäkhäà çikñälé-vitaraëa-gurutve priya-saro-
girindrau tat-prekñä-lalita-rati-datve smara manaù
11.63 Manaù Çikñä 9/GKH (P)
242 243
manaù—O mind; tu—indeed; smara—remember; vipina-candram—the moon of the hä! hä! prabhu sanätana gaura-parivära
forests of Vraja; mad-éçä-näthatve—as the Lord of my Sväminé Rädhikä; vraja-vana-
éçvarém—the queen of the forests of Vraja; tan-näthatve—Çré Rädhä as His mistress; sabe mili’ väïchä-pürëa karaha ämära (2)
lalitäm—Lalitä; tad-atula-sakhétve—as Her peerless friend; viçäkhäm—Viçäkhä gopé; Alas, Sanätana Prabhu! O eternal associates of Gauräìga! When you give your
gurutve—as a Guru; vitaraëa—imparting; çikñä—instruction in the 64 arts; älé—to mercy, Çré Rüpa will give his mercy, and only then will all my heart’s desires be
the gopés favorable to Çré Rädhä; priya-saraù—the beloved pond Çré Rädhä-kuëòa; fulfilled.
girindrau—and the best of mountains, Çré Govardhana; datve—in bestowing; tat-
prekñä—darçana of Çré Rädhä-Kåñëa; lalita-rati—sublime bhäva (for Them). çré-rüpera kåpä jena ämä prati haya
(What should be the mutual relationship between rägänuga-bhajana and mädhurya- se pada äçraya jä’ra, sei mahäçaya (3)
rasa:) O mind! Always remember Våndävanacandra Çré Kåñëa as the präëanätha of
my Sväminé Çré Rädhikä, Våndävaneçvaré Çrématé Rädhikä as my Sväminé, Çré Lalitä Çré Rüpa Gosvämé, I want only your mercy. He who takes your lotus feet as his
as the peerless friend of my Sväminé, Çré Viçäkhä as the çikñä-guru in the arrangements shelter is mahäçaya, a great personality.
of Çré Yugala sevä, and Rädhä-kuëòa and Giriräja Govardhana as those who grant
darçana of Çré Rädhä-Kåñëa and bestow sublime rati for Their lotus feet. prabhu lokanätha kabe saìge laiyä jäbe
çré rüpera päda-padme more samarpibe (4)
When will my holy master Lokanätha Svämé take me with him and offer me at the
lotus feet of Çré Rüpa Maïjaré?
~ Rüpänuga-Bhakti ~
11.66 hena ki haibe mora—narma-sakhé-gaëe
çré-rüpa-maïjari-karärcita-päda-padma- anugata narottame karibe çäsane (5)
goñöhendra-nandana-bhujärpita-mastakäyäù When will that day come, when Rädhä’s dearmost narma sakhés will give direct
instructions to Narottama, accepting him as their intimate follower (änugata)?
hä modataù kanaka-gauri-padäravinda-
samvähanäni çanakais tava kià kariñye My only aspiration is to attain the footdust of Çré Rüpa-Raghunätha
Viläpa-Kusumäïjali 72 11.68
çré-rüpa-maïjari—of Çré Rüpa-maïjaré; kara—by the hand; arcita—worshiped; Gauräìga Balite Ha’be, Lälasämayé Prärthanä, Çréla Narottam däsa Öhäkura (SGG p. 40)
päda—feet; padma—lotus; goñöhendra—of the king of Vraja; nandana—of the son; ‘gauräìga’ bolite ha’be pulaka-çaréra
bhuja—arm; arpita—placed; mastakäyäù—on the head; hä—O!; modataù—out of
joy; kanaka—gold; gauri—fair; padäravinda—lotus feet; samvähanäni—massage; ‘hari hari’ bolite nayane ba’ be néra (1)
çanakaiù—gently; tava—of You; kim—whether?; kariñye—I will perform. When will that time come that my hairs will stand on end upon singing the name
“O Devé as fair as gold, Your lotus feet are worshiped by Çré Rüpa-maïjaré’s hands “Gauräìga?” When will my eyes overflow with tears as I chant the holy names “Hari
as You rest Your head against Kåñëa’s arm. When will I receive the remnants of Hari?”
Rüpa-maïjaré’s service and happily and gently massage Your lotus feet?”
ära kabe nitäi-cänder koruëä hoibe
Çré Rüpänugatya-Mähätmya, The Glories of Following Çréla Rüpa Gosvämé saàsära-bäsanä mora kabe tuccha ha’be (2)
11.67 When will the moon of Nityänanda Prabhu bestow His mercy on me? When will
Çréla Narottama däsa Öhäkura (SGG p. 33) my material desires become small and insignificant?
çuniyächi sädhu-mukhe bole sarva-jana viñaya chäriyä kabe çuddha ha ’be mana
çré-rüpa-kåpäya mile yugala-caraëa (1) kabe häma herabo çré-båndäbana (3)
From the sädhus’ lips I have heard it told to everyone – by Çré Rüpa’s mercy one When will I renounce material enjoyment and my mind become purified? When
can attain Çré Yugala’s lotus feet. will I see the cinmaya svarüpa of Çré Våndävana?
244 245
rüpa-raghunätha-pade hoibe äkuti

kabe häma bujhabo se jugala-périti (4)
When will I eagerly follow the path of Çré Rüpa Gosvämé and Çré Raghunätha
Däsa Gosvämé? By following their instructions I will be able to understand the divine
love of Çré Rädhä and Kåñëa.
rüpa-raghunätha-pade rahu mora äça

prärthanä koroye sadä narottama-däsa (5) Chapter 12 – Sädhana-bhakti-tattva
My only aspiration is to attain the footdust of Çré Rüpa-Raghunätha. This is
Narottama däsa’s constant prayer. Engaging oneself in the process to awaken love for Çré Kåñëa
Thus ends the 11th chapter – Abhidheya tattva

12.A – Çraddhä, Çaranägati, Humility 249
12.B – Sädhu-saìga 261
12.C – Sädhana-bhakti 276
12.D – Çravaëam 315
12.E – Gradations of Bhakti 324
12.F – Overcoming lust and other impediments 329
***
12.A – Çraddhä, Çaranägati, Humility
~ Çraddhä – The eligibility for bhakti ~
12.A.1
‘çraddhä’-çabde—viçväsa kahe sudåòha niçcaya
kåñëe bhakti kaile sarva-karma kåta haya
CC Mad 22.62/BRSB p.33
çraddhä-çabde—by the word çraddhä; viçväsa—confidence; kahe—is said; sudåòha—
firm; niçcaya—certain; kåñëe—unto Lord Kåñëa; bhakti—devotional service; kaile—
by executing; sarva-karma—all activities; kåta—completed; haya—are.
Çraddhä is confidence that through performing sevä to Çré Kåñëa all other
activities are automatically performed and all necessities attained.
246
Ç R É Ç L O K Ä M Å TA M A B H I D H E YA S Ä D H A N A- B H A K T I -TAT T VA / A
In the Gauòéya sampradäya the meaning of çraddhä is given as follows: jäta—one who has awakened; çraddhaù—faith; mat-kathäsu—in the descriptions of
My glories; nirviëëaù—disgusted; sarva—with all; karmasu—activities; veda—he
12.A.2
knows; duùkha—misery; ätmakän—constituted of; kämän—all types of sense
çraddhä tv anyopäya–varjaà gratification; parityäge—in the process of renouncing; api—although; anéçvaraù—
bhakty-unmukhé citta-våtti-viçeñaù unable; tataù—due to such faith; bhajeta—he should worship; mäm—Me; prétaù—
remaining happy; çraddhäluù—being faithful; dåòha-niçcayaù—resolute conviction;
Ämnäya-sütra 57/BRSB p. 33/JD Ch. 6 juñamäëaù—engaging in; ca—also; tän—that; kämän—sense gratification;
çraddhä—faith; tu—indeed; viçeñaù—(is) the specific; citta-våtti—propensity of the duùkha—misery; udarkän—leading to; ca—also; garhayan—repenting of.
heart; bhakti-unmukhé—favorable to bhakti; anya-upäya-varjam—free from If a person whose faith in hearing narrations of Me has been awakened, is unable
dependence on any other means. to give up sense enjoyment and the desire for it, even though he knows it gives
Çraddhä is the special propensity of the heart that strives toward bhakti alone, misery, he should, with a sincere heart, condemn his inability to give it up; all the
which is totally devoid of karma and jïäna, and which desires nothing other than the while, he should continue worshipping Me [doing bhajana] with firm faith,
exclusive pleasure of Kåñëa. conviction and love.
12.A.3 12.A.5
sä ca çaraëäpatti–lakñaëa proktena bhakti-yogena / bhajato mäsakån muneù
Ämnäya-sütra 58/JD Ch.6 kämä hådayyä naçyanti / sarve mayi hådi sthite
sä—that; ca—and; çaraëäpatti—attainment of Çaraëägati; lakñaëa—characteristic. bhidyate hådaya-granthiç / chidyante sarva-saàçayäù
Çraddhä is characterized by its external symptom known as çaraëägati, surrender kñéyante cäsya karmäëi / dåñöa evätmanéçvare
to Çré Hari. SB 11.20.29-30/ JD Ch. 6
Çréla Gurudeva: “Çraddhä is the absence of doubt; it is an atomic particle of proktena—which has been described; bhakti-yogena—by devotional service;
prema”. “The secret of the qualification to enter bhajana is hidden in the first yäma bhajataù—who is worshiping; mä—Me; asakåt—constantly; muneù—of the sage;
of Çré Bhajana-rahasya, niçänta-bhajana. This secret is çraddhä – faith” (BR 1.6, pt). kämäù—material desires; hådayyäù—in the heart; naçyanti—are destroyed; sarve—
all of them; mayi—in Me; hådi—when the heart; sthite—is firmly situated.
BR Çrédhara Mahäräja: “Çraddhä is the halo of Çrématé Rädhikä.” bhidyate—pierced; hådaya—heart; granthiù—knots; chidyante—cut to pieces;
Päramärthika (transcendental) Çraddhä is of two kinds: (1) çästrärtha sarva—all; saàçayäù—misgivings; kñéyante—terminated; ca—and; asya—his;
avadhäraëamayé çraddhä– faith which brings about engagement in the path of karmäëi—chain of fruitive actions; dåñöe—having seen; eva—certainly; ätmani—
bhakti inspired by the governing principles of scripture (vaidhé),(2) bhagaval-lélä- unto the self; éçvare—dominating.
mädhurya-lobhamayé çraddhä – faith which brings about engagement in bhakti due When the sädhaka constantly worships me by the method of bhakti yoga that I have
to intense greed (rägänugä), arisen out of extreme good fortune by hearing the lélä- described, I come and sit in his heart. As soon as I am established there, all material
mädhurya of Bhagavän from a pure devotee. (Çikñäñöakam 1, pt) desires and saàskäras (impressions), on which the material desires are based, are
destroyed. When the sädhaka directly sees Me as Paramätma situated in the heart of
The systematic development of bhakti that arises from Çraddhä all living entities, the knot of the false ego in his heart is pierced, all his doubts are
12.A.4 cut to pieces, and his desires for fruitive activities are completely eradicated.
jäta-çraddho mat-kathäsu / nirviëëaù sarva-karmasu
The results of any process are automatically attained by bhakti
veda duùkhätmakän kämän / parityäge ’py anéçvaraù 12.A.6
tato bhajeta mäà prétaù / çraddhälur dåòha-niçcayaù yat karmabhir yat tapasä / jïäna-vairägyataç ca yat
juñamäëaç ca tän kämän / duùkhodarkäàç ca garhayan yogena däna-dharmeëa / çreyobhir itarair api
SB 11.20.27-28/BR 2.34/ JD Ch. 6
sarvaà mad-bhakti-yogena / mad-bhakto labhate ’ïjasä
svargäpavargaà mad-dhäma / kathaïcid yadi väïchati
248 249
SB 11.20.32-33/ JD Ch. 6 My duty is to fulfill His desire.” This is submission of the self (ätma-nivedana). The
sixth symptom is kärpaëye, meekness: “I am wretched, insignificant, and spiritually
yat—that which is obtained; karmabhiù—by fruitive activities; yat—that which;
destitute.” This is what is meant by humility (kärpanya or dainya).
tapasä—by penance; jïäna—by cultivation of knowledge; vairägyataù—by
detachment; ca—also; yat—that which is achieved; yogena—by the mystic yoga
system; däna—by charity; dharmeëa—by religious duties; çreyobhiù—by processes The only way to gain relief from all adversities, the only way to find the
for making life auspicious; itaraiù—by others; api—indeed; sarvam—all; mat-bhakti- hidden treasure, is to abandon all considerations of religiosity or irreligiosity
yogena—by loving service unto Me; mat-bhaktaù—My devotee; labhate—achieves; and surrender unto the lotus feet of the Absolute, Reality the Beautiful Çré
aïjasä—easily; svarga—promotion to heaven; apavargam—liberation from all Kåñëacandra, the divine son of King Nanda:
misery; mat-dhäma—residence in My abode; kathaïcit—somehow or other; yadi— 12.A.8
if; vaïchati—he desires.
sarva-dharmän parityajya
Whatever results are obtained with great difficulty through fruitive activities,
austerity, knowledge, renunciation, practice of yoga, charity, religious observances, mäm ekaà çaraëaà vraja
and all other types of sädhana are easily obtained by My devotees through the power ahaà tväà sarva-päpebhyo
of bhakti-yoga. Although My bhaktas are free from all ambition, they could easily
obtain promotion to the celestial planets, or attain liberation, or residence in mokñayiñyämi mä çucaù
Vaikuëöha, if they at all desired such things. BG 18.66/JD Ch. 6&17
sarva-dharmän—all varieties of religion; parityajya—abandoning; mäm—unto Me;
ekam—only; çaraëam—for surrender; vraja—go; aham—I; tväm—you; sarva—all;
päpebhyaù—from sinful reactions; mokñayiñyämi—will deliver; mä—do not; çucaù—
~ Çaraëägati – The gateway for pure bhakti ~ worry.
The definition of Çaraëägati Abandon all varieties of religion or spiritual paths and just surrender unto Me. I
12.A.7 shall deliver you from all sinful reactions. Do not worry or lament.
änukülyasya saìkalpaù prätikülyasya varjanam [An expanded translation:] “To impart knowledge of My all-comprehensive aspect,
rakñiñyatéti viçväso goptåtve varaëaà tathä Brahman, as well as knowledge of My all-pervading aspect, Paramätma, whatever
teachings I have given, based in general on the duties of varëäçrama (the socio-
ätma-nikñepa-kärpaëye ñaò–vidhä çaraëägatiù religious ranks of life), the duty of the mendicant, selflessness, internal and external
HBV 11.676/CC Mad 22.100/JD ch.6/Bhakti-sandarbha A 236 / Upad. 9 pt/ BRSB p.92/BR 3.2 sense control, meditation, subservience to the dominion of the Almighty – now I ask
you to summarily dismiss every one of those paths and surrender unto Me, the
änukülyasya—of the favorable; saìkalpaù—acceptance; prätikülyasya—of the Personality of Godhead, Bhagavän. Then I shall deliver you from all the sins (karmic
unfavourable; varjanam—devoid of; rakñiñyati—He will protect; iti—thus; reactions) of this worldly sojourn, as well as any sin incurred by giving up the
viçväsaù—conviction; goptåtve—in being the guardian; varaëam—acceptance; aforementioned duties or religiosities. There will be no cause for you to lament that
tathä—as well as; ätma-nikñepa—full self-surrender; kärpaëye—and humility; ñaö- your life’s mission is unfulfilled.” (Çréla B.R. Çrédhara Gosvämé Mahäräja, PJ)
vidhä—sixfold; çaraëa-ägatiù—process of surrender.
There are six symptoms of self-surrender (çaraëägati). The first two are Embracing the Lord as on’s maintainer and gaurdian
änukülyasya saìkalpa and prätikülyasya varjanam: “I will only do that which is 12.A.9
favorable for unalloyed bhakti, and I will reject all that is unfavourable.” This is
called saìkalpa or pratijïä, a solemn vow. The third symptom is rakñiñyatéti viçväso, ananyäç cintayanto mäà
faith in Bhagavän as one’s protector: “Bhagavän is my only protector. I can derive ye janäù paryupäsate
absolutely no benefit from jïäna, yoga, and other such practices.” This is an
expression of trust (viçväsa). The fourth symptom is goptåtve varaëam, deliberate
teñäà nityäbhiyuktänäà
acceptance of Bhagavän as one’s maintainer: “I cannot obtain anything, or even yoga-kñemaà vahämy aham
maintain myself, by my own endeavour. I will serve Bhagavän as far as I am able, and BG 9.22/Biog. p. 87
He will take care of me.” This is what is meant by dependence (nirabharatä). The
fifth symptom is ätma-nikñepa, absence of independent mood. “Who am I? I am His.
250 251
ananyäù—having no other object; cintayantaù—concentrating; mäm—on Me; ye— 12.A.13

those who; janäù—persons; paryupäsate—properly worship; teñäm—of them; ñaò-aìga çaraëägati haibe jähära
nitya—always; abhiyuktänäm—fixed in devotion; yoga—requirements; kñemam—
protection; vahämi—carry; aham—I. tähära prärthanä çune çré-nanda-kumära
Ñaò-Aìga-Çaraëägati 5, BVT/SGG p.81
But those who always worship Me with exclusive devotion, meditating on My
transcendental form—to them I carry what they lack, and I preserve what they have. The prayers of one who submits unconditionally to the sixfold surrender are heard
by Çré Nanda-kumära.
The holy feet of Kåñëa are the only shelter for persons tormented by the
miseries of material existence
12.A.10
~ Humility – The foundation of bhakti and the key to Prema ~
bhava-jaladhi-gatänäà dvandva-vätähatänäà The formula for perfection
suta-duhitå-kalatra-träëa-bhärärditänäm 12.A.14
viñama-viñaya-toye majjatäm aplavänäà tåëäd api sunécena
bhavati çaraëam eko viñëu-poto naräëäm taror api sahiñëunä
Mukunda-mälä-stotra 11, Çré Kulaçekhar Alvara/PJ 5.6 amäninä mäna-dena
bhava—of material existence; jaladhi—in the ocean; gatänäm—who are present; kértanéyaù sadä hariù
dvandva—of material dualities; väta—by the wind; ähatänäm—struck; suta—sons;
duhitå—daughters; kalatra—and wives; träëa—of protecting; bhära—by the burden; Çikñäñöaka 3/CC Ädi 17.31/JD Ch. 3,8,25/BR 3.1
arditänäm—distressed; viñama—perilous; viñaya—of sense gratification; toye—in hariù—Çré Hari’s names; kértaniyaù—should be chanted; sadä—always; api—even;
the water; majjatäm—drowning; aplavänäm—having no vessel to carry them away; sunécena—by being humbler; tåëät—than the grass; api—even; sahiñëunä—by
bhavati—is; çaraëam—the shelter; ekaù—only; viñëu-potaù—the boat that is Lord being more tolerant; taroù—than a tree; amäninä—by being being prideless;
Viñëu; naräëäm—for people in general. mänadena—by giving respect (to others in accordance with their respective
positions).
For those persons who, bereft of a vessel, have fallen into the ocean of mundane
existence; who are being lashed by the hurricane of duality based on mundane Thinking oneself to be even lower and more worthless than insignificant grass
attraction and aversion; who are crushed by the burden of protecting wife, family which has been trampled beneath everyone’s feet, being more tolerant than a tree,
and so on; who are drowning in the ghastly whirlpool of sensual pleasures—the only being prideless, and offering respect to all others according to their respective
shelter is the lifeboat of the holy lotus feet of the Supreme Lord. positions, one should continuously chant the holy name of Çré Hari.
Çréla Bhaktisidhänta Sarasvaté Prabhupäda: “Çré Gaurasundara explained that to
The unprecedented fruit of surrender genuinely call out for Bhagavän, one has to become more humble than a blade of
12.A.12 grass. We cannot cry out for Kåñëa until we have accepted our own insignificance in
vinäçya sarva-duùkhäni, nija-mädhurya-varñaëäm relation to Him. We beg for help only when we are forced to acknowledge our
helplessness.” (lec. 28.1.1931, Harmonist 15)
karoti bhagavän bhakte, çaraëägata-pälakaù
Çré Prapanna-Jévanämåtaà 1.47, Çréla B.R. Çrédhara Gosvämé Mahäräja The premé-bhakta is naturally endowed with deep humility
Being most affectionate toward His surrendered souls, Çré Kåñëa totally dispels 12.A.15
their unhappiness, graciously filling their hearts with His sweet absolute presence. premera svabhäva—yähäì premera sambandha
[Editorial note: Please refer to Çréla B.R. Çridhara Mahäräja’s ‘Prapanna- sei mäne,—‘kåñëe mora nähi prema-gandha’
Jévanämåtaà’ for an extensive, exquisitely poetic and deeply thought-provoking
compilation of çlokas regarding the subject of Çaraëägati and Humility.] CC Antya 20.28
premera svabhäva—the nature of love of Godhead; yähäì—where; premera
252 253
sambandha—a relationship of love of Godhead; sei mäne—he recognizes; kåñëe— CC Ädi 5.205-206/BR 3.9 p.
unto Lord Kåñëa; mora—my; nähi—there is not; prema-gandha—even a scent of
jagäi mädhäi—the two brothers Jagäi and Mädhäi; haite—than; muïi—I; se—that;
love of Godhead.
päpiñöha—more sinful; puréñera—in stool; kéöa—the worms; haite—than; muïi—I
“Wherever there is a relationship of love of Godhead, its natural symptom is that am; se—that; laghiñöha—lower.; emana—such; nirghåëa—abominable; more—unto
the devotee does not think himself a devotee. Instead, he always thinks that he has me; kebä—who; kåpä—mercy; kare—shows; eka—one; nityänanda—Lord
not even a drop of love for Kåñëa” (This is Çré Caitanya Mahäprabhu’s comment on Nityänanda; vinu—but; jagat—world; bhitare—within.
the ‘tåëäd api’ çloka).
I am more sinful than Jagäi and Mädhäi and even lower than a worm in stool.
Who in this world but Nityänanda could show His mercy to such an abominable
Caitanyadeva Himself has manifested unprecedented humility person as me?
12.A.16
12.A.18
na prema-gandho ’sti daräpi me harau bhakta-gaëa, çuna mora dainya-vacana
krandämi saubhägya-bharaà prakäçitum tomä-sabära pada-dhüli, aìge vibhüñaëa kari’
vaàçé-viläsy-änana-lokanaà vinä CC Ädi 5.207
bibharmi yat präëa-pataìgakän våthä
bhakta-gaëa—O devotees; çuna—please hear; mora—my; dainya-vacana—humble
CC Mad 2.45 submission; tomä-sabära—of all of you; pada-dhüli—the dust of the feet; aìge—on
na—never; prema-gandhaù—a scent of love of Godhead; asti—there is; darä api— my body; vibhüñaëa kari’—taking as ornaments;
even in a slight proportion; me—My; harau—in the Supreme Personality of With all humility, I submit myself to the lotus feet of all of you devotees, taking
Godhead; krandämi—I cry; saubhägya-bharam—the volume of My fortune; the dust from your feet as my bodily ornaments.
prakäçitum—to exhibit; vaàçé-viläsi—of the great flute-player; änana—at the face;
lokanam—looking; vinä—without; bibharmi—I carry; yat—because; präëa-
pataìgakän—My insectlike life; våthä—with no purpose. Sanätana Gosvämé expresses his humility
12.A.19
Çré Caitanya Mahäprabhu continued, ‘My dear friends, I have not the slightest
tinge of love of Godhead within My heart. When you see Me crying in separation, I néca jäti, néca-saìgé, patita adhama
am just falsely exhibiting a demonstration of My great fortune. Indeed, not seeing kuviñaya-küpe paòi’ goìäinu janama!
the beautiful face of Kåñëa playing His flute, I continue to live My life like an insect,
without purpose.’ CC Mad 20.99
néca jäti—born of a low family; néca-saìgé—associated with low men; patita—fallen;
Çréla Gurudeva: Humility is the foundation of bhakti, and it is by humility that
adhama—the lowest; ku-viñaya-küpe—in a well of material enjoyment; paòi’—
bhakti increases. Çréla Sanätana Gosvämé defines humility as follows: “When a
having fallen down; goìäinu—I have passed; janama—my life.
person has all good qualities but feelings arise in his heart of being unqualified,
wretched and inferior, this is called humility. In other words, humility is the utmost Sanätana Gosvämé said, “I was born in a low family, and my associates are all low-
anxiety to attain Bhagavän. A person with humility is without false ego even though class men. I myself am fallen and am the lowest of men. Indeed, I have passed my
he possesses all good qualities.” Only humility can attract Kåñëa’s mercy, and whole life fallen in the well of sinful materialism.”
genuine humility only appears when prema is fully ripe. (BR 8.4 pt)
Offering obeisances (namaù) counteracts the false ego
Çréla Kåñëadäsa Kaviräja’s humility 12.A.20
12.A.17
ahaìkåtir ma-käraù syän / na-käras tan niñedhakaù
jagäi mädhäi haite muïi se päpiñöa
tasmät tu namasä kñetri- / svätantryaà pratiñidhyate
puréñera kéöa haite muïi se laghiñöa
bhagavat-paratantro ‘sau / tad äyattätma-jévanaù
emana nirghåëä more kebä kåpä kare
tasmät sva-sämarthya-vidhià / tyajet sarvam açeñataù
eka nityänanda vinä jagata bhitare
254 255
Padma Puräëa /Prapanna Jévanämåtaà 2.3 lotus flower; antam—of the tips; tvadéya—of Your; pada—feet; samaye—at the time;
präëa-prayäëa—of death; kaëöha-avarodhana-vidhau—when the throat is choked;
The syllable ma means ‘self-asserting ego’ (the misconception of considering
kapha-väta-pittaiù—by mucus, air and bile; kutaù—how?; te—Your; smaraëam—
oneself to be the doer); the syllable na indicates its negation. Thus the act of offering
remembrance (be possible?).
obeisances (namaù) nullifies the offerer’s independence and counteracts the false
ego. The soul is naturally subordinate to Bhagavän, his intrinsic nature and innate O Kåñëa, my request is that the swan of my mind be caught in the network of Your
function is to render loving devotional service to the Supreme Lord. Therefore, all lotus feet and dwell there in the ocean of rasa. At the time of death the throat will
actions performed thinking, ‘I am the doer’, should be utterly abandoned. be choked up with mucus, air and bile. Under such conditions, how will it be possible
to remember Your name?
Srila Bhakti Promode Puri Goswami: “O master, destroy all vestige of material ego
that pollutes me, and give me a place at your lotus feet, making me the servant of
your servants”; this is the meaning of the word ‘namaù’. Without humility, one cannot cross over this material existence
12.A.24
Only those bewildered by the false ego think they are the doers amaryädaù kñudraç cala-matir asüyä-prasava-bhüù
12.A.21
kåta-ghno durmäné smara-para-vaço rakñaëa-paraù
prakåteù kriyamäëäni / guëaiù karmäëi sarvaçaù nåçaàsaù päpiñöhaù katham aham ito duùkha-jaladher
ahaìkära-vimüòhätmä / kartäham iti manyate apäräd uttérëas tava paricareyaà caraëayoù
BG 3.27
Çré Yamunacarya/BR 3.14/ Prapanna Jévanämåtaà 8.13
prakåteù—of material nature; kriyamäëäni—being done; guëaiù—by the modes; I am disrespectful, vile, fickle-minded, full of envy, ungrateful, dependent on
karmäëi—activities; sarvaçaù—all kinds of; ahaìkära-vimüòha—bewildered by false others, cruel and most sinful. In this condition, how can I cross this impassable ocean
ego; ätmä—the spirit soul; kartä—doer; aham—I; iti—thus; manyate—he thinks. of material existence and attain the service of Your lotus feet?
The jéva bewildered by the influence of false ego thinks himself to be the doer of
activities that are in actuality carried out by the three modes of material nature. Yamunäcärya’s own humility is shown
12.A.25
12.A.22 – dåñta nahe dåçya, haiya seväkara kärya
From the teachings of Çréla Bhakti Prajïäna Keçava Gosvämé aparädha-sahasra-bhäjanaà / patitaà bhéma-bhavärëavodare
dåñta—seeing; nahe—not; dåçya— to be seen; haiya—is; seväkara—of the servant; agatià çaraëägataà hare / kåpayä kevalam ätmasät-kuru
kärya—attitude. Yämuna-stotra/BR 3.12
The attitude of a servant: being the seen, not the observer [The devotee does not hare—O Çré Hari; kåpayä—being merciful; kuru—make; ätmasät—your own;
endeavour to see the Lord but strives to serve in such a way that Kåñëa will be agatim—(me) who have no goal of life; çaraëa-ägatam—who have come to take
attracted to him and award him His darçana.] shelter; kevalam—exclusively; bhäjanam—(who am) the abode; aparädha-sahasra—
of thousnds of offenses; patitam—fallen; udare—in the belly; bhéma—of the terrible;
arëava—ocean; bhava—of repeated birth and death.
Humility is described in the Mukunda-mälä stotram
12.A.23 O Hari, I am an offender, guilty of thousands of offences and therefore
punishable. I am drowning in this fearsome ocean of material existence. Lost, I take
kåñëa tvadéya-pada-paìkaja-païjaräntam shelter of Your lotus feet; please make me Your own. (You have promised that You
adyaiva me viçatu mänasa-räja-haàsaù will definitely deliver anyone who has taken shelter of You. Please therefore deliver
me also).
präëa-prayäëa-samaye kapha-väta-pittaiù
kaëöhävarodhana-vidhau smaraëaà kutas te
Mukunda-mälä 33/BR 3.7
kåñëa—O Lord Kåñëa; eva—certainly; adya—today; räja—the royal; haàsa—swan;
me—of my; mänasa—mind; viçatu—should enter; païjara—the network; paìkaja—
256 257
Ç R É Ç L O K Ä M Å TA M A B H I D H E YA S Ä D H A N A - B H A K T I - T A T T V A / A- B
If I take birth again, let it be in the home of a devotee O Deva! O Ocean of Mercy! With folded hands raised to my head, with open
throat I humbly offer this incessant prayer to You: please, just once, shower me with
12.A.26
Your merciful sidelong glance.
tava däsya-sukhaika-saìginäà / bhavaneñv astv api kéöa-janma me
itarävasatheñu mä sma bhüd / api janma catur-mukhätmanä The opposite side of humility is pride
Yämuna-stotra/BR 3.15 12.A.29
O Bhagavän, if I take birth again due to my past activities, or by Your desire, please éçvaro ’ham ahaà bhogé
let it be in the home of a devotee, even if that birth is in the body of an insect. I have siddho ’haà balavän sukhé
no desire to take birth in a household devoid of devotion to You, even if it has the
opulence of Brahmä. O Puruñottama, this is my earnest prayer unto You. BG 16.14
éçvaraù—the lord and controller ; aham—I am; aham—I am; bhogé—the enjoyer;
When shall I feel joyfull to have such a fitting master as You? siddhaù—perfect; aham—I am; balavän—powerful; sukhé—happy
12.A.27 “I am the controller and the lord of everything I survey. I am the enjoyer. I am
bhavantam evänucaran nirantaraù perfect, powerful and happy. “
praçänta-niùçeña-mano-rathäntaraù [Editorial note: Pride, or pratiñöha-äça (the desire for prestige), is the root cause of
all anarthas. If I think I am better than someone else (“I am a better devotee”),
kadäham aikäntika-nitya-kiìkaraù humility gives way to pride and envy, and Bhakti Devé flees far away from my heart.
praharñayiñyämi sanätha-jévitam We should dig deeply into our hearts and if we find any trace of pride, or desire for
respect, we should uproot it completely and throw it far, far away.]
Stotra-ratna 43, Yämunäcärya
bhavantam—You; eva—certainly; anucaran—serving; nirantaraù—always; praçänta— Thus ends section 12.A – Çraddhä, Çaranägati, Humility
pacified; niùçeña—all; manaù-ratha—desires; antaraù—other; kadä—when; aham—I;
aikäntika—exclusive; nitya—eternal; kiìkaraù—servant; praharñayiñyämi—I shall
become joyful; sa-nätha—with a fitting master; jévitam—living.
***
By serving You constantly, one is freed from all material desires and is completely
pacified. When shall I engage as Your permanent eternal servant and always feel 12.B Sädhu-saìga – The birth-place of bhakti
joyful to have such a fitting master?
Who is a sädhu (a saintly devotee)?
12.B.1
Sincere humility is shown in Kåñëa-karëämåta
12.A.28 sädhanoti sädhayati ca kåñëa-prema iti sädhu
nibaddha-mürdhäïjalir eña yäce Sadhanoti—one who performs sädhana-bhajana; sädhayati—who inspires others to
practice; ca—and; kåñëa-prema—(attain) kåñëa-prema; iti—he is; sädhu—sädhu.
nérandhra-dainyonnati-mukta-kaëöham
One who knows sädhyä (the goal) and sädhana (the process) and therefore can
dayä-nidhe deva bhavat-kaöäkña- guide others in performing sädhana to attain the sädhyä of kåñëa-prema, is a sädhu.
däkñiëya-leçena sakån niñiïca
Kåñëa-karëämåta 30/BR 3.17 What is Saìga?
nibaddha—fixed; mürdha—on the head; aïjaliù—folded palms; eña—this one; 12.B.2
yäce—I prays; nérandhra—gapless (constant); dainya—pitiable misery (i.e., pain of samyak rüpeëa anugamanam
separation from Kåñëa); unnati—increasing; mukta—opened; kaëöhaù—throat;
dayä—of mercy; nidhe—Ocean; deva—O Lord; bhavad—Your; katäkña—sidelong sam—samyak-rüpeëa, completely, i.e. with sambandha and surrender;
glance; däkñinya—kindness; leçena-a drop; sakåt—once; niñiïca—anoint. anugamanam— following strictly in the footsteps.
To follow the sädhu completely, externally and internally, by activities and by mood.
258 259
Ç R É Ç L O K Ä M Å TA M A B H I D H E YA S Ä D H A N A- B H A K T I -TAT T VA / B
Even a moment’s association with a sädhu may award all perfection complete liberation, what to speak of material benedictions. For living entities who
are destined to give up the body and die, what greater benediction can there be than
12.B.3
association with pure devotees.
‘sädhu-saìga’, ‘sädhu-saìga’—sarva-çästre kaya
lava-mätra sädhu-saìge sarva-siddhi haya Sädhu sanga is the most valuable treasure for any jéva
CC Mad 22.54 12.B.6
sädhu-saìga sädhu-saìga—repeated association with pure devotees; sarva-çästre— ata ätyantikaà kñemaà / påcchämo bhavato ’naghäù
all the revealed scriptures; kaya—say; lava-mätra—even for a moment; sädhu- saàsäre ’smin kñaëärdho ’pi / sat-saìgaù çevadhir nåëäm
saìge—by association with a pure devotee; sarva-siddhi—complete spiritual
perfection; haya—there is. SB 11.2.30
ataù—therefore; ätyantikam—supreme; kñemam—good; påcchämaù—I am asking;
“The verdict of all revealed scriptures is that by even a moment’s association with
bhavataù—from you; anaghäù—O sinless ones; saàsäre—in the cycle of birth and
a sädhu, a pure devotee, one can attain complete spiritual perfection.”
death; asmin—this; kñaëa-ardhaù—lasting only half of one moment; api—even; sat-
saìgaù—the association of devotees of the Lord; çevadhiù—a great treasure;
Sädhu saìga is the birth-place of bhakti nåëäm—for human beings.
12.B.4
Therefore, O completely sinless ones, I ask you to kindly tell me what is the
kåñëa-bhakti-janma-müla haya ‘sädhu-saìga’ supreme good and the ultimate benefit, for even half a moment’s association with
kåñëa-prema janme, teìho punaù mukhya aìga pure devotees in this world of birth and death, is the most valuable treasure for any
human being.
CC Mad 22.83/BRSB p. 34
kåñëa-bhakti—of devotional service; janma-müla—the root cause; haya—is; sädhu- Mahat saìga is extremely miraculous and beyond logic
saìga—association with advanced devotees; kåñëa-prema—ecstatic transcendental 12.B.7
love of Kåñëa; janme—awakens; teìho—that same association with devotees;
punaù—again; mukhya aìga—the chief principle. mahat-saìgama-mähätmyam / evaitat paramädbhutam
The root cause of kåñëa-bhakti is sädhu-saìga. Even when one’s dormant kåñëa- kåtärtho yena vipro ‘sau / ‘sadyo ‘bhüt tat-svarüpavat
prema awakens, sädhu-saìga is still the most important principle for one’s spiritual life. Båhad Bhagavätämåta 2.7.14/Venu Géta 17, purport
mahat—of the great souls; saìgama—of the association; mähätmyam—the glory;
Even a moment’s association with a pure devotee is incomparable eva—indeed; etat—this; paramädbhutam—very wonderful; kåtärthaù—successful;
12.B.5 yena—by which; vipraù—brähmaëa; asau—the; sadyaù—at once; abhüt—became;
tat-svarüpavat—in his original form.
tulayäma lavenäpi
na svargaà näpunar-bhavam The glory of mahat-saìga, the association of a mahä-bhägavata, is extremely
miraculous. By the effect of such saìga, the brähmaëa Janaçarma immediately
bhagavat-saìgi-saìgasya became perfect like his gurudeva Çré Svarüpa (Gopa Kumära).
martyänäà kim utäçiñaù
SB 1.18.13/4.30.34/CC Mad 22.55 The Jéva’s release from mäyä
12.B.8
tulayäma—to be balanced with; lavena—by a moment; api—even; na—never;
svargam—heavenly planets; na—nor; apunaù-bhavam—liberation from matter; yadä bhrämaà bhrämaà hari-rasa-galad-vaiñëava-janaà
bhagavat-saìgi—devotee of the Lord; saìgasya—of the association; martyänäm—those kadäcit sampaçyan tad-anugamane syäd ruci-yutaù
who are meant for death; kim—what is there; uta—to speak of; äçiñaù—benediction.
tadä kåñëävåttyä tyajati çanakair mäyika-daçäà
Even a moment’s association with a pure devotee cannot be compared to being
transferred to the heavenly planets or even merging into the Brahman effulgence in svarüpaà bibhräëo vimala-rasa-bhogaà sa kurute
Daça-müla tattva 7/Gétävalé 8.82/JD Ch. 23 /
260 261
yadä—when; bhrämam—wandering; bhrämam—and wandering; kadäcit— 12.B.10

sometime; sampaçyan—seeing; vaiñëava-janam—a pure devotee of the Lord; galat— ‘kåñëa, tomära haìa’ yadi bale eka-bära
whose heart is melting; hari-rasa—by tasting the mellows of Çré Hari; tat-
anugamane—while following him; syät—it may be; ruci-yutaù—one is devlops mäyä-bandha haite kåñëa täre kare pära
attraction to Çré Kåñëa; tadä—then; kåñëa-ävåtya—by taking shelter of Kåñëa; CC Mad 22. 33/Biog p. 378
tyajaté—he abandons; çanakaiù—gradually; mäyika-daçäm—the state which
dominated by illusion; saù—he; bibhräëaù—takes up; svarüpam—his original kåñëa—O my Lord Kåñëa; tomära haìa—I am Yours; yadi—if; bale—someone says;
spiritual form; kurute—he experiences; vimala—pure; rasa—mellows of devotional eka-bära—once; mäyä-bandha haite—from the bondage of conditioned life; kåñëa—
service; bhogam—enjoyment. Lord Kåñëa; täre—him; kare pära—releases.
When, in the course of wandering amongst the higher and lower species in the If any jéva, feeling extreme anguish, prays to Kåñëa from the core of his heart and
material world, a jéva is able to behold a Vaiñëava absorbed in the flowing rasa of çré- even calls out, ‘O Kåñëa! I am Yours’ – then Kåñëa gives him sädhu-saìga and makes
hari-bhakti, taste arises in his heart for following the Vaiñëava way of life. By him cross beyond the bondage of mäyä.
chanting çré-kåñëa-näma, he gradually becomes free from his conditioning. Gradually
he then gains his intrinsic, cinmaya-svarüpa (transcendental form), and becomes 12.B.11
qualified to taste the pure and spiritual rasa of direct service to Çré Kåñëa. bhaväpavargo bhramato yadä bhavej
janasya tarhy acyuta sat-samägamaù
There is a sign that a person, by good fortune (sukåti), will soon be released
from material existence. This is that he keeps the company of sädhus, and as a sat-saìgamo yarhi tadaiva sad-gatau
result awakens his loving attachment to the lotus feet of Çré Kåñëa. That is why parävareçe tvayi jäyate ratiù
the descriptions of the glories of sädhu-saìga abound in the çästras. The çästras SB 10.51.53/Biog p.38/ JD Ch. 6&8 /
state that it is not at all easy to obtain a moment’s association with a sädhu:
12.B.9 bhava—material existence; apavargaù—cessation of, liberation from; bhramataù—
who has been wandering; yadä—when; bhavet—occurs; janasya—for a person;
saàsära bhramite kona bhägye keha tare acyuta—O infallible Lord; tarhi—at that time; sat—of saintly devotees;
nadéra pravähe yena käñöha läge tére samägamaù—the association; sat-saëgamaù—saintly association; yarhi—when;
tadä—then; eva—only; sat—of the saintly; gatau—who is the goal; para—of
kona bhägye käro saàsära kñayonmukha haya superior (the causes of material creation); avara—and inferior (their products);
sädhu-saìge tabe kåñëe rati upajaya. éçe—for the Supreme Lord; tvayi—Yourself; jäyate—is born; ratiù—devotion.
CC Mad 22.43-4 “He Acyuta! O Infallible one! The jéva has been wandering in the cycle of birth
saàsära bhramite—wandering throughout saàsära; kona bhägye—by some good and death since time without beginning. When the time for his release from this
fortune; keha tare—someone crosses the ocean of nescience; nadéra pravähe—in the saàsära cycle approaches, he attains sat-saìga, the association of a sädhu. From that
flow of the river; yena—just as; käñöha—wood; läge—sticks; tére—on the bank; kona moment he becomes firmly attached to You, who are the controller of both spirit and
bhägye—by fortune; käro—of someone; saàsära—conditioned life; kñaya- matter and the supreme objective for the sädhus.”
unmukha—on the point of destruction; haya—is; sädhu-saìge—by association with
devotees; tabe—then; kåñëe—to Lord Kåñëa; rati—attraction; upajaya—awakens. Sädhu-saìga is attained by ones spiritual merit (sukåti)
When the jéva becomes averse to Kåñëa, he is swept away in the current of birth 12.B.12
and death in material existence. He wanders aimlessly throughout the 8,400,000 bhaktis tu bhagavad-bhakta-saìgena parijäyate
species of life, being burnt by the threefold miseries. It is extremely difficult to attain
deliverance from this current of saàsära. However, just as a piece of wood flowing
sat-saìgaù präpyate puàbhiù sukåtaiù pürva-saïcitaiù
in the forceful current of a river may by good fortune be washed up on the bank, Båhan-Näradéya-Puräëa 4.33/HBV 10.279/JD Ch. 3&6/ Biog. p. 379/BRSB p. 32
similarly, a jéva may by extremely good fortune attain the shelter of sädhu-saìga, gain
bhakti—Bhakti; tu—indeed; bhagavat-bhaktas—devotees of Bhagavan; saìgena—
release from the current of material existence, and again become established in his
by association; parijäyate—awakened; sat-saìgaù—sädhu-sanga; präpyate—
own constitutional position as the servant of Kåñëa.
262 263
attained; puàbhiù—by accumulation of; sukåtaiù—transcendental pious activities; puruñaù—the conditioned living entity; nimagnaù—drowned; muhyamänaù—
pürva-saïcitaiù—of many lifetimes. bewildered; anéçayä—by the illusory potency; çocati—laments; yadä—when;
paçyati—sees; anyam—the other; éçam—the Supreme Lord; mahimänam—the
Bhakti is awakened when one associates with bhaktas of Çré Bhagavän. glories; asya—of Him; samäne—on the same; vrkñe—tree; eti—thus; vita-çokaù—
Association with çuddha-bhaktas is attained only by the accumulation of free from lamentation; juñöam—blissful.
transcendental pious activities (sukåté) performed over many lifetimes.
The jéva and the indwelling Paramätma both reside in the same tree, namely the
material body. The jéva is attached to material sense enjoyment and is therefore sunk
By sukåti one attains çraddhä in the bodily conception of life. Bewildered by mäyä, he cannot find any means of
12.B.13 deliverance, and thus he laments. However, by the influence of sukåti acquired over
yadåcchayä mat-kathädau many lifetimes, he can obtain the mercy of Éçvara (the Lord) or His pure devotees.
At that time, he will see in his heart that there is a second individual within the tree
jäta-çraddhas tu yaù pumän of his body. This is Éçvara, who is served eternally by His unalloyed bhaktas. When
na nirviëëo näti-sakto the jéva witnesses the uncommon glories of Çré Kåñëa, he becomes free from all
lamentation.
bhakti-yogo ’sya siddhi-daù
SB 11.20.8 12.B.15
yadåcchayä—somehow or other by good fortune; mat-kathä-ädau—in the mahä-prasäde govinde / näma-brahmaëi vaiñëave
narrations, songs, philosophy, dramatical performances, etc., that describe My svalpa-puëyavatäà räjan / viçväso naiva jayate
glories; jäta—awakened; çraddhaù—faith; tu—indeed; yaù—one who; pumän—a
person; na—not; nirviëëaù—disgusted; na—not; ati-saktaù—very attached; bhakti- Skanda Puräëa/JD Ch. 6/CC Antya 16.96 pt
yogaù—the path of loving devotion; asya—his; siddhi-daù—will award perfection. Those who do not possess sufficient pious credit (sukåti) will not have faith in
mahä-prasädam, in Çré Govinda, in the Holy Name, or in the Vaiñëavas.
“By virtue of the good fortune of their previous births, those in whom çraddhä is
awakened towards My lélä-kathä are eligible to take up bhakti. Being neither
disgusted nor overly attached, bhakti-devi then confers perfection upon them.” By associating with sädhus, one’s love for Çré Kåñëa is awakened
12.B.16
Çréla Jéva Gosvämé, in defining the word yadåcchayä (voluntarily, sädhu-saìge kåñëa-bhaktye çraddhä yadi haya
spontaneously, or by their own will) used in the above çloka, has said: bhakti-phala ‘prema’ haya, saàsära yäya kñaya
12.B.13
kenäpi parama-svatantra-bhagavad-bhakta-saìga-tat-kåpäjäta-parama-
sädhu-saìge—by the association of devotees; kåñëa-bhaktye—in discharging
maìgalodayena devotional service to Kåñëa; çraddhä—faith; yadi—if; haya—there is; bhakti-phala—
By the association of the Lord’s supremely independent devotees and as a the result of devotional service to Kåñëa; prema—ecstatic transcendental love of
consequence of the mercy obtained from them, one obtains great fortune God; haya—awakens; saàsära—the conditioned life in material existence; yäya
(saubhägya). That saubhägya itself becomes the eligibility for bhakti. kñaya—becomes vanquished.
When a sädhaka-bhakta obtains faith in the association of rasika Vaiñëavas who
By sukåti the jéva obtains the mercy of Krsna or His pure devotee are more advanced than himself, he very quickly obtains prema-bhakti and his
12.B.14 material entanglement is easily dissipated.
samäne våkñe puruño nimagno
One’s heart is like a crystal and takes on the qualities of those he associates with
‘néçäya çocati muhyamänaù
12.B.17
juñöaà yadä paçyati anyam éçam
yasya yat-saìgatiù puàso maëivat syät sa tad-guëaù
asya mahimänam iti véta-çokaù
sva-kula-rddhyai tato dhémän sva-yüthän eva saàçrayet
Muëòaka (3.1.2) & Çvetäçvatara (4.7) Upaniñads/ JD ch.6&17
264 265
Hari-bhakti-sudhodaya 8.51/ BRS 1.2.229/BRSB p.98/MS 5 pt/BR 2.41 One should taste the meaning of Çrémad-Bhägavatam in the association of pure
devotees. One should associate with rasika devotees who are more advanced than
maëivat—as a jewel; yat-saìgatiù—on account of whatever association; yasya—
oneself, who are endowed with a similar type of mood (sajätéya açaye) and who are
whose; puàsaù—of a person; saù—a person; syät—may; tad-guëaù—its qualities;
affectionate toward oneself (snigdha).
sva-kula-åddhyai—for the wellbeing of one’s family; tataù—then; dhémän—a
thoughtful person; sva-yüthän—own family lineage; eva—certainly; saàçrayet—
should take shelter. How to associate with pure devotees
12.B.20
As the qualities of a nearby object are reflected in a crystal, one similarly takes on
the qualities of a person with whom he associates. Therefore, a wise person should dadäti pratigåëäti /guhyam äkhyäti påcchati
take shelter of those sädhus who are more advanced, affectionate, and have the same bhuìkte bhojayate caiva / ñaò-vidhaà préti-lakñaëam
mood for which one aspires.
Çré Upadeçämåta 4
Çréla Gurudeva: The purport of this verse is that the contamination of the heart
cannot be eradicated by jïäna, vairägya, yoga or tapasyä. It is only by the influence dadäti—offering pure devotees objects in accordance with their requirements;
of association with Vaiñëavas who are free from all pride and upon receiving their pratigåhnäti— accepting remnant items given by pure devotees; guhyam äkhyäti—
mercy that the heart very easily becomes cleansed of all misgivings (anarthas). revealing to devotees one’s confidential realisations concerning bhajana; påcchati—
inquiring from devotees about their confidential realisations; bhuìkte—eating with
great love the prasäda remnants given by devotees; ca—and; bhojayate—lovingly
Bhakti is obtained only by the mercy of the mahat serving prasäda to devotees; ca—and; ñaò-vidham eva—are specifically of these six
12.B.18 kinds; préti-lakñaëam—the symptoms of loving association with pure devotees
mahat-kåpä vinä kona karme ‘bhakti’ naya Offering pure devotees items in accordance with their requirements, accepting
kåñëa-bhakti düre rahu, saàsära nahe kñaya remnant items given by pure devotees, revealing to pure devotees one’s confidential
realisations concerning bhajana, inquiring from more advanced devotees about their
CC Mad 22.51/BRSB p.35 confidential realisations, eating with great love the prasäda remnants tasted by
mahat-kåpä—the mercy of great (pure) devotees; vina—without; kona karme—by çuddha-bhaktas and lovingly feeding them prasädam – these are the six symptoms of
some other activity; bhakti naya—there is no bhakti; kåñëa-bhakti—loving loving association with pure devotees.
devotional service to Kåñëa; düre rahu—leaving aside; saàsära—material bondage
or the endless cycle of birth and death; nahe—there is not; kñaya—destruction. The Çrutis identify the worship of the pure devotee as the only means
Without the mercy of elevated devotees, bhakti cannot be obtained by any 12.B.21
method. To say nothing of kåñëa-bhakti, one cannot even obtain freedom from tasmäd ätma-jïaà hy arcayed bhüti-kämaù
material attachment and repeated birth and death.
Muëòaka Upaniñad 3.1.10
One should relish Bhägavatam with rasika Vaiñëavas A person wishing to attain divine opulence should worship one who is ätma-jïa,
12.B.19 self-realised. That is, he should worship a devotee of Çré Hari.
çrémad-bhägavatärthänäm / äsvädo rasikaiù saha
To get pure bhakti one must smear himself with the footdust of the pure devotee
sajätéyäçaye snigdhe / sädhau saìgaù svato vare 12.B.22
CC Mad 22.131/Secret Truths of the Bhagavätam, Preface/GKH (P) naiñäà matis tävad urukramäìghrià
çrémad-bhägavata—of the Çrémad-Bhägavatam; arthänäm—of the meanings; spåçaty anarthäpagamo yad-arthaù
äsvädaù—relishing; rasikaiù saha—with the rasika devotees; sa-jätéya—similar;
äçaye—endowed with a desire or mood; snigdhe—advanced in devotional affection; mahéyasäà päda-rajo-’bhiñekaà
sädhau—with a devotee; saìgaù—association; svataù—for one’s self; vare—better. niñkiïcanänäà na våëéta yävat
SB 7.5.32/CC Mad 22.53/JD Ch.17
266 267
eñäm—for such (materialists); tävat—until; na—(there is) not; arthaù—the parama-siddhi—[is] the highest perfection; müla—[and] the root; laöikära— [of] the
motivation; yat—by which; apagamaù—(there may be) the disappearance; creeper; prema—[of] divine love.
anartha—of unwanted material qualities; na våëéta—(and) not accept; abhiñekam—
a holy bath; päda-rajaù—in the dust of the feet; mahéyasäm—of great souls; The dust of the pure devotee’s lotus feet has the most positive effect on one’s
niñkiïcanänäm—unattached to this material world; yävat—for that long; matiù— devotion for the Lord. Service to the pure devotee is the highest perfection and the
(their) consciousness; spåçati—can not touch; urukrama-aìghrim—the lotus feet of root of the creeper of prema – divine love.
the Personality of Godhead, who is famous for performing uncommon activities.
Persons who are absorbed in bodily identification, who fail to understand the
Kåñëa says, “Worshiping My devotees is superior to worshiping Me directly”
necessity to free themselves from materialistic habits, and who do not smear 12.B.25
themselves with the holy footdust of great devotees who are fully detached from mad-bhakta-püjäbhyadhikä mayi saïjäyate bhaktiù
mundane sense objects, for such persons there is no possibility that their
SB 11.19.21
consciousness can touch the glories of the Çré Urukrama-deva’s lotus feet.
mat—My; bhakta—of the devotees; püjä—worship; abhyadhikä—better; mayi—to
Bhagavän can be attained only through taking the footdust of a pure devotee Me; saïjäyate—arises; bhaktiù—loving devotion;
12.B.23 “[O sinless Uddhava,] Worshipping my devotees is better than worshipping Me.
rahügaëaitat tapasä na yäti For by this devotion to Me naturally arises.”
na cejyayä nirvapaëäd gåhäd vä

Çréla Våndävana däsa Öhäkura rephrased the above line as follows:
na cchandasä naiva jalägni-süryair 12.B.26
vinä mahat-päda-rajo-’bhiñekam mad-bhakta-püjäbhyadhikä sarva-bhuteñu man-matiù
SB 5.12.12/CC Mad 22.52 CB Ädi 1.9
rahügaëa—O King Rahügaëa; etat—this (knowledge); na yäti—does not become “The worship of My devotees is better than direct worship of Me. One should also
revealed; tapasä—by severe austerities; na—nor by; ca—also; ijyayä—by a great remember that I am present within the hearts of all living beings”
arrangement for worshiping the Deity; na—nor; nirvapaëät—by finishing all
material duties and accepting sannyäsa; vä—or; gåhät—by ideal householder life; na
eva—nor indeed; chandasä—by observing celibacy or studying Vedic literature; jala- Above the worship of Kåñëa is service to His devotees
agni-süryaiù—by severe austerities such as keeping oneself in water, in a burning fire 12.B.27
or in the scorching sun; vinä—without; abhiñekam—smearing all over the body;
päda-rajaù—the dust of the lotus feet; mahat—of the great devotees.
ärädhanänäà sarveñäà / viñëor ärädhanaà param
tasmät parataraà devi / tadéyänäà samarcanam
O Rahügaëa, Bhagavän cannot be known by austerities, or by worship, or by
giving up one’s home, nor indeed by living in one’s home. He cannot be known by Padma Puraëa/CC Mad 11.31/GKH (P)
reciting the Vedas nor by worshiping the demigods. As long as one does not smear ärädhanänäm—of varieties of worship; sarveñäm—all; viñëoh—of Lord Viñëu;
oneself with the footdust of the mahat, great saintly devotees, one cannot achieve ärädhanam—worship; param—the most exalted; tasmät—and above such worship
any result from all these other activities. of Lord Viñëu; parataram—of greater value; devi—O goddess; tadéyänäm—of
persons who are dear to Lord Viñëu; samarcanam—rigid and firm worship.
12.B.24
[Lord Çiva told Pärvaté:] “My dear Devé, although the Vedas recommend worship
çuddha-bhakata-caraëa-reëu, bhajana-anuküla of demigods, among all forms of worship the worship of Lord Viñëu is topmost. Still
bhakata-sevä, parama-siddhi, prema-latikära müla more exalted than the worship of Çré Viñëu is the rendering of service to tadéya
(those persons and articles who have a relation with tat – Çré Viñëu) such as Çré
BVT, Çaranägati/SGG p. 100 Vaiñëavas, Çré Govardhana, Çré Tulasé, Çré-bhägavata (çästra), Çré-dhäma, Çré-viñëu-
reëu—the dust; caraëa—of the feet; çuddha-bhakata—of pure devotees; anuküla— mandira (temple) and all that is dear to Him.”
[is] favourable; bhajana—[for] spiritual practice; bhakata-sevä—serving the devotees;
268 269
One should desire only two things: sädhu-saìga and kåñëa-näma (Çré Caitanya Mahäprabhu said:)“Giving up bad association is a primary aspect of
12.B.28 Vaiñëava conduct. Bad association is of two types; a) people who have illicit
association with women or persons who associate with such people and have
sädhu-saìge kåñëa-näma ei mätra cäi attachment in worldly matters, or b) association of non-devotees who are intent on
saàsära jinite ära kauna vastu näi nirviçeña-jïäna [impersonalists]. Sädhakas who desire to attain bhakti should
carefully reject these two types of bad association.”
Prema-vivarta/JD Ch.7
Besides sädhu-saìga and kåñëa-näma – nothing is essential in this world; chanting Better to embrace a snake or a tiger than associate with materialists
the divine names of Çré Kåñëa in the association of sädhus is the only infallible 12.B.31
method to cross over the otherwise insurmountable ocean of saàsära.
äliìganaà varaà manye / vyäla-vyäghra-jalaukasäm
Association is the cause of both bondage and liberation na saìgaù çalya-yuktänäà / nänä-devaikasevinäm
12.B.29 BRS 1.2.112/Viñëu-rahasya/BR 1.9
saìgo yaù saàsåter hetur manye—I consider; varam—excellent; äliìganam—the embracing; vyäla-vyäghra-
asatsu vihito ’dhiyä jalaukasäm—of snakes, tigers or crocodiles; na saìgaù—I do not (desire) association;
çalya-yuktänäm—those whose hearts are pierced with the arrows of lusty desires;
sa eva sädhuñu kåto sevinäm—and those who serve; nänä-devaika—the many demigods.
niùsaìgatväya kalpate It is better to live with or embrace a snake, a tiger or an alligator than to associate
SB 3.25.55/Upad 2, pt/JD Ch. 17 with those whose hearts are filled with varieties of material desires and who worship
saìgaù—association; yaù—which; vihitaù—done; adhiyä—through ignorance; various demigods.
asatsu—amongst those engaged in sense gratification; hetuù—(is) the cause;
saàsåteù—of the cycle of birth and death; eva—certainly; saù—the same thing; 12.B.32
kåtaù—performed; sädhuñu—amongst saintly persons; kalpate—leads
niùsaìgatväya—to liberation. varaà huta-vaha-jvälä / païjaräntar-vyavasthitiù
“O deva! Association is the cause of both material bondage and liberation from na çauri-cintä-vimukhajana-/saàväsa-vaiçasam
material existence. When due to ignorance one keeps company with worldly-minded Kätyäyana-saàhitä/BRS 1.2.51
persons who are averted to the path of bhakti, that association brings about one’s
varam—better; vyavasthitiù—situation; païjara-antar—within a cage; huta-vaha-
material entanglement. When, however, one keeps company with pure devotees of
jvälä—of burning fire; na—rather than; vaiçasam—the calamity; saàväsa—of
the Lord, that association liberates one from material existence and causes one to
association; vimukha-jana —with persons inimical; çauri-cintä—to meditating on
obtain the lotus feet of the Lord.”
Çré Kåñëa.
Giving up bad association is an essential aspect Vaiñëava conduct It is better to reside in a cage of burning fire than experience the calamity of
association with persons averse to Kåñëa.
12.B.30
asat-saìga-tyäga,—ei vaiñëava-äcära
The rope of sädhu saìga is the cause of universal protection and is expert at
‘stré-saìgé’—eka asädhu, ‘kåñëäbhakta’ ära delivering the fallen souls
CC Mad 22.87/Biog p. 264 12.B.33
asat-saìga-tyäga—rejection of the association of nondevotees; ei—this; vaiñëava- manasija-phaëi-juñöe labdha-päto ’smi duñöe
äcära—the behavior of a Vaiñëava; stré-saìgé—who associates with women for sense timira-gahana-rüpe hanta saàsära-küpe
gratification; eka—one; asädhu—unsaintly person; kåñëa-abhakta—who is not a
devotee of Kåñëa; ära—another. ajita nikhila-rakñä-hetum uddhära-dakñäà
upanaya mama haste bhakti-rajjuà namas te
Stava-mälä, Çréla Rüpa Gosvämé
270 271
hanta—alas!; asmi—I am; labdha-pätaù—fallen; saàsära-küpe—in the well of chaya vega dami’, chaya doña çodhi’,
material existence; duñöe—evil; timira-gahana-rüpe—deep dark; manasija-phaëi-
juñöe—eqipped with the snakes of lust; ajita—O infallible one; upanaya—bring;
chaya guëa deha’ däse
bhakti-rajjum—the rope of devotion; haste—in my hand; nikhila-rakñä-hetum—for chaya sat-saìga, deha’ he ämäre,
the purpose of protecting all; uddhära-dakñäm—it is very expert at deliverance; bosechi saìgera äçe (2)
mama—my ; namaù—obeisances; te—unto You.
Help me subdue the six urges (¹) and purify my six faults (²). Bestow upon me the
Alas, I have fallen into the deep, dark, filthy well of saàsära, in which the viper six qualities of a devotee (³), and offer me the six kinds of devotional association(4).
of sex desire dwells. O invincible Lord, the rope of sädhu-saìga is the cause of I am sitting in your association, hoping to receive this.
universal protection and is expert at delivering the fallen souls. Please place that
rope in my hand. I offer my respectful obeisances unto You. ekäké ämä ra, nähi päya bala,
harinäma-saìkértane
Sädhu saìga is the best activity for the jéva
12.B.34 tumi kåpä kari’, çraddhä-bindu diyä,
‘çreyo-madhye kona çreyaù jévera haya sära?’ deha’ kåñëa-näma-dhane (3)
‘kåñëa-bhakta-saìga vinä çreyaù nähi ära’ Alone, I do not have the strength to perform my harinäma-saìkértana. Please be kind
and give me one drop of faith. Please bestow upon me the priceless treasure of kåñëa-näma!
CC Mad 8.251
çreyaù-madhye—among beneficial activities; kona—which; çreyaù—beneficial kåñëa se tomära, kåñna dite pära,
function; jévera—of the jéva; haya—is; sära—the essence; kåñëa-bhakta-saìga—for tomära çakati äche
associating with the devotees of Lord Kåñëa; vinä—except; çreyaù—beneficial
activity; nähi—there is not; ära—another. ämi ta’ käìgäla, ‘kåñëa kåñëa’ bali’,
Then Çré Caitanya Mahäprabhu asked, “Out of all auspicious and beneficial
dhäi tava päche päche (4)
activities, which is best for the living entity?” Çré Rämänanda Räya replied, “The Kåñëa is yours! You have the power to give Kåñëa! I am nothing more than a
only auspicious activity is association with the pure devotees of Kåñëa.” beggar running behind you, calling out “Kåñëa! Kåñëa!”
Çréla Gurudeva: “If you think Kåñëa is mahat-saìga, exalted association, then 1) chaya vega, the six urges: väcaù – speech; manasaù – mind; krodha – anger;
Çrématé Rädhikä is mahéyasé-saìga, the most exalted association. Her association is jihvä – tongue; udara – stomach; and upastha – genitals;
even more elevated and desirable than Çré Kåñëa’s” (Harmonist 14)
2) chaya doña, six faults that spoil one’s bhajana: atyähära – over-eating or over-
collecting; prayäsaù – over-endeavor; prajalpa – idle gossip; niyama-ägraha –
Oh Vaiñëava Öhäkura, giving me the shade of your feet, kindly purify me following rules and regulations mechanically with too much attachment; niyama-
12.B.35 agraha – overly neglecting rules and regulations; asat-jana-saìga – associating with
Ohe! Vaiñëava Öhäkura, Çréla Bhaktivinoda Öhäkura (SGG p. 25) worldly-minded persons; laulyam – ardent mundane greed.
ohe! vaiñëava öhäkura, dayära sägara, 3) chaya guëa—six qualities that enhance one’s bhajana: utsäha – enthusiasm;
niçcaya – firm faith; dhairya – patience to achieve prema; bhakti-anuküla-pravåtti –
e däse karuëä kari’ accepting activities favorable for bhajana; asat-saìga-tyäga – giving up mundane
diyä pada-chäyä, çodha he ämäre, association; bhakti-sadäcära – good behavior for devotion.
tomära caraëa dhari (1) 4) chaya sat-saìga—six true ways of association with devotees: däna – giving
O worshipable Vaiñëava Öhäkura! Ocean of mercy! Be merciful upon this servant charity to devotees; pratrigraha – accepting gifts in return; bhajana-kathä-çravana-
and, giving me the shade of your feet, purify me. I am taking hold of your lotus feet! älapa – hearing and discussing topics on bhajana; mahäprasäda-bhakñaëa – honoring
mahäprasäda; bhajana-däna – giving prasäda.
Thus ends section 12.B – Sädhu Saìga
272 273
Ç R É Ç L O K Ä M Å TA M A B H I D H E YA S Ä D H A N A- B H A K T I -TAT T VA / C
*** The stages or gradual development of bhakti

12.C.3
12.C Sädhana-bhakti ädau çraddhä tataù sädhu-saìgo ’tha bhajana-kriyä
The Definition of Sädhana-bhakti tato ’nartha-nivåttiù syät tato niñöhä rucis tataù
12.C.1 athäsaktis tato bhävas tataù premäbhyudaïcati
kåti-sädhyä bhavet sädhya- sädhakänäm ayaà premëaù prädurbhäve bhavet kramaù
bhävä sä sädhanäbhidhä BRS 1.4.15–16/CC Mad 23.14-15/BRSB p. 29/BR 1.7 p.22/Biog p. 394
nitya-siddhasya bhävasya ädau—in the beginning; çraddhä—firm faith or disinterest in material affairs and
präkaöyaà hådi sädhyatä interest in spiritual advancement; tataù—thereafter; sädhu-saìgaù—association
with pure devotees; atha—then; bhajana-kriyä—performance of the activities of
BRS 1.2.2/CC Mad 22.105/BRSB p.23/JD Ch. 19/Biog p. 391/GKH (P)
devotion (the ninefold bhakti beginning with çravaëa, kértana etc., so that initiation
sä—that (practice); sädhana-abhidhä—called sädhana-bhakti, or devotional service takes place); tataù—thereafter; anartha-nivåttiù—the diminishing of all unwanted
in practice; kåti-sädhyä—which is to be executed by the senses; bhavet—should be habits; syät—there should be; tataù—thereafter; niñöhä—firm faith; ruciù—taste;
(understood as); sädhya-bhäva—by which bhäva-bhakti is acquired; sädhyatä—(its) tataù—thereafter; atha—then; äsaktiù—deep attachment; tataù—then; bhävaù—
potentiality; präkaöyam— (is) the awakening; hådi —in the heart; bhävasya—of the the stage of bhäva; tataù—thereafter; prema—ecstatic transcendental love of God;
sthäyé-bhäva (one of the primary rasas - sänta, däsya, sakhya, vätsalya, mädhurya); abhyudaïcati—arises; sädhakänäm—of the devotees practicing Kåñëa consciousness;
nitya-siddhasya—which is eternally present. ayam—this; premëaù—of love of Godhead; prädurbhäve—in the appearance;
bhavet—is; kramaù—in that sequence.
Sädhana-bhakti is the engagement of the mind and senses in the aìgas of bhakti
for the purpose of attaining bhäva-bhakti. This bhäva is a potentiality which [Initially, there is contact with devotion which leads to sukåti. Sukåti that gives rise
eternally exists in the heart of the jéva and is manifested in the heart purified by to bhakti, generates transcendental faith (paramärthika-çraddhä)]. In the beginning
sädhana (by the mercy of a nitya-siddha, a living sad-guru). there is çraddhä (born from past association with devotees) in the form of faith in
the words of bhakti-çästra. Upon its appearance, one again acquires opportunity for
[Editorial note: Unless one aspires for the bhäva of the Vrajaväsés, his practice does sädhu-saìga, and then bhajana-kriyä (activities of devotion) begin (taking shelter of
not constitute sädhana in the strict sense of our Rüpänuga line] Guru, receiving initiation from him, etc.). Anartha-nivåtti (eradication of
Bhäva is an eternally accomplished phenomenon (nitya-siddha) which always exists contamination in the form of unwanted desires in the heart) also begins at this time,
in the eternal associates of Bhagavän. This nitya-siddha-bhäva manifests itself by the and thereafter niñöhä (steadiness) arises in bhajana. This is followed by ruci (taste for
mercy of the Lord’s eternal associates in the heart of the purified jéva. The jéva has the Rädhä-Kåñëa näma, guëa, rüpa, lélä), and then äsakti (deep attachment) arises for
‘seed-adaptability’ (inherent potential) to receive it, just as a female parrot has the both bhajana and the object of bhajana, Çré Kåñëa. When this stage ripens it is
‘seed-adaptability’ to learn to speak. This is verified in Çré Caitanya-caritämåta: transformed into the state of bhäva, and thereafter prema arises. This is how prema
gradually manifests in the heart of the sädhaka.
12.C.2
nitya-siddha kåñëa-prema ‘sädhya’ kabhu naya One who, with faith, practices devotion certainly achieves pure bhakti
12.C.4
çravaëädi-çuddha-citte karaye udaya
CC Mad 22.107/BRSB p.27 çrutiù kåñëähhyänaà smaraëa-nati-püjä-vidhi-gaëäù
kåñëa-prema—ecstatic transcendental love of Kåñëa; nitya-siddha—(is) eternally
tathä däsyaà sakhyaà paricaraëam apy ätma-dadanam
established; naya—not; sädhya—attained; kabhu—at any time; citte—in the heart; naväìgäny etänéha vidha-gata-bhakter anudinaà
çuddha—purified çravaëa-ädi—by hearing, etc.; karaye udaya—it is aroused. bhajan çraddhä-yuktaù suvimala-ratià vai sa labhate
Kåñëa-prema is an eternally established reality; it is not brought about by sädhana. Daça-müla-tattva 9/JD Ch. 19
It manifests itself – by the mercy of sad-guru – in the heart purified by the
performance of the various limbs of bhakti such as çravaëa and kértana. iha–in this world; bhajan–worshipping; çräddhä-yuktaù–with-faith; anudinam–daily;
etäni–these; nava-aìgäni–nine limbs; vidhi-gata-bhakteù–of devotion under
274 275
regulation; vai–certainly; saù–he; labhate– obtains; suvimala–very pure; ratim–love Gosvämé. Try to understand this. If you never remember, realise, and explain this to
of God; çrutiù–hearing of the spiritual name, form, attributes and pastimes; those who are qualified, you are derailed from our Guru Paramparä. You must come
äkhyänam–describing and singing the glories; kåñëa–of Çåé Kåñëa; in the proper line”. (The Origin of Ratha-Yäträ, p. 231)
smaraëa–remembrance; nati–bowing down; püjä-vidhi–offering worship;
gaëaù–multitudes; tathä–also; däsyam–service; säkhyam–becoming a friend; (b) iti puàsärpitä viñëau – Viñëu here refers to both viñaya and äçraya-bhagavän,
paricaraëam–personal service; api–and; ätma-dadanam–offering one’s very self. Kåñëa and Guru. Çréla Gurudeva: “The nine limbs of bhakti are not bhakti if they are
not offered first to a bona fide Guru. Kåñëa will not accept it unless one first takes
One should perform bhajana in the form of the nine limbs of vaidhé-bhakti, shelter of sad-guru (guru-padäçraya)”. (Murwillambha 7.2.04)
namely, çravaëam (hearing), kértanam (chanting), smaraëam (remembering),
vandanam (offering prayers), arcanam (worshiping), päda-sevanam (serving Kåñëa’s
lotus feet), däsyam (acting as Kåñëa’s servant), sakhyam (becoming Kåñëa’s friend),
Of all spiritual practices, the nine limbs of bhakti are the best
and ätma-nivedanam (surrendering oneself fully to Çré Kåñëa). One who with faith 12.C.6
daily practices bhajana in this way certainly achieves pure kåñëa-rati. bhajanera madhye çreñöha nava-vidhä bhakti
‘kåñëa-prema’, ‘kåñëa’ dite dhare mahä-çakti
Navadhä bhakti – The nine limbs of bhakti CC Antya 4.70/BRSB p. 81/JD chap. 2
12.C.5
bhajanera madhye—in executing devotional service; çreñöha—the best; nava-vidhä
çravaëaà kértanaà viñëoù / smaraëaà päda-sevanam bhakti—the nine prescribed methods of devotional service; kåñëa-prema—ecstatic
arcanaà vandanaà däsyaà / sakhyam ätma-nivedanam transcendental love of Kåñëa; kåñëa—and Kåñëa; dite—to deliver; dhare—possess;
mahä-çakti—great potency.
iti puàsärpitä viñëau / bhaktiç cen nava-lakñaëä
kriyeta bhagavaty addhä / tan manye ’dhétam uttamam Among the ways of executing devotional service, these nine prescribed methods
are the best, for these processes have great potency to deliver Kåñëa and kåñëa- prema.
SB 7.5.23-24/Biog p. 392/ JD Ch. 4&19
çré-prahrädaù uväca—Prahläda Mahäräja said; çravaëam—hearing; kértanam— Of the nine processes of devotional service, ‘näma-saìkértana’ is the best
chanting; viñëoù—of Lord Viñëu (not anyone else); smaraëam—remembering; päda- 12.C.7
sevanam—serving the feet; arcanam—offering worship; vandanam—offering
prayers; däsyam—becoming the servant; sakhyam—becoming the best friend; ätma- tära madhye sarva-çreñöha näma-saìkértana
nivedanam—surrendering one’s life amd soul; iti—thus; puàsä arpitä—offered by niraparädhe näma laile päya prema-dhana
the devotee; viñëau—unto Lord Viñëu (not to anyone else); bhaktiù—devotional
service; cet—if; nava-lakñaëä—possessing nine different processes; kriyeta—one CC Antya 4.71/JD Ch. 2
should perform; bhagavati—unto Bhagavän; addhä—directly or completely; tat— tära madhye—of the nine different types of devotional service; sarva-çreñöha—the
that; manye—I consider; adhétam—learning; uttamam—topmost. most important of all; näma-saìkértana—chanting of the holy name of the Lord;
Prahläda Mahäräja said: Hearing and chanting about the transcendental holy niraparädhe—without offenses; näma laile—if one chants the holy name; päya—he
name, form, qualities, paraphernalia and pastimes of Lord Viñëu, remembering them, gets; prema-dhana—the most valuable ecstatic love of Kåñëa.
serving the lotus feet of the Lord, offering the Lord respectful worship, offering Of the nine processes of devotional service, the most important is to always chant
prayers to the Lord, becoming His servant, considering the Lord one’s best friend, the holy name of the Lord. If one does so, avoiding the ten kinds of offenses, one very
and surrendering everything unto Him (in other words, serving Him with the body, easily obtains the most valuable treasure of prema.
mind and words). One who has dedicated his life and soul to the service of Kåñëa
through these nine limbs of bhakti should be understood to be the topmost devotee
and the most learned, for he has acquired perfect knowledge. The five essential limbs of bhakti
12.C.8
Çréla Gurudeva: (a) çravanaà kértanam viñëoù – “Those who tell us only the
general meaning of this çloka should go to the Rämänuja or Madhväcärya sädhu-saìga, näma-kértana, bhägavata-çravaëa,
sampradäya, for they only know general principles. We should add the mood of Çré mathurä-väsa, çré-mürtira çraddhäya sevana
Caitanya Mahäprabhu to these principles. For example, in the first line of this çloka,
“Viñnu” means Kåñëa with Rädhikä and the gopés. This is the line of Çréla Rüpa CC Mad 22.128
276 277
sädhu-saìga—association with pure devotees; näma-kértana—chanting the holy name; utsähät—enthusiasm; niçcayät— confidence or firm faith in the statements of the
bhägavata-çravaëa—hearing Çrémad-Bhägavatam; mathurä-väsa—living in Mathurä- çästra and the Guru; dhairyät—patience or fortitude in the practice of bhakti; tat-
maëdala (Vraja); çré-mürtira çraddhäya sevana—worshiping the Deity with faith. tat-karma-pravartanät —following the limbs of bhakti such as hearing and chanting,
and giving up one’s material sense enjoyment for the pleasure of Kåñëa; saìga-
[Mahäprabhu said:] “Sädhu-saìga, chanting the holy name, hearing Çrémad- tyägät—giving up bad association; sataù-våtteù —adopting the good behaviour and
Bhägavatam, residing in Vraja maëdala and worshiping the Deity with faith.” character of pure devotees; ñaòbhiù—by these six types of practice; bhaktiù—pure
devotion; prasidhyati—advances or becomes perfect.
Even a slight performance of these five awakens love for Kåñëa Progress in bhakti may be obtained by the following six practices: (1) enthusiasm
12.C.9 to carry out the rules which enhance bhakti, (2) firm faith in the statements of the
sakala-sädhana-çreñöha ei païca aìga çästra and the Guru whose words are fully in line with the çästra, (3) fortitude in the
practice of bhakti, even in the midst of obstacles, or patience during the practice
kåñëa-prema janmäya ei päìcera alpa-saìga stage of bhakti, even when there is delay in attaining one’s desired goal, (4) following
CC Mad 22.129 the limbs of bhakti such as hearing (çravaëa) and chanting (kértana) and giving up
one’s material sense enjoyment for the pleasure of Çré Kåñëa, (5) giving up illicit
sakala-sädhana—of all items for executing devotional service; çreñöha—the best; ei
connection with women, the association of those who are overly attached to women
païca aìga—these five limbs; kåñëa-prema—love of Kåñëa; janmäya—awakens; ei—
and the association of mäyävädés, atheists and pseudo-religionists, and (6) adopting
these; päìcera—of the five; alpa-saìga—slight association with or performance.
the good behavior and character of pure devotees.
“These five limbs of devotional service are the best of all. Even a slight
performance of these five awakens love for Kåñëa.” The process for the ajäta-rati sädhakas
12.C.12
12.C.10
syät kåñëa-näma-caritädi-sitäpy avidyä-
guru-pädäçrayas tasmät kåñëa-dékñädi-çikñaëam
pittopatapta-rasanasya na rocikä nu
viçrambheëa guroù sevä sädhu-vartmänu-vartanam
kintv ädaräd anudinaà khalu saiva juñöä
BRS 1.2.74
svädvé kramäd bhavati tad-gada-müla-hantré
guru-päda-äçrayaù—taking shelter of Çré Guru; tasmät—after that; kåñëa-dékñä-
ädi—initiation into näma, mantra etc.; çikñaëam—accepting instruction; sevä—
service; guroù—of Çré Guru; viçrambheëa—with intimacy; anu-vartanam— syät—is; kåñëa—of Lord Kåñëa; näma—the holy name; carita-ädi—character,
following; vartma—the path; sädhu—of the saintly devotees. pastimes and so forth; sitä—sugar candy; api—although; avidyä—of ignorance;
pitta—by the bile; upatapta—afflicted; rasanasya—of the tongue; na—not; rocikä—
[The first and foremost limbs of sädhana-bhakti are:] Accepting the shelter of a palatable; nu—oh, how wonderful it is; kintu—but; ädarät—carefully; anudinam—
bona fide Guru, taking dékñä from him and receiving instructions on service to every day, or twenty-four hours daily; khalu—naturally; sä—that (sugar candy of the
Kåñëa, serving him with intimacy and affection, and following the path of the holy name); eva—certainly; juñöä—taken or chanted; svädvé—relishable; kramät—
previous äcäryas under his guidance. gradually; bhavati—becomes; tat-gada—of that disease; müla—of the root; hantré—
the destroyer.
Six vows favorable for the performance of bhakti
Aho! Those whose tongues are afflicted by the jaundice of avidyä , ignorance (born
12.C.11 of being indifferent to Çré Kåñëa from a time without beginning) cannot relish the
utsähän niçcayäd dhairyät nectarean names, form, qualities and pastimes of Çré Kåñëa, which are compared to the
sweetest sugar candy. Instead, these attributes taste bitter to them. But if with great
tat-tat-karma-pravartanät faith one regularly takes this sugar candy of chanting and hearing the transcendental
saìga-tyägät sato våtteù names, form, qualities and pastimes of Çré Kåñëa, it gradually becomes relishable to him
ñaòbhir bhaktiù prasidhyati and destroys at the root his disease, the jaundice of avidyä or indifference to Çré Kåñëa.
In other words, he becomes spontaneously attached to Çré Kåñëa.
278 279
To concentrate the mind, one must observe a life of celibacy He who discards scriptural injunctions and acts according to his own whims
12.C.13 attains neither perfection, nor happiness, nor the supreme destination.
tapasä brahmacaryeëa / çamena ca damena ca
Bhakti must be performed according to the injunctions of çästra
tyägena satya-çaucäbhyäà / yamena niyamena vä 12.C.16
SB 6.1.13
çruti-småti-puräëädi-païcarätra-vidhià vinä
tapasä—by austerity or voluntary rejection of material enjoyment; brahmacaryeëa— aikäntiké harer bhaktir utpätäyaiva kalpate
by celibacy (the first austerity); çamena—by controlling the mind; ca—and;
damena—by fully controlling the senses; ca—also; tyägena—by voluntarily giving Närada-païca./HBV/BRS 1.2.101/BRSB p. 55/Upad 2 pt/JD Ch 20/
charity to good causes; satya—by truthfulness; çaucäbhyäm—and by following BR 2.43, 6.7 pt/GKH (P)
regulative principles to keep oneself internally and externally clean; yamena—by çruti—the original Vedic literatures; småti—literatures in pursuance to the original
avoiding cursing and violence; niyamena—by regularly chanting the holy name of Vedic knowledge; puräëa-ädi—the Puräëäs, etc.; païcaratra—the Närada
the Lord; vä—and; Païcarätra; vidhim—the regulative principles; vinä—without; aikäntiké—
To concentrate the mind, one must observe a life of celibacy and not fall down. undiverted; hareù—of Çré Hari; bhakti—devotional service; utpätäya—an
One must undergo the austerity of voluntarily giving up sense enjoyment. One must unnecessary disturbance; iva—indeed; kalpate—becomes.
then control the mind and senses, give charity, be truthful, clean and nonviolent, Although engaged in single-minded devotion to Çré Hari, if one transgresses the
follow the regulative principles and regularly chant the holy name of the Lord. regulations mentioned in the çruti, småti, Puräëas and the Närada-païcarätra, great
misgivings (anarthas) are produced. [or] Devotional service of the Lord that ignores
One should not be lazy when it comes to siddhänta the authorized Vedic literatures like the Upaniñads, Puräëas, and the Närada-
12.C.14 païcarätra is simply an unnecessary disturbance in society.
siddhänta baliyä citte nä kara alasa
Çuddha Bhakti
ihä ha-ite kåñëe läge sudåòha mänasa 12.C.17
CC Ädi 2.117
sädhanaà çuddha-bhaktià sädhyaà tat-prétim
siddhänta—conclusion; buliyä—considering; citte—in the mind; nä kara—do not Daça Müla tattva, Invocation
be; alasa—lazy; ihä—this; haite—from; kåñëe—in Lord Kåñëa; läge—becomes fixed;
su-dåòha—very firm; mänasa—the mind. Pure devotional service (Sädhana) is the only means of attaining the ultimate
spiritual perfection (Sädhya) - kåñëa-prema.
A sincere student should not neglect the discussion of philosophical conclusions
[siddhänta], considering them controversial, for such discussions strengthen the
mind. Thus one’s mind becomes attached to Çré Kåñëa. 12.C.18
sä paränuraktir éçvare
Disregarding scriptural injunctions is condemned Çäëòilya-bhakti-sütra 1.2/Biog. p.388
12.C.15 Transcendental attachment to Éçvara, the Supreme Lord, is called bhakti; [or] pure
yaù çästra-vidhim utsåjya / vartate käma-kärataù Devotional service means intense love for Çré Kåñëa.
na sa siddhim aväpnoti / na sukhaà na paräà gatim
BG 16.23
One can achieve real happiness only if one is able to please Kåñëa
12.C.19
yaù—anyone who; çästra-vidhim—the regulations of the scriptures; utsåjya—giving
up; vartate—remains; käma-kärataù—acting whimsically in lust; na—never; saù— sa vai puàsäà paro dharmo / yato bhaktir adhokñaje
he; siddhim—perfection; aväpnoti—achieves; na—never; sukham—happiness; na— ahaituky apratihatä / yayätmä suprasédati
never; paräm—the supreme; gatim—perfectional stage.
SB 1.2.6/Biog. p.198
280 281
A B H I D H E YA Ç R É Ç L O K Ä M Å TA M S Ä D H A NA- B H A K T I A B H I D H E YA S Ä D H A N A- B H A K T I -TAT T VA / C
saù—that; vai—certainly; puàsäm—for mankind; paraù—sublime; dharmaù—the “I am the Supreme Enjoyer, the Lord who dwells within the hearts of all. When
essence of one’s spiritual nature and function; yataù—by which; bhaktiù—devotional there is unmotivated and unimpeded natural affection for Me, and when simply on
service; adhokñaje—unto the Transcendence; ahaituké—causeless; apratihatä— hearing My qualities the mind automatically flows towards Me, like an unbroken
unbroken; yayä—by which; ätmä—the self; suprasédati—completely satisfied. stream of honey, just as the Ganges forever flows without interruption towards the
ocean, that is called nirguëa bhakti-yoga, transcendental devotional service.
The topmost dharma of human life is kåñëa-bhakti. And this bhakti should also be
without any kind of selfish desires, regular and uninterrupted. By performing bhakti
in this manner, the heart feels contented, perceiving the blissful form of Kåñëa. The Symptoms of Bhakti in Çrémad-Bhagavätam
12.C.22
Bhakti purifies the senses and mind, and frees one from all designations bhaktiù pareçänubhavo viraktir
12.C.20 anyatra caiña trika eka-kälaù
sarvopädhi-vinirmuktaà prapadyamänasya yathäçnataù syus
tat-paratvena nirmalam tuñöiù puñöiù kñud-apäyo ’nu-ghäsam
håñékeëa håñékeça SB 11.2.42
sevanaà bhaktir ucyate bhaktiù—devotion; para-éça—of the Supreme Personality of Godhead; anubhavaù—
BRS 1.1.12/Närada Païcarätra/CC Mad 19.170/Biog p. 388 direct perception; viraktiù—detachment; anyatra—from everything else; ca—and;
eñaù—this; trikaù—group of three; eka-kälaù—simultaneously; prapadyamänasya—
sarva-upädhi-vinirmuktam—free from all kinds of material designations, or free from for one in the process of taking shelter of the Supreme Lord; yathä—in the same way
all desires except the desire to render service to Çré Rädhä-Kåñëa; tat-paratvena—by as; açnataù—for one engaged in eating; syuù—they occur; tuñöiù—satisfaction;
the sole purpose of serving the Divine Couple; nirmalam—uncontaminated by the puñöiù—nourishment; kñut-apäyaù—eradication of hunger; anu-ghäsam—
effects of speculative knowledge or fruitive activity; håñékeëa—by purified senses increasingly with each morsel.
freed from all designations; håñéka-éça—of the master of the senses; sevanam—the
service to satisfy Them; bhaktiù—devotional service; ucyate—is called. Devotion, direct experience of the Supreme Lord, and detachment from other
things—these three occur simultaneously for one who has taken shelter of the
Bhakti, or devotional service, means engaging all of one’s senses in the service of Supreme Personality of Godhead, in the same way that pleasure, nourishment and
the Çré Kåñëa, the master of the senses. When the spirit soul [jéva] renders service relief from hunger come simultaneously and increasingly, with each bite, for a person
unto the Supreme, there are two side effects: one is freed from all material engaged in eating.
designations, and one’s senses become purified and spiritualized.
Çréla Gurudeva: “Although many definitions of bhakti have been given in çästra,
Svayam Bhagavän Çré Caitanya Mahäprabhu’s dear associate Çréla Rüpa Gosvämé has
Unmotivated and unimpeded natural affection for Kåñëa combined all previous definitions of bhakti, and has given in his Bhakti-rasämåta-
12.C.21 sindhu a beautiful, new definition which is the life and treasured aspiration of the
mad-guëa-çruti-mätreëa / mayi sarva-guhäçaye Gauòéya Vaiñëavas.” (Çréla Bhakti Prajïäna Keçava Gosvämé’s Biography p. 389):
mano-gatir avicchinna / yathä gaìgämbhaso ’mbudhau Pure bhakti perfectly defined by Çréla Rüpa Gosvämé
lakñaëaà bhakti-yogasya / nirguëasya hy udähåtam 12.C.23
ahaituky avyavahitä / yä bhaktiù puruñottame anyäbhiläñitä-çünyaà

SB 3.29.11-12/CC Ädi 4.205-206/Biog p. 388 jïäna-karmädy-anävåtam
mat—of Me; guëa—qualities; çruti—by hearing; mätreëa—just; mayi—towards Me; änukülyena kåñëänu-
sarva-guhä-äçaye—residing in everyone’s heart; manaù-gatiù—the heart’s course; çélanaà bhaktir uttamä
avicchinnä—continuous; yathä—as; gaìgä—of the Ganges; ambhasaù—waters;
BRS 1.1.11/CC Madhya 19.167/MS p.32 /JD p.184/BRSB p.3/Biog. p.364
ambudhau—towards the ocean; lakñaëam—the manifestation; bhakti-yogasya—of
devotional service; nirguëasya—unadulterated; hi—indeed; udähåtam—exhibited; anya-abhiläñitä-çünyam—without desires other than those for the service of Lord
ahaituké—causeless; avyavahitä—not separated; yä—which; bhaktiù—devotional Kåñëa [or without material desires (especially meat-eating, illicit sex, gambling and
service; puruña-uttame—towards the Supreme Enjoyer. addiction to intoxicants)]; jïäna—speculative knowledge aimed at impersonal
282 283
liberation; karma—fruitive activities; ädi—artificial renunciation, yoga aimed at Lord with constant endeavor thus achieves unflinching devotion, detachment and
attaining mystic powers, and so on; anävåtam—not covered by; änukülyena— realised knowledge of Çré Kåñëa. Thereafter the successful devotee of the Lord
favourable; kåñëa-anuçélanaà—cultivation of service to Kåñëa; bhaktiù uttamä— achieves supreme spiritual peace.
first-class devotional service (The prefix änu indicates änugatya – ‘following, being
under guidance’. Änu also indicates ‘continuous, uninterrupted’).. [Editorial note: When bhakti manifests in the heart, it is characterised by three
symptoms: Jïäna (all tattva-siddhänta), vairägya (detachment from any worldly
Uttama-bhakti, pure devotional service, is the cultivation of activities that are desires) and vijïäna (realised knowledge – all of Çré Kåñëa’s pastimes will manifest
meant exclusively for the pleasure of Çré Kåñëa. In other words, it is the in one’s heart).]
uninterrupted flow of service to Çré Kåñëa, performed through all endeavors of body,
mind and speech, well as through expression of various spiritual sentiments (bhävas).
It is not covered by jïäna (speculative knowledge aimed at impersonal liberation),
The six Symptoms of Bhakti
karma (reward-seeking activity), yoga or austerities; and it is completely free from all 12.C.26
desires other than the aspiration to bring happiness to Çré Kåñëa. kleça-ghné çubhadä mokña-laghutä-kåt sudurlabhä
sändränanda-viçeñätmä çré-kåñëäkarñiëé ca sä
Whether free from desires or full of desires, one should worship Kåñëa BRS 1.1.17/JD Ch. 19/GKH (P)
12.C.24
1. kleça-ghné – She destroys all kinds of distress.
akämaù sarva-kämo vä / mokña-käma udära-dhéù
2. çubhadä – She awards all kinds of good fortune.
tévreëa bhakti-yogena / yajeta puruñaà param
3. mokña-laghutä-kåt – She makes the pleasure of impersonal liberation
SB 2.3.10 appear laghutä – insignificant.
akämaù—one who has transcended all material desires; sarva-kämaù—one who has 4. sudurlabhä – She is rarely achieved.
the sum total of material desires; vä—either; mokña-kämaù—one who desires
liberation; udära-dhéù—with broader intelligence; tévreëa—with great force; bhakti- 5. sändränanda-viçeñätmä – Her nature is imbued with the most intense and
yogena—by devotional service to the Lord; yajeta—should worship; puruñam— superlative bliss.
Person, enjoyer; param—the Supreme. 6. çré-kåñëa-äkarñiëé – She is the sole means to attract Çré Kåñëa.
Whether one is desireless, or is full of desires for sense enjoyment or for liberation,
if he is intelligent he should worship the Supreme Person through intense and By the power of bhakti Vyäsadeva saw Kåñëa in His most complete aspect
unalloyed cultivation of bhakti-yoga. 12.C.27
bhakti-yogena manasi
The three results of worshiping Kåñëa’s lotus feet
12.C.25
samyak praëihite ’male
ity acyutäìghrià bhajato ’nuvåttyä apaçyat puruñaà pürëaà
bhaktir viraktir bhagavat-prabodhaù mäyäà ca tad-apäçrayam
SB 1.7.4
bhavanti vai bhägavatasya räjaàs
bhakti—devotional service; yogena—by the process of linking up; manasi—upon the
tataù paräà çäntim upaiti säkñät mind; samyak—perfectly; praëihite—engaged in and fixed upon; amale—without
SB 11.2.43 any matter; apaçyat—saw; puruñam—the Personality of Godhead; pürëam—
iti—thus; acyuta—of the infallible Supreme Lord; aìghrim—the feet; bhajataù—for complete; mäyäm—energy; ca—also; tat—His; apäçrayam—under full control.
one who is worshiping; anuvåttyä—by constant practice; bhaktiù—devotion; “By the power of bhakti-yoga, Çréla Vyäsadeva, being firmly concentrated in
viraktiù—detachment; bhagavat-prabodhaù—knowledge of Bhagavän; bhavanti— meditation with a purified mind, saw Çré Kåñëa fully endowed with spiritual
they manifest; vai—indeed; bhägavatasya—for the devotee; räjan—O King Nimi; effulgence, with His plenary portions, and with His internal potency of svarüpa-çakti
tataù—then; paräm çäntim—supreme peace; upaiti—he attains; säkñät—directly. (Çrématé Rädhiä). His external potency mäyä, being of an inferior nature, was seen
My dear King, the devotee who worships the lotus feet of the infallible Supreme in the background under His full control.”
284 285
Çréla Gurudeva’s commentary: In this çloka the words ‘apaçyat puruñaà pürëaà’ even a member of the cast of dog-eaters. However, all qualities such as truthfulness,
refer to Kåñëa in His fullest aspect, which can only mean that He is accompanied by mercy, observing silence, following scriptural injunctions, austerities and the
Çrématé Rädhikä. This is the inner meaning. How did Vyäsa see this? By the practice cultivation of knowledge definitely cannot purify the heart of a human being who is
of bhakti-yoga. What kind of bhakti-yoga? Was it by Vaidhé bhakti-yoga? No. By devoid of bhakti unto me”.
bhakti-yoga which is full of the mood of Vraja. Will one be able to see Kåñëa as
‘apaçyat puruñaà pürëaà’, in His complete form, by vätsalya-bhäva? No. Kåñëa is
only complete when He is with Çrématé Rädhikä. Vyäsa is none other than Bhagavän
Devotion is the only process by which Kåñëa can be controlled
Himself, so certainly he was able to see this. (Çré Hari-kathämåta vol 1) 12.C.30
bhaktir evainaà nayati bhaktir evainaà darçayati
Only that which is offered with love and devotion can attract and control Kåñëa bhakti-vaçaù puruño bhaktir eva bhüyasé
12.C.28 Mäthara çruti /Biog p. 381
patraà puñpaà phalaà toyaà bhaktiù—devotional service; eva—certainly; enam—Him; nayati—leads to;
yo me bhaktyä prayacchati bhaktiù—devotional service; eva—certainly; enam—Him; darçayati—reveals;
bhakti-vaçaù—controlled by bhakti; puruñaù—the Lord; bhaktiù—devotion; eva—
tad ahaà bhakty-upahåtam indeed; bhüyasé—most powerfull.
açnämi prayatätmanaù
It is only unalloyed bhagavad-bhakti that carries the jévas close to Bhagavän,
BG 9.26/VG p.60 brings about an audience with Him, and eternal engagement in His sevä. Bhagavän
patram—a (Tulasé) leaf; puñpam—a flower; phalam—a fruit; toyam—water; yaù— is only controlled by bhakti. Certainly bhakti is most powerful.
whoever; me—unto Me; bhaktyä—with devotion; prayacchati—offers; tat—that;
aham—I; bhakti-upahåtam—offered in devotion; açnämi—accept; prayata- I am controlled only by the bhakti of My pure devotees
ätmanaù—from one in pure consciousness. 12.C.31
Whatever the devotee lovingly offers Me, such as Tulasé leaf, flower, fruit, and na sädhayati mäà yogo / na säìkhyaà dharma uddhava
water, I accept with heartfelt affection.
na svädhyäyas tapas tyägo / yathä bhaktir mamorjitä
“I can only be attained through exclusive bhakti” SB 11.14.20
12.C.29 na—not; sädhayati—brings under control; mäm—Me; yogaù—the yoga system;
na—nor; säìkhyam—the system of Säìkhya philosophy; dharmaù—pious activities
bhaktyäham ekayä grähyaù / çraddhayätmä priyaù satäm within the varëäçrama system; uddhava—My dear Uddhava; na—not; svädhyäyaù—
bhaktiù punäti man-niñöhä / çva-päkän api sambhavät Vedic study; tapaù—austerity; tyägaù—renunciation; yathä—as; bhaktiù—
SB 11.14.21/Biog. p. 85, 450/Brahma Saàhita 33, pt devotional service; mama—unto Me; ürjitä—strongly developed.
bhaktyä—by devotional service; aham—I; ekayä—unalloyed; grähyaù—am to be “My dear Uddhava, I cannot be controlled by those who study Sankhya philosophy
obtained; çraddhayä—by faith; ätmä—the Supreme Personality of Godhead; or çästra, or who perform mystic yoga, pious acts, austerity or renunciation. I am
priyaù—the object of love; satäm—of the devotees; bhaktiù—pure devotional controlled only by the bhakti rendered to Me by My pure-hearted devotees.”
service; punäti—purifies; mat-niñöhä—fixing Me as the only goal; çva-päkän—dog-
eaters; api—even; sambhavät—from the contamination of low birth. It is the beautiful and exalted nature of bhakti that the infinite Lord becomes
“O Uddhava, bhakti is the powerful method of attaining me. I am completely submissive to the infinitesimal living entity because of it
controlled by that devotion, but I am never controlled by yoga, philosophical 12.C.32
deliberation, adherence to religious principles, meticulous study of the Vedas, premä haite kåñëa haya nija bhakta-vaça
austerities, giving in charity, or by any other method. I am the Supersoul in
everyone’s heart, and I am easily attained by the sädhus alone, not by anyone else. premä haite päya kåñëera sevä-sukha-rasa
This is because they have unadulterated and undivided devotion, which is born of CC Ädi 7.145
their unflinching faith in Me. This type of exclusive devotion has the power to purify
286 287
premä—love of Kåñëa; haite—from; kåñëa—the Supreme Personality of Godhead; Queen Kunté devé prays for this special mercy
haya—becomes; nija—His own; bhakta-vaça—submissive to devotees; premä—love 12.C.35
of God; haite—from; päya—he gets; kåñëera—of Lord Kåñëa’s; sevä-sukha-rasa—the
mellow of service. vipadaù santu täù çaçvat / tatra tatra jagad-guro
“The Supreme Lord, who is greater than the greatest, becomes submissive to even bhavato darçanaà yat syäd / apunar bhava-darçanam
a very insignificant devotee because of his devotional service. It is the beautiful and SB 1.8.25
exalted nature of devotional service that the infinite Lord becomes submissive to the
vipadaù—calamities; santu—let there be; täù—all; çaçvat—forever; tatra—there;
infinitesimal living entity because of it. In reciprocal devotional activities with the
tatra—and there; jagat-guro—O Lord of the universe; bhavataù—Your; darçanam—
Lord, the devotee actually enjoys the transcendental mellows of His service.”
meeting; yat—that which; syät—is; apunaù—not again; bhava-darçanam—seeing
repetition of birth and death.
Kåñëa is equally disposed towards all, but is bound by the love of His devotees
[Queen Kunté prayed to Kåñëa:] “I wish that all those calamities would happen
12.C.33
again and again so that we could see You again and again, for seeing You means that
samo ’haà sarva-bhüteñu we will no longer see repeated births and deaths.”
na me dveñyo ’sti na priyaù
ye bhajanti tu mäà bhaktyä Give up lamentation if you desire Kåñëa to manifest in your heart (in other
words, don’t complain)
mayi te teñu cäpy aham 12.C.36
SBG 9.26/JD Ch.3
çokämarñädibhir-bhävair / äkräntaà yasya mänasam
samaù—equally disposed; aham—I; sarva-bhüteñu—to all living entities; na—no kathaà tatra mukundasya / sphürti-sambhävanä bhavet
one; me—to Me; dveñyaù—hated; na asti—there is no-one; priyaù—or dear; ye—
who; bhajanti—render transcendental service; tu—however; mäm—unto Me; BRS 1.2.115/BR 4.8 /Upad 1, pt
bhaktyä—with devotion; mayi—in Me; te—they; teñu—in them; ca—also; api— çoka—lamentation; amarña—indignation, anger; ädibhiù—(and) other; bhävaiù—
certainly; aham—I. (such negative) emotions; äkräntam—filled or overcome with; yasya—one whose;
I am equal to all living beings and am neither inimical nor partial to anyone. mänasam—mind or heart; katham—how (can); tatra—there; mukundasya—of Lord
However those who serve Me with love and devotion are in My heart and I am in Mukunda; sphürti—vision, revelation; sambhävanä—possibility; bhavet—be.
their hearts. “How can Mukunda manifest in the heart of a person who is filled with anger,
lamentation and similar inauspicious emotions?”
When Kåñëa especially favours someone He takes everything material away
12.C.34 One who endures all difficulties while continuing to unflinchingly engage in
yasyäham anugåhëämi / hariñye tad-dhanaà çanaiù the service of Kåñëa’s lotus feet becomes eligible to attain Him
12.C.37
tato ’dhanaà tyajanty asya / svajanä duùkha-duùkhitam
SB 10.88.8
tat te ’nukampäà su-samékñamäëo
çré-bhagavän uväca—Çré Bhagavän said; yasya—whom; aham—I; anugåhëämi—
bhuïjäna evätma-kåtaà vipäkam
favor; hariñye—I will take away; tat—his; dhanam—wealth; çanaiù—gradually; håd-väg-vapurbhir vidadhan namas te
tataù—then; adhanam—poor; tyajanti—abandon; asya—his; sva-janäù—relatives jéveta yo mukti-pade sa däya-bhäk
and friends; duùkha-duùkhitam—who suffers one distress after another.
SB 10.14.8/CC Mad 6.261, Antya 9.77/BRSB p.87/BR 5.3
Çré Bhagavän said: If I especially favor someone, I gradually deprive him of his
wealth. Then the relatives and friends of such a poverty-stricken devotee abandon tat—therefore; te—Your; anukampäm—compassion; su-samékñamäëaù—earnestly
him. In this way he suffers one distress after another. seeking or hoping for; bhuïjänaù—enduring; eva—certainly; ätma-kåtam—done by
himself; vipäkam—the fruitive results; håt—with his heart; väk—words; vapurbhiù—
and body; vidadhan—offering; namaù—obeisances; te—unto You; jéveta—may live;
288 289
yaù—anyone who; mukti-pade—at whose lotus feet liberation takes shelter; saù—he; Do not criticize or praise the nature and activities of conditioned souls
däya-bhäk—deserves to inherit or become eligible candidate. 12.C.40
One who accepts as Your mercy the results of his own karma, be they happiness para-svabhäva-karmäëi / na praçaàsen na garhayet
or distress, who endures them with an undisturbed mind, and who maintains his life
by offering himself unto You by body, mind and words, is eligible to attain Your lotus viçvam ekämakaà paçyan / prakåtyä puruñeëa ca
feet, which are the shelter of liberation. SB 11.28.1/CC Antya 8.78
Çréla Gurudeva: “This çloka should be engraved upon your heart in gold” and “If çré-bhagavän uväca—Çré Bhagavän said; para—anyone else’s; svabhäva—nature;
you understand this çloka, you will never get angry.” karmäëi—and activities; na praçaàset—one should not praise; na garhayet—one
should not criticize; viçvam—the world; eka-ätmakam—based on one reality; paçyan—
Çréla Bhakti-rakñaka Çrédhara Mahäräja: “The environment is always friendly.” seeing; prakåtyä—along with nature; puruñeëa—with the enjoying soul; ca—also.
(meaning that when problems come, one cannot blame one’s circumstances, other
people or God for what is due entirely to one’s past actions; therefore, one should Çré Bhagavän said: Do not criticize or praise the conditioned nature and activities
embrace any problems as purification and a chance to let go of one’s false ego). Çréla of others. Rather, view this world as simply the combination of material nature and
Çridhara Mahäräja captured the gist of this çloka humoureously when he adapted an the souls who have an enjoying propensity, all based on the one Ultimate Reality.
old saying, “A good workman doesn’t quarrel with his stools.”
Those who criticize will soon fall down and destroy themselves
Remaining undisturbed in either happiness or distress 12.C.41
12.C.38 para-svabhäva-karmäëi / yaù praçaàsati nindati
duùkheñv anudvigna-manäù / sukheñu vigata-spåhaù sa äçu bhraçyate svärthäd / asaty abhiniveçataù
véta-räga-bhaya-krodhaù / sthita-dhér munir ucyate SB 11.28.2
SBG 2.56 para—another’s; svabhäva—personality; karmäëi—and work; yaù—who;
anudvigna-manäù—one whose mind is not agitated; duùkheñu—in the presence of the praçaàsati—praises; nindati—criticizes; saù—he; äçu—quickly; bhraçyate—falls
threefold miseries; vigata-spåhaù—and remains free from hankering; sukheñu—in the down; sva-arthät—from his own interest; asati—in unreality; abhiniveçataù—
because of becoming entangled.
presence of sense-pleasures; véta—(one who is) free from; räga—attachment; bhaya—fear;
krodhaù—and anger; ucyate—is called; muniù—a sage; sthita-dhéù—of fixed intelligence. Whoever indulges in praising or criticizing the qualities and behavior of others
will quickly fall down and deviate from his own best interest by his entanglement in
One whose mind is not disturbed by the three types of miseries (ädhyätmika,
illusory dualities.
ädhibhautika and ädhidaivika), who remains free from desires in the presence of
happiness, and who is free from attachment, fear and anger, is called a steady-
minded sage. (In other words, “If one’s mind is not disturbed by any problems Why have you allowed the caëòäla of fault-finding to contaminate your heart?
whatsoever, if one’s heart is not agitated in the presence of material pleasure, and if 12.C.42
one remains free from attachment, fear and anger – only then can one have a steady
mind and perform bhajana.”) sahaje nirmala ei ‘brähmaëa’-hådaya
kåñëera vasite ei yogya-sthäna haya
Embrace problems as benedictions ‘mätsarya’-caëòäla kene ihäì vasäile
12.C.39 parama pavitra sthäna apavitra kaile
tomära seväya, duùkha hoya jato, seo to’ parama sukha CC Mad 15.274-5
sevä-sukha-duùkha, parama sampada, näçaye avidyä-duùkha sahaje—by nature; nirmala—without contamination; ei—this; brähmaëa-hådaya—
Ätma-Nivedana 4, BVT/SGG p. 83 heart of a brähmaëa; kåñëera—of Lord Kåñëa; vasite—to sit down; ei—this; yogya-
sthäna—proper place; haya—is; mätsarya—jealousy; caëòäla—dog-eating, degraded
Whatever problems come to me in the course of rendering service to You I shall outcaste; kene—why; ihäì—here; vasäile—you allowed to sit; parama pavitra—most
accept as the highest pleasure, for in the course of Your service happiness and purified; sthäna—place; apavitra—impure; kaile—you have made.
distress are equally great riches. Both destroy the misery of ignorance.
290 291
(Çré Caitanya Mahäprabhu said:) “The heart of a brähmaëa is by nature pure and soft; aham—I; na çakyaù—can not; drañöum—be seen; evam-vidhaù—in this way; yathä—
therefore it is a proper place for Kåñëa to sit. Why have you allowed the caëòäla of jealousy as; dåñöavän asi—you have seen; mäm—Me; vedaiù—by study of the Vedas; na—nor;
to sit there also? In this way you have contaminated a most purified place, your heart.” tapasä—by austerities; na—not; dänena—by charitable acts; ca—and; na—nor;
éjyayä— by sacrifice.
Only pure bhakti completely uproots the weeds of sinful desires It is not possible to see Me in this form as you see Me now merely by studying The
12.C.42 Vedas, practicing austerities, giving in charity or performing sacrifices.
kecit kevalayä bhaktyä / väsudeva-paräyaëäù
aghaà dhunvanti kärtsnyena / néhäram iva bhäskaraù Only by exclusive bhakti can one know Me and see My eternal svarüpa
12.C.45
SB 6.1.15/ CC Mad 22.31
bhaktyä tv ananyayä çakya / aham evaà-vidho ‘rjuna
kecit—some people; kevalayä bhaktyä—by executing unalloyed devotional
service; väsudeva—to Lord Kåñëa, the all-pervading Supreme Personality of jïätuà drañöuï ca tattvena / praveñöuï ca parantapa
Godhead; paräyaëäù—completely attached (only to such service, without SBG 11.54
dependence on austerity, penance, cultivation of knowledge or pious activities);
agham—all kinds of sinful reactions; dhunvanti—destroy; kärtsnyena— parantapa—O chastiser of the foe; arjuna—Arjuna; tu—however; ananyayä—by
completely (with no possibility that sinful desires will revive); néhäram—fog; exclusive; bhaktyä—devotional service; aham—I; çakyaù—can; jïätum—be known;
iva—like; bhäskaraù—the sun. ca—and; drañöum—seen; evaà-vidhaù—in this way (in this human-like form); ca—
and; tattvena—truly; praveñöum—enter (into association with Me.)
Only a rare person who has adopted complete, unalloyed devotional service to
Kåñëa can uproot the weeds of sinful actions with no possibility that they will revive. O Parantapa, Arjuna! Only by ananya-bhakti can one actually know and see My
He can do this simply by discharging devotional service, just as the sun can eternal, beautiful human form and truly enter into association with Me in My abode.
immediately dissipate fog by its rays.
Only by bhakti can one actually know Me and enter into My pastimes
Lord Brahmä concluded that rati for Çré Kåñëa is the highest perfection 12.C.46
12.C.43 bhaktyä mäm abhijänäti / yävän yaç cäsmi tattvataù
bhagavän brahma kärtsnyena / trir anvékñya manéñayä tato mäà tattvato jïätvä / viçate tad-anantaram
tad adhyavasyat küöa-stho / ratir ätmany ato bhavet SBG 18.55
SB 2.2.34 bhaktyä—through bhakti; abhijänäti—one can fully know; mäm—Me; tattvataù—in
bhagavän—the great personality Brahmä; brahma—the Vedas; kärtsnyena—by truth; yävän—how great My opulence is; ca yaù asmi—and what My svarüpa
summarization; triù—three times; anvékñya—scrutinizingly examined; manéñayä— (original form) is; tataù—then; jïätvä—having understood; tattvataù—in truth; tat-
with scholarly attention; tat—that; adhyavasyat—ascertained it; küöa-sthaù—with anantaram—after that; viçate—one can enter; mäm—Me (My nitya-lélä).
concentration of the mind; ratiù—attraction; ätmani—unto the Çré Kåñëa; ataù—
It is by bhakti only that one can know the tattva of My glories and svarüpa. One
then; bhavet—it so happens.
then enters My eternal pastimes through that tattva on the strength of prema-bhakti.
The great personality Brahmä, with great attention and concentration of the
mind, studied the Vedas three times, and after scrutinizingly examining them, he Those who always hear, chant and remember You, will see Your lotus feet
ascertained that attraction for Çré Kåñëa is the highest spiritual perfection.
12.C.47
çåëvanti gäyanti gåëanty abhékñëaçaù
Without bhakti one cannot see Me
12.C.44 smaranti nandanti tavehitaà janäù
nähaà vedair na tapasä / na dänena na cejyayä ta eva paçyanty acireëa tävakaà
çakya evaà-vidho drañöuà / dåñöavän asi yan mama bhava-pravähoparamaà padämbujam
BG 11.53 SB 1.8.36
292 293
çåëvanti—hear; gäyanti—chant; gåëanti—take; abhékñëaçaù—continuously; 12.C.50

smaranti—remember; nandanti—take pleasure; tava—Your; éhitam—activities; väsudeve bhagavati / bhakti-yogaù prayojitaù
janäù—people in general; te—they; eva—certainly; paçyanti—can see; acireëa—
very soon; tävakam—Your; bhava-praväha—the current of rebirth; uparamam— janayaty äçu vairagyaà / jïänaà ca yad ahaitukam
cessation; pada-ambujam—lotus feet. SB 1.2.7
O Kåñëa, those who continuously hear, chant and repeat Your transcendental väsudeve—unto Kåñëa; bhagavati—unto the Personality of Godhead; bhakti-yogaù—
activities, or take pleasure in others’ doing so, certainly see Your lotus feet, which contact of devotional service; prayojitaù—being applied; janayati—does produce;
alone can stop the repetition of birth and death. äçu—very soon; vairägyam—detachment; jïänam—knowledge; ca—and; yat—that
which; ahaitukam—causeless.
Kåñëa’s ultimate instruction in the Bhagavad-Gétä By rendering devotional service unto Bhagavän Çré Kåñëa, one immediately
12.C.48 acquires causeless knowledge and detachment from the world.
man-manä bhava mad-bhakto
• vadanti tat tattva-vidas – SB 1.2.11 (see 6.4)
mad-yäjé mäà namaskuru
mäm evaiñyasi satyaà te 12.C.51
pratijäne priyo ’si me tac chraddadhänä munayo / jïäna-vairägya-yuktayä
BG 18.65/The Essence of Bhagavad-Géta paçyanty ätmani cätmänaà / bhaktyä çruta-gåhétayä
mat-manäù—thinking of Me; bhava—just become; mat-bhaktaù—My devotee; mat- SB 1.2.12
yäjé—My worshiper; mäm—unto Me; namaskuru—offer your obeisances; mäm—
tat—that; çraddadhänäù—seriously inquisitive; munayaù—sages; jïäna—
unto Me; eva—certainly; eñyasi—you will come; satyam—truly; te—to you;
knowledge; vairägya—detachment; yuktayä—well equipped with; paçyanti—see;
pratijäne—I promise; priyaù—dear; asi—you are; me—to Me.
ätmani—within himself; ca—and; ätmänam—the Paramätmä; bhaktyä—in
“Absorb your mind and heart in Me, become My devotee, worship Me, offer your devotional service; çruta—the Vedas; gåhétayä—well received.
obeisances to Me, and certainly you will come to Me. I make this promise to you
The self-realised sage, well equipped with knowledge and detachment, realises
because you are very dear to Me.“
that Absolute Truth by rendering devotional service in terms of what he has heard
[Editorial note: See The Essence of Bhagavad Géta” for a discussion of this çloka] from the Vedas.
Suta Gosvämé answers the sages’ questions • ataù pumbhir dvija-çreñöhä – SB 1.2.13 (see 10.11)
12.C.49
12.C.52
munayaù sädhu påñöo ’haà / bhavadbhir loka-maìgalam
çuçrüñoù çraddadhänasya / väsudeva-kathä-ruciù
yat kåtaù kåñëa-sampraçno / yenätmä suprasédati
syän mahat-sevayä vipräù / puëya-tértha-niñevaëät
SB 1.2.5 SB 1.2.16
munayaù—O sages; sädhu—this is relevant; påñöaù—questioned; aham—myself; çuçrüñoù—one who is engaged in hearing; çraddadhänasya—with full faith and
bhavadbhiù—by all of you; loka—the world; maìgalam—welfare; yat—because; attention; väsudeva—in respect to Väsudeva, Kåñëa; kathä—narrations; ruciù—
kåtaù—made; kåñëa—the Personality of Godhead; sampraçnaù—relevant question; taste, greed; syät—is made possible; mahat-sevayä—by service rendered to pure
yena—by which; ätmä—self; suprasédati—completely pleased. devotees; vipräù—O twice-born; puëya-tértha—those who are completely pure;
O sages, I have been justly questioned by you. Your questions are worthy because niñevaëät—by service.
they relate to Lord Kåñëa and so are of relevance to the world’s ultimate welfare. O twice-born sages, by serving those devotees who are completely pure at heart,
Only questions of this sort are capable of completely satisfying the self. one develops the greed for hearing hari-kathä, narrations of Kåñëa.
• sa vai puàsäà paro dharmo – SB 1.2.6 (see 12.C.19)
294 295
12.C.53 Devotion which is saturated with love for Me arises in the hearts of those who
çåëvatäà sva-kathäù kåñëaù / puëya-çravaëa-kértanaù offer their very souls unto Me and who follow dharmik principles which are
favourable for bhakti. What other object remains to be obtained for those who have
hådy antaù stho hy abhadräëi / vidhunoti suhåt satäm attained My bhakti?
SB 1.2.17/HBV/CB 2.1.239/BRSB p.86/BR 5.2/GKH 13.24
çåëvatäm—those who have developed the urge to hear the message of; sva-kathäù— For those who have accepted the boat of the lotus feet of the Lord, the ocean
His own words; kåñëaù—the Personality of Godhead; puëya—virtues; çravaëa— of the material world is like the water contained in a calf’s hoof-print
hearing; kértanaù—chanting; hådi antaù sthaù—within one’s heart; hi—certainly; 12.C.56
abhadräëi—desire to enjoy matter; vidhunoti—cleanses; suhåt—benefactor; satäm—
of the truthful. samäçritä ye pada-pallava-plavaà
mahat-padaà puëya-yaço muräreù
Çré Kåñëa, the Personality of Godhead, who is the Paramätmä [Supersoul] in
everyone’s heart and the benefactor of the truthful devotee, cleanses desire for bhavämbudhir vatsa-padaà paraà padaà
material enjoyment from the heart of the devotee who has developed the urge to hear padaà padaà yad vipadäà na teñäm
His messages, which are in themselves virtuous when properly heard and chanted.
SB 10.14.58
12.C.54 samäçritäù—having taken shelter; ye—those who; pada—of the feet; pallava—like
flower buds; plavam—which are a boat; mahat—of the total material creation, or of
tadä rajas-tamo-bhäväù / käma-lobhädayaç ca ye the great souls; padam—the shelter; puëya—supremely pious; yaçaù—whose fame;
ceta etair anäviddhaà / sthitaà sattve prasédati mura-areù—of the enemy of the demon Mura; bhava—of the material existence;
SB 1.2.19/BR 5.2 ambudhiù—the ocean; vatsa-padam—the hoof-print of a calf; param padam—the
supreme abode;; padam padam—at every step; yat—where; vipadäm—of material
tadä—at that time; rajaù—in the mode of passion; tamaù—the mode of ignorance; miseries; na—none; teñäm—for them.
bhäväù—the situation; käma—lust and desire; lobha—hankering; ädayaù—others;
ca—and; ye—whatever they are; cetaù—the mind; etaiù—by these; anäviddham— For those who have accepted the boat of the lotus feet of the Lord, who is the
without being affected; sthitam—being fixed; sattve—in the mode of goodness; shelter of the cosmic manifestation and is famous as Muräri, the enemy of the Mura
prasédati—thus becomes fully satisfied. demon, the ocean of the material world is like the water contained in a calf’s hoof-
print. Their goal is paraà padam, Goloka Våndävana, the place where there are no
As soon as irrevocable loving service is established in the heart, the effects of material miseries, not the place where there is danger at every step.
nature’s modes of passion and ignorance, such as lust, desire and hankering,
disappear from the heart. Then the devotee is established in goodness, and he
becomes completely happy. [Note: prasédati means that the devotee at this stage One who has taken full shelter of Mukunda is not indebted to anyone
becomes completely happy, therefore his mind does not run after sense objects]. 12.C.57
devarñi-bhütäpta-nåëäà pitèëäà
Devotion saturated with love na kiìkaro näyam åëé ca räjan
12.C.55
sarvätmanä yaù çaraëaà çaraëyaà
evaà dharmair manuñyäëäm / uddhavätma-nivedinäm gato mukundaà parihåtya kartam
mayi saïjäyate bhaktiù / ko ’nyo ’rtho ’syävaçiñyate SB 11.5.41/BR 2.25/JD Ch. 10&19
SB 11.19.24/Upad 3, pt
deva—of the demigods; åñi—of the sages; bhüta—of ordinary living entities; äpta—
evam—thus; dharmaiù—by such dharmik principles; manuñyänäm—of human of friends and relatives; nåëäm—of ordinary men; pitèëäm—of the forefathers; na—
beings; uddhava—Mv dear Uddhava; ätma-nivedinäm—who are surrendered souls; not; kiìkaraù—the servant; na—nor; ayam—this one; åëé—debtor; ca—also;
mayi—to Me; saïjäyate—arises; bhaktiù—loving devotion; kaù—what; anyaù— räjan—O King; sarva-ätmanä—with his whole being; yaù—a person who;
other; arthaù—purpose; asya—of My devotee; avaçiñyate—remains. çaraëam—shelter; çaraëyam—the Supreme Personality of Godhead, who affords
shelter to all; gataù—approached; mukundam—Mukunda; parihåtya—giving up;
kartam—duties.
296 297
One who has taken complete shelter of Bhagavän Mukunda, who is affectionate 12.C.60
towards the surrendered, is not indebted to the demigods, to his forefathers, to ajämile nistärilä ye-kåñëera näme
ordinary living entities, or to relatives and guests. He is not subordinate to anyone
other than Mukunda, nor is he their servant. dhana-kula-vidyä-made tähä nähi jäne
CB Mad 1.164
Six Impediments to Bhakti The holy names of Kåñëa delivered Ajämila, yet those who are intoxicated by
12.C.58 wealth, good birth, and education do not know Him.
atyähäraù prayäsaç ca
prajalpo niyamägrahaù Ornaments on a dead body
12.C.61
jana-saìgaç ca laulyaà ca
bhagavad-bhakti-hénasya / jätiù çästraà japas tapaù
ñaòbhir bhaktir vinaçyati
apräëasyeva dehasya / maëòanaà loka-raïjanam
Hari-bhakti-sudhodaya 3.12/CC Mad 19.75
atyähäräù—overeating or accumulating more than necessary; prayäsaù—endeavours
opposed to bhakti; ca—and; prajalpaù—idle talk; niyamägrahaù—improper bhagavat-bhakti-hénasya—of a person devoid of devotional service to the Supreme
compliance with the rules and regulations; jana-saìgaù—bad association; ca—and; Personality of Godhead; jätiù—birth in a high caste; çästram—knowledge in the
laulyam— greed, ardent longing, or the restlessness of the mind to adopt worthless revealed scriptures; japaù—pronunciation of mantras; tapaù—austerities and
opinions; ca—and; ñaòbhiù—by these six; bhaktiù—devotional service; vinaçyati—is penances; apräëasya—which is dead; iva—like; dehasya—of a body; maëòanam—
destroyed. decoration; loka—to the whims of people in general; raïjanam—simply pleasing.
Bhakti is destroyed by the following six kinds of faults: (1) eating too much or For a person devoid of devotional service, birth in a great family or nation,
collecting more than necessary, (2) endeavours which are opposed to bhakti, (3) knowledge of the revealed scriptures, performance of austerities and penance, and
useless mundane talks, (4) failure to adopt essential regulations or fanatical chanting of Vedic mantras are all like ornaments on a dead body. Such ornaments
adherence to regulations, (5) association with persons who are opposed to bhakti, simply serve the concocted pleasures of the general populace.
and (6) greed or the restlessness of the mind to adopt worthless opinions.
The two witches of the desire for material enjoyment and liberation
12.C.62
It is impossible for those intoxicated with opulence and beauty to approach You
12.C.59 bhukti-mukti-spåhä yävat
janmaiçvarya-çruta-çrébhir piçäcé hådi vartate
edhamäna-madaù pumän tävad bhakti-sukhasyätra
naivärhaty abhidhätuà vai katham abhyudayo bhavet
tväm akiïcana-gocaram BRS 1.2.22 /CC Mad 19.176/MS 4.2
SB 1.8.26 bhukti—material enjoyment; mukti—liberation from material existence; spåhä—
desires for; yävat—as long as; piçäcé—the witches; hådi—within the heart; vartate—
janma—birth; aiçvarya—opulence; çruta—education; çrébhiù—by the possession of remain; tävat—that long; bhakti—of devotional service; sukhasya—of the happiness;
beauty; edhamäna—progressively increasing; madaù—intoxication; pumän—the atra—here; katham—how; abhyudayaù—awakening; bhavet—can there be.
human being; na—never; eva—ever; arhati—deserves; abhidhätum—to address in
feeling; vai—certainly; tväm—You; akiïcana-gocaram—one who is approached As long as the two witches of desire for material enjoyment and liberation remain
easily by the materially exhausted man. within the heart of the sädhaka, how can the happiness of viçuddha-bhakti be
awakened there?
My Lord, Your Lordship can easily be approached, but only by those who are
materially exhausted. One who is on the path of material progress, trying to improve
himself with respectable parentage, great opulence, high education and bodily
beauty, cannot approach You with sincere feeling.
298 299
12.C.63 yaù—the same Jaòa Bharata (who was formerly Mahäräja Bharata, the son of
çré kåñëa-caraëämbhoja sevä nirvåta cetasäm Mahäräja Åñabhadeva); dustyajän—very difficult to give up; dära-sutän—the wife
and children or the most opulent family life; suhåt—friends and well-wishers;
eñäà mokñäya bhaktänäà na kadäcit spåhä bhavet räjyam—a kingdom that extended all over the world; hådi-spåçaù—that which is
BRS 1.2.25/MS 4.2 situated within the core of one’s heart; jahau—he gave up; yuvä eva—even as a
young man; mala-vat—like stool; uttama-çloka-lälasaù—who was so fond of serving
In other words, çuddha-bhakti can never arise in an impure heart (contaminated Bhagavän, known as Uttamaçloka.
with bhukti and mukti). Devotees whose minds are immersed in the happiness of
service to the lotus feet of Vrajendra-nandana Çré Kåñëa do not have even a scent of “Mahäräja Bharata gave up at still an early age what is most difficult to give up,
desire for bhukti or mukti. his wife, sons, relatives, friends and kingdom, as one gives up stool after evacuating,
to enter the forest to perform bhajana.”
Karma and Jïäna are like two pots of poison
12.C.64 Conceptions of “good” and “bad” are all unfavourable for bhakti
karma-käëòa jïäna-käëòa kevala viñera bhäëòa 12.C.67
Çré Prema-bhakti-candrika (8.8) ‘dvaite’ bhadräbhadra-jïäna, saba—‘manodharma’

Both karma-khaëòa (fruitive activities) and jïäna-khaëòa (mental speculation, ‘ei bhäla, ei manda’,—ei saba ‘bhrama’
speculative knowledge) are like pots of poison. (Knowing these two to be opposed to CC Antya 4.176
bhakti, sincere devotees of Bhagavän abandon them like poison).
dvaite—in the material world; bhadra-abhadra-jïäna—understanding of good and
bad; saba—all; manaù-dharma—speculative mental creations; ei bhäla—this is good;
Non-devotion is condemned ei manda—this is bad; ei—this; saba—all; bhrama—mistake.
12.C.65
[Mahäprabhu to Sanätana Gosvämé]:“In the material world, conceptions of good
neha yat karma-dharmäya and bad are all mental speculations. Therefore, saying ‘This is good’ or ‘This is bad’
na virägäya kalpate is all a mistake.”
na tértha-pada-seväyai
Chewing the chewed, materialistic persons cannot come to You
jévann api måto hi saù 12.C.68
SB 3.23.56 matir na kåñëe parataù svato vä
na—not; iha—here; yat—which; karma—work; dharmäya—for perfection of mitho ’bhipadyeta gåha-vratänäm
religious life; na—not; virägäya—for detachment; kalpate—leads; na—not; tértha-
pada—of the Lord’s lotus feet; seväyai—to devotional service; jévan—living; api— adänta-gobhir viçatäà tamisraà
although; måtaù—dead; hi—indeed; saù—he.
punaù punaç carvita-carvaëänäm
Anyone whose work is not meant to elevate him to religious life, anyone whose SB 7.5.30/Upa 1, pt
religious ritualistic performances do not raise him to renunciation, and anyone
situated in renunciation that does not lead him to devotional service to the Supreme çré-prahrädaù uväca—Prahläda Mahäräja said; matiù—inclination; na—never;
Lord, must be considered dead, although he is breathing. kåñëe—unto Lord Kåñëa; parataù—from the instructions of others; svataù—from
their own understanding; vä—either; mithaù—from combined effort; abhipadyeta—
is developed; gåha-vratänäm—of persons too addicted to the materialistic, bodily
Bharata Mahäräja renounced everything promptly conception of life; adänta—uncontrolled; gobhiù—by the senses; viçatäm—entering;
12.C.66 tamisram—hellish life; punaù—again; punaù—again; carvita—things already
yo dustyajän dära-sutän / suhåd räjyaà hådi-spåçaù chewed; carvaëänäm—who are chewing.
jahau yuvaiva malavad / uttamaçloka-lälasaù “Materialistic persons are simply mulling over that which has already been mulled
SB 5.14.43/Biog. p.264
and chewing that which has already been chewed. Because their senses are not
controlled they are proceeding towards the dreadful hell of this material existence,
300 301
repeatedly trying to enjoy that which has already been consumed. The intelligence Your devotees who are bound to You by a tie of intimate affection, never fall
of such materially attached persons cannot be turned towards Bhagavän Çré Kåñëa from the path of bhakti
either by their own endeavour, by the instruction of others or by the association of 12.C.71
similar materialistic persons.”
tathä na te mädhava tävakäù kvacid
They don’t know that the ultimate goal is Viñëu bhraçyanti märgät tvayi baddha-sauhådäù
12.C.69 tvayäbhiguptä vicaranti nirbhayä
na te viduù svärtha-gatià hi viñëuà vinäyakänékapa-mürdhasu prabho
duräçayä ye bahir-artha-mäninaù SB 10.2.33/JD Ch. 17
andhä yathändhair upanéyamänäs tathä—like them (the nondevotees); na—not; te—they (the devotees); mädhava—O
te ’péça-tantryäm uru-dämni baddhäù Lord, husband of the goddess of fortune; tävakäù—Your devotees; kvacit—in any
circumstances; bhraçyanti—fall down; märgät—from the path of devotional service;
SB 7.5.31 tvayi—unto You; baddha-sauhådäù—because of being fully attached to Your lotus
na—not; te—they; viduù—know; sva-artha-gatim—the ultimate goal of life, or their feet; tvayä—by You; abhiguptäù—always protected from all dangers; vicaranti—they
own real interest; hi—indeed; viñëum—Lord Viñëu and His abode; duräçayäù— move; nirbhayäù—without fear; vinäyaka-anékapa—the enemies who maintain
being ambitious to enjoy this material world; ye—who; bahiù—external sense paraphernalia to oppose the bhakti cult; mürdhasu—on their heads; prabho—O Lord.
objects; artha-mäninaù—considering as valuable; andhäù—persons who are blind; “O Mädhava, the jïänis who imagine themselves to be liberated may fall from
yathä—just as; andhaiù—by other blind men; upanéyamänäù—being led; te—they; their so-called position of liberation, but Your devotees who are bound to You by a
api—although; éça-tantryäm—to the ropes (laws) of material nature; uru—having tie of intimate affection, never fall from the path of bhakti. Because such devotees
very strong; dämni—cords; baddhäù—bound. are fully protected by You, they fearlessly cross over all obstacles by placing their feet
“Persons who are strongly entrapped by the consciousness of enjoying material upon the heads of the predominating deities who are empowered to instigate the
life, and who have therefore accepted as their leader or Guru a similar blind man most severe types of obstacles.”
attached to external sense objects, cannot understand that the goal of life is to give •In this connection, see ye ’nye ’ravindäkña vimukta mäninas (11.13)
up this material life and engage in the service of Lord Viñëu. As blind men guided
by another blind man miss the right path and fall into a ditch, materially attached
men led by another materially attached man are bound by the ropes of fruitive Your name, form and attributes can be ascertained only through bhakti
labour, which are made of very strong cords, and they continue again and again in 12.C.72
materialistic life, suffering the threefold miseries.”
na näma-rüpe guëa-janma-karmabhir
nirüpitavye tava tasya säkñiëaù
What is real liberation?
12.C.70 mano-vacobhyäm anumeya-vartmano
muktir hitvänyathä rüpaà sva-rüpeëa vyavasthitiù deva kriyäyäà pratiyanty athäpi hi
SB 2.10.6/JD Ch.17 SB 10.2.36
muktiù—liberation; hitvä—giving up; anyathä—otherwise; rüpam—form; sva- na—not; näma-rüpe—the name and form; guëa—with attributes; janma—
rüpeëa—in one’s spiritual, constitutional form; vyavasthitiù—permanent situation, appearance; karmabhiù—activities or pastimes; nirüpitavye—are not able to be
eternal position. ascertained; tava—Your; tasya—of Him; säkñiëaù—who is the direct observer;
manaù—of the mind; vacobhyäm—words; anumeya—hypothesis; vartmanaù—the
Real liberation means realizing one’s svarüpa and one’s nitya-sevä [In other words, path; deva—O Lord; kriyäyäm—in devotional activities; pratiyanti—they realise;
one is not liberated upon leaving this body if he takes another body, nor if he simply atha api—still; hi—indeed (You can be realised by the devotees).
doesn’t take another form. Real liberation is when one enters into the spiritual world
by transcendental loving devotional service.] O Lord, Your transcendental name and form are not ascertained by those who
merely speculate on the path of hypothesis. Your name, form and attributes can be
ascertained only through devotional service.
302 303
Kåñëa is not accessible to mental speculators or yogis Çré Govinda is attained by spontaneous devotion of the soul
12.C.73 12.C.75
näyaà sukhäpo bhagavän advaitam acyutam anädim ananta-rüpam
dehinäà gopikä-sutaù ädyaà puräëa-puruñaà nava-yauvanaà ca
jïäninäà cätma-bhütänäà vedeñu durlabham adurlabham ätma-bhaktau
yathä bhaktimatäm iha govindam ädi-puruñaà tam ahaà bhajämi
SB 10.9.21 Brahma Saàhitä, 33
na—not; ayam—this; sukha-äpaù—very easily obtainable, or an object of happiness; aham bhajämi—I render service; tam ädi-puruñam govindam—to that primeval
bhagavän—the Supreme Personality of Godhead; dehinäm—of persons in the bodily Person, Çré Govinda; advaitam—who has no second; acyutam—who is infallible;
concept of life, especially the karmés; gopikä-sutaù—Kåñëa, the son of mother Yaçodä anädim—beginningless; ananta-rüpam—who possesses limitless forms; ädyam—who
(Kåñëa as the son of Vasudeva is called Väsudeva, and as the son of mother Yaçodä is the origin; puräëa-puruñam—who is the primeval person; nava-yauvanam ca—yet
He is known as Kåñëa); jïäninäm ca—and of the jïänés, who try to be free from is ever-youthful; vedeñu durlabham—whose tattva is difficult to determine through a
material contamination; ätma-bhütänäm—of self-sufficient yogés; yathä—as; bhakti- study of the Vedas; adurlabham—but is understood without difficulty; ätma-
matäm—of the devotees; iha—in this world. bhaktau—by His own devotee.
The Supreme Personality of Godhead, Kåñëa, the son of mother Yaçodä, is Although He is non-dual, infallible, beginningless, possessed of unlimited forms
accessible to devotees engaged in spontaneous loving service, but He is not as easily and the oldest of all, nevertheless, He is a beautiful person with everlasting, fresh
accessible to mental speculators, to those striving for self-realisation by severe youthfulness. Although He is incomprehensible to the Vedas, He is easily attained by
austerities and penances, or to those who consider the body the same as the self. çuddha-prema, spontaneous devotion of the soul. I render service to that ädi-puruña,
Çré Govinda.
Brahmä is praying to attain pure, Vraja bhakti
12.C.74 Only the eyes of devotion smeared with love can see Çyämasundara
12.C.76
tad astu me nätha sa bhüri-bhägo
bhave ’tra vänyatra tu vä tiraçcäm premäïjana-cchurita-bhakti-vilocanena
yenäham eko ’pi bhavaj-janänäà santaù sadaiva hådayeñu vilokayanti
bhütvä niñeve tava päda-pallavam yaà çyämasundaram acintya-guëa-svarüpaà
SB 10.14.30/BR 4.13/JD Intro
Brahma Samhita 38/JD Ch. 40
tat—therefore; astu—may it be; me—my; nätha—O master; saù—that; bhüri-
bhägaù—greatest good fortune; bhave—in the birth; atra—this; vä—or; anyatra—in aham bhajämi—I render service; tam—to that; ädi-puruñam govindam—primeval
some other birth; tu—indeed; vä—or; tiraçcäm—among the animals; yena—by Supreme Person, Çré Govinda; yam—whose; svarüpam—original form; acintya-
which; aham—I; ekaù—one; api—even; bhavat—or Your; janänäm—devotees; guëa—which is possessed of inconceivable transcendental qualities; santaù—
bhütvä—becoming; niñeve—I may fully engage in serving; tava—Your; päda- exclusively devoted saints; bhakti-vilocanena—with eyes of devotion; churita—
pallavam—lotus feet. tinged; prema-aïjana—with the salve of love; eva vilokayanti—certainly behold;
sadä—at all times; hådayeñu—within their purified hearts; çyämasundaram—as
O Bhagavän, may I be so fortunate as to attain the association of Your devotees beautiful Çyäma.
and, under their guidance, obtain service to Your lotus feet; be it in this life as
Brahmä or any other human birth, or even in a birth among the animal species. The saintly personalities, whose eyes of bhakti are smeared with the käjala of
prema, always behold Çré Kåñëa within their hearts as Çyämasundara, the
embodiment of inconceivable qualities. I render service to that ädi-puruña, Govinda.
304 305
Devotion to Kåñëa is likened to watering the root of a tree– it satisfies [Editorial note: The devotee is neither a bhogé (enjoyer) nor a tyagé (renouncer),
everyone nor a yogé (desiring mystic perfections) but a seväka (servant) or a däsé
12.C.77 (maidservant).]
yathä taror müla-niñecanena

Real detachment is in the heart, not in externally renouncing one’s duty
tåpyanti tat-skandha-bhujopaçäkhäù 12.C.79
präëopahäräc ca yathendriyäëäà anäçritaù karma-phalaà / käryaà karma karoti yaù
tathaiva sarvärhaëam acyutejyä sa sannyäsé ca yogé ca / na niragnir na cäkriyaù
SB 4.31.14/BR 4.3 BG 6.1
yathä—as; taroù—of a tree; müla—the root; niñecanena—by watering; tåpyanti—are çré-bhagavän uväca—the Lord said; anäçritaù—without taking shelter; karma-
satisfied; tat—its; skandha—trunk; bhuja—branches; upaçäkhäù—and twigs; phalam—of the result of work; käryam—obligatory; karma—work; karoti—
präëa—the life air; upahärät—by feeding; ca—and; yathä—as; indriyäëäm—of the performs; yaù—one who; saù—he; sannyäsé—in the renounced order; ca—also;
senses; tathä eva—similarly; sarva—of all demigods; arhaëam—worship; acyuta—of yogé—mystic; ca—also; na—not; niù—without; agniù—fire; na—nor; ca—also;
the Supreme Personality of Godhead; ijyä—worship. akriyaù—without duty.
By watering the root of a tree, all its parts, such as the trunk, branches, leaves and One who is unattached to the fruits of his actions yet does his duty is a true
flowers are nourished, and by satisfying the life-airs through eating, all of the senses sannyäsé and a yogé, not he who lights no fire or performs no service.
are nourished. Similarly, only by worshipping Çré Kåñëa are the demigods, forefathers
and everyone else is satisfied.
Dovetailing one’s daily activities in the service of Guru and Kåñëa
~Yukta-vairägya – The science of renunciation~ 12.C.80
yuktähära-vihärasya / yukta-ceñöasya karmasu
Dovetailing all favourable things in devotional service; not being attached to
anything but at the same time accepting everything for the service of Kåñëa yukta-svapnävabodhasya / yogo bhavati duùkha-hä
12.C.78 BG 6.17
anäsaktasya viñayän/yathärham upayuïjataù yukta—regulated; ähära—eating; vihärasya—recreation; yukta—regulated;
ceñöasya—of one who works for maintenance; karmasu—in discharging duties;
nirbandhaù kåñëa-sambandhe/yuktaà vairägyam ucyate yukta—regulated; svapna-avabodhasya—sleep and wakefulness; yogaù—practice of
präpaïcikatayä buddhyä/hari-sambandhi-vastunaù yoga; bhavati—becomes; duùkha-hä—diminishing pains.
mumukñubhiù parityägo/vairägyaà phalgu kathyate For one who is moderate in eating and recreation, balanced in work and regulated
BRS 1.2.255-6/BR p.116 in sleeping and waking, his practice of yoga destroys all material miseries.
anäsaktasya—of one who is without attachment; viñayän—to material sense objects;
yathä-arham—according to suitability; upayuïjataù—engaging; nirbandhaù— One should therefore accept only those things necessary for himself
without bondage; kåñëa-sambandhe—in relationship with Kåñëa; yuktam— 12.C.81
connected; vairägyam—renunciation; ucyate—is called; präpaïcikatayä—as éçäväsyam idam sarvaà / yat kiïca jagatyäà jagat
material; buddhyä—with the understanding; hari-sambandhi-vastunaù—of things
which are related to Çré Hari; mumukñubhiù—by those who desire liberation; tena tyaktena bhuïjéthä / mä gådhaù kasya svid dhanam
parityägaù—the renunciation; vairägyam phalgu—inferior renunciation; kathyate— Çré Éçopaniñad 1/JD Ch. 6
is termed.
éça—by the Lord; äväsyam—controlled; idam—this; sarvam—all; yat kiïca—
When one is not attached to anything but at the same time accepts everything in whatever; jagatyäm—within the universe; jagat—all that is animate or inanimate;
relation to Kåñëa, one is rightly situated above possessiveness. On the other hand, tena—by Him; tyaktena—set-apart quota; bhuïjéthäù—you should accept; mä—do
one who rejects everything without knowledge of its relationship to Kåñëa is not as not; gådhaù—endeavor to gain; kasya svit—of anyone else; dhanam—the wealth.
complete in his renunciation.
306 307
Everything animate or inanimate that is within the universe is controlled and owned The highest perfection of human life, achieved either by complete knowledge of
by the Lord. One should therefore accept only those things necessary for himself, which matter and spirit, by practice of mystic powers, or by perfect discharge of
are set aside as his quota, and one should not try to take the property of another. occupational duty, is to remember the Supreme Person, Näräyaëa at the end of life.
12.C.84
Reject false renunciation and hide your internal mood anta-käle ca mäm eva / smaran muktvä kalevaram
12.C.82
yaù prayäti sa mad-bhävaà / yäti nästy atra saàçayaù
markaöa-vairägya nä kara loka dekhäïä
BG 8.5
yathä-yogya viñaya bhuïja’ anäsakta haïä
anta-käle—at the end of life; ca—also; mäm—Me; eva—certainly; smaran—
antare niñöhä kara, bähye loka-vyavahära remembering; muktvä—quitting; kalevaram—the body; yaù—he who; prayäti—goes;
acirät kåñëa tomäya karibe uddhära saù—he; mat-bhävam—My nature; yäti—achieves; na—not; asti—there is; atra—
here; saàçayaù—doubt.
CC Mad 16.238-239/ JD Ch. 2
Whoever, at the time of death, leaves his body while remembering Me alone,
markaöa-vairägya—monkey renunciation; nä kara—do not do; loka—to the people;
surely attains to My transcendental nature. Of this there is no doubt.
dekhäïä—showing off; yathä-yogya—as it is befitting; viñaya—material things;
bhuïja’—enjoy; anäsakta—without attachment; haïä—being; antare—within the 12.C.85
heart; niñöhä kara—keep strong faith; bähye—externally; loka-vyavahära—behavior
like ordinary men; acirät—very soon; kåñëa—Lord Kåñëa; tomäya—unto you; bhajan kara sädhana kara murte jänle hoy
karibe—will do; uddhära—liberation. Bengali poetry/Çréla Prabhupäda Çlokas
[Çré Caitanya Mahäprabhu instructed Raghunätha Däsa:] Do not adopt markaöa- bhajan—worship; kara—perform; sädhana—regulative devotional activities; kara—
vairägya (external, false renunciation) simply to impress the general populace. You perform; murte—at the time of death; jänle—to know; hoy—is.
should accept without attachment whatever sense objects are appropriate for
maintaining your devotional practices and give up all material desires within your Whatever bhajana and sädhana one has performed throughout life will be tested
heart. Internally develop staunch faith in Çré Kåñëa and externally carry out your at the time of death.
worldly responsibilities in such a way that no one can detect your inner mood. If you 12.C.86
act like this, Çré Kåñëa will very quickly deliver you from material existence.
sädhana bhävibe jäha siddha-dehe päbe tähä räga-pathera ei se upäya
~Thus ends the section Yukta-vairägya~ Çré Prema Bhakti-candrika 5.8, BVT/PP p. 87
Whatever subject is constantly meditated upon at the time of performing sädhana
(the contemplation of ekädaça-bhäva), engrosses the citta (heart or consciousness)
and that same subject will be the prominent meditation at the time of death.
~ Remembering Krsna at death ~
The perfection of life is to remember Kåñëa at the time of death ~ Thus ends the section Remembering Kåñëa at death ~
12.C.83
etävän säìkhya-yogäbhyäà / sva-dharma-pariniñöhayä
The pure devotee’s mercy is even more powerful than Kåñëa’s
janma-läbhaù paraù puàsäm / ante näräyaëa-småtiù 12.C.87
SB 2.1.6
aho ananta-däsänäà
etävän—all these; säìkhya—complete knowledge of matter and spirit; yogäbhyäm— mahattvaà dåñöam adya me
knowledge of mystic power; sva-dharma—particular occupational duty;
pariniñöhayä—by full perception; janma—birth; läbhaù—gain; paraù—the supreme; kåtägaso ’pi yad räjan
puàsäm—of a person; ante—at the end; näräyaëa—the Personality of Godhead; maìgaläni saméhase
småtiù—remembrance.
SB 9.4.68
308 309
[durväsäù uväca—Durväsä Muni said;] aho—alas; ananta-däsänäm—of the servants One may refrain from sense enjoyment, but the taste for it remains. Only by
of the Supreme Personality of Godhead; mahattvam—greatness; dåñöam—seen; experiencing the higher taste of bhakti-rasa can one become fixed in higher
adya—today; me—by me; kåta-ägasaù api—although I was an offender; yat—still; consciousness.
räjan—O King; maìgaläni—good fortune; saméhase—you are praying for.
Durväsä Muni said, “My dear king, today I have experienced the greatness of a 12.C.90
Vaiñëava, for although I have committed a grievous offence by trying to kill you, you urarñe vihitä çästre harim uddiçya yä kriyä
have prayed for my protection and well being” [“You cheated me, pretending to
be an ordinary man. But now I realise that the mercy of a pure devotee is more saiva bhaktir iti proktä tayä bhaktiù parä bhavet
powerful than even Kåñëa Himself”]. Bhakti-rasämåta-sindhu 1.2.13/GKH (P)
O sage amongst the demigods, Närada, those activities prescribed in the revealed
Kåñëa protects the surrendered from accidental fall-downs scriptures for satisfying the Supreme Personality of Godhead, Lord Hari, are called
12.C.88 the regulative principles of bhakti (sädhana-bhakti), by practicing which one may
attain the highest bhakti (prema).
sva-päda-mülam bhajataù priyasya
tyaktänya-bhävasya hariù pareçaù The benefit of Kärtika in Vraja
vikarma yac cotpatitaà kathaïcid 12.C.91
dhunoti sarvaà hådi sanniviñöaù bhuktià muktià harir dadyäd / arcito ‘nyatra-sevinäm
SB 11.5.42/GKH (P) bhaktià ca na dadäty eña / yato vaçya-karé hariù
sva-päda-mülam—the lotus feet of Kåñëa, the shelter of the devotees; bhajataù—who sa tv aïjasä harer bhaktir / labhyate kärttike naraiù
is engaged in worshiping; priyasya—who is very dear to Kåñëa; tyakta—given up;
anya—for others; bhävasya—of one whose disposition or inclination; hariù—the mathuräyäà sakåd api / çré-dämodara-püjanät
Supreme Personality of Godhead; para-éçaù—the Supreme Lord; vikarma—sinful BRS 1.2.222/HBV 16.157-8/BRSB p. 96
activities; yat—whatever; ca—and; utpatitam—occurred; kathaïcit—somehow;
dhunoti—removes; sarvam—all; hådi—in the heart; sanniviñöaù—entered. bhuktim—happiness; muktim—liberation; hariù—Lord Kåñëa; dadyät—gives;
arcitaù—worshiped; anyatra—another place; sevinäm—of the servants; bhaktim—
One who has thus given up all other engagements and has taken full shelter at the devotional service; ca—and; na—not; dadäti—gives; eña—He; yataù—because;
lotus feet of Hari, the Supreme Personality of Godhead, is very dear to the Lord. vaçya-karé—brought under control; hariù—Lord Kåñëa. saù—He; tv—indeed;
Indeed, if such a surrendered soul accidentally commits some sinful activity, the aïjasä—easily; hareù—of Lord Kåñëa; bhaktiù—devotional service; labhyate—is
Lord, who is seated within everyone’s heart, immediately takes away the reaction to obtained; kärttike—in Kärttika; naraiù—by people; mathuräyäm—in Mathurä;
such sin. (see api cet su-duräcäro 2.27) sakåt—once; api—even; çré-dämodara-püjanät—by worshiping Lord Dämodara.
To persons who perform bhajana and sädhana, without strong attachment to Kåñëa,
The higher taste in places outside of Vraja-maëòala, Çré Bhagavän certainly awards bhukti and mukti, but
12.C.89 He does not award bhakti, for by bhakti the Lord becomes bound to His devotees. But if
a person who is otherwise devoid of sädhana worships Çré Dämodara even once in
viñayä vinivartante / nirähärasya dehinaù Vraja-maëòala in the month of Kärtika, he very easily obtains the most rare hari-bhakti.
rasa-varjaà raso ’py asya / paraà dåñövä nivartate
BG 2.59 Jäta (in stage of bhäva) and ajäta-rati-sädhaka (prior to bhäva) – different
viñayäù—objects for sense enjoyment; vinivartante—are practiced to be refrained meditations for different adhikäras
from; nirähärasya—by negative restrictions; dehinaù—for the embodied; rasa- 12.C.92
varjam—giving up the taste; rasaù—sense of enjoyment; api—although there is; caïcala-jévana-srota pravähiyä, kälera sägare dhäya
asya—his; param—far superior things; dåñövä—by experiencing; nivartate—he
ceases from. gela je divasa, nä äsibe ära, ebe kåñëa ki upäya
Çré Rädhä-Kåñëa Vijïapti 6, BVT/SGG p.68
310 311
Ç R É Ç L O K Ä M Å TA M A B H I D H E YA S Ä D H A N A- B H A K T I -TAT T VA / D
(The sädhaka is praying:) This flickering life is rushing towards the ocean of death ***
and can end in any moment. The days that have passed without performing bhajana
can never be reclaimed. Alas, Kåñëa, now what am I to do? (for the ajäta-rati- 12.D – Çravaëam
sädhakas)
12.D.1
(The gopés in separation from Kåñëa:) The beauty and youth of our lives are
rushing towards the ocean of Your love. They will only last for a few days and will çabda-brahma paraà brahma
end soon. Alas, a day that has passed without Your association can never be mamobhe çäçvaté tanü
reclaimed. O Kåñëa, what are we to do now? (for the jäta-rati-sädhaka)
SB 6.16.51
Kåñëa never forsakes one who takes shelter of the Vaiñëavas çabda-brahma—the transcendental sound vibration (the Hare Kåñëa mantra);
12.C.93 param brahma—the Supreme Absolute Truth; mama—My; ubhe—both (namely, the
form of sound and the form of spiritual identity); çäçvaté—eternal; tanü—two
äçraya laiyä bhaje, tare kåñëa nähi tyaje, ära saba mare akäraëa bodies.
Öhäkura Vaiñëava-Pada, BVT/SGG p. 30 “The Supreme sound vibration and the Supreme Being are one and the same.”
One who performs bhajana under the shelter of saintly devotees who are the
abode of love for Çré Kåñëa, is never neglected by Kåñëa; everyone else lives in vain. O Kåñëa, just hearing the nectar of Your words and the narrations of Your
pastimes gives life to us, who are suffering in separation
12.C.94 12.D.2
éhä yasya harer däsye tava kathämåtaà tapta-jévanaà / kavibhir éòitaà kalmañäpaham
karmaëä manasä girä çravaëa-maìgalaà çrémad ätataà / bhuvi gåëanti ye bhüri-dä janäù
nikhiläsv apy avasthäsu SB 10.31.9/CC Mad 14.13/ORY p. 78, 82/BR 8.13
jévan-muktaù sa ucyate tava—Your; kathä-amåtam—the nectar of words; tapta-jévanam—(is) life for those
Näradéya Puräëa/Bhakti-rasämåta-sindhu 1.2.187/ CC Mad 19.135 pt aggrieved; kavibhiù—by great thinkers; éòitam—described; kalmaña-apaham—
removing sinful reactions; çravaëa-maìgalam—auspicious to hear, giving spiritual
Saù—he; yasya—whose; éhä—endeavours; karmaëä—through the activities of his benefit; çåémat—filled with spiritual opulence; ätatam—spreading; bhuvi—within
body; manasä—his mind; girä—his words; api—although; nikhiläsu—in all; the world; gåëanti—chant, glorify, propagate; ye—those who; bhüri-däù—most
avasthäsu—situations; däsye—(are done) for the service; hareù—of Çré Hari; ucyate beneficent; janäù—persons.
—is said; jévan-muktaù—(to be) a person liberated even while living.
“O Kåñëa, just hearing the nectar of Your words and the narrations of Your
“A person acting for the service of Çré Hari with his body, mind, and words is a pastimes gives life to us, who are always suffering in this material world. These
liberated person even while living within the material body and being engaged in all narrations, coming from the lips of Your pure devotees, eradicate one’s sinful
kinds of so-called material activities.” reactions and bestow the ultimate benediction of Kåñëa prema upon whoever hears
Näradéya Puräëa: “One who engages his or her actions, thoughts, and words in them with faith. These narrations are broadcast all over the world and are filled with
Hari’s service, though situated in this world, is a liberated soul.” spiritual beauty and power. Certainly those who distribute this nectar are the most
munificent, most compassionate souls.”
~Thus ends section 12.C – Sädhana-bhakti~ Çréla Viçvanätha Cakravarté Öhäkura: (The gopés say:) “Who can describe the
sweetness of the words emanating from Your mouth? It is indescribable. Even words
glorifying Your name and form coming from the mouths of other people are more
relishable than celestial nectar (svarga-amåta) or liberation (mokña).” Another
meaning of this çloka: “Songs about Your name, form and pastimes are sweet only if
they are accompanied by Your darçana. Otherwise they create very undesirable
consequences and become the cause of death (kathä måtam).” (Särärtha Darçiné)
312 313
The Glories of Hearing Hari-kathä From a Pure Devotee [Editorial note: In the Géta çloka brahma-bhütaù prasannätmä it is said that one
12.D.3 attains pära-bhakti only after the disappearance of anarthas (diseases of the heart
such as lust, anger and so on). However, in this çloka it is stated that one attains pära-
satäà prasaìgän mama vérya-saàvido bhakti even before the disappearance of anarthas by hearing and describing rasa-lélä
bhavanti håt-karëa-rasäyanäù kathäù kathä. Therefore hearing such rasika kathä is one of the most powerful forms of
sädhana and it quickly dispels the heart disease of lust.]
taj-joñaëäd äçv apavarga-vartmani
çraddhä ratir bhaktir anukramiñyati 12.D.5
SB 3.25.25/CC Ädi 1.60/BRS–1.3.12/BRSB p.36/JDch.6,8&17/Biog p. 380 tära bhakta-saìge sadä, räsa-lélä prema kathä, je kore se päya ghanaçyäma
satäm—of pure devotees; prasaìgät—through the association; mama—My; vérya— ihäte bimukha jei, tära kabhu siddhi näi, nähi jena çuni tära näma
wonderful activities; saàvidaù—by discussion of; bhavanti—become; håt—to the
heart; karëa—to the ear; rasa-ayanäù—pleasing; kathäù—the stories; tat—of that; Çré-Rädhä-Niñöha 3, Çréla Narottama däsa Öhäkura
joñaëät—by cultivation; äçu—quickly; apavarga—of liberation; vartmani—on the “A person who stays in the company of the devotees who are always discussing the
path; çraddhä—firm faith; ratiù—attraction; bhaktiù—devotion; anukramiñyati— sweet, nectarean pastimes of the räsa dance (räsa-lélä prema-kathä) is sure to attain
will follow in order. Ghanaçyäma, who is dark like a monsoon raincloud. A person averse to hearing
these léläs will never attain perfection. I refuse to hear his name.”
In the association of pure devotees, the recitation and discussions of My glorious
activities and pastimes are pleasing to both the heart and the ears. By regular hearing
and contemplation of such topics one quickly becomes liberated and free from What is the best topic to listen to?
ignorance. He then progressively attains çraddhä (sädhana-bhakti), rati (bhäva 12.D.6
bhakti) and prema-bhakti unto Me.
‘çravaëa-madhye jévera kon çreñöha çravaëa?’
Kåñëa’s lélä-kathä is the remedy to conquer the disease of the heart ‘rädhä-kåñëa-prema-keli karëa-rasäyana’
12.D.4 CC Mad 8.255
vikréòitaà vraja-vadhübhir idaà ca viñëoù çravaëa-madhye—out of all topics for hearing; jévera—of the living entity; kon—
what; çreñöha—most important; çravaëa—topic of hearing; rädhä-kåñëa-prema-
çraddhänvito ’nuçåëuyäd atha varëayed yaù keli—the loving affairs between Rädhä and Kåñëa; karëa-rasa-ayana—most pleasing
bhaktià paräà bhagavati pratilabhya kämaà to the ear.
håd-rogam äçv apahinoty acireëa dhéraù Çré Caitanya Mahäprabhu asked, “Out of all topics people listen to, which is best
Çrémad-Bhägavatam 10.33.39/CC Antya 5.48/PP p. 100 for all living entities?”
vikréòitam—the activity of the räsa dance; vraja-vadhübhiù—the damsels of Vraja, Rämänanda Räya replied, “Hearing about the loving affairs between Rädhä and
the gopés; idam—this; ca—and; viñëoù—of Lord Kåñëa; çraddhä-anvitaù—with Kåñëa is most pleasing to the ear.”
transcendental faith; anuçåëuyät—continually hears in the paramparä system;
atha—also; varëayet—describes; yaù—one who; bhaktim—devotional service; One Gets a Higher Taste by Hearing Hari-kathä from a Rasika-Vaiñëava
paräm—transcendental; bhagavati—unto the Supreme Personality of Godhead;
12.D.7
pratilabhya—attaining; kämam—lusty material desires; håt-rogam—the disease of
the heart; äçu—very soon; apahinoti—gives up; acireëa—without delay; dhéraù— anugrahäya bhaktänäà / mänuñaà deham ästhitaù
one who is sober because of advanced devotional service.
bhajate tädåçéù kréòa / yäù çrutvä tat paro bhavet
A sober person who in the beginning faithfully and continuously hears from his SB 10.33.36/CC Ädi 4.34/ Veëu-Géta intro/PP p. 95/ORY p.232/GG Intro/GKH (P)
Guru the narrations of Lord Kåñëa’s unprecedented räsa dance with the young gopés
of Vraja, and later describes those pastimes, very soon attains parä-bhakti or prema- anugrahäya—to show mercy; bhaktänäm—to His devotees; mänuñam—humanlike;
bhakti for the Supreme Lord, and thus becomes competent to quickly dispel the heart deham—a body; ästhitaù—assuming; bhajate—He accepts; tädåçéù—such; kriòäù—
disease of lust. pastimes; yäù—about which; çrutvä—hearing; tat-paraù—dedicated to Him;
bhavet—one becomes.
314 315
“In order to bestow mercy upon the devotees as well as the conditioned souls, One can see Kåñëa through the ears by hearing from a pure devotee
Bhagavän Çré Kåñëa manifests His humanlike form and performs such extraordinary 12.D.9
pastimes (räsa-lélä) that anyone who hears about them becomes exclusively devoted
to Him.” tvaà bhakti-yoga-paribhävita-håt-saroja
Çréla Gurudeva’s commentary: “Mänuñaà deham ästhitaù means either that Kåñëa ässe çrutekñita-patho nanu nätha puàsäm
accepts a human-like form, or that anyone who takes a human birth should hear yad-yad-dhiyä ta urugäya vibhävayanti
Kåñëa lélä-kathä. Tat-paro bhavet means, you must do this; otherwise you are derailed.
You should not do anukaraëa (imitation); you should not imitate Kåñëa’s pastimes.
tat-tad-vapuù praëayase sad-anugrahäya
However, those of you who are coming gradually to the stage of madhyama-adhikära SB 3.9.11
must try to hear these pastimes; otherwise you are derailed [i.e. not be in line]. For this tvam—unto You; bhakti-yoga—in devotional service; paribhävita—being one
reason, the opinion that Bhakti-devé enters the heart only after all anarthas, hundred percent engaged; håt—of the heart; saroje—on the lotus; ässe—You reside;
aparädhas, lust and anger and other diseases of the heart have been eradicated, is not çruta-ékñita—seen through the ear; pathaù—the path; nanu—now; nätha—O my
appropriate. On the contrary, by the mercy of the Supreme Lord or the pure devotee, Lord; puàsäm—of the devotees; yat-yat—whichever; dhiyä—by meditating; te—
and by faithfully executing sädhana and bhajana, this rare bhakti enters the heart first Your; urugäya—O multiglorious; vibhävayanti—they specifically think of; tat-tat—
and then all anarthas are automatically dissipated – this conclusion is thoroughly the very same; vapuù—transcendental form; praëayase—do You manifest; sat-
agreeable.” (The Origin of Ratha Yäträ pp. 232, 310; see also BPKG Biography and anugrahäya—to show Your causeless mercy.
Prabandha Païcakam, chapter 5, ‘The Eligibility to Hear Räsa-lélä Kathä’)
O my Lord, Your devotees can see You through the ears by the process of bona fide
Simply by hearing about Çré Kåñëa, bhakti manifests in the heart and dispels hearing, and thus their hearts become cleansed, and You take Your seat there. You
are so merciful to Your devotees that You manifest Yourself in the particular eternal
grief, illusion and fear form of transcendence in which they always think of You.
12.D.8
yasyäà vai çrüyamäëäyäà Unflinching faith, even in the face of impending doom, that narrations of
kåñëe parama-püruñe Lord Kåñëa (Çré Hari-kathä) is the one and only protection
bhaktir utpadyate puàsaù 12.D.10
çoka-moha-bhayäpahä taà mopayätaà pratiyantu viprä

SB 1.1.7 gaìgä ca devé dhåta-cittam éçe
yasyäm—this Vedic literature; vai—certainly; çrüyamäëäyäm—simply by giving dvijopasåñöaù kuhakas takñako vä
aural reception; kåñëe—unto Lord Kåñëa; parama—supreme; püruñe—unto Çré daçatv alaà gäyata viñëu-gäthäù
Kåñëa; bhaktiù—feelings of devotional service; utpadyate—sprout up; puàsaù—of
SB 1.19.15/BRS 1.3.28/CC Mad 23.21/PJ 5.4
the living being; çoka—lamentation; moha—illusion; bhaya—fearfulness; apahä—
that which extinguishes. tam—for that reason; mä—me; upayätam—taken shelter of; pratiyantu—just
accept me; vipräù—O brähmaëas; gaìgä—mother Ganges; ca—also; devé—
Simply by giving aural reception to this Vedic literature, the feeling for loving direct representative of the Lord; dhåta—taken into; cittam—heart; éçe—unto
devotional service to Çré Kåñëa, the Supreme Enjoyer, sprouts up at once to the Lord; dvija-upasåñöaù—created by the brähmaëa; kuhakaù—something
extinguish the fire of lamentation, illusion and fearfulness. [lamenting about the magical; takñakaù—the snakebird; vä—either; daçatu—let it bite; alam—
past, being illusioned about the present, and fearing the future]. without further delay; gäyata—please go on singing; viñëu-gäthäù—narration of
Kåñëa’s pastimes.
[Parékñit Mahäräja said:] “O pure brahmanas, may you kindly know me as a
surrendered soul, and let Mother Gaìga, the representative of the Lord, also accept
me in that way, for I have already taken the lotus feet of the Lord into my heart. Let
the winged serpent Takñaka, or whatever magical creation has been incited by the
son of the brahmana, bite me immediately if it so desires; may you all simply go on
singing and reciting the glories of the Lord.”
316 317
One who doesn’t hear hari-kathä is a killer of his own soul bahu-çästre—by many books or scriptures; bahu-väkye—by many versions of many
persons; citte—within the heart; bhrama—doubt; haya—there is; sädhya-sädhana—
12.D.11
objective and means; çreñöha—about the best; nä—not; haya—there is; niçcaya—
nivåtta-tarñair upagéyamänäd / bhavauñadhäc chrotra-mano-’bhirämät certainty.
ka uttamaçloka-guëänuvädät / pumän virajyeta vinä paçughnät If one becomes a bookworm, reading many books and scriptures and hearing many
SB 10.1.4 commentaries and the instructions of many men, this will produce doubt within his
heart. One cannot in this way ascertain the real goal of life.
nivåtta—released from; tarñaiù—lust or material activities; upagéyamänät—which is
described or sung; bhava-auñadhät—which is the right medicine for the material
disease; çrotra—the process of aural reception; manaù—the subject matter of thought Avoid prajalpa, do not eat palatable foodstuffs and do not dress nicely
for the mind; abhirämät—from the pleasing vibrations from such glorification; kaù— 12.D.14
who; uttamaçloka—of Uttamaçloka Çri Kåñëa ; guëa-anuvädät—from describing such grämya-kathä nä çunibe, grämya-värtä nä kahibe
activities; pumän—a person; virajyeta—can keep himself aloof; vinä—except; paçu-
ghnät—either a butcher or one who is killing his own personal existence. bhäla nä khäibe ära bhäla nä paribe
Glorification of Uttamaçloka Çri Kåñëa is performed in the paramparä system; that amäné mänada haïä kåñëa-näma sadä la’be
is, it is conveyed from spiritual master to disciple. Such glorification is relished by vraje rädhä-kåñëa-sevä mänase karibe
those no longer interested in the false, temporary glorification of this cosmic
CC Antya 6.236
manifestation. Descriptions of the Lord are the right medicine for the conditioned
soul undergoing repeated birth and death. Therefore, who will cease hearing such grämya-kathä—ordinary talks of common men; nä çunibe—never hear; grämya-
glorification of the Lord except a butcher or one who is killing his own self? värtä—ordinary news; nä kahibe—do not speak; bhäla—well; nä khäibe—do not eat;
ära—and; bhäla—nicely; nä paribe—do not dress; amäné—not expecting any
respect; mäna-da—offering respect to others; haïä—becoming; kåñëa-näma—the
Without hari-kathä the ears are snake-holes and the tongue is like a frog’s holy name of the Lord; sadä—always; la’be—you should chant; vraje—in
12.D.12 Våndävana; rädhä-kåñëa-sevä—service to Rädhä and Kåñëa; mänase—within the
bile batorukrama-vikramän ye / na çåëvataù karëa-puöe narasya mind; karibe—you should do.
jihväsaté därdurikeva süta / na copagäyaty urugäya-gäthäù
[Çré Caitanya Mahäprabhu to Çréla Raghunätha Däsa Gosvämé:] Do not listen to the
SB 2.3.20 mundane talk of common men or engage in discussions about mundane topics. Do
bile—snake holes; bata—like; urukrama—the Lord, who acts marvelously; not eat palatable foodstuffs or dress yourself nicely. Expect no honour from others
vikramän—prowess; ye—all these; na—never; çåëvataù—heard; karëa-puöe—the and give honour to all. In this manner, always chant Kåñëa’s holy name and within
earholes; narasya—of the man; jihvä—tongue; asaté—useless; därdurikä—of the your mind perform sevä to Çré Çré Rädhä-Kåñëa in Vraja.
frogs; iva—exactly like that; süta—O Süta Gosvämé; na—never; ca—also;
upagäyati—chants loudly; urugäya—worth singing; gäthäù—songs. Abandon prajalpa, give up mukti, even give up the desire for Vaikuëöha;
One who has not listened to the messages about the prowess and marvelous acts exclusively worship Çré Rädhä-Kåñëa in Vraja instead
of the Personality of Godhead and has not sung or chanted loudly the worthy songs 12.D.16
about the Lord is to be considered to possess ear-holes like the holes of snakes and a asad-värtä-veñyä visåja mati-sarvasva-haraëéù
tongue like the tongue of a frog.
kathä mukti-vyäghryä na çåëu kila sarvätma-gilaëéù
Reading too many scriptures or hearing from many men only produces doubt api tyaktvä lakñmé-pati-ratim ito vyoma-nayanéà
12.D.13 vraje rädhä-kåñëau sva-rati-maëi-dau tvaà bhaja manaù
bahu-çästre bahu-väkye citte bhrama haya Manaù-çikñä 4
sädhya-sädhana çreñöha nä haya niçcaya asat-värtä-veñyä—the prostitute of contemptible mundane talk; visåja—abandon;
mati—of pure intelligence; sarvasva—the treasure; haraëéù—plundering; kathä—
CC Ädi 16.11
talk; mukti—of impersonal liberation; vyäghryä—the tigress; na—don’t; çåëu—
318 319
hear; kila—unequivocally ; sarva-ätma-gilaëéù—devouring your very soul; api— saù—that; uttama-çloka—O Lord, who is praised by beautiful çlokas; mahat—of
also; tyaktvä—reject; lakñmé-pati—Lord Näräyaëa, the husband of Lakñmi; rati— great devotees; mukha-cyutaù—delivered from the mouths; bhavat—Your; pada-
attachment; itaù—leading to; vyoma-nayaném—Vaikuëöha; vraje—in Vraja; rädhä- ambhoja—from the lotus feet; sudhä—of nectar; kaëa—particles; anilaù—soothing
kåñëau—Çré Rädha-Kåñëa; sva-rati—love for Them; maëi—the jewel; dau— breeze; småtim—remembrance; punaù—again; vismåta—forgotten; tattva—to the
bestowing; tvam—you; bhaja—worship; manaù—O mind. truth; vartmanäm—of persons whose path; ku-yoginäm—of persons not in the line
O my dear brother mind! Please abandon altogether the prostitute of of devotional service; naù—of us; vitarati—restores; alam—unnecessary; varaiù—
contemptible mundane talk, which plunders the entire treasure of pure wisdom. You other benedictions.
must unequivocally give up hearing all talk of liberation which, like a tigress, devours [Påthu Mahäräja prayed:] My dear Lord, You are glorified by beautiful çlokas uttered
your very soul. Furthermore, please abandon even the attachment to Lakñmépati Çré by great personalities. Such glorification of Your lotus feet is just like saffron particles.
Näräyaëa, which leads to Vaikuëöha. You should only live in Vraja and worship Çré When the transcendental vibration from the mouths of great devotees carries the
Rädhä-Kåñëa, who bestow upon devotees the precious jewel of Their rati. aroma of the saffron dust of Your lotus feet, the forgetful living entity gradually
remembers his eternal relationship with You. Devotees thus gradually come to the right
Drinking the nectar through the ears will purify and take one to the lotus feet conclusion about the value of life. My dear Lord, I therefore do not need any other
of Çré Rädhä-Kåñëa benediction but the opportunity to hear from the lotus lips of Your pure devotee.
12.D.17
pibanti ye bhagavata ätmanaù satäà Unlimited rivers of pure nectar
12.D.19
kathämåtaà çravaëa-puöeñu sambhåtam
tasmin mahan-mukharitä madhubhic-caritra-
punanti te viñaya-vidüñitäçayaà
péyüña-çeña-saritaù paritaù sravanti
vrajanti tac-caraëa-saroruhäntikam
tä ye pibanty avitåño nåpa gäòha-karëais
SB 2.2.37/GKH (P)
tän na spåçanty açana-tåò-bhaya-çoka-mohäù
pibanti—who drink; ye—those; bhagavataù—of Rädhä-Kåñëa; ätmanaù—of the
most dear; satäm—of devotees; kathä-amåtam—the nectar of Hari-kathä; çravaëa- SB 4.29.40/ JD Ch 40
puöeñu—through the earholes; sambhåtam—fully filled; punanti—purify; te—their; tasmin—there; mahat—of great saintly persons; mukharitäù—emanating from the
viñaya—material enjoyment; vidüñita-äçayam—polluted aim of life; vrajanti—go; mouths; madhu-bhit—of the killer of the Madhu demon; caritra—the activities or
tat—Rädhä-Kåñëa; caraëa—feet; saroruha-antikam—near the lotus. the character; péyüña—of nectar; çeña—surplus; saritaù—rivers; paritaù—all around;
sravanti—flow; täù—all of them; ye—they who; pibanti—drink; avitåñaù—without
Those who drink through their ears Hari-kathä which is filled with the ambrosial
being satisfied; nåpa—O King; gäòha—attentive; karëaiù—with their ears; tän—
pastimes of Çré Rädhä-Kåñëa, who are the life and soul of the devotees, purify the
them; na—never; spåçanti—touch; açana—hunger; tåö—thirst; bhaya—fear; çoka—
polluted aim of life known as material enjoyment and thus attain the lotus feet of the
lamentation; mohäù—illusion.
Divine Couple.
In assemblies of saintly people, unlimited rivers of pure nectar emanate from the
When the transcendental vibration from the mouths of great devotees carries mouths of great souls in the form of descriptions of the transcendental character,
the aroma of the saffron dust of Your lotus feet, the forgetful living entity pastimes and qualities of Çré Kåñëa. Those who are never satiated when they drink
these nectarean glories through their ears with rapt attention, can never be
gradually remembers his eternal relationship with You subjected to hunger and thirst and they become free from lamentation, illusion and
12.D.18 fear.
sa uttamaçloka mahan-mukha-cyutaù
bhavat-padämbhoja-sudhä-kaëänilaù ~Thus ends section 12.D – Çravaëam~
småtià punar vismåta-tattva-vartmanäà
kuyoginäà no vitaraty alaà varaiù
SB 4.20.25
320 321
Ç R É Ç L O K Ä M Å TA M A B H I D H E YA S Ä D H A N A- B H A K T I -TAT T VA / E
*** O my Lord, O Supreme, because I was born in a family full of the hellish material
qualities of passion and ignorance, what is my position? And what is to be said of
12.E – Gradations of Bhakti Your causeless mercy, which was never offered even to Lord Brahmä, Lord Çiva or
the goddess of fortune, Lakñmé? You never put Your lotus hand upon their heads, but
[Sa-käma bhaktas like Dhruva Mahäräja and Kardama Muni do not come under You have put it upon mine.
the definition of pure bhakti because their bhakti is mixed with material desires or
desires for self-gain. Their Iñöadeva is Näräyaëa] 12.E.2
bhavanti puruñä loke
Jïäni-(or çänta-)bhakta mad-bhaktäs tväm anuvratäù
Prahläda Mahäräja, Bhéñmadeva, (ätmärämatä) Çukadeva Gosvämé
[Aiçvarya-jïäna, Kåñëa is perfect – no need to serve Him.]
bhavän me khalu bhaktänäà
sarveñäà pratirüpa-dhåk
Çuddha-bhakta
Ambaréña Mahäräja SB 7.10.21
[Serving by all nine limbs of bhakti.] bhavanti—become; puruñäù—persons; loke—in this world; mat-bhaktäù—My pure
Premé-bhakta devotees; tväm—you; anuvratäù—following in your footsteps; bhavän—you; me—
Hanumän My; khalu—indeed; bhaktänäm—of all devotees; sarveñäm—in different mellows;
[He serves Lord Räma in Däsya-rasa.] pratirüpa-dhåk—tangible example.
Prema-para-bhakta “Those who follow your example will naturally become My pure devotees. You are
The Päëòavas the best example of My devotee, and others should follow in your footsteps.”
[Intimate friends and relatives of Kåñëa.]
Premätura-bhakta Ambaréña Mahäräja is serving Kåñëa with all bodily limbs
Uddhava 12.E.3
[He directly lives with Kåñëa, being his cousin and sa vai manaù kåñëa-padäravindayor
serving Him as friend, advisor, and messenger to the gopés.]
vacäàsi vaikuëöha-guëänuvarëane
karau harer mandira-märjanädiñu
çrutià cakäräcyuta-sat-kathodaye (18)
Prahläda Mahäräja is the best of the devotees
12.E.1
mukunda-liìgälaya-darçane dåçau
kvähaà rajaù-prabhava éça tamo ’dhike ’smin
tad-bhåtya-gätra-sparçe ’ìga-saìgamam
jätaù suretara-kule kva tavänukampä
ghräëaà ca tat-päda-saroja-saurabhe
na brahmaëo na tu bhavasya na vai ramäyä
çrémat-tulasyä rasanäà tad-arpite (19)
yan me ’rpitaù çirasi padma-karaù prasädaù
SB 7.9.26 pädau hareù kñetra-padänusarpaëe
kva—where; aham—I (am); rajaù-prabhavaù—being born in a body full of passion; çiro håñékeça-padäbhivandane
éça—O my Lord; tamaù—the mode of ignorance; adhike—surpassing in; asmin—in this;
jätaù—born; sura-itara-kule—in a family of atheists or demons (who are subordinate to
kämaà ca däsye na tu käma-kämyayä
the devotees); kva—where; tava—Your; anukampä—causeless mercy; na—not; yathottamaçloka-janäçrayä ratiù (20)
brahmaëaù—of Lord Brahmä; na—not; tu—but; bhavasya—of Lord Çiva; na—nor; SB 9.4.18-20
vai—even; ramäyäù—of the goddess of fortune; yat—which; me—of me; arpitaù—
offered; çirasi—on the head; padma-karaù—lotus hand; prasädaù—the symbol of mercy.
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Ç R É Ç L O K Ä M Å TA M A B H I D H E YA S Ä D H A N A- B H A K T I -TAT T VA / E
saù—he (Mahäräja Ambaréña); vai—indeed; manaù—his mind; kåñëa-pada- Some of the Yädavas are superior to the Päëòavas
aravindayoù—(fixed) upon the two lotus feet of Lord Kåñëa; vacäàsi—his words; 12.E.5
vaikuëöha-guëa-anuvarëane—describing the glories of Kåñëa; karau—his two hands;
hareù mandira-märjana-ädiñu—in activities like cleansing the temple of Hari, sadäti-sannikåñöatvän mamatädhikyato hareù
Supreme Lord; çrutim—his ear; cakära—engaged; acyuta—of Kåñëa, who is päëòavebhyo ‘pi yädaväù kecit çreñöhatamä matäù
infallible; sat-kathä-udaye—in hearing the transcendental narrations;
Laghu-Bhägavatämåta 5.18, Rüpa Gosvämé
mukunda-liìga-älaya-darçane—in seeing the Deity, temples and holy dhämas of
sadä—constant; ati-sannikåñöavän—closeness; mamatä-adhikyataù—because of
Mukunda; dåçau—his two eyes; tat-bhåtya—of the servants of Kåñëa; gätra-sparçe—
intimate family relationship; hareù—of Lord Hari; päëòavebhyaù—than the
in touching the bodies; aìga-saìgamam—contact of his body; ghräëam ca—and his
Päëòavas; api—even; yädavah—members of the Yadu dynasty; kecit—some;
sense of smell; tat-päda—of His lotus feet; saroja—of the lotus flower; saurabhe—in
çreñöhatamaù—more exalted; mataù—are considered.
(smelling) the fragrance; çrémat-tulasyäù—of the tulasé leaves; rasanäm—his tongue;
tat-arpite—in the prasäda offered to the Lord; Because of their constant intimate association with Kåñëa and close family ties with
Him, some members of the Yadu dynasty are more exalted than the Päëòavas.
pädau—his two legs; hareù—of Çré Kåñëa; kñetra—holy places; pada-anusarpaëe—
walking to those places; çiraù—the head; håñékeça—of Kåñëa, the master of the
senses; pada-abhivandane—in offering obeisances to the lotus feet; kämam ca—and Uddhava is superior to the Yadus
his desires; däsye—in being engaged as a servant; na—not; tu—indeed; käma- 12.E.6
kämyayä—with a desire for sense gratification; yathä—as; uttamaçloka-jana-
äçrayä—taking shelter of a pure devotee; ratiù—attachment. na tathä me priyatama ätma-yonir na çaìkaraù
na ca saìkarñaëo na çrér naivätmä ca yathä bhavän
Mahäräja Ambaréña always engaged his mind in meditating upon the lotus feet of
Kåñëa, his words in describing the glories of the Lord, his hands in cleansing the SB 11.14.15/VG p.140
Lord’s temple, and his ears in hearing the words spoken by Kåñëa or about Kåñëa. He na—not; tathä—in the same way; me—to Me; priya-tamaù—most dear; ätma-
engaged his eyes in seeing the Deity of Kåñëa, Kåñëa’s temples and Kåñëa’s places like yoniù—Lord Brahmä, who is born from My body; na—nor; saìkaraù—Lord Çiva;
Mathurä and Våndävana, he engaged his sense of touch in touching the bodies of na—nor; ca—also; saìkarñaëaù—My direct expansion Lord Saìkarñaëa; na—nor;
the Lord’s devotees, he engaged his sense of smell in smelling the fragrance of tulasé çréù—the goddess of fortune; na—nor; eva—certainly; ätmä—My own self as the
offered to the Lord, and he engaged his tongue in tasting the Lord’s prasäda. He Deity; ca—also; yathä—as much as; bhavän—you.
engaged his legs in walking to the holy places and temples of the Lord, his head in
bowing down before the Lord, and all his desires in serving the Lord, twenty-four My dear Uddhava, neither Lord Brahmä, Lord Çiva, Lord Saìkarñaëa, the goddess
hours a day. Indeed, Mahäräja Ambaréña never desired anything for his own sense of fortune nor indeed My own self are as dear to Me as you are.
gratification. He engaged all his senses in devotional service, in various engagements
related to the Lord. This is the way to increase attachment for the pure devotee of
the Lord and be completely free from all material desires. The gopés are superior to Uddhava
12.E.7
The Päëòavas äsäm aho caraëa-reëu-juñäm ahaà syäà

12.E.4 våndävane kim api gulma-latauñadhénäm
Kåñëa did not personally stay in Prahläda Mahäräja’s home (although He stayed yä dustyajaà sva-janam ärya-pathaà ca hitvä
in the Päëòavas’ home). The great sages did not travel to Prahläda’s home in order bhejur mukunda-padavéà çrutibhir vimågyäm
to see the Supreme Lord (although they did visit the Päëòavas’ home for this
purpose). Kåñëa did not become the intimate relative of Prahläda Mahäräja (as He SB 10.47.31/VG p. 82/ORY p. 113,217/BR 6.24
became the maternal cousin of the Päëòavas). Kåñëa also did not personally express äsam—of the gopés; aho—oh; caraëa-reëu—the dust of the lotus feet; juñäm—devoted
great pleasure in the daily activities of Prahläda Mahäräja (as He did with the to; aham syäm—let me become; våndävane—in Våndävana; kim api—any one; gulma-
Päëòavas). For all these reasons Närada said that the Päëòavas were more fortunate latä-oñadhénäm—among bushes, creepers and herbs; yä—they who; dustyajam—very
than either himself (Närada) or Prahläda. (Laghu-Bhägavatämåta 5.16, Rüpa Gosvämé) difficult to give up; sva-janam—family members; ärya-patham—the path of chastity;
ca—and; hitvä—giving up; bhejuù—worshiped; mukunda-padavém—the lotus feet of
Mukunda, Kåñëa; çrutibhiù—by the Vedas; vimågyäm—to be searched for.
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Ç R É Ç L O K Ä M Å TA M A B H I D H E YA S Ä D H A N A- B H A K T I -TAT T VA / F
[Uddhavajé is praying:] “O when will that day be mine, when I can take the dust of ***
the lotus feet of those great souls known as the gopés on my head? When will the day
come when I shall take birth as a creeper or a shrub in Våndävana, so that I can take 12.F – Overcoming lust and other impediments
the dust of the lotus feet of the gopés on my head? Those great souls gave up society,
friendship, love, their very relatives and even the Vedic principles, to surrender to Give up your material desires and aspire for unalloyed devotion
Kåñëa, who is known as Mukunda. Such devotion as exhibited by these exalted 12.F.1
residents of Våndävana is only hinted at in the Vedas.”
na dhanaà na janaà na sundaréà
The gopés are superior to the Lakñmés in Vaikuëöha kavitäà vä jagad-éça kämaye
12.E.8 mama janmani janmanéçvare
na tathä me priyatamo brahmä rudraç ca pärthiva bhavatäd bhaktir ahaituké tvayi
na ca lakñmir na cätmä ca yathä gopéjano mama Çikñäñöaka 4/CC Antya 20.29
Ädi-Puräëa/Laghu Bhag. 2.35/KGH 3.70 na—not; dhanam—riches; na—not; janam—followers; na—not; sundarém—a very
na—not; tathä—in that way; me—to Me; priyatamaù—most dear; brahmä— beautiful woman; kavitäm—fruitive activities or liberation described in flowery
Brahmä; rudraù—Çiva; ca—and; pärthiva—O king; na—not; ca—and; lakñmiù— language; vä—or; jagat-éça—O Lord of the universe; kämaye—I desire; mama—My;
Lakñmi; na—nor; ca—and; ätmä—My own self; ca—and; yathä—as; gopéjanaù—the janmani—in birth; janmani—after birth; éçvare—unto the Supreme Lord;
gopés; mama—are to Me. bhavatät—let there be; bhaktiù—devotional service; ahaituké—with no motives;
tvayi—unto You.
[Kåñëa says:] Not even Brahmä, Çiva, Lakñmédevé, or even My own self is dear to
Me as are the gopés of Våndävana. O Jagadéça, I do not desire wealth, followers, beautiful women or liberation as
described in flowery poetry. O Praneçvara, my only desire is to have unalloyed
devotion unto Your lotus feet birth after birth.
Of all the gopés, Çrématé Rädhäraëé is the best
• yathä rädhä priyä viñëos – (see 19.2) One should cry for help when attacked by lust anger and greed
12.F.2
The five rasas are graded and the highest is madhurya asäc-ceñöä-kañöa-prada-vikaöa-päçälibhir iha
12.E.9
prakämaà kämädi-prakaöa-pathapäti-vyatikaraiù
yathottaram asau sväda-viçeñolläsamayy api gale baddhvä hanye ‘ham iti bakabhid vartmapa-gaëe
ratir väsanayä svädvé bhäsate käpi kasyacit kuru tvam phutkärän avati sa yathä tvam mana itaù
BRS 2.5.38/ CC Ädi 4.45 & Mad 8.84
Çré Manaù-çikñä 5
yathä-uttaram—one after another; asau—that; sväda-viçeña—of particular tastes;
asat—wicked; ceñöä—deeds; kañöa-prada—tormenting; vikaöa-päçälibhiù—with the
ulläsa-mayé—consisting of the increase; api—although; ratiù—love; väsanayä—by
dreadful ropes; iha— in this material existence; prakämam— licentiously; kämädi—
the different desire; svädvé—sweet; bhäsate—exists; kä api—any; kasyacit—of
of lust, anger and so on; prakaöa-pathapäti-vyatikaraiù—by the assembled aggressors
someone (the devotee).
on the open road; gale—the neck; baddhvä—binding; hanye—are killing; aham—
Increasing love is experienced in various tastes, one above another. But that love me; iti—[speaking] thus; bakabhid—the killer of Baka; vartmapa-gaëe—to the
which has the highest taste in the gradual succession of desire manifests itself in the Vaiñëavas, to our Guru varga; kuru—loudly; tvam—you; phutkärän—call out;
form of conjugal love (Even though rati always consists of the bliss of a particular avati—[will] protect; saù—those devotees; yathä—as a result; tvam—you; manaù—
rasa, it is differentiated in a hierarchical manner as the five rasas. The particular O mind; itaù— from their hands.
form that rati takes for a given person is determined by inherent spiritual desires
“Lust, anger and so on are a band of dacoits who assail one suddenly on the open
(gäòha-saàskäras).
road of material life. They have bound my neck licentiously with the dreadful ropes
of wicked deeds and are thus killing me.” O mind, speaking in this way, you must
Thus ends section 12.E – Gradations of Bhakti grievously cry out to the powerful and merciful devotees [guru-varga] who are the
326 327
protectors of the path of bhakti leading to Çré Kåñëa, the killer of Bakäsura. Hearing Käma (lust) is the root cause of suffering, and burns like fire
your piteous cry, they will surely protect you from such aggressors. 12.F.6
ävåtaà jïänam etena / jïänino nitya-vairiëä
The process of falling down
12.F.3
käma-rüpeëa kaunteya / duñpüreëänalena ca
BG 3.39
dhyäyato viñayän puàsaù / saìgas teñüpajäyate
saìgät saïjäyate kämaù / kämät krodho ’bhijäyate ävåtam—covered; jïänam—pure consciousness; etena—by this; jïäninaù—of the
knower; nitya-vairiëä—by the eternal enemy; käma-rüpeëa—in the form of lust;
BG 2.62 kaunteya—O son of Kunté; duñpüreëa—never to be satisfied; analena—by the fire;
dhyäyataù—while contemplating; viñayän—sense objects; puàsaù—of a person; ca—also.
saìgaù—attachment; teñu—in the sense objects; upajäyate—develops; saìgät—from Thus the wise living entity’s pure consciousness becomes covered by his eternal
attachment; saïjäyate—develops; kämaù—desire; kämät—from desire; krodhaù— enemy in the form of lust, which is never satisfied and which burns like fire.
anger; abhijäyate—becomes manifest.
While contemplating the objects of the senses, a person develops attachment for 12.F.7
them, and from such attachment lust develops, and from lust anger arises. na jätu kämaù kämänäm / upabhogena çäàyati
12.F.4
haviñä kåñëa-vartmeva / bhüya eväbhivardhate
SB 9.19.14/SBG 3.37 pt
krodhäd bhavati sammohaù / sammohät småti-vibhramaù
småti-bhraàçäd buddhi-näço / buddhi-näçät praëaçyati na—not; jätu—at any time; kämaù—lusty desires; kämänäm—of persons who are
very lusty; upabhogena—by enjoyment of lusty desires; çäàyati—can be pacified;
BG 2.63 haviñä—by supplying ghee; kåñëa-vartmä—fire; iva—like; bhüyaù—again and again;
krodhät—from anger; bhavati—takes place; sammohaù—perfect illusion; eva—indeed; abhivardhate—increases more and more.
sammohät—from illusion; småti—of memory; vibhramaù—bewilderment; småti- Fire is not satiated by ghee, rather it increases. Similarly by enjoying sense objects,
bhraàçät—after bewilderment of memory; buddhi-näçaù—loss of intelligence; the thirst for sense enjoyment increases more and more. It does not become pacified.
buddhi-näçät—and from loss of intelligence; praëaçyati—one falls down.
From anger, complete delusion arises, and from delusion bewilderment of memory. 12.F.8
When memory is bewildered, intelligence is lost, and when intelligence is lost one yat påthivyäà vréhi-yavana / hiraëyaà paçavaù striyaù
falls down again into the stool-ditch of sense gratification.
na duhyanti manaù-prétià / puàsaù käma-hatasya te
Lust is the real enemy of the conditioned souls SB 9.19.13/ SBG 3.37pt
12.F.5 yat—what; påthivyäm—within this world; vréhi—food grains, rice; yavam—barley;
käma eña krodha eña / rajo-guëa-samudbhavaù hiraëyam—gold; paçavaù—animals; striyaù—wives or other women; na duhyanti—
do not give; manaù-prétim—satisfaction of the mind; puàsaù—to a person; käma-
mahäçano mahä-päpmä / viddhy enam iha vairiëam hatasya—because of being victimized by lusty desires; te—they.
BG 3.37
All the grains, gold, animals, and women on earth cannot satisfy the käma of a
çri-bhagavän uväca—the Personality of Godhead said; kämaù—lust; eñaù—this; lusty man.
krodhaù—anger; eñaù—this; rajaù-guëa—the mode of passion; samudbhavaù—born
of; mahä-açanaù—all-devouring; mahä-päpmä—greatly sinful; viddhi—know;
enam—this; iha—in the material world; vairiëam—greatest enemy.
Käma is like a fire which can never be satisfied
12.F.9 – kämänalaà madhu-lavaiù çamayan duräpaiù
Çré Bhagavän said: It is lust only, Arjuna, which is born of contact with the
material mode of passion and later transformed into anger, and which is the all- SB 7.9.25/BG 3.39pt
devouring sinful enemy of this world.
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käma-analam—the blazing fire of lusty desires; madhu-lavaiù—with drops of honey Persons prone to carnal pleasure and overeating can never attain bhakti
(happiness); çamayan—controlling; duräpaiù—very difficult to obtain.
12.F.13
Käma can never be satisfied by enjoying the sense objects. It is like a fire which jihvära lälase yei iti-uti dhäya
cannot be extinguished by drops of honey in the form of momentary satisfaction.
çiçnodara-paräyaëa kåñëa nähi päya
The example of Saubhari Muni CC Antya 6.227
12.F.10 jihvära—of the tongue; lälase—because of greed; yei—anyone who; iti-uti—here and
evaà gåheñv abhirato / viñayän vividhaiù sukhaiù there; dhäya—goes; çiçna—genitals; udara—belly; paräyaëa—devoted to; kåñëa—
Lord Kåñëa; nähi päya—does not get.
sevamäno na cätuñyad / äjya-stokair ivänalaù
“Persons who are prone to carnal pleasure and eating too much, and who run here
SB 9.6.48/SBG 3.39pt and there to satisfy the greed of the tongue, never obtain kåñëa-bhakti.
evam—in this way; gåheñu—in household affairs; abhirataù—being always engaged;
viñayän—material paraphernalia; vividhaiù—with varieties of; sukhaiù—happiness; One should be detached from the internal wives
sevamänaù—enjoying; na—not; ca—also; atuñyat—satisfied him; äjya-stokaiù—by
12.F.14
drops of fat; iva—like; analaù—a fire.
jihvaikato ’mum apakarñati karhi tarñä
“The sage Saubhari Muni was not able to attain peace by profusely enjoying sense
objects, just as fire is not pacified when drops of ghee are poured into it.” çiçno ’nyatas tvag udaraà çravaëaà kutaçcit
ghräëo ’nyataç capala-dåk kva ca karma-çaktir
The example of king Yayäté bahvyaù sapatnya iva geha-patià lunanti
12.F.11 – na tåpyaty ätma-bhüù kämo vahnir ähutibhir yathä SB 11.9.27
SB 11.26.14 jihvä—the tongue; ekataù—on one side; amum—the body or the conditioned soul
na tåpyati—never became satisfied; ätma-bhüù—born from the mind; kämaù—the who identifies with the body; apakarñati—drags away; karhi—sometimes; tarñä—
lust; vahniù—fire; ähutibhiù—by oblations; yathä—just as. thirst; çiçnaù—the genitals; anyataù—on another side; tvak—the sense of touch;
udaram—the belly; çravaëam—the ears; kutaçcit—from somewhere else; ghräëaù—
“My lusty desires kept rising again and again within my heart and were never the sense of smell; anyataù—from another side; capala-dåk—the fickle eyes; kva ca—
satisfied, just like a fire that can never be extinguished by the oblations of ghee somewhere else; karma-çaktiù—the other active organs and limbs of the body;
poured into its flames.” bahvyaù—many; sa-patnyaù—co-wives; iva—like; geha-patim—the head of the
household; lunanti—pull in many directions.
Those who are too attached to sense enjoyment cannot take up bhakti A man who has many wives is constantly harassed by them. He is responsible for
their maintenance, and thus all the ladies constantly pull him in different directions,
12.F.12
each struggling for her self-interest. Similarly, the material senses harass the
bhogaiçvarya-prasaktänäà / tayäpahåta-cetasäm conditioned soul, pulling him in many different directions at once. On one side the
vyavasäyätmikä buddhiù / samädhau na vidhéyate tongue is pulling him to arrange tasty food; then thirst drags him to get a suitable
drink. Simultaneously the sex organs clamor for satisfaction, and the sense of touch
BG 2.44 demands soft, sensuous objects. The belly harasses him until it is filled, the ears
bhoga—material enjoyment; aiçvarya—opulence; prasaktänäm—those who are so demand to hear pleasing sounds, the sense of smell hankers for pleasant aromas, and
attached; tayä—by such things; apahåta-cetasäm—bewildered in mind; the fickle eyes clamor for pleasing sights. Thus the senses, organs and limbs, all
vyavasäyätmikä—fixed determination; buddhiù—devotional service of the Lord; desiring satisfaction, pull the living entity in many directions.
samädhau—in the controlled mind; na—never; vidhéyate—does take place.
In the minds of those who are too attached to sense enjoyment and material
opulence, and who are bewildered by such things, the resolute determination of
devotional service to the Supreme Lord does not take place.
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One should not work hard simply for sense gratification One who does not hear from sädhus is no better than an ass
12.F.15 12.F.17
näyaà deho deha-bhäjäà nåloke yasyätma-buddhiù kuëape tri-dhätuke
kañöän kämän arhate viò-bhujäà ye sva-dhéù kalaträdiñu bhauma ijya-dhéù
tapo divyaà putrakä yena sattvaà yat-tértha-buddhiù salile na karhicij
çuddhyed yasmäd brahma-saukhyaà tv anantam janeñv abhijïeñu sa eva go-kharaù
SB 5.5.1 SB 10.84.13/JD Ch.8&11
åñabhaù uväca—Lord Åñabhadeva said; na—not; ayam—this; dehaù—body; deha- yasya—whose; ätma—as his self; buddhiù—idea; kuëape—in a baglike body; tri-
bhäjäm—of all living entities who have accepted material bodies; nå-loke—in this dhätuke—made of three basic elements; sva—as his own; dhéù—idea; kalatra-
world; kañöän—troublesome; kämän—sense gratification; arhate—deserves; viö- ädiñu—in wife and so on; bhaume—in earth; ijya—as worshipable; dhéù—idea; yat—
bhujäm—of stool-eaters; ye—which; tapaù—austerities and penances; divyam— whose; tértha—as a place of pilgrimage; buddhiù—idea; salile—in water; na
divine; putrakäù—My dear sons; yena—by which; sattvam—the heart; çuddhyet— karhicit—never; janeñu—in men; abhijïeñu—wise; saù—he; eva—indeed; gaù—an
becomes purified; yasmät—from which; brahma-saukhyam—spiritual happiness; animal; kharaù—or an ass [which is a symbol of ignorance and stupidity].
tu—certainly; anantam—unending.
One who considers this corpse-like body, comprised of the three elements vata,
Lord Åñabhadeva told His sons: My dear boys, of all the living entities who have pitta, and kapha, to be his real self; who regards his wife, children, and others as his
accepted material bodies in this world, one who has been awarded this human form very own; who considers mundane forms made of earth, stone, or wood to be
should not work hard day and night simply for sense gratification, which is available worshipable; and who regards mere water to be a place of pilgrimage – but who does
even for dogs and hogs that eat stool. One should engage in penance and austerity not consider the bhagavad-bhaktas to be more dear than his very self, to be his very
to attain the divine position of devotional service. By such activity, one’s heart is own, to be worshipable, and to be places of pilgrimage; such a person, though human,
purified, and when one attains this position, he attains eternal, blissful life, which is is no better than an ass among animals.
transcendental to material happiness and which continues forever.
The attraction between male and female is the basic principle of material
The endeavor for sense gratification is a useless waste of time existence, and this misconception shackles the jéva to material illusions
12.F.16 12.F.18
yadä na paçyaty ayathä guëehäà puàsaù striyä mithuné-bhävam etaà
svärthe pramattaù sahasä vipaçcit tayor mitho hådaya-granthim ähuù
gata-småtir vindati tatra täpän ato gåha-kñetra-sutäpta-vittair
äsädya maithunyam agäram ajïaù janasya moho ’yam ahaà mameti
SB 5.5.7 SB 5.5.8
yadä—when; na—not; paçyati—sees; ayathä—unnecessary; guëa-éhäm—endeavor puàsaù—of a male; striyäù—of a female; mithuné-bhävam—attraction for sexual life;
to satisfy the senses; sva-arthe—in self-interest; pramattaù—mad; sahasä—very etam—this; tayoù—of both of them; mithaù—between one another; hådaya-
soon; vipaçcit—even one advanced in knowledge; gata-småtiù—being forgetful; granthim—the knot of the hearts; ähuù—they call; ataù—thereafter; gåha—by
vindati—gets; tatra—there; täpän—material miseries; äsädya—getting; home; kñetra—field; suta—children; äpta—relatives; vittaiù—and by wealth;
maithunyam—based on sexual intercourse; agäram—a home; ajïaù—being foolish. janasya—of the living being; mohaù—illusion; ayam—this; aham—I; mama—mine;
iti—thus.
Even though one may be very learned and wise, he is mad if he does not
understand that the endeavor for sense gratification is a useless waste of time. Being The attraction between male and female is the basic principle of material
forgetful of his own interest, he tries to be happy in the material world, centering his existence. On the basis of this misconception, which ties together the hearts of the
interests on his homelife, which is based on sexual intercourse and which brings him male and female, one becomes attracted to his body, home, property, children,
all kinds of material miseries. In this way one is no better than a foolish animal. relatives and wealth. In this way one increases life’s illusions and thinks in terms of
“I and mine.”
332 333
Sex life is compared to the scratching of an itch “Alas, for a person who is seriously desiring to cross the material ocean and engage
12.F.19 in the transcendental loving service of the Lord without material motives, seeing a
materialist engaged in sense gratification or seeing a woman who is similarly
yan maithunädi-gåhamedhi-sukhaà hi tucchaà interested is more abominable than drinking poison willingly.”
kaëòüyanena karayor iva duùkha-duùkham
tåpyanti neha kåpaëä bahu-duùkha-bhäjaù Woman is compared to fire, and man is compared to a butter pot
12.F.21
kaëòütivan manasijaà viñaheta dhéraù
SB 7.9.45
nanv agniù pramadä näma / ghåta-kumbha-samaù pumän
yat—that which (is meant for material sense gratification); maithuna-ädi—
sutäm api raho jahyäd / anyadä yävad-artha-kåt
represented by talking of sex, reading sexual literature or enjoying sex life); SB 7.12.9
gåhamedhi-sukham—all types of material happiness based on attachment to family,
nanu—certainly; agniù—the fire; pramadä—the woman (one who bewilders the
society, friendship, etc.; hi—indeed; tuccham—insignificant; kaëòüyanena—with
mind of man); näma—the very name; ghåta-kumbha—a pot of butter; samaù—like;
the itching; karayoù—of the two hands (to relieve the itching); iva—like; duùkha-
pumän—a man; sutäm api—even one’s daughter; rahaù—in a secluded place;
duùkham—different types of unhappiness (into which one is put after such itching
jahyät—one must not associate with; anyadä—with other women also; yävat—as
sense gratification); tåpyanti—become satisfied; na—never; iha—in material sense
much as; artha-kåt—required.
gratification; kåpaëäù—the foolish persons; bahu-duùkha-bhäjaù—subjected to
various types of material unhappiness; kaëòüti-vat—if one can learn from such Woman is compared to fire, and man is compared to a butter pot. Therefore a man
itching; manasi-jam—which is simply a mental concoction (actually there is no should avoid associating even with his own daughter in a secluded place. Similarly,
happiness); viñaheta—and tolerates (such itching); dhéraù—(he can become) a most he should also avoid association with other women. One should associate with
perfect, sober person. women only for important business and not otherwise.
Sex life is compared to the rubbing of two hands to relieve an itch. Gåhamedhés,
so-called gåhasthas (householders) who have no spiritual knowledge, think that this The Woman is the representation of mäyä
itching is the greatest platform of happiness, although actually it is a source of 12.F.22
distress. The kåpaëas, the fools who are just the opposite of brähmaëas, are not
satisfied by repeated sensual enjoyment. Those who are dhéra, however, who are yopayäti çanair mäyä / yoñid deva-vinirmitä
sober and who tolerate this itching, are not subjected to the sufferings of fools. täm ékñetätmano måtyuà / tåëaiù küpam ivävåtam
SB 3.31.40
Seeing those engaged in sense-gratification is like drinking poison yä—she who; upayäti—approaches; çanaiù—slowly; mäyä—representation of mäyä;
12.F.20 yoñit—woman; deva—by the Lord; vinirmitä—created; täm—her; ékñeta—one must
niñkiïcanasya bhagavad-bhajanonmukhasya regard; ätmanaù—of the soul; måtyum—death; tåëaiù—with grass; küpam—a well;
iva—like; ävåtam—covered.
päraà paraà jigamiñor bhava-sägarasya
sandarçanaà viñayiëäm atha yoñitäà ca The woman, created by the Lord, is the representation of mäyä, and one who
associates with her by accepting services must certainly know that this is the way of
hä hanta hanta viña-bhakñaëato ’py asädhu death, just like a blind well covered with grass.
Çré Caitanya-candrodaya-näöaka 8.23/CC Mad 11.8
niñkiïcanasya—of a person who has completely detached himself from material By associating with a woman one falls into the dark well of material life
enjoyment; bhagavat—the Supreme Personality of Godhead; bhajana—in serving; 12.F.23(a)
unmukhasya—who is eager to be engaged; päram—to the other side; param— dåñövä striyaà deva-mäyäà / tad-bhävair ajitendriyaù
distant; jigamiñoù—who is desiring to go; bhava-sägarasya—of the ocean of material
existence; sandarçanam—the seeing (for some material purpose); viñayiëäm—of pralobhitaù pataty andhe / tamasy agnau pataìga-vat
persons engaged in material activities; atha—as well as; yoñitäm—of women; ca— SB 11.8.7
also; hä—alas; hanta hanta—expression of great lamentation; viña-bhakñaëataù—
than the act of drinking poison; api—even; asädhu—more abominable.
334 335
dåñövä—seeing; striyam—a woman; deva-mäyäm—whose form is created by the After seeing the prostitute, the mind of Ajämila became agitated. He tried hard to
illusory energy of the Lord; tat-bhävaiù—by the alluring seductive activities of the control his mind by fortitude and çästric knowledge but, being agitated by Cupid, he
woman; ajita—one who has not controlled; indriyaù—his senses; pralobhitaù— was unable to do so.
enticed; patati—falls down; andhe—into the blindness of ignorance; tamasi—into
the darkness of hell; agnau—in the fire; pataìga-vat—just like the moth.
One should not sit on the same seat with a woman
One who has failed to control his senses immediately feels attraction upon seeing 12.F.25
a woman’s form, which is created by the illusory energy of the Supreme Lord. Indeed,
when the woman speaks with enticing words, smiles coquettishly and moves her
mäträ svasrä duhiträ vä / näviviktäsano bhavet
body sensuously, his mind is immediately captured, and thus he falls blindly into the balavän indriya-grämo / vidväàsam api karñati
darkness of material existence, just as the moth attracted by the bright fire rushes SB 9.19.17
blindly into its flames.
mäträ—with one’s mother; svasrä—with one’s sister; duhiträ—with ones own
daughter; vä—either; na—not; avivikta-äsanaù—seated alone; bhavet—one should
Fools rush in be; balavän—very strong; indriya-grämaù—the group of senses; vidväàsam—the
12.F.23(b) very learned and advanced person; api—even; karñati—agitates.
yoñid-dhiraëyäbharaëämbarädi- One should not allow oneself to sit alone even with one’s own mother, sister or
dravyeñu mäyä-raciteñu müòhaù daughter, for the senses are so strong that even though one is very advanced in
knowledge, he may be attracted by sex.
pralobhitätmä hy upabhoga-buddhyä
pataìga-van naçyati nañöa-dåñöiù
Association with women is forbidden for those in the renounced order
SB 11.8.8 12.F.26
yoñit—of women; hiraëya—golden; äbharaëa—ornaments; ambara—clothing; stréëäà nirékñaëa-sparça- / saàläpa-kñvelanädikam
ädi—and so on; dravyeñu—upon seeing such things; mäyä—by the illusory energy of
the Lord; raciteñu—manufactured; müòhaù—a fool with no discrimination; präëino mithuné-bhütän / agåhastho ’gratas tyajet
pralobhita—aroused by lusty desires; ätmä—such a person; hi—certainly; SB 11.17.33
upabhoga—for sense gratification; buddhyä—with the desire; pataìga-vat—like the
moth; naçyati—is destroyed; nañöa—is ruined; dåñöiù—whose intelligence. stréëäm—in relation to women; nirékñaëa—glancing; sparça—touching; saàläpa—
conversing; kñvelana—joking or sporting; ädikam—and so on; präëinaù—living
A foolish person with no intelligent discrimination is immediately aroused at the entities; mithuné-bhütän—engaged in sex; agåha-sthaù—a sannyäsé, vänaprastha or
sight of a lusty woman beautifully decorated with golden ornaments, fine clothing brahmacäré; agrataù—first of all; tyajet—should give up.
and other cosmetic features. Being eager for sense gratification, such a fool loses all
intelligence and is destroyed just like the moth who rushes into the blazing fire. Those who are not married—sannyäsés, vänaprasthas and brahmacärés—should
never associate with women by glancing, touching, conversing, joking or sporting.
Neither should they ever associate with men who engage in sexual activities.
Knowledge will not protect one from unwanted association with the opposite sex
12.F.24
Materialistic men are mere dancing dogs in the hands of women
stambhayann ätmanätmänaà / yävat sattvaà yathä-çrutam 12.F.27
na çaçäka samädhätuà / mano madana-vepitam teñv açänteñu müòheñu / khaëòitätmasv asädhuñu
SB 6.1.62/SBG 3.33 pt saìgaà na kuryäc chocyeñu / yoñit-kréòä-mågeñu ca
stambhayan—trying to control; ätmanä—by the intelligence; ätmänam—the mind; SB 3.31.34/JD Ch. 9
yävat sattvam—as far as possible for him; yathä-çrutam—by remembering the
teñu—with those; açänteñu—agitated; müòheñu—fools; khaëòita-ätmasu—bereft of
instruction (of celibacy, brahmacarya, not even to see a woman); na—not; çaçäka— self-realisation; asädhuñu—wicked; saìgam—association; na—not; kuryät—one
was able; samädhätum—to restrain; manaù—the mind; madana-vepitam — agitated should make; çocyeñu—pitiable; yoñit—of women; kréòä-mågeñu—dancing dogs; ca—
by Cupid or lusty desire. and.
336 337
One should never associate with foolish, agitated, materialistic men who are A woman who fails to relish Your lotus feet accepts instead a living corpse
bereft of self-realisation and are like dancing dogs in the hands of women. 12.F.30
tvak-çmaçru-roma-nakha-keça-pinaddham antar
Illicit association with women opens wide the door to hell
12.F.28
mäàsästhi-rakta-kåmi-viö-kapha-pitta-vätam
saìgaà na kuryät pramadäsu jätu jévac-chavaà bhajati känta-matir vimüòhä
yogasya päraà param ärurukñuù yä te padäbja-makarandam ajighraté stré
SB 10.60.45
mat-sevayä pratilabdhätma-läbho
vadanti yä niraya-dväram asya tvak—with skin; çmaçru—whiskers; roma—bodily hair; nakha—nails; keça—and
hair on the head; pinaddham—covered; antaù—inside; mäàsa—flesh; asthi—bones;
SB 3.31.39/Upad 2, pt rakta—blood; kåmi—worms; viö—stool; kapha—mucus; pitta—bile; vätam—and air;
saìgam—association; na—not; kuryät—one should make; pramadäsu—with jévat—living; çavam—a corpse; bhajati—worships; känta—as husband or lover;
women; jätu—ever; yogasya—of yoga; päram—culmination; param—topmost; matiù—whose idea; vimüòhä—totally bewildered; yä—who; te—Your; pada-abja—
ärurukñuù—one who aspires to reach; mat-sevayä—by rendering service unto Me; of the lotus feet; makarandam—the honey; ajighraté—not smelling; stré—woman.
pratilabdha—obtained; ätma-läbhaù—self-realisation; vadanti—they say; yäù— [Rukmiëé Devé said:] “A woman who fails to relish the fragrance of the honey of
which women; niraya—to hell; dväram—the gateway; asya—of the advancing Your lotus feet becomes totally befooled, and thus she accepts as her husband or
devotee. lover a living corpse covered with skin, whiskers, nails, head-hair and body-hair and
Those who desire to obtain kåñëa-prema, which is the ultimate fruit of bhakti-yoga, filled with flesh, bones, blood, parasites, stool, mucus, bile and air.”
should never indulge in illicit association with women. Learned sages who know the Stré – one who expands the field of material activities.
Absolute Truth say that for those who desire liberation from material existence and Yoñit – one whose very presence evokes the desire for sense gratification.
attainment of the lotus feet of the Lord, illicit connection with women opens wide Pramadä – one who bewilders the mind of man; inattentiveness personified.
the door to hell.
Therefore one should kick out bad company and take up saintly association
No greater suffering and bondage than that arising from attachment to 12.F.31
women
12.F.29 tato duùsaìgam utsåjya
na tathäsya bhavet kleço / bandhaç cänya-prasaìgataù satsu sajjeta buddhimän
yoñit-saìgäd yathä puàso / yathä tat-saìgi-saìgataù santa eväsya chindanti
SB 11.14.30 mano-vyäsaìgam uktibhiù
na—not; tathä—like that; asya—of him; bhavet—could be; kleçaù—suffering; SB 11.26.26/CC Ädi 1.59
bandhaù—bondage; ca—and; anya-prasaìgataù—from any other attachment; tataù—therefore; duùsaìgam—bad association; utsåjya—throwing away; satsu—to
yoñit—of women; saìgät—from attachment; yathä—just as; puàsaù—of a man; saintly devotees; sajjeta—he should become attached; buddhimän—one who is
yathä—similarly; tat—to women; saìgi—of those attached; saìgataù—from the intelligent; santaù—saintly persons; eva—only; asya—his; chindanti—cut off;
association. manaù—of the mind; vyäsaìgam—excessive attachment; uktibhiù—by their words.
Of all kinds of suffering and bondage arising from various attachments, none is An intelligent person should therefore reject all bad association and instead take
greater than the suffering and bondage arising from attachment to women and up the association of saintly devotees, whose words cut off the excessive material
intimate contact with those attached to women. attachments of one’s mind.
•For an almost identical çloka: na tathäsya bhaven moho, see SB 3.31.35.
338 339
“Give up the blind well of family life and accept sädhu-saìga” Çacénandana Gaurahari, then you should always remember the example of Choöa
12.F.31 Haridäsa. If you desire bhagavat-bhakti, then you should not eat delicious food nor
dress yourself very luxuriously. In this way you should always serve Çré Rädhä-Kåñëa
tat sädhu manye ’sura-varya dehinäà within your heart.”
sadä samudvigna-dhiyäm asad-grahät
hitvätma-pätaà gåham andha-küpaà Food cooked by nondevotees is to be strictly avoided
12.F.33
vanaà gato yad dharim äçrayeta
SB 7.5.5
viñayéra anna khäile malina haya mana
çré-prahlädaù uväca—Prahläda Mahäräja replied; tat—that; sädhu—very good, or
malina mana haile nahe kåñëera smaraëa
the best part of life; manye—I think; asura-varya—O King of the asuras; dehinäm— CC Antya 6.278/Upa 4, pt/Biog. p. 288, 340/BR p. 89
of persons who have accepted the material body; sadä—always; samudvigna—full of
viñayéra—of materialistic persons; anna—food; khäile—if one eats; malina—
anxieties; dhiyäm—whose intelligence; asat-grahät—because of accepting the
contaminated; haya mana—the mind becomes; malina—contaminated; mana
temporary body or bodily relations as real; hitvä—giving up; ätma-pätam—the place
haile—when the mind becomes; nahe—is not; kåñëera—of Lord Kåñëa; smaraëa—
where spiritual culture or self-realisation is stopped; gåham—the bodily concept of
remembrance.
life, or household life; andha-küpam—which is nothing but a blind well (where there
is no water but one nonetheless searches for water); vanam—to the forest; gataù— “When one eats food offered by sensuous or worldly people, one’s mind becomes
going; yat—which; harim—Çré Hari; äçrayeta—may take shelter of. contaminated, and in that state one is unable to remember Kåñëa.”
Prahläda Mahäräja replied: O best of the asuras, King of the demons, as far as I
have learned from my spiritual master, any person who has accepted a temporary 12.F.34 – kanaka kämini pratiñtha – bhagini
body is certainly embarrassed by anxiety because of having fallen in the dark well of BSSP, Duñta-mana
family life (or the bodily concept of life) where there is no water [rasa] but only
suffering. One should give up this position and go to the forest [i.e. accept sädhu- Gold (or money), association with women, and prestige – are like a female tigers
saìga]. More specifically, one should go to Våndävana, where only pure, spontaneous [and will devour your soul].
bhakti prevails, and thus take shelter of Rädhä and Kåñëa.
The conditioned soul is always inclined to sex
A renunciant should not associate with a woman even in dreams 12.F.35
12.F.32 loke vyaväyämiña-madya-sevä / nityä hi jantor na hi tatra codanä
vairägé, bhäé grämya-kathä nä çunibe käne vyavasthitis teñu viväha-yajïa / surä-grahair äsu nivåttir iñöä
grämya-värtä nä kahibe jabe milibe äne SB 11.5.11
svapne o nä kara bhäé stré-sambhäñaëa loke—in the material world; vyaväya—sex indulgence; ämiña—of meat; madya—of
gåhe stré chäòiyä bhäi äsiyächa vana liquor; seväù—the taking; nityäù—always found; hi—indeed; jantoù—in the
conditioned living being; na—not; hi—indeed; tatra—in regard to them; codanä—
yadi cäha praëaya räkhite gauräìgera sane any command of scripture; vyavasthitiù—the prescribed arrangement; teñu—in
choöa haridäsera kathä thäke jena mane these; viväha—by sacred marriage; yajïa—the offering of sacrifice; surä-grahaiù—
bhäla nä khäibe ära bhäla nä paribe and the acceptance of ritual cups of wine; äsu—of these; nivåttiù—cessation; iñöä—
is the desired end.
hådayete rädhä-kåñëa sarvadä sevibe
In this material world the conditioned soul is always inclined to sex, meat-eating and
Prema-vivarta 7.3.1-4/Upad 1, pt/JD Ch.25 intoxication. Therefore religious scriptures never actually encourage such activities.
“O Vaiñëava mendicant, O brother, whomever you should meet, do not hear from Although the scriptural injunctions provide for sex through sacred marriage, for meat-
him nor speak with him about mundane subjects. Do not speak intimately with a eating through sacrificial offerings and for intoxication through the acceptance of ritual
woman even in your dreams. O brother! You should give up your wife and household cups of wine, such ceremonies are meant for the ultimate purpose of renunciation.
and retire to the forest. If you wish to develop love for the lotus feet of Çré
340 341
Praying to be protected from lusty desires The thought of sex causes Yämunäcärya to spit in disgust
12.F.36 12.F.38
sanat-kumäro ’vatu kämadeväd yadävadhi mama cetaù kåñëa-padäravinde
SB 6.8.17 nava-nava-rasa-dhämany udyataà rantum äsét
sanat-kumäraù—the great brahmacäré named Sanat-kumära; avatu—may he tadävadhi bata näri-saìgame smaryamäne
protect; käma-devät—from the hands of Cupid or lusty desire. bhavati mukha-vikäraù suñöu niñöhévanaà ca
May Sanat-Kumära protect me from lusty desires and save me from the strong urge Yamunä-stotram
of sex. (As I begin some auspicious activity, O Sanat-Kumära, topmost brahmacäri,
please protect me from these lusty desires. You have conquered lust, therefore please yadä-avadhi—ever since; mama—my; cetaù—mind; kåñëa-pada-äravinde—at the
shower your mercy and blessings upon me, then I will be able to conquer this most lotus feet of Kåñëa; nava-nava—newer and newer; rasa-dhämani—the glories of
formidable enemy in the form of lust and remain brahmacäré). (expanded translation transcendental taste; udyata—has arisen; rantum—to enjoy; äsét—was; tadä-
by Çré Gaura Govinda Mahäräja) avadhi—since then; bata—ah!; näré-saìgame—the association of women for sense
gratification; smaryamäne—being remembered; bhavati—it becomes; mukha-
vikäraù—lips or face contorted in disgust; suñöu—exceedingly; niñöhévanam—in the
O my Lord, there is no limit to the unwanted orders of my lusty desires act of spitting; ca—and.
12.F.37
Since my mind have become attracted by the transcendental loving service and
kämädénäà kati na katidhä pälitä durnideçäs beauty of Rädhä and Kåñëa, relishing ever new pleasure in Their rasa, whenever
teñäà jätä mayi na karuëä na trapä nopaçäntiù there is attraction for a woman or a memory of sex-life, I at once spit at the thought
and my lips curl in disgust.
utsåjyaitän atha yadu-pate sämprataà labdha-buddhis
tväm äyätaù çaraëam abhayaà mäà niyuìkñvätma-däsye Remaining undisturbed by the incessant flow of desires, one can attain peace
CC Mad 22.16/BRS 3.2.35 12.F.39
käma-ädénäm—of my masters such as lust, anger, greed, illusion and envy; kati—how äpüryamäëam acala-pratiñöhaà / samudram äpaù praviçanti yadvat
many; na—not; katidhä—in how many ways; pälitäù—obeyed; duù-nideçäù—
undesirable orders; teñäm—of them; jätä—generated; mayi—unto me; na—not;
tadvat kämä yaà praviçanti sarve / sa çäntim äpnoti na käma-kämé
karuëä—mercy; na—not; trapä—shame; na—not; upaçäntiù—desire to cease; BG 2.70
utsåjya—giving up; etän—all these; atha—herewith; yadu-pate—O best of the Yadu
äpüryamäëam—always being filled; acala-pratiñöham—steadily situated; samudram—
dynasty; sämpratam—now; labdha-buddhiù—having awakened intelligence; tväm—
the ocean; äpaù—waters; praviçanti—enter; yadvat—as; tadvat—so; kämäù—desires;
You; äyätaù—approached; çaraëam—who are the shelter; abhayam—fearless;
yam—unto whom; praviçanti—enter; sarve—all; saù—that person; çäntim—peace;
mäm—me; niyuìkñva—please engage; ätma-däsye—in Your personal service.
äpnoti—achieves; na—not; käma-kämé—one who desires to fulfill desires.
“O my Lord, there is no limit to the unwanted orders of my lusty desires. Although
A person who is not disturbed by the incessant flow of desires—that enter like
I have rendered these desires so much service, they have not shown any mercy to me.
rivers into the ocean, which is ever being filled but is always still—can alone achieve
I have not been ashamed to serve them, nor have I even desired to give them up. O
peace, and not the man who strives to satisfy such desires.
my Lord, O head of the Yadu dynasty, recently, however, my intelligence has been
awakened, and now I am giving them up. Due to transcendental intelligence, I now
refuse to obey the unwanted orders of these desires, and I now come to You to Steady the mind by bhakti and thus conquer the insatiable enemy of lust
surrender myself at Your fearless lotus feet. Kindly engage me in Your personal 12.F.40
service and save me.”
vihäya kämän yaù sarvän / pumäàç carati niùspåhaù
nirmamo nirahaìkäraù / sa çäntim adhigacchati
BG 2.71
342 343
vihäya—giving up; kämän—material desires for sense gratification; yaù—who; mountain; tanayä—of the daughter (the Yamunä River); téreñu—on the baìks;
sarvän—all; pumän—a person; carati—lives; niùspåhaù—desireless; nirmamaù— vikréòataù—playing; govindasya—of Lord Govinda; pada—feet; aravinda—lotus
without a sense of proprietorship; nirahaìkäraù—without false ego; saù—he; flowers; bhajana—of the devotional service; ärambhasya—of the beginning; leçät—
çäntim—perfect peace; adhigacchati—attains. from a little particle; api—even.
A person who has given up all desires for sense gratification, who lives free from Not by wearing saffron cloth, not by restricting food and other sense-activities,
desires, who has given up all sense of proprietorship and is devoid of false ego—he not by living in the forest, not by discussing philosophy, and not by observing a vow
alone can attain real peace. of silence, but only by the slightest commencement of devotional service to the lotus
feet of Lord Govinda, who enjoys pastimes on the Yamunä’s wide banks, is the
influence Kämadeva checked.
A Confession to Gopénätha
12.F.41
A devotee is not defeated by sense gratification
gopénätha, ämi to’ kämera däsa 12.F.43
viñaya-väsanä, jägiche hådaye, phädiche karama phäse (2)
bädhyamäno ’pi mad-bhakto
gopénätha, kabe vä jägiba ämi
viñayair ajitendriyaù
käma-rüpa ari, düre teyägibo, hådaye sphuribe tumi (3)
präyaù pragalbhayä bhaktyä
Gopénätha, song 2, Kalyana-kalpataru/ SGG p. 89
viñayair näbhibhüyate
gopénätha—O Gopénätha; ämi—I; to’—indeed; kämera—of lust; däsa—the
SB 11.14.18
servant; biñaya—material; bäsanä—desires; jägiche—awaken; hådoye—in the heart;
phändiche—caught; karama—of karma; phäìse—in the noose; gopénätha—O bädhyamänaù—being harassed; api—even though; mat-bhaktaù—My devotee;
Gopénätha; kabe—when?; bä—or; jägibaù—will awaken; ämi—I; käma-rüpa—in the viñayaiù—by the sense objects; ajita—without having conquered; indriyaù—the
form of lust; ari—the enemy; düre—far away; teyägibaù—I will abandon; hådoye—in senses; präyaù—generally; pragalbhayä—effective and strong; bhaktyä—by
the heart; sphuribe—manifest; tumi—You. devotion; viñayaiù—by sense gratification; na—not; abhibhüyate—is defeated.
O Gopénätha, I am the faithful servant of lust. So many desires for mundane sense My dear Uddhava, if My devotee has not fully conquered his senses, he may be
enjoyment are dawning within my heart, anam being choked by the noose of fruitive harassed by material desires, but because of his unflinching devotion for Me, he will
actions and reactions. O Gopénätha, when will I wake up and cast far away my enemy not be defeated by sense gratification.
in the form of lust? I will only be able to do so if You will kindly manifest Yourself in
my heart.
Bhakti burns sins to ashes
12.F.44
How can Kämadeva be stopped?
yathägniù su-samåddhärciù
12.F.42
karoty edhäàsi bhasmasät
käçäyan na ca bhojanädi-niyamän no vä vane väsato
tathä mad-viñayä bhaktir
vyäkhyänäd athavä muni-vrata-bharäc cittodbhavaù kñéyate
uddhavainäàsi kåtsnaçaù
kintu sphéta-kalinda-çaila-tanayä-téreñu vikréòato
SB 11.14.19
govindasya padäravinda-bhajanärambhasya leçäd api
yathä—just as; agniù—fire; su-samåddha—blazing; arciù—whose flames; karoti—
Padyävalé 11 – author unknown
turns; edhäàsi—firewood; bhasma-sät—into ashes; tathä—similarly; mat-viñayä—
käçäyät—from the saffron color; na—not; ca—and; bhojana—of eating; ädi—etc.; with Me as the object; bhaktiù—devotion; uddhava—O Uddhava; enäàsi—sins;
niyamät—from restraint; na—not; vä—or; vane—in the forest; väsataù—from the kåtsnaçaù—completely.
residence; vyäkhyänät—from explanation of the scriptures; athavä—or; muni-
vrata—from the vow of silence; bharät—great; citta-udbhavaù—cupid; kñéyate— My dear Uddhava, just as a blazing fire turns firewood into ashes, similarly,
becomes weakened; kintu—but; sphéta—broad; kalinda—of Mount Kalinda; çaila— devotion unto Me completely burns to ashes sins committed by My devotees.
344 345
One should give up deceit and hypocricy shameless dog-eating outcaste woman of the desire for prestige is audaciously
12.F.45 dancing there? Therefore, always remember and serve the incomparably powerful
commanders of the army of Çré Kåñëa, the beloved devotees of the Lord. They will at
are cetaù prodyat-kapaöa-kuöi-näöi-bhara-khara- once banish this outcaste woman and initiate the flow of immaculate vraja-prema in
kñaran-mütre snätvä dahasi katham ätmänam api mäm your heart.
sadä tvaà gändharvä-giridhara-pada-prema-vilasat-
Praying to the Six Gosvämés
sudhämbhodhau snätvä svam api nitaräà mäà ca sukhaya (6)
12.F.47
Çré Manaù-çikñä 6/BR 2.22
ei chaya gosäira kari caraëa vandana
are—Oh; cetaù—mind; prodyat—of fully developed; kapaöa—deceit; kuöi-näöi—and
hypocrisy; bhara—great; khara—donkey; kñarat—trickling; mütre—urine; snätvä—
jähä haite vighna-näña abhéñöa-püraëa
bathing; dahasi—you burn; katham—why?; ätmänam—yourself; api—also; mäm— Näma-Saìkértana 5, Çréla Narottama däsa Öhäkura/SGG p. 101
me; sadä—always; tvam—you; gändharvä-giridhara—of Çré Rädha-Giridhari;
By the causeless mercy of the Six Gosvämés, the obstacles to devotion can be
pada—of the feet; prema—ecstatic transcendental love; vilasat—arising; sudhä-
removed and my desired Çré Yugala service can be attained. Thus all my innermost
ambhodhau—in the ocean of nectar; snätvä—bathing; svam—yourself; api—also;
heart-desires will be fulfilled.
nitaräm—thoroughly; mäm—me; ca—and; sukhaya—delighting.
(In spite of having subdued the enemies of lust and anger, one may not have Thus ends section 12.F – Overcoming lust and other impediments
conquered the great enemy of deceit. This çloka instructs us how to gain victory over
this powerful enemy:) “O wicked mind! Although you adopt the path of sädhana, you
imagine yourself purified by bathing in the trickling urine of the great donkey of full
blown deceit and hypocricy. By doing so, you are burning yourself and scorching me, ***
a tiny jéva, simultaneously. Stop this! Delight yourself and me by eternally bathing in
the nectarine ocean of pure love for the lotus feet of Çré Rädhä-Kåñëa-Yugala.” Thus ends the 12th chapter – Sädhana-bhakti-tattva
One should give up the desire for prestige, the root of all anarthas
12.F.46
pratiñöhäçä dhåñöä çvapaca-ramaëé me hådi naöet
kathaà sädhuù-premä spåçati çucir etan nanu manaù
sadä tvaà sevasva prabhu-dayita-sämantam atulaà
yathä täà niñkäçya tvaritam iha taà veçayati saù (7)
Çré Manaù-çikñä 7/BR 2.21
pratiñöhä—for prestige; açä—the desire; dhåñöä—an audacious; çvapaca-ramaëé—
outcaste or dog-eating woman; me—in my; hådi—heart; naöet—if she dances;
katham—(then) how; sädhuù-premä—pure love; spåçati—can touch; çuciù—pure;
etat—that heart; nanu—indeed; manaù—O mind; sadä—always; tvam—you;
sevasva—should serve; prabhu—of Prabhu Çré Kåñëa; dayita—beloved; sämantam—
commanders (of the army); atulam—peerless; yathä—so that; täm—that (dog—
eater); niñkäçya—expelling; tvaritam—quickly; iha—in this heart; tam—that
(divine love); veçayati—cause to enter; saù—they.
(Why is it that deceit still lingers in the heart in spite of one’s having given up all
material sense-enjoyment? This çloka has been composed in order to answer this
question) O mind! How can pure divine love appear in my heart as long as the
346 347
Chapter 13 – Näma-tattva
The holy name is a transcendental wish-fulfilling gem
(cintämaëi) and it bestows all auspiciousness upon the jévas
O Bhagavän, Your names bestow all auspiciousness upon the jévas

13.1
nämnäm akäri bahudhä nija-sarva-çaktis
taträrpitä niyamitaù smaraëe na kälaù
etädåçé tava kåpä bhagavan mamäpi
durdaivam édåçam ihäjani nänurägaù
Çikñäñöaka 2/ CC Antya 20.16/BR 2.1/JD Ch.24
nämnäm—of the holy names of the Lord; akäri—manifested; bahudhä—various
kinds; nija-sarva-çaktiù—all kinds of personal potencies; tatra—in that; arpitä—
bestowed; niyamitaù—restricted; smaraëe—in remembering; na—not; kälaù—
consideration of time; etädåçé—so much; tava—Your; kåpä—mercy; bhagavan—O
Lord; mama—My; api—although; durdaivam—misfortune; édåçam—such; iha—in
this (the holy name); ajani—was born; na—not; anurägaù—attachment.
O Bhagavän, Your names bestow all auspiciousness upon the jévas. Therefore, for
their benefit, You are eternally manifest as Your innumerable names, such as Räma,
Näräyaëa, Kåñëa, Mukunda, Mädhava, Govinda and Dämodara. You have invested
those names with all the potencies of Their respective forms. Out of Your causeless
mercy, You have not even imposed any restrictions on the remembrance of these
names, as is the case with certain prayers and mantras that must be chanted at
specific times (sandhyä-vandana). In other words, the holy name of Bhagavän can be
chanted and remembered at any time of the day or night. This is the arrangement
You have made. O Prabhu, You have such causeless mercy upon the jévas;
nevertheless, due to my näma-aparädha, I am so unfortunate that no attachment for
Your holy name, which is so easily accessible and which bestows all good fortune, has
awakened within me.
Ç R É Ç L O K Ä M Å TA M A B H I D H E YA N Ä M A-TAT T VA
Who is eligible to drink the pure nectar of the holy name The holy name is the only way for the deliverance of souls in the age of Kali
13.2 13.4
prabhuù kaù ko jévaù kathaà idam acid-viçvam iti vä harer näma harer näma harer nämaiva kevalam
vicäryaitän arthän hari-bhajana-kåc chästra-caturaù kalau nästy eva nästy eva nästy eva gatir anyathä
abhedäçäà dharmän sakalam aparädhaà pariharan Båhan-Näradéya Puräëa 38.126/CC Ädi 17.21/JD Ch. 23/BRSB p. 106
harer nämänandaà pibati hari-däso hari-janaiù hareù näma—the holy name of the Lord; hareù näma—the holy name of the Lord;
Daça-müla-tattva, 10b/JD Ch. 22 hareù näma—the holy name of the Lord; eva—certainly; kevalam—only; kalau—in
the Age of Kali; na asti—there is none; eva—certainly; na asti—there is none; eva—
prabhuù—the Supreme Lord; kaù—Who?; kaù—who?; jévaù—the living entity; certainly; na asti—there is none; eva—certainly; gatiù—destination; anyathä—
katham—what?; idam—this; acit—inanimate; viçvam—material universe; iti—thus; otherwise.
vä—and; vicärya—reflecting; etän—on these; arthän—points; hari—of Lord Hari;
bhajana-kåt—describing the devotional service; çästra—in the scriptures; caturaù— “In this age of quarrel and hypocrisy the only means of deliverance is chanting the holy
expert; abheda—of liberation; äçäm—the hope; dharmän—material pious duties; name of the Lord. There is no other way. There is no other way. There is no other way.”
sakalam—completely; aparädham—offenses; pariharan—abandoning; hareù—of 13.5
Lord Hari; näma—of the Holy Names; änandam—the transcendental bliss; pibati—
drinks; hari—of Lord Hari; däsaù—the servant; harijanaiù—with the devotees. kali-käle näma-rüpe kåñëa-avatära
Who is Kåñëa? Who am I, the jéva? What is this temporary material (acit) world, näma haite haya sarva-jagat-nistära
and the eternal spiritual (cit) world? He who is exclusively devoted to the bhajana of CC Ädi 17.22
Çré Hari and has made an intelligent analysis of the Vaiñëava-çästras under the
guidance of çuddha-bhaktas, who has abandoned all offences and attachment to kali-käle—in this Age of Kali; näma-rüpe—in the form of the holy name; kåñëa—
dharma and adharma, and who can consider and dispose of all questions – that Lord Kåñëa’s; avatära—incarnation; näma—holy name; haite—from; haya—
servant of Çré Hari drinks the sublime nectar of çré-hari-näma in the company of becomes; sarva—all; jagat—of the world; nistära—deliverance.
other hari-janas (devotees). In this Age of Kali, Lord Kåñëa has descended as the incarnation of His holy
names. Through Çré Näma the entire world can be delivered from material bondage.
Kåñëa (nämé) is non-different from His name (näma)
13.3 The human material senses cannot perceive çré harinäma because it is
näma cintä-maëiù kåñëaç transcendental
13.6
caitanya-rasa-vigrahaù
pürëaù çuddho nitya-mukto ataù çré-kåñëa-nämädi
’bhinnatvän näma-näminoù na bhaved grähyam indriyaiù
Padma Puräëa/ CC Mad 17.133/BRSB p.102/JD Ch.23/BR 2.31/Biog. p.242
sevonmukhe hi jihvädau
svayam eva sphuraty adaù
nämaù—the holy name; cintä-maëiù—wish-fulfilling gem; kåñëaù—Çré Kåñëa
(Himself); caitanya-rasa-vigrahaù—the form of all transcendental mellows; Padma Puräëa/ BRS 1.2.234/CC Mad 17.136/BR 2.32/Biog. p. 242, 330
pürëaù—complete; çuddhaù—pure, without material contamination; nitya— ataù—therefore; çré-kåñëa-näma-ädi—Lord Kåñëa’s name, form, qualities, pastimes
eternally; muktaù—liberated; abhinna-tvät—due to nondifferenence; näma—of the and so on; na—not; bhavet—can be; grähyam—perceived; indriyaiù—by the blunt
holy name; näminoù—and of the person who has the name. material senses; sevä-unmukhe—to one engaged in His service; hi—certainly; jihvä-
“The holy name is a transcendental wish-fulfilling gem (cintämaëi), for there is no ädau—beginning with the tongue; svayam—personally; eva—certainly; sphurati—
difference between Kåñëa’s name (näma) and Kåñëa Himself (nämé). In other words become manifest; adaù—those (Kåñëa’s name, form, qualities and so on).
the holy name is the bestower of the supreme goal (parama-puruñärtha). This name is “The human material senses cannot perceive çré harinäma because it is a
the very form of transcendental mellows (caitanya-rasa-svarüpa). It is completely pure; transcendental sound, but it will appear by itself on the purified senses of the sevon-
that is, it is unlimited and eternally liberated, devoid of any connection with mäyä.” mukha sädhaka, in whose heart the desire to serve Kåñëa has arisen.”
350 351
13.7 CC Ädi 7.74

kåte yad dhyäyato viñëuà / tretäyäà yajato makhaiù näma—the holy name; vinu—without; kali-käle—in this Age of Kali; nähi—there is
dväpare paricaryäyäà / kalau tad dhari-kértanät none; ära—or any alternative; dharma—the eternal essence of one’s spiritual nature
and function; sarva—all; mantra—hymns; sära—essence; näma—the holy name;
SB 12.3.52/BRSB p.104/JD ch. 23
ei—this is; çästra—revealed scriptures; marma—purport.
kåte—in the Satya-yuga; yat—which; dhyäyataù—from meditation; viñëum—on
Lord Viñëu; tretäyäm—in the Tretä-yuga; yajataù—from worshiping; makhaiù—by In this Age of Kali there is no religious principle other than the chanting of the
performing sacrifices; dväpare—in the age of Dväpara; paricaryäyäm—by holy name, which is the essence of all Vedic hymns. This is the purport of all
worshiping the lotus feet of Kåñëa; kalau—in the age of Kali; tat—that same result scriptures.
(can be achieved); hari-kértanät—simply by chanting the Hare Kåñëa mahä-mantra.
Even a dim reflection of hari-näma (nämäbhäsa) gives unlimitedly more
Whatever result was obtained in Satya-yuga by meditating on Viñëu, in Tretä-
yuga by performing sacrifices, and in Dväpara-yuga by serving the Lord’s lotus feet
results than all kinds of sat-karma (pious fruitive activities)
can be obtained in Kali-yuga simply by chanting the Hare Kåñëa mahä-mantra. 13.11
go-koöi-dänaà grahaëe khagasya
13.8 prayäga-gaìgodaka kalpa-väsaù
yad abhyarcya harià bhaktyä yajïäyutaà meru-suvarëa-dänaà
kåte kratu-çatair api govinda-kérter na samaà çatäàçaiù
phalaà präpnoty avikalaà JD Ch. 23/CC Ädi 3.79 pt
kalau govinda-kértanät One may give cows in charity on the day of a solar eclipse; one may reside in
BR 1.3/Viñëu-rahasya Prayäga on the banks of the Gaìgä for a kalpa; or one may perform thousands of
yajïas, and give in charity a mountain of gold as high as Mount Sumeru. Still, all
Whatever fruit can be obtained in Satya-yuga by devoutly performing austerities these cannot even be compared with a one-hundredth particle of Çré-Govinda-
and so on for hundreds of years, can be obtained in the age of Kali simply by kértana.
chanting the names of Çré Govinda.
13.12
13.9
viñëor ekaikaà nämäpi sarva-vedädhikaà matam
kåñëa-mantra haite habe saàsära-mocana
tädåk-näma sahasreëa räma-näma-samaà småtam
kåñëa-näma haite päbe kåñëera caraëa
Çata-näma-stotra/JD Ch. 23
CC Ädi 7.73
Chanting one name of Viñëu gives more benefit than studying all the Vedas, and
Kåñëa-mantra—the chanting of the Hare Kåñëa mahä-mantra; haite—from; habe— one name of Räma is equal to a thousand names (sahasra-näma) of Viñëu.
it will be; saàsära—material existence; mocana—deliverance; kåñëa-näma—the
holy name of Lord Kåñëa; haite—from; päbe—one will get; kåñëera—of Lord Kåñëa;
caraëa—lotus feet. 13.13
Simply by chanting the holy name of Kåñëa one can obtain freedom from material
sahasra-nämnäà puëyänäà / trir ävåttyä tu yat phalam
existence. Indeed, simply by chanting the Hare Kåñëa mantra one will be able to see ekävåttyä tu kåñëasya / nämaikaà tat prayacchati
the lotus feet of the Lord. Brahmäëòa Puräëa/JD Ch. 23/BRSB p. 101
sahasra-nämnäm—of one thousand names; puëyänäm—holy; triù-ävåttyä—by
13.10
thrice chanting; tu—but; yat—which; phalam—result; eka-ävåttyä—by one
näma vinu kali-käle nähi ära dharma repetition; tu—but; kåñëasya—of Lord Kåñëa; näma—holy name; ekam—only one;
sarva-mantra-sära näma, ei çästra-marma tat—that result; prayacchati—gives.
352 353
The pious results derived from chanting the thousand holy names of Viñëu three even; kñapayati—eradicates; mahä-pätaka—the resultant actions of greatly sinful
times can be attained by only once uttering the holy name of Kåñëa. activities; dhvänta—of ignorance; räçim—the mass.
[The purport is that a thousand names of Viñëu equals one name of Räma, and O reservoir of good qualities, just faithfully perform bhajana of Çré Kåñëa without
three thousand names of Viñëu – that is to say, three names of Räma – equals one duplicity. He is the supreme savior among all saviors, and the most exalted of those
name of Kåñëa. Chanting Kåñëa’s name once gives the same result as chanting worshipped with poetic hymns. When even a slight appearance of His name, which
Räma’s name three times]. is like the sun, arises in one’s cave-like heart, it destroys the darkness of great sins
that are present there.
Other kinds of atonement (präyaçcitta) are not necessary for one who chants
the holy name
13.14
~Çré Çikñäñöaka - The seven excellent results of Çré Kåñëa saìkértana~
nämno ’sya yävaté çaktiù / päpa-nirharaëe hareù
tävat kartuà na çaknoti / pätakaà pätaké janaù
Båhad-viñëu Puräëa/ BR 1.4 The seven excellent results of Çré Kåñëa saìkértana are described in Çré
Çré Hari’s name possesses such potency to destroy sins that it can counteract more Çikñäñöaka. The first verse describes the sequence of bhajana:
sins than even the most sinful person is able to commit. 13.17
ceto-darpaëa-märjanaà bhava-mahä-dävägni-nirväpaëaà
13.15 çreyaù-kairava-candrikä-vitaraëaà vidyä-vadhü-jévanam
yena janma-çataiù pürvaà / väsudevaù samarcitaù änandämbudhi-vardhanaà prati-padaà pürëämåtäsvädanaà
tan-mukhe hari-nämäni / sadä tiñöhanti bhärataù sarvätma-snapanaà paraà vijayate çré-kåñëa-saìkértanam
HBV 11.237/BR 1.6 Çré Çikñäñöaka 1/BR 1.11
O best of the dynasty of Bharata, the holy name of Çré Hari is eternally present cetaù—of the heart; darpaëa—the mirror; märjanam—cleansing; bhava—of
only in the mouth of one who has perfectly worshipped Väsudeva for hundreds of material existence; mahä-däva-agni—the blazing forest fire; nirväpaëam—
births. extinguishing; çreyaù—of good fortune; kairava—the white lotus; candrikä—the
moonshine; vitaraëam—spreading; vidyä-vadhü—of Divya-Sarasvaté who awards
Bhakti-rasämåta-sindhu states that even näma-äbhäsa destroys all sins and divine knowledge; jévanam—the life; änanda—of bliss; ambudhi—the ocean;
liberates one from material existence vardhanam—increasing; prati-padam—at every step; pürëa-amåta—of the full
nectar; äsvädanam—giving a taste; sarva—for everyone; ätma-snapanam—bathing
13.16
of the self; param—transcendental; vijayate—let there be victory; çré-kåñëa-
taà nirvyäjaà bhaja guëa-nidhià pävanaà pävanänäà saìkértanam—for the congregational chanting of the holy name of Kåñëa.
çraddhä rajyan matir atitaräm uttama-çloka-maulim Let there be supreme victory for the chanting of the holy name of Çré Kåñëa,
prodyann antaù-karaëa-kuhare hanta yan-näma-bhänor which cleanses the mirror of the heart and completely extinguishes the blazing forest
fire of material existence. Çré-kåñëa-saìkértana diffuses the moon rays of bhäva,
äbhäso ’pi kñapayati mahä-pätaka-dhvänta-räçim which cause the white lotus of good fortune for the jévas to bloom. The holy name is
BRS 2.1.103/BR 1.10 the life and soul of Divya Sarasvaté who bestows divine knowledge in the devotees’
hearts. It continuously expands the ocean of transcendental bliss, enabling one to
tam—Him; nirvyäjam—without duplicity; bhaja—worship; guëa-nidhe—O taste complete nectar at every step, and thoroughly cleanses and cools everything,
reservoir of all good qualities; pävanam—purifier; pävanänäm—of all other both internally and externally, including one’s body, heart, self (ätmä) and nature.
purifiers; çraddhä—with faith; rajyan—being enlivened; matiù—mind; atitaräm—
exceedingly; uttamaù-çloka-maulim—the best of the personalities who are worshiped [Editorial note: By performing hari-kértana (chanting the holy name of Çré Kåñëa),
by choice poetry or who are transcendental to all material positions; prodyan— one obtains seven kinds of transcendental perfections. These seven excellent results
manifesting; antaù-karaëa-kuhare—in the core of the heart; hanta—alas; yat- are explained in Çré Çikñäñöaka by Çréla Bhaktivinoda Öhäkura.]
näma—whose holy name; bhänoù—of the sun; äbhäsaù—slight appearance; api—
354 355
1. ceto-darpaëa-märjanaà – The holy name cleanses the mirror of the heart it will never again be caught by fruitive activities. By taking shelter of any atonement
(anartha-nivåtti): other than the name of Bhagavän, the heart will remain affected by the modes of
13.18 passion and ignorance, and sins will not be destroyed at the root.
süditäçrita-janärti-räçaye ramya-cid-ghana-sukha-svarüpiëe
3. çreyaù-kairava-candrikä-vitaraëaà – Harinäma diffuses the moonrays of
näma gokula-mahotsaväya te kåñëa pürëa-vapuñe namo namaù bhäva-bhakti for the supreme benefit of all living beings (ruci):
Nämäñöaka 7/BR 1.12/Çré Çikñäñöaka p. 23 13.20
südita—destroyed; äçrita—sheltered; jana—of the people; ärti—sufferings; räçaye— madhura-madharam etan maìgaläà maìgalänäà
abundance; ramya—charming; cid—spirit; ghana—intense; sukha—happiness; sakala-nigama-vallé sat-phalaà cit-svarüpam
svarüpiëe—own form; näma —name; gokula—in Gokula; mahotsaväya —for a great
festival; te—of You; kåñëa —of Lord Kåñëa; pürëa—the perfect and full; vapuñe — sakåd api parigétaà çraddhayä helayä vä
transcendental form; na-maù na-maù—not I, not I!. bhågu-vara! nara-mätraà tärayet kåñëanäma
O destroyer of the numerous sufferings of those who have taken shelter of You! O Skanòa Puräëa/HBV 11.234/ Çré Çikñäñöaka p. 24/ JD Ch. 25/BR 1.18
embodiment of delightful transcendental bliss! O great festival for the residents of
Gokula (the gopés, gopas, cows, calves and all other life forms of Vraja)! O all- madhura—of all sweet things; madhuram—the most sweet; etat—this; mangalam—
pervading one! O Kåñëa-näma, time and again I offer respects to You, who are the most aupicious; mangalänäm—of all auspicious things; sakala—all; nigama—of
replete with these qualities. [This seventh verse of Çré Rüpa Gosvämés Nämäñöaka the Vedas; vallé—the creepers; sat—the transcendental; phalam—fruit; cit—with a
describes the holy name as the embodiment of concentrated transcendental bliss spiritual; svarüpam—form; sakåt—once; api—even; parigétam—spoken;
and knowledge]. çraddhayä—with faith; helayä—with mockery; vä—or; bhågu—of the Bhrgu
dynasty; vara—O most exalted descendent; nara—a human being; mätram—even;
tarayet—delivers; krsna—of Çré Kåñëa; näma—the name.
2. bhava-mahä-dävägni-nirväpaëaà – Näma-saìkértana extinguishes the
blazing forest fire of material existence (niñöhä): Kåñëa-näma is the sweetest of the sweet and the most auspicious of all that is
auspicious. It is the flourishing creeper and eternal, fully-ripened fruit of the all the
13.19
Vedas, and the embodiment of knowledge, cit-çakti. O best of the Bhågu dynasty! If
nätaù paraà karma-nibandha-kåntanaà someone chants the holy name only once without offence, be it with faith or
mumukñatäà tértha-padänukértanät indifference (helä), he is immediately delivered from this ocean of birth and death!
na yat punaù karmasu sajjate mano 13.21

rajas-tamobhyäà kalilaà tato ’nyathä sakåd uccäritaà yena harir ity akñara-dvayam
SB 6.2.46/BR 1.16/JD Ch.6/Çré Çikñäñöaka p. 24 baddhaù parikaras tena mokñäya gamanaà prati
na—not; ataù—therefore; param—better means; karma-nibandha—the obligation Padma Puräëa/BR 1.17 pt
to suffer or undergo tribulations as a result of fruitive activities; kåntanam—that A person who even once chants the two syllables ha and ri easily attains liberation.
which can completely cut off; mumukñatäm—of persons desiring to get out of the
clutches of material bondage; tértha-pada—about the Lord at whose feet create all
the holy places; anukértanät—than constantly chanting under the direction of the 4. vidyä-vadhü-jévanam – It is the life of all transcendental knowledge (äsakti):
bona fide spiritual master; na—not; yat—because; punaù—again; karmasu—in 13.22
fruitive activities; sajjate—becomes attached; manaù—the mind; rajaù-
tamobhyäm—by the modes of passion and ignorance; kalilam—contaminated;
yad icchasi paraà jïänaà / jïänäd yat paramaà padam
tataù—thereafter; anyathä—by any other means. tad ädareëa räjendra / kuru govinda-kértanam
For those who desire liberation from the bondage of this material existence, there Gäruòa Puräëa/BR 1.19/Çré Çikñäñöaka p. 25
is no other means than chanting the name of Bhagavän, who sanctifies even the holy O best of kings, if you desire to obtain the topmost knowledge and the supreme
places by the touch of His lotus feet. This näma-saìkértana is able to destroy the root goal of that knowledge, prema-bhakti, then chant the holy name of Çré Govinda with
cause of all sinful activities, because when the mind has taken shelter of Bhagavän great respect and devotion.
356 357
It is further stated in the Çrémad-Bhägavatam: 6. prati-padaà pürëämåtäsvädanaà – It enables one to taste complete nectar
13.23 at every step (bhäva – internal symptoms of perfection – Vipralambha):
dhätar yad asmin bhava éça jéväs 13.25
täpa-trayeëäbhihatä na çarma tebhyo namo ’stu bhava-väridhi-jérëa-paìka-

ätman labhante bhagavaàs taväìghri- sammagna-mokñaëa-vicakñaëa-pädukebhyaù
cchäyäà sa-vidyäm ata äçrayema kåñëeti varëa-yugalaà çravaëena yeñäm
SB 3.5.40/Çré Çikñäñöaka p. 25 änandathur bhavati nartita-roma-våndaù
dhätaù—O father; yat—because; asmin—in this; bhave—material world; éça—O Padma Puräëa/Padyävalé 54/BR 1.23
Lord; jéväù—the living entities; täpa—miseries; trayeëa—by the three; abhihatäù— tebhyaù—to them; namaù—obeisances; astu—let there be; bhava—of repeated birth
always embarrassed; na—never; çarma—in happiness; ätman—self; labhante—do and death; väridhi—of the ocean; jérëa—in the festering; paìka—mud;
gain; bhagavan—O Personality of Godhead; tava—Your; aìghri-chäyäm—shade of sammagna—stuck; mokñaëa—releasing; vicakñaëa—expert; pädukebhyaù—with
Your feet; sa-vidyäm—full of knowledge; ataù—obtain; äçrayema—shelter. their sandals; kåñëa—Kåñëa; iti—thus; varëa—of syllables; yugala—the pair;
çravaëena—by hearing; yeñäm—of whom; änandathuù—in bliss; bhavati—become;
“O Father, O Lord, O Personality of Godhead, the living entities in the material nartita—dancing; roma-våndaù—hairs standing up.
world can never have any happiness because they are always overwhelmed by the
three-fold miseries. Therefore they take shelter of the shade of Your lotus feet, which The devotees whose bodily hairs stand on end and whose hearts tremble with bliss
are full of knowledge, and we also thus take shelter of them.” upon hearing the two syllables kåñ and ëa, deliver the living entities sunk in the mud
of material existence. Clear-sighted, intelligent persons who desire eternal
auspiciousness surrender to the lotus feet of these rasika-bhaktas.
5. änandämbudhi-vardhanaà – The chanting of the holy name expands the
ocean of transcendental bliss (bhäva – external symptoms): 7. sarvätma-snapanaà – Premänanda is completely pure; it thoroughly
13.24
cleanses and cools the entire self (prema):
ekäntino yasya na kaïcanärthaà 13.26
väïchanti ye vai bhagavat-prapannäù saìkértyamäno bhagavän anantaù
aty-adbhutaà tac-caritaà sumaìgalaà çrutänubhävo vyasanaà hi puàsäm
gäyanta änanda-samudra-magnäù praviçya cittaà vidhunoty açeñaà
SB 8.3.20/BR 1.22/Çré Çikñäñöaka p.26 yathä tamo ’rko ’bhram iväti-vätaù
ekäntinaù—unalloyed devotees (who have no desire other than Kåñëa SB 12.12.48/BR 1.24/Çré Çikñäñöaka p. 27
consciousness); yasya—the Lord, of whom; na—not; kaïcana—some; artham—
benediction; väïchanti—desire; ye—those devotees who; vai—indeed; bhagavat- saìkértyamänaù—being properly chanted about; bhagavän—the Supreme
prapannäù—fully surrendered unto the lotus feet of the Lord; ati-adbhutam—which Personality of Godhead; anantaù—the unlimited; çruta—being heard about;
are wonderful; tat-caritam—the activities of the Lord; su-maìgalam—and very anubhävaù—His potency; vyasanam—the misery; hi—indeed; puàsäm—of persons;
auspicious (to hear); gäyantaù—by chanting and hearing; änanda—of praviçya—enter; cittam—the heart; vidhunoti—cleans away; açeñam—entirely;
transcendental bliss; samudra—in the ocean; magnäù—who are immersed yathä—just as; tamaù—darkness; arkaù—the sun; abhram—clouds; iva—as; ati-
vätaù—a strong wind.
The devotees who are exclusively surrendered unto Bhagavän, and who have no
other desire than to attain Him, become immersed in an ocean of bliss by performing Bhagavän Çré Hari Himself enters the heart of a devotee who describes His name,
saìkértana of His wonderful and supremely auspicious pastimes. form, qualities, pastimes and so on, or hears His glories; and He destroys all the
darkness of the sins present there. Upon entering the heart of the jéva, Bhagavän
destroys his offences, impediments, duplicity and material desires, just as the sun
drives away darkness or a powerful wind scatters the clouds. This cleanses the mirror-
like hearts of those who take shelter of Kåñëa’s name, and very quickly they attain
their pure transcendental forms.
358 359
The holy name is Kåñëa Himself and the sweet embodiment of The Vedas describe the truth of the holy name (näma-tattva)
transcendental mellows (caitanya-rasa-vigraha). Çré Nämäñöaka states: 13.29
13.27 oà ity etad brahmaëo nediñöaà
närada-véëojjévana! näma yasmäd uccäryamäna
sudhormi-niryäsa-mädhuré-püra! eva saàsära-bhayät tärayati
tvaà kåñëa-näma! kämaà tasmäd ucyate tära iti
sphura me rasane rasena sadä Åg Veda 1.156.3/BR 1.27
Stava-mälä 21.8 (Nämäñöaka 8)/SS p. 28/BR 1.25 I meditate on Oà the name of Param Brahma Bhagavän who is very close to all
närada—of Närada; véëä—of the lute; ujjévana—the vibrant life; sudhä—of nectar; jévas, dwelling within their heart of hearts. One who utters that name is liberated
ürmi—waves; niryäsa—essence; mädhuré—sweetness; püra—flood; tvam—You; from the fear of the material world. Therefore Oà is famous by the name täraka-
kåñëa—of Kåñëa; näma—O näme; kämaà—if You wish; sphura—please appear; brahma (that which bestows liberation, whereas the Hare Kåñëa mahä-mantra is
me—of me; rasane—of the tongue; rasena—with nectar; sadä—always. called päraka – the giver of prema).
O life of Närada’s véëä! O crest of the waves upon the transcendental ocean of
nectar! O condensed form of all sweetness! O Kåñëa-näma! By Your own sweet will, Çré Caitanya-bhägavata states:
may You always appear on my tongue along with all transcendental rasa. 13.30
hare kåñëa hare kåñëa, kåñëa kåñëa hare hare
The second verse of Nämäñöaka states: hare räma hare räma, räma räma hare hare
13.28
prabhu kahe kahiläma ei mahä-mantra
jaya nämadheya! muni-vånda-geya!
ihä japa giyä sabe kariyä nirbandha
jana-raïjanäya paramäkñaräkåte!
ihä haite sarva-siddhi haibe sabära
tvam anädaräd api manäg udéritaà
sarva-kñaëa bala ithe vidhi nähi ära
nikhilogra-täpa-paöaléà vilumpasi
CB Madhya-khaëòa 23.76–78/BR 1.30/SS p. 29
Stavamala 21.2/SS p. 28/BR 1.26
Çré Caitanya Mahäprabhu said, “I have spoken this mahä-mantra, now all of you
jaya—all glories; nämadheya—O holy name; muni—of sages; vånda—by the return home and perform japa and kértana of the holy name with great love and
multitudes; geya—chanted; jana—of the people; raïjanäya—for the happiness; faith, keeping track of the number of rounds you chant. By this practice, all types of
param—supreme; akñara—of syllables; äkåte—the form; tvam—You; anädaräd — perfection will arise. Always chant the holy name, for there are no rules and
without respect; api —even; manäg—once; udéritaà—spoken; nikhila—all; ugra— regulations regarding its performance. At every moment, utter this mahä-mantra.”
terrible; täpa—suffferings; paöalém—abundance; vilumpasi—you take away.
O Harinäma, the great sages constantly chant Your glories. To delight the Lord Brahmä instructed Närada Muni
devotees You have appeared in the form of transcendental syllables. All victory unto 13.31
You! May Your excellence forever be splendidly manifest, and may You display it to
all. Prabhu, Your excellence is such that even if Your name is chanted only once and hare kåñëa hare kåñëa, kåñëa kåñëa hare hare
without respect – that is, to indicate some-thing else, jokingly and so forth – it hare räma hare räma, räma räma hare hare
completely destroys the most fearsome of sins, and even sinful thoughts. Thus, make
me surrender to You without fail, and by my remembrance of Your power, purify me
iti ñoòaçakaà nämnäà kali-kalmaña näçanaà
because I proclaim Your glories. nätaù parataropayaù sarva-vedeñu dåçyate
Kali-Santaraëa Upaniñad 5.6
~Thus ends the section Çré Çikñäñöaka~
iti—this; ñoòaçakam—sixteen; nämnäm—of the holy names; kali—age of Kali;
kalmaña—sins (dirt); näçanam—destroying (counteracting); na—not; ataù—then;
360 361
paratara—better; upayaù—method; sarva—all; vedeñu—in the Vedas; dåçyate—it is Çré Gopäla-Guru explains the meaning of the holy name as follows:
found. 13.35
The sixteen words of the Hare Kåñëa mantra are especially meant for vijïäpya bhagavat-tattvaà / cid-ghanänanda-vigraham
counteracting the sins of the age of Kali. To save oneself from the contamination of
this age there is no alternative but to chant the Hare Kåñëa mantra. After searching haraty avidyäà tat käryam / ato harir iti småtaù
through the entire Vedic literatures one cannot find a sädhana for this age as sublime BR 1.34
as the chanting of Hare Kåñëa.
The Supreme Person Çré Bhagavän has descended in the form of the holy name,
which is the embodiment of condensed knowledge and bliss. While remembering the
13.32 name of Bhagavän, one should remember that näma and nämé are non-different. In
the first stage of a sädhaka’s progress, the holy name removes ignorance. Therefore
hare kåñëa hare kåñëa kåñëa kåñëa hare hare He is Hari, “He who removes”. The rasika-äcäryas, however, taste harinäma by
hare räma hare räma räma räma hare hare thinking that, in the kuïjas Våñabhänu-nandiné Çré Rädhä is stealing away the mind
of Çré Hari by Her service. He who chants Hare Kåñëa with this meditation attains
ei çloka näma bali’ laya mahä-mantra prema-bhakti.
çola-näma batriça-akñara ei tantra
[Editorial note: Please refer to Bhajana-rahasya 1.34 for the full çloka and Çréla
CB Ädi 14.145-6/GKH (P) Gurudeva’s commentary, for a rasika explanation of the Hare Kåñëa mahä mantra]
This verse is called the mahä-mantra. It contains sixteen holy names of the Lord
composed of thirty-two syllables. The Bhägavata-näma-kaumudé states:
13.33 13.36
sädhite sädhite yabe premäìkura habe naktaà divä ca gatabhir jita-nidra eko
sädhya-sädhana-tattva jänibä se tabe nirviëëa ékñita-patho mita-bhuk praçäntaù
CB Ädi 24.147/KGH (P) yady acyute bhagavati sva-mano na sajjen
“If you continually chant this mahä-mantra, the seed of love of God will sprout in nämäni tad-rati-karäëi paöhed vilajjaù
your heart. Then you will understand the goal of life and the process for achieving BR 1.36
it.”
If your mind is not absorbed in the name of Çré Bhagavän Acyuta, then day and
night without shyness chant those principal names that are endowed with rati (such
The method of perfecting the chanting of Çré Näma as Rädhä-ramaëa, Vraja-vallabha and Gopéjana-vallabha). Minimize sleep, eat
13.34 moderately, and proceed on the path of spiritual truth with a peaceful mind and a
disregard for worldly things.
manaù saàharaëaà çaucaà / maunaà manträrtha-cintanam
avyagratvam anirvedo / japa-sampatti-hetavaù A prayer for attaining attachment to the holy name
HBV/BR 1.33 13.37
While chanting, one should be one-pointed and give up talking about mundane agha-damana-yaçodä-nandanau nanda-süno
topics. With a pure heart, one should think about the meaning of the holy name, and
be steadfast and patient in his chanting and remembrance of the holy name. kamala-nayana-gopé-candra-våndävanendräù
praëata-karuëa-kåñëäv ity aneka-svarüpe
Çréla Gurudeva’s Bhajana-rahasya-våtti: The method for one to perfect the
chanting of his mantras, both harinäma and gäyatré, is described in this text. [See tvayi mama ratir uccair vardhatäà nämadheya
Çréla Gurudeva’s commentary, Çré Bhajana-rahasya 1.33 for an explanation of Nämäñöaka 5/BR 2.2
nämärtha-cintana].
agha-damana—crusher of Agha; yaçodänandanau—son of Yaçodä; nandasüno—son
of Nanda Mahäräja; kamala-nayana—lotus-eyed; gopécandra—moon of the gopés;
362 363
våndävanendräù—moon of Våndävana; praëata-karuëa—merciful to the A pure devotee aspires for millions of tongues and ears
worshipper; kåñëäö—Kåñëa; iti—thus; aneka—many; svarüpe—forms; tvayi—in You; 13.41
mama—of me; ratiù—love; uccaiù—greatly; vardhatäm—may increase;
nämadheya—the holy names. tuëòe täëòaviné ratià vitanute tuëòävalé-labdhaye
“O Näma Bhagavän, possessor of inconceivable glories, may my affection for You karëa-kroòa-kaòambiné ghaöayate karëärbudebhyaù spåhäm
continue to increase, day and night. O Aghadamana! O Yaçodä-nandana! O Nanda- cetaù-präìgaëa-saìginé vijayate sarvendriyäëäà kåtià
sünu! O Kamala-nayana! O Gopécandra! O Våndävanendra! O Praëata-karuëa! O
Kåñëa! You have innumerable forms; may my attachment to them always increase.”
no jäne janitä kiyadbhir amåtaiù kåñëeti varëa-dvayé
Vidagdha-mädhava 1.15/CC Antya 1.99
Determination to continue chanting in the face of all obstacles tuëòe—in the mouth; täëòaviné—dancing; ratim—the inspiration; vitanute—
13.38 expands; tuëòa-ävalé-labdhaye—to achieve many mouths; karëa—of the ear;
kroòa—in the hole; kaòambiné—sprouting; ghaöayate—causes to appear; karëa-
khaëòa-khaëòa hai deha jäya yadi präëa arbudebhyaù spåhäm—the desire for millions of ears; cetaù-präìgaëa—in the
tabu ämi vadane nä chäòi harinäma courtyard of the heart; saìginé—being a companion; vijayate—conquers; sarva-
indriyäëäm—of all the senses; kåtim—the activity; na u—not; jäne—I know;
CB Ädi 16.94/Upa 3, pt janitä—produced; kiyadbhiù—of what measure; amåtaiù—by nectar; kåñëa—the
“Regardless if my body is cut to pieces and the life-air exits my body, I will never name of Kåñëa; iti—thus; varëa-dvayé—the two syllables.
abandon the chanting of harinäma.” (Çréla Haridäsa Öhäkura)
[Çréla Rüpa Gosvämé prays:] ”I do not know how much nectar the two syllables
‘Kåñ-ëa’ have produced. When the holy name of Kåñëa is chanted, it appears to
Kåñëa has invested all potencies in His name dance within the mouth. We then desire many, many mouths. When that name
13.39 enters the holes of the ears, we desire many millions of ears. And when the holy
name dances in the courtyard of the heart, it conquers the activities of the mind, and
däna-vrata-tapas-tértha-yäträdénaç ca yäù sthitäù therefore all the senses become inert.”
çaktayo deva-mahatäà sarva-päpa-haräù çubhäù
räjasüyäçvamedhänäà jïänasyädhyätma-vastunaù The prema flower of çré-näma
äkåñya hariëä sarväù sthäpitäù sveñu nämasu 13.42
Skanda Puräëa/BR 2.3 pürëa-vikaçita haïä, braje more jäya laïä

“Whatever potency to nullify sins or bestow auspiciousness found in charity, vows, dekhäya more svarüpa-viläsa
austerities, pilgrimage, the räjasüya and açvamedha yajïas, knowledge of more siddha-deha diyä, kåñëa-päse räkhe giyä
transcendental objects, and so forth, has been invested by Çré Kåñëa in His holy
names (that is, the primary names).” e dehera kare sarba-näça
Prema-vivarta ch. 7/JD ch. 25
In the performance of näma-bhajana, there is no consideration of cleanliness Now blossoming fully, the prema flower of çré-näma takes me to Vraja, and reveals
or uncleanliness, nor of proper or improper time to me the pastimes of His own love dalliance. Näma gives me my own siddha-deha,
13.40 keeps me by the side of Kåñëa, and then He completely destroys everything related
to this mortal frame of mine.
na deça-käla-niyamo / na çaucäçauca-nirëayaù
paraà saìkértanäd eva / räma rämeti mucyate The mahä mantra is the medicine to destroy the disease of mäyä
Vaiçvänara-saàhitä/BR 2.4 13.43
In chanting the holy name, there is no rule concerning place and time, nor is there enechi auñadhi mäyä näçibära lägi’
one regarding cleanliness or uncleanliness. By repeating the name “Räma”, or in
other words by performing saìkértana of the mahä-mantra, the topmost liberation –
harinäma-mahä-mantra lao tumi mägi’
namely prema-bhakti – is obtained.
364 365
Jéva Jägo 4, Çréla Bhaktivinoda Öhäkura [Çré Gauòéya Géti-guccha (2003 ed.) p. 105] näma-gäne-sadä ruci
Çré Gauracandra is calling, “I have brought you the hari-näma mahä-mantra – the 13.47
medicine to destroy the disease of mäyä. Take these holy names, I beg of you!” To constantly chant the name of Hari with the faith that çré-näma-bhajana is the
topmost form of bhajana, is called näma-gäne sadä ruciù, taste in chanting the holy
This supremely attractive mantra draws Çré Kåñëa towards the sädhaka name.
13.44 Çréla Gurudeva’s commentary: To have a taste for the holy name is the key to
näma-saìkértanaà proktaà / kåñëasya prema-sampadi obtaining the ultimate auspiciousness. Kåñëa-näma is both the practice and the goal.
The topmost name, as taught by Çré Gaurasundara, is the Hare Kåñëa mahä-mantra.
baliñöhaà sädhanaà çreñöhaà / paramäkarña-mantravat Nowadays, non-devotees write lyrics that are imaginary and full of rasa-äbhäsa,
tad eva manyate bhakteù / phalaà tad-rasikair janaiù overlapping of transcendental mellows. Many people understand these lyrics to be
näma-mantras, but such mantras [i.e. Nitai-Gaura Rädhe-Çyäm; Rädhe Rädhe Çyäm
bhagavat-prema-sampattau / sadaivävyabhicärataù milade, etc.] are not mentioned in the scriptures and it is improper to chant them.
Båhad-bhägavatämåtam 2.3.164–5/BR 1.16 Çréman Mahäprabhu [Çré Caitanya-bhägavata, Madhya-khaëòa 13.10] has given the
order: “ihä vai ära nä bolibä boläibä – ask them to chant only Hare Kåñëa, nothing else.”
“It is said that to obtain the wealth of prema for Çré Kåñëa, näma-saìkértana is the
best and most powerful sädhana. This supremely attractive mantra draws Çré Kåñëa
towards the sädhaka. Therefore rasika devotees of Bhagavän conclude that What is the topmost worshipable object?
saìkértana is the result of bhakti. It is unfailing in bestowing the wealth of bhägavat- 13.48
prema.”
‘upäsyera madhye kon upäsya pradhäna?’
O mind! with pure devotion perform the kértana of the holy name ‘çreñöha upäsya—yugala ‘rädhä-kåñëa’ näma’
13.45 CC Mad 8.256
paraà çrimat-padambhojaà sadä sangaty-apekñaya upäsyera—objects of worship; madhye—among; kon—which; upäsya—worshipable
object; pradhäna—the chief; çreñöha—the chief; upäsya—worshipable object;
näma-sankirtana-prayaà viruddhä bhaktim äcara yugala—the couple; rädhä-kåñëa näma—the holy name of Rädhä-Kåñëa, or Hare
Båhad-Bhagavatämåta 2.3.144 Kåñëa.
O mind! If you would take the example of a bee and take shelter in the lotus of Çré Caitanya Mahäprabhu asked, “Among all worshipable objects, which is the
the Lord’s lotus feet, then with pure devotion you should perform the kértana of the chief?” Rämänanda Räya replied, “The highest worshipable object is the holy name
holy name of the Lord. of Rädhä and Kåñëa, the Hare Kåñëa mantra.”
Everything, (sädhya and sädhana) is included in hari-näma-saìkértana Çré Kåñëa tells the Moon-god
13.46 13.49
sädhya-sädhana-tattva ye kichu sakala mama näma-çatenaiva / rädhä-näma sad-uttamam
hari-näma-saìkértane milibe sakala yaù smaret tu sadä rädhäm / na jäne tasya kià phalam
CB Ädi 14.143 Krama-dépikä
“By congregationally chanting the holy names you achieve everything, including “The name of Çré Rädhä is superior to hundreds of My names. Even I cannot
the goal of life and the process for attaining it.” calculate the result achieved by constantly remembering Her name.”
BSSP: Love of Kåñëa is the sädhya, and congregational chanting the names of Kåñëa is Çréla Gurudeva’s commentary: “Relish of the very rasa of Bhagavän, who is Himself
the sädhana. Any questions that may arise in this regard can be resolved only by chanting an embodiment of concentrated rasa, is definitely contained within His name.
the names of Kåñëa. The uselessness of the insignificant desires of the sense enjoyers, Although there is such taste in His name, that same nämé, Çré Çyämasundara,
fruitive workers, and mental speculators is easily realised by persons who are under the becomes overwhelmed when He tastes the name of Çré Rädhä. It is the nature of
shelter of the holy names through the process of saìkértana. prema that the lover will have affection for the name of the beloved” (BR p. 218)
366 367
The holy name given to Gopa Kumära by Jayanta Considering oneself to be even lower and more worthless than insignificant grass
13.50 that has been trampled beneath everyone’s feet, being more tolerant than a tree,
being pride-less and offering respect to everyone according to their respective
çré-kåñëa gopäla hare mukunda positions, one should continually chant the holy name of Çré Hari.
govinda he nanda-kiçora kåñëa Raising My hands, I declare, “Everyone please hear Me! For continuous
hä çré-yaçodä-tanaya praséda remembrance, string this çloka on the thread of the holy name and wear it around
your neck.’” One must strictly follow the principles given by Çré Caitanya
çré-ballavé-jévana rädhikeça Mahäprabhu in this verse. If one simply follows in the footsteps of Çréman
Çré Båhad-bhägavatämåtam 2. 4.7/SGG p. 197 Mahäprabhu and the Gosvämés, he will certainly achieve the ultimate goal of life,
çré-kåñëa—Çré Kåñëa; gopäla—Gopäla; hare—Hari; mukunda—Mukunda; the lotus feet of Çré Kåñëa.
govinda—Govinda; he—O!; nanda—of Nanda; kiçora—son; kåñëa—Kåñëa; hä—
O!; çré-yaçodä—of Yaçodä; tanaya—son; praséda—be kind; çré-ballavé—of the gopés; Those who don’t engage in hearing and chanting are the most unfortunate:
jévana—life; rädhikä—of Rädhikä; éça—Lord [or rädhikeça—He who is controlled 13.52
by Çrémati Rädhikä].
daivena te hata-dhiyo bhavataù prasaìgät
“O Çré Kåñëa! Gopäla! Hari! Mukunda! Govinda! O son of Nanda! Kåñëa! O son
of Yaçodä! Life of the gopés! Lord of Rädhikä! May you be pleased with me!”
sarväçubhopaçamanäd vimukhendriyä ye
kurvanti käma-sukha-leça-laväya dénä
The method of performing näma-sädhana is to chant the holy name while lobhäbhibhüta-manaso ’kuçaläni çaçvat
feeling more humble than a blade of grass SB 3.9.7/BR 2.5
13.51
daivena—by fate of misfortune; te—they; hata-dhiyaù—bereft of memory;
tåëäd api sunécena bhavataù—of You; prasaìgät—from the topics; sarva—all; açubha—
taror api sahiñëunä inauspiciousness; upaçamanät—curbing down; vimukha—turned against; indriyäù—
senses; ye—those; kurvanti—act; käma—sense gratification; sukha—happiness;
amäninä mänadena leça—brief; laväya—for a moment only; dénäù—poor fellows; lobha-abhibhüta—
kértanéyaù sadä hariù overwhelmed by greed; manasaù—of one whose mind; akuçaläni—inauspicious
activities; çaçvat—always.
ürdhva-bähu kari’ kahoì, çuna sarva-loka
Those persons who refrain from the hearing and chanting of Your glories, which
näma-sütre gäìthi’ para kaëöhe ei çloka destroys all misfortune, and instead always engage in inauspicious activities, being
prabhu-äjïäya kara ei çloka äcaraëa obsessed with a desire for a particle of material sense enjoyment, are certainly
avaçya päibe tabe çré-kåñëa-caraëa wretched, for fate has stolen away their intelligence.
CC Ädi 17.31-3/BR 8.4 pt

Those who are materially engrossed cannot appreciate the holy name
tåëät api—than downtrodden grass; su-nécena—being lower; taroù—than a tree; 13.53
iva—like; sahiñëunä—with tolerance; amäninä—without being puffed up by false
pride; mäna-dena—giving respect to all; kértanéyaù—to be chanted; sadä—always; tac ca deha-draviëa-janatä-lobha-päñaëòa-madhye
hariù—the holy name of the Lord. nikñiptaà syän na phala-janakaà çighram evätra vipra
Padma Puräëa (Svarga-khaëòa 48.56)
ürdhva-bähu—raising my hands; kari’—doing so; kahoì—I declare; çuna—please
hear; sarva-loka—all persons; näma—of the holy name; sütre—on the thread; “O brähmaëa, if the Lord’s holy name is cast among the atheists who are lustful
gäìthi—stringing; para—get it; kaëöhe—on the neck; ei—this; çloka—verse. towards the body, material possessions and family members, it will not quickly
prabhu—of the Lord; äjïäya—on the order; kara—do; ei çloka—of this verse; produce the fruit of love for Him.”
äcaraëa—practice; avaçya—certainly; päibe—he will get; tabe—afterwards; çré-
kåñëa-caraëa—the lotus feet of Lord Kåñëa.
368 369
One must first give up the false identification with this material body bahu—many; janma—births; kare—does; yadi—if; çravaëa—hearing; kértana—
13.54 chanting; tabu—still; ta’—in spite of; nä—does not; päya—get; kåñëa-pade—unto
the lotus feet of Kåñëa; prema-dhana—love of Godhead.
idaà çaréraà pariëäma-peçalaà
“If one is infested with the ten offenses in the chanting of the Hare Kåñëa mahä-
pataty avaçyaà çata-sandhi-jarjaram mantra, despite his endeavor to chant the holy name for many births, he will not get
kim auñadhaà påcchasi müòha durmate the love of Godhead that is the ultimate goal of this chanting.”
nirämayaà kåñëa-rasäyanaà piba
Mukunda-mälä 37/BR 3.3
The ten offenses to the Holy Name
idam—this; çaréram—body; pariëäma—as subject to transformation; peçalam— Padma Puräëa, Brahma Khaëòa 25.15–18
attractive; patati—falls down; avaçyam—inevitably; çata—hundreds; sandhi— 13.57
joints; jarjaram—having become decrepit; kim—why; auñadham—for medication; 1.satäà nindä nämnaù paramam aparädhaà vitanute
påcchasi—you are asking; müòha—deluded; durmate—O fool; nirämayam—
prophylactic; kåñëa—of Kåñëa; rasa-ayanam—the elixir; piba—just drink. yataù khyätià yätaà katham u sahate tad-vigarhäm
This frail body, which is made of five elements and connected by hundreds of satäm—devotees of the Lord; nindä—blaspheme; nämnaù—the holy name;
joints, is certain to decline and succumb to death. Consequently, the body will be paramam—the greatest; aparädham—offense; vitanute—is; yataù khyätià yätam—
burnt to ashes or will become food for worms and transformed into excrement. O who are engaged in preaching the glories of the Lord; katham u sahate—will never
foolish and wicked mind, you have decorated such a disgusting body with a senseless tolerate; tad-vigarhäm—such blasphemous activities.
attachment. The elixir of çré-kåñëa-näma is the only powerful medicine to cure this To blaspheme devotees who have dedicated their lives to chanting the holy name
disease of material existence. You should constantly drink it by incessantly chanting of the Lord. The holy name, who is identical with Kåñëa, will never tolerate such
Kåñëa’s holy name. blasphemous activities.
~Offences to Çré Näma~ 2.çivasya çré-viñëor ya iha guëa-nämädi-sakalaà

13.55 dhiyä bhinnaà paçyet sa khalu hari-nämähita-karaù
çrutväpi näma-mähätmye / yaù préti-rahito naraù çivasya—the name of Lord Çiva; çré-viñëoù—Lord Viñëu; yaù—who; iha—in this
ahaà-mamädi-paramo / nämni so ’py aparädha-kåt material world; guëa—qualities; näma—name; ädi-sakalam—everything; dhiyä—
with the conception; bhinnam—difference; paçyet—may see; saù—he; khalu—
Padma Puräëa/Upadeçämåta 1, pt
indeed; hari-nämä—the holy name of the Lord; ahita-karaù—offender.
çrute—who have heard; api—even; näma—the holy name; mähätmye—theglories;
yaù—are; préti—love; rahitaù—devoid; naraù—a person; aham—false ego; To consider the names of Lord Çiva or Lord Brahmä to be on an equal level with
mamädi—mine etc; paramaù—supreme; nämni—the holy name of the Lord; saù— the holy name of Lord Viñëu.
he; api—even; aparädha—offense; kåt—doing.
3. guror avajïä - guroù—the spiritual master; avajïä—a material conception of;
Those who, in spite of hearing the astonishing glories of the holy name, maintain
the conception that ‘I am this material body’ (dehätma-buddhi) and that worldly To disobey the orders of the spiritual master or to consider him an ordinary person.
objects are ‘mine’ [ahaà mameti] and who display no persistence in or love for the
utterance of the holy name – the Hare Kåñëa mahä-mantra – are also offenders to 4. çruti-çästra-nindanam - çruti-çästra-nindanam—to blaspheme Vedic literature.
the holy name. To blaspheme the Vedic literatures or literatures in pursuance of the Vedic version.
13.56
5. artha-vädaù - artha-vädaù—to give some interpretation
bahu janma kare yadi çravaëa, kértana
To give some interpretation on the holy name of the Lord.
tabu ta’ nä päya kåñëa-pade prema-dhana
CC 8.24.16/Biog. p. 20 6. hari-nämni kalpanam - hari-nämni—the holy name; kalpanam—imaginary.
To consider the glories of the holy name of the Lord as imagination.
370 371
7.nämno baläd yasya hi päpa-buddhir 10b api pramädaù

na vidyate tasya yamair hi çuddhiù api—also; pramädaù—inattentive.
nämnaù—the holy name; baläd—on the strength; yasya—of who; hi—indeed; It is also an offense to be inattentive while chanting. Inattentive chanting
päpa—sin; buddhiù—conception; na—not; vidyate—is; tasya—of him; yamaiù—by [without absorption] is the root cause of all offences.
austerities; hi—indeed; çuddhiù—purification.
To think that the Hare Kåñëa mantra can counteract all sinful reactions and one There is no consideration of offence in chanting the names of Gaura-nitai
may therefore go on with his sinful activities and at the same time chant the Hare 13.58
Kåñëa mantra to neutralize them is the greatest offense at the lotus feet of Hari-
näma. caitanya-nityänande nähi esaba vicära
näma laite prema dena, vahe açrudhära
8.dharma-vrata-tyäga-hutädi-sarva- CC Ädi 8.31
çubha-kriyä-sämyam api pramädaù caitanya-nityänande—when chanting the holy names of Lord Caitanya and
dharma—religious performances or pious deeds; vrata—vows of penance and Nityänanda; nähi—there are not; esaba—all these; vicära—considerations; näma—
austerity; tyäga—renunciation; huta—agnihotra yajïas or sacrificial offerings; ädi— the holy name; laite—simply by chanting; prema—ecstatic love of God; dena—they
etc.; sarva—all; çubha—auspicious; kriyä—activities; sämyam—equality; api—also; give; vahe—there is a flow; açru-dhära—tears in the eyes.
pramädaù—inattentive.
If one only chants, with some slight faith, the holy names of Lord Caitanya and
To consider the chanting of the Hare Kåñëa mahä-mantra to be one of the Nityänanda, very quickly he is cleansed of all offenses. Thus as soon as he chants the Hare
auspicious ritualistic mantras mentioned in the Vedas as fruitive activity. Kåñëa mahä-mantra, he feels the ecstasy of love for God and tears flow from his eyes.
9.açraddadhäne vimukhe ’py açåëvati 13.59

yaç copadeçaù çiva-nämäparädhaù gaura-näma na laiyä, jei kåñëa bhaje giyä, / sei kåñëa bahu käle päya
açraddadhäne—faithless; vimukhe—reluctant; api—even; açåëvati—does not want gaura-näma laya jei, sadya kåñëa päya sei, / aparädha nähi rahe täya
to hear; yaù—one who; ca—and; upadeçaù—instruction; çiva—auspicious;
nämäparädhaù—offense to the holy name. Çré Navadvipa Dhäma Mahätmya
na laiyä—without uttering; gaura-näma—Çré Gaura’s names; jei—who; kåñëa—
It is an offense to preach the glories of the holy name of the Lord to the faithless.
Kåñëa’s names; bhaje—adores; giyä—singing; sei—he; kåñëa-kåñëa; bahu kale—
after a long time; päya—attains; gaura-näma—Gaura’s names; laya—utters; jei—he;
10.çrute ’pi näma-mähätmye yaù préti-rahito naraù sadya—at once; kåñëa—Çré Kåñëa; päya—attains; sei—he; aparädha—offense;
ahaà-mamädi-paramo nämni so ’py aparädha-kåt nähi—not; rahe—remain; täya—in him.
çrute—who have heard; api—even; näma—the holy name; mähätmye—theglories; One who does not utter the names of Gaura yet worship Çré Krñna and sings His
yaù—are; préti—love; rahitaù—devoid; naraù—a person; aham—false ego; names attains Ùis shelter only after a long time. However one who utters Gaura’s
mamädi—false possessions; paramaù—supreme; nämni—the holy name of the Lord; names at once attains Çré Kåñëa. Offense does not remain in His heart.
saù—he; api—even; aparädha—offense; kåt—doing.
If one has heard the glories of the transcendental holy name of the Lord but ~Thus ends the section Offences to Çré Näma~
nevertheless continues in a materialistic concept of life, thinking “I am this body and
everything belonging to this body is mine [ahaà mameti],” and does not show respect
and love for the chanting of the Hare Kåñëa mahä-mantra, that is an offense.
372 373
~Saìkértana~ Loud kértana is a hundred times better than silent japa

13.64
Definition of Saìkértana japato hari-nämäni / sthäne çata-gunädhika
13.60
ätmänaà ca punäty uccair / japau çrotån punäti ca
sarvato bhävena kértana—saìkértana
Näradéya Puräëa/CB 1.16.283/BRSB p. 108
Anuvåtti commentary on Çré Çikñäñöaka, 1
Someone who chants the Holy Names aloud is a hundred times better than one
sarvataù—in every way, completely; bhavena—moods; kértana—chanting, glorifying; who performs silent japa in a solitary place, because he who chants japa silently
saà—sambandha [knowledge of one’s relationship with Kåñëa]; kértana— audible simply benefits himself, while the person who chants japa aloud benefits all those
chanting and glorifying of Kåñëa’s names, form, qualities and pastimes. who hear him as well.
Saìkértana means complete kértana, or in other words, kértana that is performed in [Editorial note: Spoken by Prahläda Mahäräja and cited by Häridäsa Öhäkura in
full knowledge of sambandha-jïäna and free from all anarthas and aparädhas. his encounter with the offensive brähmaëa. See CB 1.16.267-297 for a garland of
çlokas in glorification of the holy name.]
13.61
bahubhir militvä tad-gäna-sukhaà çré-kåñëa-gänaà Näma saìkértana is the best means for success, whether one is a karmé,
Krama San./BRSB p. 108 jïäni, yogé or bhakta
13.65
When many people blissfully chant the name of the Lord in a loud voice with
faith, for the pleasure of Çré Kåñëa, it is called saìkértana. etan nirvidyamänänäm
icchatäm akuto-bhayam
Definition of Kértana yoginäà nåpa nirëétaà
13.62
harer nämänukértanam
näma-lélä-guëädénäm uccair bhäñä tu kértana SB 2.1.11/BRSB p.103/KGH (P)
BRS 1.2.145
etat—it is; nirvidyamänänäm—of those who are completely free from all material
Kértana is defined as loudly giving voice to the glories of the Lord, beginning with desires; icchatäm—of those who are desirous of all sorts of material enjoyment;
the names, pastimes, and qualities of Kåñëa. akutaù-bhayam—free from all doubts and fear; yoginäm—of all who are self-
satisfied; nåpa—O King; nirëétam—decided truth; hareù—of the Lord, Çré Kåñëa;
näma—holy name; anu—in änugatya (following after the guidance of Guru and
The symptom of Japa
sädhu); always; kértanam—chanting.
13.63
mano madhye sthito mantro “O King, constant chanting of the holy name of the Lord after the ways of the great
authorities is the doubtless and fearless way of success for all, including those who are free
mantro madhye sthito manaù from all material desires, those who are desirous of all material enjoyment, and also those
mano mantraà sama-yuktaà who are self-satisfied by dint of transcendental knowledge.”
eta dhi japa-lakñaëam
Chanting the holy name without offences easily bestows Kåñëa-prema
source unknown 13.66
When the mantra is situated in the mind and the mind is situated in the mantra, tära madhye sarva-çreñöha näma-saìkértana
then the mind and the mantra become one. This is the symptom of japa.
niraparädhe näma laile päya prema-dhana
[Editorial note: One should invoke Çréla Gurudeva by thinking, “He is sitting
opposite me, looking into my eyes, and I am chanting along with him. The japa- mälä CC Antya 4.71
is the umbilical cord through which he nourishes my bhakti and removes my anarthas.”] tära madhye—of the nine different types of devotional service; sarva-çreñöha—the
374 375
most important of all; näma-saìkértana—chanting of the holy name of the Lord; manyämahe—we think; kértanam—glorification; eva—indeed; sattamam—the best;
niraparädhe—without offenses; näma laile—if one chants the holy name; päya—he lola-ätmaka—fickle; eka-sva-hådi—in the heart; smarat—remembering; småteù—
gets; prema-dhana—the most valuable ecstatic love of Kåñëa. from the memeory; vaci—in the voice; sva-yukte—engaged; manasi—in the mind;
çrutau—remembered; tathä—so; divyät—shining; parän—others; api—also;
Of all the different types of spiritual practices, the nine forms of bhakti (çravaëaà, apakurvat—drags; ätmya—the self; vat—like.
kértanaà, etc.) are the best because they have tremendous power to deliver Kåñëa
and kåñëa-prema. Of these nine practices, näma-saìkértana is the best. By chanting We think that because it engages the voice, ears, and mind, and because it attracts
çré-kåñëa-näma without offences, one obtains the priceless treasure of prema. others as it does oneself, glorifying the Lord is better than remembering the Lord
with the fickle mind.
The superiority of kértana over smaraëa is described in Vaiñëava-cintämaëi
13.67 Smaraëa will come gradually as a result of performing kértana
13.70
agha-cchit-smaraëaà viñëor
bahv-äyäsena sädhyate kértana-prabhäve, smaraëa haibe,
oñöha-spandana-mätreëa se käle bhajana-nirjana sambhava.
Mahäjana-racita-géta, (duñta mana!), Çréla Bhaktisiddhänta Sarasvaté Öhäkura
kértanaà tu tato varam
Hari-bhakti-viläsa 11.236/ BR 1.5 kértana-prabhäve—by the power of the chanting; smaraëa—remembering the Lord’s
pastimes; smaraëa—remembrance; haibe—will be possible; se käle—at that time;
Through performing smaraëa (contemplation) of Viñëu sins are destroyed only bhajana-nirjana—worship in solitude; sambhava—possible.
after great endeavor. However simply by vibrating His names upon one’s lips the
same result is achieved. Kértana is thus superior. By the influence of kértana, one may gradually come to the exalted stage of
smaraëam, wherein one constantly remembers the pastimes of Kåñëa within one’s
mind. Nirjana-bhajana is conceivable only after attaining this advanced level of
Smaraëa must be performed in conjunction with saìkértana Kåñëa-bhakti.
13.68
ataeva yady apy anyä bhaktiù kalau kartavyä Saìkértana is the best way to glorify Kåñëa
tadä kértanäkhyä bhakti-saàyogenaiva 13.71
Bhakti San. 273/Krama San./SS p.23 kåñëasya nänä-vidha-kértaneñu
This means that although in Kali yuga it is necessary to perform the other eight tan-näma-saìkértanam eva mukhyam
limbs of devotional service, they must be performed in conjunction with the tat-prema-sampaj-janane svayaà dräk
chanting of the holy name (kértana). By this method, bhakti is fully accomplished.
çaktaà tataù çreñöhatamaà mataà tat
Brhad Bhag. 2.3.158/BRSB p.107/GKH (P)
Kértana is superior to smaraëa kåñëasya—of Lord Kåñëa; nänä—many; vidha—kinds; kértaneñu—in glorification;
13.69
tan-näma-saìkértanam—glorifying His holy name; eva—certainly; mukhyam—first;
tat-prema-sampaj-janane—creating the opulence of love; svayam—personally;
manyämahe kértanam eva sattamaà dräk—speedily; çaktam—able; tataù—then; çreñöhatamam—best; matam—
lolätmakaika-sva-hådi smarät småteù considered; tat—that.
väci sva-yukte manasi çrutau tathä Of the many ways to glorify Lord Kåñëa, chanting His holy name is the first.
Because it has the power to give the great wealth of pure love for Him, it is
divyät parän apy apakurvad ätmya-vat considered the best.
Båhad Bhägavatämåtam. 2.3.148/GKH (P)
376 377
13.72 kalim—the age of Kali; sabhäjayanti—they praise; äryäù—progressive souls; guëa-

aho bata çva-paco ’to garéyän jïaù—who know the true value (of the age); sära-bhäginaù—who are able to pick
out the essence; yatra—in which; saìkértanena—by the congregational chanting of
yaj-jihvägre vartate näma tubhyam the holy names of the Supreme Lord; eva—merely; sarva—all; sva-arthaù—desired
tepus tapas te juhuvuù sasnur äryä goals; abhilabhyate—are attained.
brahmänücur näma gåëanti ye te Those who are actually advanced in knowledge are able to appreciate the essential
SB 3.33.7/CC Mad 11.192, 19.72,Antya 16.27/JD ch.6/Biog. p.327,437/GKH (P) value of this age of Kali. Such enlightened persons worship Kali-yuga because in this
fallen age all perfection of life can be easily achieved by the performance of
aho bata—oh, how glorious; çva-pacaù—a dog-eater; ataù—hence; garéyän— saìkértana.
worshipable; yat—of whom; jihvä-agre—on the tip of the tongue; vartate—is;
näma—the holy name; tubhyam—unto You; tepuù tapaù—practiced austerities; te—
13.75
they; juhuvuù—executed fire sacrifices; sasnuù—took bath in the sacred rivers;
äryäù—Äryans; brahma anücuù—studied the Vedas; näma—the holy name; näma-saìkértanaà yasya / sarva-päpa praëäçanam
gåëanti—accept; ye—they who; te—Your. praëämo duùkha-çamanas / taà namämi harià param
“‘My dear Lord, anyone who always keeps Your holy name on his tongue is greater SB 12.13.23
than an initiated brähmaëa. Although he may be born in a family of dog-eaters and
therefore, by material calculations, is the lowest of men, he is glorious nevertheless. näma-saìkértanam—the congregational chanting of the holy name; yasya—of
That is the wonderful power of chanting the holy name of the Lord. One who chants whom; sarva-päpa—all sins; praëäçanam—which destroys; praëämaù—the bowing
the holy name is understood to have performed all kinds of austerities. He has down; duùkha—misery; çamanaù—which subdues; tam—to Him; namämi—I offer
studied all the Vedas, he has performed all the great sacrifices mentioned in the my obeisances; harim—to Lord Hari; param—the Supreme.
Vedas, and he has already taken his bath in all the holy places of pilgrimage. It is he I offer my respectful obeisances unto the Supreme Lord, Hari, the congregational
who is factually the Äryan.’” chanting of whose holy names destroys all sinful reactions, and the offering of
obeisances unto whom relieves all material suffering.
13.73
tasmät saìkértanaà viñëor / jagan-maìgalam aàhasäm ~ Thus ends the section Saëkértana ~
mahatäm api kauravya / viddhy aikäntika-niñkåtam
SB 6.3.31
tasmät—therefore; saìkértanam—the congregational chanting of the holy name;
~ Preaching ~
viñëoù—of Lord Viñëu; jagat-maìgalam—the most auspicious performance within Those who Have Taken Birth in the Land of India Should Preach
this material world; aàhasäm—for sinful activities; mahatäm api—even though very
13.76
great; kauravya—O descendant of the Kuru family; viddhi—understand; aikäntika—
the ultimate; niñkåtam—atonement. bhärata-bhümite haila manuñya janma yära
Çukadeva Gosvämé continued: My dear King, the chanting of the holy name of the janma särthaka kari’ kara para-upakära
Lord is able to uproot even the reactions of the greatest sins. Therefore the chanting CC Ädi 9.41/Biog. p.16
of the saìkértana movement is the most auspicious activity in the entire universe.
Please try to understand this so that others will take it seriously. bhärata—of India; bhümite—in the land; haila—has become; manuñya—human
being; janma—birth; yära—anyone; janma—such a birth; särthaka—fulfillment;
kari’—doing so; kara—do; para—others; upakära—benefit.
13.74
kalià sabhäjayanty äryä / guëa jïäù sära-bhäginaù “One who has taken his birth as a human being in the land of India [Bhärata-
varña] should make his life successful and work for the benefit of all other people by
yatra saìkértanenaiva / sarva-svärtho ’bhilabhyate preaching näma-saìkértana, the chanting of the holy name of Kåñëa.
SB 11.5.36
378 379
Gaurasundara’s Followers Preach the Holy Name to whoever the meet ~ Other çlokas related to Näma-tattva ~
13.77
yäre dekha, täre kaha ‘kåñëa’-upadeça Kali-yuga is an ocean of faults but simply by chanting the holy name one can
counteract all faults and attain perfection
ämära äjïäya guru haïä tära’ ei deça 13.80
CC Mad 7.128 kaler doña-nidhe räjann
yäre—whomever; dekha—you meet; täre—him; kaha—tell; kåñëa-upadeça—the asti hy eko mahän guëaù
instruction of the Bhagavad-gétä as it is spoken by the Lord or of Çrémad-
Bhägavatam, which advises one to worship Çré Kåñëa; ämära äjïäya—under My kértanäd eva kåñëasya
order; guru haïä—becoming a spiritual master; tära’—deliver; ei deça—this mukta-saìgaù paraà vrajet
country.
SB 12.3.51/CC Mad 20.344
Instruct whoever you meet in the science of Kåñëa. Teach them the instructions kaleù—of the age of Kali; doña-nidheù—in the ocean of faults; räjan—O King; asti—
of Kåñëa in Bhagavad-gétä, and the teachings about Kåñëa in Çrémad-Bhägavatam. In there is; hi—certainly; ekaù—one; mahän—very great; guëaù—good quality;
this way, on my order, become a Guru and liberate everyone in the land. kértanät—by chanting; eva—certainly; kåñëasya—of the holy name of Kåñëa; mukta-
saìgaù—liberated from material bondage; param—to the transcendental spiritual
In every town and village, the chanting of My name will be heard kingdom; vrajet—one can go.
13.78
My dear King, although Kali-yuga is an ocean of faults, there is still one good
påthivéte äche yata nagarädi gräma quality about this age: Simply by chanting the Hare Kåñëa mahä-mantra, one can
become free from material bondage and go to the transcendental abode.
sarvatra pracära haibe mora näma
CB Antya 4.126
In Kali-yuga everyone is unfortunate and always disturbed
påthivéte—on the face of the earth; äche—are; yata—as many; nagara-ädi gräma— 13.81
cities and villages; sarvatra—everywhere; pracära haibe—will be preached; mora
näma—My holy name. präyeëälpäyuñaù sabhya / kaläv asmin yuge janäù
In every town and village, the chanting of My name will be heard. In as many towns
mandäù sumanda-matayo / manda-bhägyä hy upadrutäù
and villages as there are on the surface of the earth, My Holy Name will be chanted. SB 1.1.10
präyeëa—almost always; alpa—meager; äyuñaù—duration of life; sabhya—member
He who has life can preach of a learned society; kalau—in this age of Kali (quarrel); asmin—herein; yuge—age;
13.79 – präëa äche yä’ra, se hetu pracära
janäù—the public; mandäù—lazy; sumanda-matayaù—misguided; manda-
bhägyäù—unlucky; hi—and above all; upadrutäù—disturbed.
Duñta mana! Çréla Bhaktisiddhänta Sarasvaté Prabhupäda
O learned one, in this iron age of Kali men have but short lives. They are
He who has life can preach. Those who have spiritual vitality can preach and quarrelsome, lazy, misguided, unlucky and, above all, always disturbed.
instill spiritual life in their audience [preaching is the symptom of spiritual
vitality].
However, everyone can be freed by simply chanting the holy name
13.82
~ Thus ends the section Preaching ~
äpannaù saàsåtià ghoräà / yan-näma vivaço gåëan
tataù sadyo vimucyeta / yad bibheti svayaà bhayam
SB 1.1.14
äpannaù—being entangled; saàsåtim—in the hurdle of birth and death; ghoräm—
too complicated; yat—what; näma—the absolute name; vivaçaù—unconsciously;
380 381
gåëan—chanting; tataù—from that; sadyaù—at once; vimucyeta—gets freedom; “When the name is even slightly revealed, it shows me my own spiritual form and
yat—that which; bibheti—fears; svayam—personally; bhayam—fear itself. characteristics. It steals my mind and takes it to Kåñëa’s side. When the name is fully
revealed, it takes me directly to Vraja, where it shows me my personal role in the
Living beings who are entangled in the complicated meshes of birth and death eternal pastimes.”
can be freed immediately by even unconsciously chanting the holy name of Kåñëa,
which is feared by fear personified.
The Gäyatré mantras are essential to help purify one’s chanting of Harinäma
13.86
Kåñëa became Näma-rüpa and Gauräìga
13.83 käma-gäyatré-mantra-rüpa, haya kåñëera svarüpa,
baddha-jéve kåpä kari kåñëa haila näma särdha-cabbiça akñara tära haya
kali-jéve dayä kari kåñëa haila gauradhäma se akñara ‘candra’ haya, kåñëe kari’ udaya,
Çré Caitanya Mahäprabhu’s Bhagavtä Pramäëa (Hindi) tri-jagat kailä kämamaya
Being merciful on the jévas who are bound within this age of quarrel, Çré Kåñëa CC Mad 21.125/BRSB Introduction
has become näma-rüpa; then feeling still more compassion, He also became Gaura käma-gäyatré-mantra-rüpa—the hymn known as Käma-gäyatré; haya—is; kåñëera
and Çré Gauradhäma (Navadvépa). svarüpa—identical with Kåñëa; särdha-cabbiça—twenty-four and a half; akñara—
syllables; tära—of that; haya—are; se akñara—these syllables; candra haya—are like
I do not dwell in Vaikuëöha nor in the hearts of the yogés. I reside only in the the moon; kåñëe—Lord Kåñëa; kari’ udaya—awakening; tri-jagat—the three worlds;
heart of My devotees who glorify Me kailä—made; käma-maya—full of desire.
13.84 Kåñëa, the Supreme Personality of Godhead, is identical with the Vedic hymn known
nähaà tiñöhämi vaikuëöhe / yoginäà hådayeñu vä as the Käma-gäyatré, which is composed of twenty-four and a half syllables. Those syllables
are compared to moons that arise in Kåñëa. Thus all three worlds are filled with desire.
yatra gäyanti mad-bhaktäù / tatra tiñöhämi närada
(or, another version:)
13.87
nähaà vasämi vaikuëöhe / yoginäà hådayena ca
våndävane ‘apräkåta navéna madana’
mad-bhaktä yatra gäyanti / tatra tiñöhämi närada
käma-gäyatré käma-béje yäìra upäsana
Padma Puräëa/Närada-bhakti-sütra 3.37/Bhakti Sandarbha 269/GKH (P)
CC Mad 8.138
na—not; aham—I; tiñöhämi [vasämi]—reside; vaikuëöhe—in Vaikuëöha; yoginäm—
of the yogés; hådayeñu—in the hearts; vä—either; [ca—and;] yatra—where; våndävane—in Våndävana; apräkåta—spiritual; navéna—new; madana—Cupid;
gäyanti—they sing about Me; mat-bhaktäù—My devotees; tatra—at the respective käma-gäyatré—hymns of desire; käma-béje—by the spiritual seed of desire called
places; tiñöhämi—I remain; närada—O Närada. klém; yäìra—of whom; upäsana—the worship.
O Närada, I do not dwell in Vaikuëöha nor am I in the hearts of the yogés. I reside In the spiritual realm of Våndävana, Kåñëa is the spiritual, ever-fresh Cupid. He is
where My devotees glorify My name, form, qualities and transcendental pastimes. worshiped by the chanting of the Käma-gäyatré-mantra, with the spiritual seed klém.
The experience of one’s internal spiritual form (svarüpa) required for the The Çrutis state that Oà and Klià are synonymous, therefore käma-béja
culture of rägänuga-bhakti proper is revealed by the grace of Kåñëa-näma indicates Rädhä-Kåñëa tattva
13.85 13.88
ésät vikaçi punaù dekhäya nija-rüpa-guëa / citta hari laya kåñëa päça tasmäd oàkära-sambhüto
pürëa-vikaçita haïa vraje more jäya laïä / dekhäya nija-svarüpa-viläsa gopälo viçva-sambhavaù
Kåñëa-näma dhare kata bala, Çréla Bhaktivinoda Öhäkura klém oàkärasya caikatvaà
paöhyate brahma-vädibhiù
382 383
Uttara-gopäla-täpané Upaniñad 13/BS p.55 Yamaräja takes only those who fail to chant the holy name
Oàkära, the sacred syllable oà, is the perfect and complete truth, the 13.91
combination of potency and the possessor of potency. It is non-different from jihvä na vakti bhagavad-guëa-nämadheyaà
Gopäla, from whom the entire universe has arisen. Those who know the Absolute
Truth, Brahman, regard oàkära and kléà as synonyms. Consequently, oàkära is cetaç ca na smarati tac-caraëäravindam
Gopäla and kléà is also oàkära. Therefore käma-béja indicates Rädhä-Kåñëa-tattva. kåñëäya no namati yac-chira ekadäpi
(kléà is the kämätmaka svarüpa of oà)
tän änayadhvam asato ’kåta-viñëu-kåtyän
SB 6.3.29/GKH (P)
jihvä—the tongue; na—not; vakti—chants; bhagavat—of the Supreme Personality
~ Çréla Gurudeva’s additional çlokas in the GVP of Godhead; guëa—transcendental qualities; nämadheyam—and the nomenclature;
Hindi Gauòéya-Kaëöhahära, Näma-tattva section ~ cetaù—the heart; ca—also; na—not; smarati—remembers; tat—His; caraëa-
aravindam—lotus feet; kåñëäya—unto Lord Kåñëa through His Deity in the temple;
13.89 no—not; namati—bows; yat—whose; çiraù—head; ekadä api—even once; tän—
kåñëa-nämera phala—‘premä’, sarva-çästre kaya them; änayadhvam—bring before me; asataù—the nondevotees; akåta—not
performing; viñëu-kåtyän—duties toward Lord Viñëu.
bhägye sei premä tomäya karila udaya
My dear servants, please bring to me only those sinful persons who do not use
CC Ädi 7.86/GKH (P) their tongues to chant the holy name and qualities of Kåñëa, whose hearts do not
kåñëa-nämera—of the holy name of the Lord; phala—result; premä—love of remember the lotus feet of Kåñëa even once, and whose heads do not bow down even
Godhead; sarva—in all; çästre—revealed scriptures; kaya—describe; bhägye— once before Lord Kåñëa. Send me those who do not perform their duties toward
fortunately; sei—that; premä—love of Godhead; tomäya—Your; karila—has done; Viñëu, which are the only duties in human life. Please bring me all such fools and
udaya—arisen. rascals.
The conclusion of all revealed scriptures is that one should awaken his dormant
love of Godhead by chanting the holy name. You are greatly fortunate to have Hearing the holy name only once frees one from material contamination
already done so. 13.92
na hi bhagavann aghaöitam idaà
The history of Ajämila tvad-darçanän nåëäm akhila-päpa-kñayaù
13.90
yan-näma sakåc chravaëät
mriyamäëo harer näma / gåëan putropacäritam
pukkaço ’pi vimucyate saàsära
ajämilo ’py agäd dhäma / kim uta çraddhayä gåëan
SB 6.16.44/GKH (P)
SB 6.2.19/GKH (P)
na—not; hi—indeed; bhagavan—O my Lord; aghaöitam—not occurred; idam—this;
mriyamäëaù—at the time of death; hareù näma—the holy name of Hari; gåëan— tvat—of You; darçanät—by seeing; nåëäm—of all human beings; akhila—all; päpa—
chanting; putra-upacäritam—indicating his son; ajämilaù—Ajämila; api—even; of sins; kñayaù—annihilation; yat-näma—whose name; sakåt—only once;
agät—went; dhäma—to the spiritual world; kim uta—what to speak of; çraddhayä— çravaëät—by hearing; pukkaçaù—the lowest class, the caëòäla; api—also;
with faith and love; gåëan—chanting. vimucyate—is delivered; saàsärät—from the entanglement of material existence.
While suffering at the time of death, Ajämila chanted the holy name of the Lord, My Lord, it is not impossible for one to be immediately freed from all material
and although the chanting was directed toward his son, he nevertheless returned contamination by seeing You. Not to speak of seeing You personally, merely by
home, back to Godhead. Therefore if one faithfully and inoffensively chants the holy hearing the holy name of Your Lordship only once, even caëòälas, men of the lowest
name of the Lord, where is the doubt that he will return to Godhead? class, are freed from all material contamination. Under the circumstances, who will
not be freed from material contamination simply by seeing You?
384 385
13.93
~ Glorification of Çré Näma ~
mat-kathä-väcakaà nityaà mat-kathä-çravaëe ratam
mat-kathä-préti-manasaà nähaà tyakñyämi taà naram Çré Näma Vandanä
13.96
Bhakti Sandarbha 269/GKH (P)
jayati jayati nämänanda-rüpaà murärer
In the Viñëu-dharma Puräëa and Skanda Puräëa the Supreme Lord declares: “I
will never leave any person who always recounts My glories, or delights in hearing viramita-nija-dharma-dhyäna-püjädi-yatnam
My glories, or whose heart enjoys descriptions of My glories.” katham api sakåd ättaà mukti-daà präëinäà yat
paramamåtam ekaà jévanaà bhüñaìaà me
13.94
Çré Båhad-Bhägvatämåta 1.9, Çréla Sanätana Gosvämé
tärakäj jäyate muktiù samädhiketi bhavaù
jayati jayati—all glories, all glories; näma-änanda—as the all-ecstatic name;
Çré Kåñëa Sandarbha 256/GKH (P) rüpam—to the form; muräreù—of Lord Muräri (Kåñëa); viramita—giving up; nija—
tärakät—from the liberator; jäyate—is generated; muktiù—liberation; samädhikä— of one’s own; dharma—social duties; dhyäna—meditation; püjä-ädi—ritual worship
greater; iti—thus; bhävaù—the meaning. and so on; yatnam—the endeavors; katham api—somehow or other; sakåt—just
once; ättam—taken; mukti-dam—giving liberation; präëinäm—to living entities;
From chanting the holy name of Lord Kåñëa, one attains pure love of God, which yat—which; paramam—the greatest; amåtam—eternal nectar; ekam—the only;
makes the happiness of liberation seem very insignificant. jévanam—means of livelihood; bhüñaëam—ornament; me—my.
All glories, all glories to Kåñëa-Muräri’s name, the embodiment of divine bliss! It
13.95
halts the cycle of birth and death and relieves one of all painful endeavors in
nämnäà mukhyatamaà näma practicing religion, meditation, charity, deity worship, and austerity. It awards
kåñëäkhyaà me parantapeti liberation to one who utters it even once. Kåñëa-näma stands alone as the supreme
nectar and sole treasure of my life.
Sri Kåñëa Sandarbha 257/GKH (P)
nämnäm—of names; mukhyatamam—most important; näma—name; kåñëa- 13.98
äkhyam—the name Kåñëa; me—My; parantapa—O subduer of the enemies rädheti näma nava-sundara-sédhu mugdhaà
(Arjuna); iti—thus.
kåñëeti näma maòhurädbhuta-gäòha-dugdham
O Arjuna, of all My holy names, the name Kåñëa is the most important.
sarva-kñaëaà surabhi-räga-himena ramyaà
~Thus ends the section Gauòéya Kaëöhahära Pariçiñöa~ kåtvä tadaiva piba me rasane kñud-ärte
Çré Stavävalé, Abhéñöa-sücanam 10, Çréla Raghunätha Däsa Gosvämé
rädhä—Rädhä; iti—thus; näma—name; nava—fresh; sundara—delicious; sédhu—
nectar; mugdham—charming; kåñëa—Kåñëa; iti—thus; näma—name; maòhura—
sweet; adbhuta—wonderful; gäòha—thick; dugdham—milk; sarva—at every;
kñaëam—moment; surabhi—fragrant; räga—of love; himena—with the ice;
ramyam—pleasing; kåtvä—doing; tadä—then; eva—certainly; piba—please drink;
me—of me; rasane—O tongue; kñud-ärte—tortured by thirst.
“O tongue tortured by thirst, please mix the delicious nectar of the name Rädhä
with the wonderfully sweet condensed milk of the name Kåñëa, add the fragrant ice
of pure love and drink this charming drink at every moment!”
Thus ends the 13th chapter – Näma-tattva
386 387
3rd Division: Prayojana
The ultimate objective – Love of God (Kåñëa-prema)
Divine Love for the Supreme Lord (prema) is a broad term. For some,
it means to attain the Lord of Vaikuëöha, Çré Näräyaëa. For others, it
means Lord Rämacandra in Ayodhyä. In our Rüpänugä line we do not
aspire for the above, nor do we aspire for the service of Dvärakädhéça
Kåñëa, nor for that of Mathureça Kåñëa. Our sole object is loving
devotional service unto Vrajendra-nandana Çré Kåñëa, vraja-prema.
There are various types of rasas (mellows of love) in Vraja: sakhya,
vätsalya and mädhurya. Our goal is mädhurya-mayé bhakti, the love of
the gopés for Çré Kåñëa (gopé-bhäva). We follow in the footsteps of our
rasäcärya Çréla Rüpa Gosvämé, who came to establish the mission and
innermost heart’s desires of Çré Caitanya Mahäprabhu (in the Brahma-
Mädhva Gauòéya sampradäya). Being in the änugatya of Çréla Rüpa
Gosvämé, we do not aspire for direct union of love with Çré Kåñëa
(sambhoga-icchämayé), in competition with Çrématé Rädhikä. Rather,
our aspiration is to follow in the footsteps of the gopé maidservants of
Çrématé Rädhikä and serve Her in maïjaré-bhäva (tat-tad-bhäva-
icchämayé). We aspire to serve Våndävana-candra Çré Kåñëa only as the
präëanätha (life and soul) of our sväminé Çrématé Rädhikä. She is our
iñöadeva, our worshipable object of loving service, our all-in-all.
Therefore, our exclusive goal is Rädhä-däsyam. This is the speciality and
glory of our Rüpänugä line.
Chapter 14 – Bhäva bhakti
Oh Prabhu! When will tears flow from my eyes like torrents
of rain as I chant Your holy names
Definition of Bhäva
14.1
çuddha-sattva-viçeñätmä / prema-süryäàçu-sämya-bhäk
rucibhiç citta-masåëya- / kåd asau bhäva ucyate
BRS 1.3.1/BRSB p.136/CC Mad 23.5 /Biog p.397/BR 6.2 pt
çuddha-sattva—pure goodness; viçeña—distinguished; ätmä—whose nature;
prema—of love of God; sürya—like the sun; aàçu—a ray; sämya-bhäk—which is
similar to; rucibhiù—by different tastes; citta—of the heart; masåëya—softness;
kåt—which causes; asau—that softness; bhävaù—emotion; ucyate—is called.
Bhäva-bhakti is (1) constituted entirely of viçuddha-sattva. (2) It is like a ray of the
sun of prema, and (3) it softens the heart by various tastes (abhiläña).
Bhäva – (1) spiritual emotions, love or sentiments; (2) the initial stage of perfection
in devotion (bhäva-bhakti). A stage of bhakti in which çuddha-sattva, the essence of the
Lord’s internal potency consisting of spiritual knowledge and bliss, is transmitted into
the heart of the practicing devotee from the heart of one of the Lord’s eternal
associates and softens the heart by different kinds of taste. It is the sprout of prema,
and it is also known as rati. This is the seventh stage of the creeper of devotion.
Daça-Müla on Bhäva
14.2
svarüpävasthäne madhura-rasa-bhävodaya iha
vraje rädhä-kåñëa-svajana-jana-bhävaà hådi vahan
paränande prétià jagad-atula-sampat-sukham aho
viläsäkhye tattve parama-paricaryäà sa labhate
Ç R É Ç L O K Ä M Å TA M P R AY O J A N A B H Ä VA- B H A K T I
Daça-müla tattva, 10a/JD Ch. 22 sattvam viçuddham—pure consciousness (the stage of bhäva); vasudeva—Vasudeva;
çabditam—known as; yat—because; éyate—is revealed; tatra—there; pumän—the Supreme
sva-rüpa—original spiritual form; avasthäne—in the state; madhura-rasa—of
Person; apävåtaù—without any covering; sattve—in pure goodness; ca—and; tasmin—in
madhura rasa; bhäva—of the love; udayaù—the arisal; iha—here; vraje—in
that; bhagavän—Çré Rädhä-Kåñëa; väsudevaù—Väsudeva; hi—because; adhokñajaù—
Vrajabhümi; rädhä—of Çrématé Rädhäräëé; kåñëa—and Lord Kåñëa; svajana-jana—
transcendental; me—by me; namasä—with obeisances; vidhéyate—worshiped.
of the associates; bhävam—the pure love; hådi—in the heart; vahan—carrying;
para—supreme; änande—in bliss; prétim—pure love; jagat—of the universe; atula— Let me be engaged in serving Vasudeva in pure Kåñëa consciousness. Kåñëa
not comparable; sampat—opulence; sukham—happiness; atho—then; viläsa—as consciousness is always pure consciousness, in which adhokñajaù Kåñëa, known as
spiritual pastimes; äkhye—known; tattve—in the truth; parama—supreme; Väsudeva, is revealed without any covering. Just as Vasudeva gave birth to Väsudeva
parécaryäm—devotional service; saù—he; labhate—attains. Kåñëa, practicing in pure goodness (çuddha-sattva - pure consciousness, the stage of
bhäva), will reveal the transcendental svarüpa of Çré Rädhä-Kåñëa.
In the mature stage of sädhana-bhakti, when the jéva becomes situated in his
svarüpa, then by the influence of the hlädiné potency, the state of bhäva in madhura-
rasa arises within him. In other words, the mood to follow in the footsteps of the 14.5
dearmost associates of Çré Çré Rädhä-Kåñëa in Vraja arises in his heart. Gradually he prema dhana vinä vyartha daridra jévana
obtains happiness and prosperity that is unsurpassed in this world, in the form of the
supreme service of paramänanda-tattva, which is known as viläsa. There is no greater ‘däsa’ kari’ vetana more deha prema-dhäma
gain than this for the jéva. BR 6.1, BVT (Bengali)
“Without the wealth of prema, my wretched life is useless. O Lord, please accept
The sixth verse of Çikñäñöaka describes the external manifestations of perfection me as Your paid servant and grant me the wealth of prema as wages.”
14.3
nayanaà galad-açru-dhärayä On the appearance of bhäva-bhakti the following nine symptoms are observed:
vadanaà gadgada-ruddhayä girä 14.6
pulakair nicitaà vapuù kadä kñäntir avyartha-kälatvaà viraktir mäna-çünyatä
tava näma-grahaëe bhaviñyati äçä-bandhaù samutkaëöhä näma-gäne sadä ruciù
Çikñäñöaka 6/CC Antya 20.36/ BR 6.1 äsaktis tad-guëäkhyäne prétis tad-vasati-sthale
nayanam—the eyes; galat-açru-dhärayä—by streams of tears running down; ity ädayo ’nubhäväù syur jäta-bhäväìkure jane
vadanam—mouth; gadgada—faltering; ruddhayä—choked up; girä—with words; BRS–1.3.25-26 / CC Mad 23.18-19/BRSB–p.139/BR 6.3
pulakaiù—with erection of the hairs due to transcendental happiness; nicitam—
covered; vapuù—the body; kadä—when; tava—Your; näma-grahaëe—in chanting kñäntiù—forgiveness; avyartha-kälatvam—being free from wasting time; viraktiù—
the name; bhaviñyati—will be. detachment; mäna-çünyatä—absence of false prestige; äçä-bandhaù—hope;
samutkaëöhä—eagerness; näma-gäne—in chanting the holy names; sadä—always;
“Oh Prabhu! When will tears flow from my eyes like torrents of rain, my voice ruciù—taste; äsaktiù—attachment; tat—of Lord Kåñëa; guëa-äkhyäne—in
falter and the hairs on my body stand erect as I chant Your holy names?” describing the transcendental qualities; prétiù—affection; tat—His; vasati-sthale—
for places of residence (the temple or holy places); iti—thus; ädayaù—and so on;
Devotion on the platform of pure goodness (çuddha-sattva) anubhäväù—the signs; syuù—are; jäta—developed; bhäva-aìkure—whose seed of
ecstatic emotion; jane—in a person.
14.4
sattvaà viçuddhaà vasudeva-çabditaà (1) kñänti (forbearance or tolerance), (2) avyartha-kälatva (not wasting time), (3)
virakti (detachment from worldly enjoyment), (4) mäna-çünyatä (absence of pride),
yad éyate tatra pumän apävåtaù (5) äçä-bandha (steadfast hope that Kåñëa will bestow His mercy), (6) samutkaëöhä
sattve ca tasmin bhagavän väsudevo (intense longing to obtain one’s goal), (7) näma-gäne sadä ruciù (spontaneous
attraction for chanting the holy name), (8) tad-guëäkhyäne äsakti (attachment to
hy adhokñajo me namasä vidhéyate Hari-kathä) and (9) tad-vasati-sthale prétiù (affection for the transcendental pastime
SB 4.3.23 places of the Lord) – these are the nine sprouts of love of God (prétiù), or in other
words, the symptoms of the appearance of bhäva.
392 393
Çréla Raghunätha däsa Gosvämé has expressed his äçä-bandha thus: Devotion in däsya-rati is evident in Våträsura’s prayer
14.7 14.9
äçä-bharair amåta-sindhu-mayaiù kathaïcit ahaà hare tava pädaika-müla-
kälo mayätigamitaù kila sämprataà hi däsänudäso bhavitäsmi bhüyaù
tvaà cet kåpäà mayi vidhäsyasi naiva kià me manaù smaretäsu-pater guëäàs te
präëair vrajena ca varoru bakäriëäpi gåëéta väk karma karotu käyaù
VK 102/BR 6.3 pt/JD Ch 39/MS 10 pt SB 6.11.24/BR 5.6/GKH (P)
äçä-bharaiù—with many hopes; amåta—of nectar; sindhu—ocean; mayaiù— aham—I; hare—O my Lord; tava—of Your Lordship; päda-eka-müla—whose only
consisting; kathaïcit—somehow; kälaù—the time; mayä—by me; atigamitaù—is shelter is the lotus feet; däsa-anudäsaù—the servant of Your servant; bhavitäsmi—
passed; kila—indeed; sämpratam—now; hi—indeed; tvam—You; cet—if; kåpäm— shall I become; bhüyaù—again; manaù—my mind; smareta—may remember; asu-
mercy; mayi—to me; vidhäsyasi—will give; na—not; eva—certainly; kim—what is pateù—of the Lord of my life; guëän—the attributes; te—of Your Lordship; gåëéta—
the use?; me—to me; präëaiù—of my life; vrajena—of Vraja; ca—and; vara— may chant; väk—my words; karma—activities of service to You; karotu—may
beautiful; uru—thighs; bakäriëäpi—of Lord Kåñëa, the enemy of Baka. perform; käyaù—my body.
“O Varoru Rädhä, I am passing my time with the sole hope of being able to serve O Lord, please bestow such mercy upon me, that in my next birth I may obtain the
You. If You withhold Your mercy, what value to me is this life, the land of Vraja, and opportunity to exclusively serve the servants who have taken shelter of Your lotus
Çré Kåñëa, the enemy of Baka?” feet. May my mind always remember Your all-auspicious qualities, my speech always
chant the glories of these qualities, and my body always remain engaged in Your
• In this context please refer to the çloka ‘hä nätha gokula-sudhä-kara’ (VK 103, service.
cited in JD Ch 39)
One has to give up one’s dehätma-buddhi (thinking “I am this material body”)

Våträsura has expressed his samutkaëöhä thus: and remember one’s eternal svarüpa
14.8
14.10
ajäta-pakñä iva mätaraà khagäù nähaà vipro na ca nara-patir näpi vaiçyo na çüdro
stanyaà yathä vatsataräù kñudhärtäù nähaà varëé na ca gåha-patir no vanastho yatir vä
priyaà priyeva vyuñitaà viñaëëä kintu prodyan-nikhila-paramänanda-pürëämåtäbdher
mano ’ravindäkña didåkñate tväm gopé-bhartuù pada-kamalayor däsa-däsänudäsaù
SB 6.11.26/BR 6.3 pt/GKH (P)
Padyävalé 74/BR 6.6
ajäta-pakñäù—who have not yet grown wings; iva—like; mätaram—the mother; na—not; aham—I; vipraù—a brähmaëa; na—not; ca—also; nara-patiù—a king or
khagäù—small birds; stanyam—the milk from the udder; yathä—just as; kñatriya; na—not; api—also; vaiçyaù—belonging to the merchantile class; na—not;
vatsataräù—the young calves; kñudha-ärtäù—distressed by hunger; priyam—the çüdraù—belonging to the worker class; na—not; aham—I; varëé—belonging to any
beloved or husband; priyä—the wife or lover; iva—like; vyuñitam—who is away from caste, or brahmacäré; na—not; ca—also; gåha-patiù—householder; no—not; vana-
home; viñaëëä—morose; manaù—my mind; aravinda-akña—O lotus-eyed one; sthaù—vänaprastha; yatiù—mendicant or renunciant; vä—either; kintu—but;
didåkñate—wants to see; tväm—You. prodyan—brilliant; nikhila—universal; parama-änanda—with transcendental bliss;
O lotus-eyed Lord, as baby birds that have not yet developed their wings always pürëa—complete; amåta-abdheù—who is the ocean of nectar; gopé-bhartuù—of the
look for their mother to return and feed them, as small calves tied with ropes await Supreme Person, who is the maintainer of the gopés; pada-kamalayoù—of the two
anxiously the time of milking, when they will be allowed to drink the milk of their lotus feet; däsa—of the servant; däsa-anudäsaù—the servant of the servant.
mothers, or as a morose wife whose husband is away from home always longs for him I am not a brähmaëa, kñatriya, vaiçya or çüdra, nor am I a brahmacäré, gåhastha,
to return and satisfy her in all respects, I always yearn for the opportunity to render vänaprastha or sannyäsé. My sole nature is that of a servant of the servants of the
direct service unto You. Vaiñëavas who are the servants of the lotus feet of Çré Rädhä-vallabha, the
maintainer of the gopés. He is naturally effulgent and the complete ocean of bliss.
394 395
[Editorial note: “I am not young or old, male or female, black or white, rich or poor, If one doesn’t experience ecstacy while chanting, this is due to offences
father or child, husband or wife, Jewish or Christian, Muslim or Hindu - I am only 14.14
the insignificant servant of my Gurudeva here, and a maïjaré (maidservant) of
Çrématé Rädhikä under his (her) guidance in Goloka Våndävana.”] tad açma-säraà hådayaà batedaà
yad gåhyamänair hari-näma-dheyaiù
Çréman Mahäprabhu has described the external behaviour of räga-märga na vikriyetätha yadä vikäro
bhaktas with the following words: netre jalaà gätra-ruheñu harñaù
14.11
SB 2.3.24/BR 6.10
para-vyasaniné näré / vyagräpi gåha-karmasu
tat—that; açma-säram—is steel-framed; hådayam—heart; bata idam—certainly
tad eväsvädayaty antar / nava-saìga-rasäyana that; yat—which; gåhyamäëaiù—in spite of chanting; hari-näma—the holy name of
CC Mad 1.211/BR 6.8 the Lord; dheyaiù—by concentration of the mind; na—does not; vikriyeta—change;
atha—thus; yadä—when; vikäraù—reaction; netre—in the eyes; jalam—tears; gätra-
para-vyasaniné—attached to another man; näré—a woman; vyagrä api—although ruheñu—at the pores; harñaù—eruptions of ecstasy.
zealous; gåha-karmasu—in household affairs; tat eva—that only; äsvädayati—tastes;
antaù—within herself; nava-saìga—of new association; rasa-ayanam—mellow. When a sädhaka performs harinäma-saìkértana, the hairs of his body stand on end
and tears of joy begin to flow from his eyes. But the heart of one in whom such sättvika-
When a woman is attached to a man other than her husband, she continues to bhäva transformations do not arise, is not actually a heart, but a hard thunderbolt.
carry out her many household duties, but within her heart she relishes the new
pleasure of her meeting with her paramour. [Similarly, a devotee may be engaged in
activities within this world, but he always relishes the rasa of Kåñëa that he has When attachment (rati) for the holy name arises, the youthful form of Kåñëa
tasted in the association of devotees.] naturally and easily manifests
14.15
14.12
païcama puruñärtha—premänandämåta-sindhu bhaktis tvayi sthiratarä bhagavan yadi syäd
mokñädi änanda yära nahe eka bindu daivena naù phalati divya-kiçora-mürtiù
CC. Ädi 7.85/GKH (P)
muktiù svayaà mukulitäïjaliù sevate ’smän
dharmärtha-käma-gatayaù samaya-pratékñäù
païcama—fifth; puruña-artha—goal of life; prema-änanda—the spiritual bliss of
love of Godhead; amåta—eternal; sindhu—ocean; mokña-ädi—liberation and other Kåñëa-karëämåta 107/BR 6.11
principles of religiosity; änanda—pleasures derived from them; yära—whose;
nahe—never comparable; eka—one; bindu—drop. bhaktiù—devotional service; tvayi—unto You; sthiratarä—very steady; bhagavan—
O Lord; yadi—if; syät—it may be; daivena—as destiny; naù—unto us; phalati—bears
For a devotee who has actually developed bhäva, the pleasure derived from dharma, the fruit; divya—transendental; kiçora—mürtiù—the youthful form of Kåñëa;
artha, käma and mokña appears like a drop of water in the presence of the sea. muktiù—liberation; svayam—personally; mukulita-aïjaliù—standing with folded
hands; sevate—renders service; asman—unto us; dharma—religiosity; artha—
In this state of räga-märga-bhajana, the devotee has affection for places that economic development; käma—sense gratification; gatayaù—the final goals;
are dear to Kåñëa, and he longs to stay in such places samaya—nearby; pratékñäù—expecting.
14.13 O Bhagavän, if someone has steady devotion unto Your lotus feet, he easily
kadähaà yamunä-tére / nämäni tava kértayan perceives Your most charming divine youthful form. Thereafter, liberation stands
before him with folded hands, and dharma, artha and käma also wait for an
udväñpaù puëòarékäkña! / racayiñyämi taëòavam opportunity to serve him.
BRS 1.2.156/BRSB p. 84/BR 6.9
O lotus-eyed Kåñëa, when, upon the banks of the Yamunä, will I chant Your holy
names and dance like a madman, my eyes brimming with tears of love?
396 397
Çrémad-Bhägavatam describes the practice of chanting the holy name at the Sometimes the prideless pure devotee preaches näma-prema throughout the
stage of rati in the association of pure devotees: world by the medium of kértana
14.16 14.20
parasparänukathanaà nämäny anantasya hata-trapaù paöhan
pävanaà bhagavad-yaçaù guhyäni bhadräëi kåtäni ca smaran
mitho ratir mithas tuñöir gäà paryaöaàs tuñöa-manä gata-spåhaù
nivåttir mitha ätmanaù kälaà pratékñan vimado vimatsaraù
14.17 SB 1.6.26/BR 6.13
smarantaù smärayantaç ca nämäni—the holy name, fame, etc.; anantasya—of the unlimited; hata-trapaù—
being freed from all formalities of the material world; paöhan—by recitation,
mitho ’ghaugha-haraà harim repeated reading, etc.; guhyäni—mysterious; bhadräëi—all benedictory; kåtäni—
bhaktyä saïjätayä bhaktyä activities; ca—and; smaran—constantly remembering; gäm—on the earth;
paryaöan—traveling all through; tuñöa-manäù—fully satisfied; gata-spåhaù—
bibhraty utpulakäà tanum completely freed from all material desires; kälam—time; pratékñan—awaiting;
SB 11.3.30-31/BR 6.12 vimadaù—without being proud; vimatsaraù—without being envious.
paraspara—mutual; anukathanam—discussion; pävanam—purifying; bhagavat—of [While telling his life story, Çré Närada said:] Not feeling shy or embarrassed, I
the Supreme Lord; yaçaù—glories; mithaù—mutual; ratiù—loving attraction; began to chant and remember the mysterious and auspicious sweet names and
mithaù—mutual; tuñöiù—satisfaction; nivåttiù—cessation of material miseries; pastimes of Bhagavän. My heart was already free from longing, pride and envy. Now
mithaù—mutual; ätmanaù—of the soul; smarantaù—remembering; smärayantaù I roamed the Earth joyfully, waiting for the right time.
ca—and reminding; mithaù—one another; agha-ogha-haram—the killer of
Aghasura or He who takes away everything inauspicious from the devotee; harim—
Çré Hari; bhaktyä— devotion; saïjätayä—awakened; bhaktyä—by devotion; The perfected devotee serves Kåñëa in Våndävana day and night within his
bibhrati—possess; utpulakäm—agitated by ecstasy; tanum—body. mind, in his original, pure, self-realised spiritual body (nija-siddha-deha)
14.21
The devotees of the Lord constantly discuss the glories of Çré Kåñëa among
themselves. They remember the Lord and remind one another of His qualities and ‘mane’ nija-siddha-deha kariyä bhävana
pastimes. In this way, by their devotion to the principles of bhakti-yoga, the devotees rätri-dine kare vraje kåñëera sevana
please the Personality of Godhead, who takes away from them everything
inauspicious. Being purified of all impediments, the devotees awaken to pure love of nijäbhéñöa kåñëa-preñöha päche ta’ lägiyä
God, which can only be obtained from those who have it, for bhakti comes from nirantara sevä kare antarmanä haïä
bhakti. Thus, even within this world, their spiritualized bodies exhibit symptoms of
CC Mad 22.157,159/BR 6.13 pt
transcendental ecstasy, such as standing of the bodily hairs on end.
mane—the mind; nija—own; siddha-deha—eternal body or self-realized position;
14.18 kariyä bhävana—thinking of; rätri-dine—night and day; kare—executes; vraje—in
Våndävana; kåñëera—of Lord Kåñëa; sevana—service; nija-abhéñöa—one’s own
bhaktyä saïjätayä bhaktyä choice; kåñëa-preñöha—the servitor of Kåñëa; pächeta’ lägiyä—following; nirantara—
Bhakti arises from bhakti (not from any other cause). From the heart of a perfected twenty-four hours a day; sevä—service; kare—executes; antarmanä—within the
soul it is inspired into the heart of a sädhaka. The fruit of sädhana-bhakti is prema- mind; haïä—being.
bhakti. The perfected devotee serves Kåñëa in Våndävana day and night within his mind,
in his original, pure, self-realised position (nija-siddha-deha). Actually, the
inhabitants of Våndävana are very dear to Kåñëa. If a person wants to engage in
spontaneous loving service, he must follow the inhabitants of Våndävana and
constantly engage in devotional service within his mind.
398 399
The The transcendental bhävas of the mahä-bhägavata The makara-shaped earrings that swing on Çré Kåñëa’s ears play in the lake of His
14.22 cheeks, and this splendour increases even further the beauty of His cheeks. When
He smiles with enjoyment, the bliss that is always present on His face is augmented.
kvacid rudanty acyuta-cintayä kvacid With the cups of their eyes, all men and women drink the nectarean beauty of His
dhasanti nandanti vadanty alaukikäù lotus face. They are never satisfied, however, so they become angry with Brahmä for
creating eyes that blink and thus obstruct their relish of this sweetness.
nåtyanti gäyanty anuçélayanty ajaà
bhavanti tüñëéà param etya nirvåtäù The result of having darçana of the deity with deep, loving attachment (anuräga)
SB 11.3.32/BR 6.14 14.24
kvacit—sometimes; rudanti—they cry; acyuta—of the infallible Supreme Lord; yasyänuräga-pluta-häsa-räsa
cintayä—by the thought; kvacit—sometimes; hasanti—they laugh; nandanti—take
great pleasure; vadanti—speak; alaukikäù—acting amazingly; nåtyanti—they dance;
lélävaloka-pratilabdha-mänäù
gäyanti—sing; anuçélayanti—and imitate; ajam—the unborn; bhavanti—they vraja-striyo dågbhir anupravåtta
become; tüñëém—silent; param—the Supreme; etya—obtaining; nirvåtäù—freed dhiyo ’vatasthuù kila kåtya-çeñäù
from distress.
SB 3.2.14/BR 6.20
The transcendental mahä-bhägavata’s condition is astonishing. Sometimes he
starts to worry, thinking , “So far I have not had direct audience of Bhagavän. What yasya—whose; anuräga—attachment; pluta—enhanced by; häsa—laughter; räsa—
shall I do? Where shall I go? Whom shall I ask? Who will be able to find Him for me?” humors; lélä—pastimes; avaloka—glancing; pratilabdha—obtained thereof;
Thinking like this he begins to weep. Sometimes he receives an internal revelation mänäù—anguished; vraja-striyaù—damsels of Vraja; dågbhiù—with the eyes;
(sphürti) of Bhagavän’s sweet pastimes, and he laughs loudly as he beholds Bhagavän, anupravåtta—following; dhiyaù—by intelligence; avatasthuù—sat silently; kila—
who is endowed with all opulences, hiding in fear of the gopés. Sometimes he is indeed; kåtya-çeñäù—without finishing household duties.
submerged in bliss upon receiving Bhagavän’s darçana and directly experiencing His When the young women of Vraja were honoured by Kåñëa’s affectionate laughter,
prema. Sometimes, when situated in his siddha-deha, he speaks with Bhagavän, joking words and playful glances, their eyes would become fixed on Him. Their
saying, “O Prabhu, after so long, I have attained You,” and he proceeds to sing the minds would become so absorbed in Him that they would become unaware of their
glories of his Lord. Sometimes, when he receives Bhagavän’s affection, he starts to bodies and homes, and they would remain standing as if lifeless dolls.
dance, and sometimes he experiences great peace and remains silent.
The mood of absolute opulence assuming the form of sweetness (mädhurya)

Kåñëa’s beauty attracts the hearts of all 14.25
14.23
svayaà tv asämyätiçayas tryadhéçaù
yasyänanaà makara-kuëòala-cäru-karëa-
sväräjya-lakñmy-äpta-samasta-kämaù
bhräjat-kapola-subhagaà-saviläsa-häsam
balià haradbhiç cira-loka-pälaiù
nityotsavaà na tatåpur dåçibhiù pibantyo
kiréöa-koöéòita-päda-péöhaù
näryo naräç ca muditäù kupitä nimeç ca
SB 3.2.21/BR 6.21
SB 9.24.65/BR 6.18
svayam—Himself; tu—but; asämya—unique; atiçayaù—greater; tri-adhéçaù—Lord
yasya—whose; änanam—face; makara-kuëòala-cäru-karëa—decorated by earrings of the three; sväräjya—independent supremacy; lakñmé—fortune; äpta—achieved;
resembling sharks and by beautiful ears; bhräjat—brilliantly decorated; kapola— samasta-kämaù—all desires; balim—worshiping paraphernalia; haradbhiù—offered
forehead; subhagam—declaring all opulences; sa-viläsa-häsam—with smiles of by; cira-loka-pälaiù—by the eternal maintainers of the order of creation; kiréöa-
enjoyment; nitya-utsavam—whenever one sees Him, one feels festive; na tatåpuù— koöi—millions of helmets; eòita-päda-péöhaù—feet honored by prayers.
they could not be satisfied; dåçibhiù—by seeing the form of the Lord; pibantyaù—as
if drinking through the eyes; näryaù—all the women of Våndävana; naräù—all the Çré Kåñëa is Himself the Supreme Lord of the three potencies (sandhiné, saàvit
male devotees; ca—also; muditäù—fully satisfied; kupitäù—angry; nimeù—the and hlädiné). No one is equal to Him, so who can be greater than Him? All of His
moment they are disturbed by the blinking of the eyes; ca—also. desires are fulfilled by His own transcendental goddess of fortune (Çrématé Rädhikä).
400 401
Indra and innumerable other loka-pälas, deities presiding over different regions of In the räsa festival, Çré Kåñëa embraced the vraja-sundarés around their necks
the universe, bring Him varieties of offerings and pay their obeisances, touching the with His vine-like arms, thus fulfilling their hearts’ desires. Even Lakñmé, who
tops of their crowns to His lotus feet. eternally resides on His chest, does not attain this mercy. It is also not attained by
the most beautiful girls of the heavenly planets, whose bodily lustre and fragrance
resemble the lotus flower, what to speak of other beautiful women.
It is stated in Çrémad-Bhägavatam that Çré Kåñëa’s mercy is inconceivable
(acintya) and causeless (ahaituké)
14.26 The superiority of paramour love
14.28
kasyänubhävo ’sya na deva vidmahe
taväìghri-reëu-sparçädhikäraù yat tv ahaà bhavaténäà vai / düre varte priyo dåçäm
yad-väïchayä çrér lalanäcarat tapo manasaù sannikarñärthaù / mad-anudhyäna-kämyayä
vihäya kämän su-ciraà dhåta-vratä yathä düra-care preñöhe / mana äviçya vartate
SB 10.16.36/CC Mad 9.114/BMP p.391/BR 6.22
stréëäà ca na tathä cetaù / sannikåñöe ’kñi-gocaraù
SB 10.47.34-35/BR 6.23 pt
kasya—of what; anubhävaù—a result; asya—of the serpent (Käliya); na—not;
deva—my Lord; vidmahe—we know; tava—Your; aìghri—of the lotus feet; reëu—of yat—the fact that; tu—however; aham—I; bhavaténäm—from your; vai—indeed;
the dust; sparaça—for touching; adhikäraù—qualification; yat—for which; düre—far away; varte—am situated; priyaù—who am dear; dåçäm—to the eyes;
väïchayä—with the desire; çréù—the goddess of fortune; lalanä—(the topmost) manasaù—of the mind; sannikarña—of the attraction; artham—for the sake; mat—
woman; äcarat—performed; tapaù—austerity; vihäya—giving up; kämän—all upon Me; anudhyäna—for your meditation; kämyayä—out of My desire; yathä—as;
desires; su-ciram—for a long time; dhåta—upheld; vratä—her vow. düra-care—being situated far away; preñöhe—a lover; manaù—the minds; äviçya—
becoming absorbed; vartate—remain; stréëäm—of women; ca—and; na—not;
[The Nägapatnés prayed to Çré Kåñëa:] “Oh Deva! Çré Lakñmé-devé gave up all her tathä—so; cetaù—their minds; sannikåñöe—when he is near; akñi-gocare—present
desires, took a vrata and performed austerities for a long, long time just to attain the before their eyes.
dust of Your lotus feet. However, she nonetheless failed to achieve her heart’s desire.
Who knows what pious deed Käléya Näga performed to become qualified to receive But the actual reason why I, the beloved object of your sight, have stayed far away
that same rare footdust.” from you is that I wanted to intensify your meditation upon Me and thus draw your
minds closer to Me. When her lover is far away, a woman thinks of him more than
when he is present before her.
Çrémad-Bhägavatam states that the vraja-gopés’ devotion is topmost
14.27 Çréla Viçvanätha Cakravarté Öhäkura: “The lover’s heart is more attracted to the
beloved when she is far from him than when she is living near him. Due to this,
näyaà çriyo ’ìga u nitänta-rateù prasädaù although Lakñmé perpetually sports upon Näräyaëa’s chest, the glories of her good
svar-yoñitäà nalina-gandha-rucäà kuto ’nyäù fortune are less than those of the gopés’.”
räsotsave ’sya bhuja-daëòa-gåhéta-kaëöha-
labdhäçiñäà ya udagäd vraja-sundarénäm All types of devotees long for gopé-bhäva
14.29
SB 10.47.60/CC Mad 8.80, 8.232, 9.120,Antya 7.29/BR 6.23
äsäm aho caraëa-reëu-juñäm ahaà syäà
na—not; ayam—this; çriyaù—of the goddess of fortune; aìge—on the chest; u—
alas; nitänta-rateù—who is very intimately related; prasädaù—the favor; svaù—of våndävane kim api gulma-latauñadhénäm
the heavenly planets; yoñitäm—of women; nalina—of the lotus flower; gandha— yä dustyajaà sva-janam ärya-pathaà ca hitvä
having the aroma; rucäm—and bodily luster; kutaù—much less; anyäù—others;
rasa-utsave—in the festival of the räsa dance; asya—of Lord Çré Kåñëa; bhuja- bhejur mukunda-padavéà çrutibhir vimågyäm
daëòa—by the arms; gåhéta—embraced; kaëöha—their necks; labdha-äçiñäm—who SB 10.47.61/CC Antya 7.47/VG p.82/BMP p.275/ORY p. 113/BR 6.24
achieved such a blessing; yaù—which; udagät—became manifest; vraja-
sundarénäm—of the beautiful gopés, the transcendental girls of Vrajabhümi. äsam—of the gopés; aho—oh; caraëa-reëu—the dust of the lotus feet; juñäm—
devoted to; aham syäm—let me become; våndävane—in Våndävana; kim api—any
one; gulma-latä-oñadhénäm—among bushes, creepers and herbs; yä—they who;
402 403
dustyajam—very difficult to give up; sva-janam—family members; ärya-patham— Again and again the scriptures recount the earnest request of Brahmä and others to
the path of chastity; ca—and; hitvä—giving up; bhejuù—worshiped; mukunda- reside in Vraja. For these reasons I vow to offer my respects to all the creatures who
padavém—the lotus feet of Mukunda, Kåñëa; çrutibhiù—by the Vedas; vimågyäm—to reside in Vraja.
be searched for.
[Çré Uddhavajé prayed:] Aho! The vraja-devés have given up everything that is difficult Queen Kunti devé expresses her rati for Kåñëa
to renounce, such as children, family and the path of chastity, and they have taken 14.33
shelter of the path of prema-bhakti to Çré Kåñëa that is searched for but rarely attained
by the Çrutis. My prayer is that in a future birth I may appear as a bush, a creeper or a
tvayi me ’nanya-viñayä / matir madhu-pate ‘sakåt
herb in Çré Våndävana and thus receive the footdust of these gopés’ lotus feet. ratim udvahatäd addhä / gaìgevaugham udanvati
SB 1.8.42
Brahma is praying for the dust of the Vrajaväsés tvayi—unto You; me—my; ananya-viñayä—unalloyed; matiù—attention; madhu-
14.30 pate—O Lord of Madhu; asakåt—continuously; ratim—attraction; udvahatät—may
tad bhüri-bhägyam iha janma kim apy aöavyäà overflow; addhä—directly; gaìgä—the Ganges; iva—like; ogham—flows; udanvati—
down to the sea.
yad gokule ’pi katamäìghri-rajo-’bhiñekam
“O Lord of Madhu! As the Gaìgä forever flows to the sea without hindrance, let
yaj-jévitaà tu nikhilaà bhagavän mukundas my attraction be constantly drawn unto you without being diverted to anyone else.”
tv adyäpi yat-pada-rajaù çruti-mågyam eva
SB 10.14.34/BMP p. 379 Uddhava tells that even Brahmä is distracted upon seeing the mood of the gopés
tat—that; bhüri-bhägyam—the greatest good fortune; iha—here; janma—the birth; 14.35
kim api—any whatsoever; aöavyäm—in the forest (of Våndävana); yat—which; etäù paraà tanu-bhåto bhuvi gopa-vadhvo
gokule—in Gokula; api—even; katama—of any (of the devotees); aìghri—of the
feet; rajaù—by the dust; abhiñekam—bathing; yat—whose; jévitam—life; tu— govinda eva nikhilätmani rüòha-bhäväù
indeed; nikhilam—whole; bhagavän—the Supreme Personality of Godhead; väïchanti yad bhava-bhiyo munayo vayaà ca
mukundaù—Lord Mukunda; tu—but; adya api—even until now; yat—whose; päda-
rajaù—dust of the feet; çruti—by the Vedas; mågyam—sought after; eva—certainly. kià brahma-janmabhir ananta-kathä-rahasya
SB 10.47.58/BR 6.25
Aho! It would be my great fortune to take birth as a blade of grass, a shrub or any
other species which may be anointed with the dust falling from the lotus feet of any etäù—these women; param—alone; tanu—their bodies; bhåtaù—maintain
of the Brajabäsés of Våndävana. Even the çrutis, who have been searching for so long, successfully; bhuvi—on the earth; gopa-vadhvaù—the young cowherd women;
have not yet received the dust of the lotus feet of Bhagavän Mukunda, who is the life govinde—for Lord Kåñëa; eva—exclusively; nikhila—of all; ätmani—the Soul;
and soul of these Brajabäsés. If it is impossible for me to take birth in any species in rüòha—perfected; bhäväù—ecstatic loving attraction; väïchanti—they desire; yat—
Våndävana, then let me take birth even as a rock on the border of Nanda-Gokula. which; bhava—material existence; bhiyaù—those who are afraid of; munayaù—
The ladies who sweep the streets will then rub their feet on this rock to clean them, sages; vayam—we; ca—also; kim—what use; brahma—as a brähmaëa or as Lord
and by this I will receive the good fortune of touching the dust of their feet. Brahmä; janmabhiù—with births; ananta—of the unlimited Lord; kathä—for the
topics; rasasya—for one who has a taste.
The grass, bushes, insects, and other creatures in Vraja all assist Kåñëa in His pastimes The gopés have one-pointed rüòha-bhäva towards Çré Kåñëa, who is the soul of all
14.31 living entities. This is the topmost level of kåñëa-prema, and by this, their lives are
successful. This bhäva is hankered for, not only by fearful persons desiring liberation
yat kiïcit tåëa-gulma-kékaöamukhaà goñöhe samastaà hi tat from this material existence, but also by great mahäpuruñas, as well as devotees like
sarvänandamayaà mukunda-dayitaà lélänukülaà param ourselves; but none of us are able to attain it. For one whose mind is attached to
kåñëa-kathä, the three kinds of birth – seminal, brahminical and sacrificial – are not
Vraja-viläsa-stava 102/VG p. 91/BMP p. 211
necessary; but for one who has no taste for hearing kåñëa-kathä, what is the benefit of
The grass, bushes, insects, and other creatures in Vraja are all very dear to Lord taking birth, even as Brahmä, again and again for many mahä-kalpas?
Kåñëa. They assist the Lord in His pastimes. They are full of transcendental bliss.
404 405
Even devotees inclined to aiçvarya, Bhagavän’s opulence, long for gopé-bhäva eyes always display anuräga), whose mild speech is exceedingly soft and filled with
14.36 rasa, whose lips are as sweet and tasty as nectar and slightly reddish-copper in hue,
and who carries a flawless flute whose inexplicably sweet and mild tones madden all
gopyas tapaù kim acaran yad amuñya rüpaà (and incite the gopés’ käma).
lävaëya-säram asamordhvam ananya-siddham
dågbhiù pibanty anusaväbhinavaà duräpam The çruti-phäla of Daça-müla (i.e. bhäva) is attained through sädhu sanga
14.38
ekänta-dhäma yaçasaù çriya aiçvarasya
SB 10.44.14/CC Ädi 4.156,Mad 21.112/BS 33 pt/BR 6.26
saàsevya daça-mülaà vai hitvä ‘vidyäm ayaà janaù
gopyaù—the gopés; tapaù—austerities; kim—what; acaran—performed; yat—from
bhäva-puñöià tathä tuñöià labhate sädhu-saìgataù
which; amuñya—of such a one (Lord Kåñëa); rüpam—the form; lävaëya-säram—the Daça müla tattva, Çruti-phala
essence of loveliness; asama-ürdhvam—not paralleled or surpassed; ananya-
saàsevya—accepting; daça—ten; mülam—axioms; vai—certainly; hitvä—
siddham—not perfected by any other ornament (self-perfect); dågbhiù—by the eyes;
abandoning; avidyäm—ignorance; ayam—this; janaù—person; bhäva—of pure love
pibanti—they drink; anusava-abhinavam—constantly new; duräpam—difficult to
of God; puñöim—nourishment; tathä—in the same way; tuñöim—satisfaction;
obtain; ekänta-dhäma—the only abode; yaçasaù—of fame; çriyaù—of beauty;
labhate—attains; sädhu—of the saintly devotees; saìgataù—because of the
aiçvarasya—of opulence.
association.
[The Mathurä ramaëés prayed:] “Aho! What kind of austerities did the gopés
When the jiva studies and carefully follows this Daça müla, he throws far away
perform to be able to constantly drink the unequaled and unsurpassed sweetness of
material disease in the form of ignorance. Thereafter, through the association of
His bodily beauty, which is newer and newer at every moment? The gopés directly see
sädhus, he obtains the nourishment of bhäva, and becomes fully satisfied.
with their own eyes the very rare and ever-fresh loveliness of Çré Kåñëa’s form, which
is the essence of all lustre, and is the unrivaled, exclusive reservoir of independently
perfect fame, beauty and opulence.” Bhäva bhakti arises by association with a pure devotee
14.39
The desire to serve Çré Kåñëa becomes the obsession of the devotee’s heart on dåg-amobhobhir dhautaù pulaka-patalé maëòita-tanuù
the stage of bhäva
14.37 skhalann antaù-phullo dadhad atipåthuà vepathum api
änamräm asita-bhruvor upacitäm akñiëa pakñmäìkure-ñv dåçoù kakñaà yävan mama sa puruñaù ko ’py upayayau
äloläm anurägiëor nayanayor ärdräà mådau jalpite na jäte kià tävan matir iha gåhe näbhiramate
ätämräm adharämåte mada-kaläm amläna vaàçé-svaneñv BRS 1.2.241/MS 7 pt
äçäste mama locanaà vraja-çiçor-mürttià jagan mohiném “I don’t know why my mind no longer remains attached to household affairs since
the time when that extraordinary person appeared on the pathway of my eyes. His
Kåñëa-karëämåta 54/BRS 1.3.36/BRSB p. 140 body was drenched in showers of tears, his bodily hairs stood on end in ecstasy, he
änamräm—curved; asita—dark; bhruvoù—eyebrows; upacitäm—furnished faltered at every step and was submerged in transcendental bliss within his heart. He
abundantly with; akñéna—thick; pakñmä—eyelashes; aìkureñu—like sprouts; trembled feverishly, being overcome by spiritual emotion.”
äloläm—rolling; anuräginoù—passionate; nayanayoù—eyes; ärdräm—full of feeling;
mådau—gentle; jalpite—speech; ätämräm—very red; adhara—of the lips; amåte—
nectar; madakaläm—soft, slurred; amläna—clear; vaàçé—of the flute; svaneñu—
deep notes; äçäste—desires; mama—my; locanam—eye; vraja-çiçoù—of Vraja’s child Thus ends the 14th chapter – Bhäva bhakti
(Kåñëa); mürtim—the form; jagat—the universe; mohiném—enchanter.
My eyes are ever restless to see that vraja-kiçora who enchants the entire world,
whose eyebrows are dark and slightly curved, whose eyelashes are thick and dense,
whose eyes are always restless to see those who are possessed of anuräga (or whose
406 407
Chapter 15 – Prayojana-tattva – Prema
Desiring to gratify one’s own senses is käma (lust),
but the desire to please Rädhä-Kåñëa is prema
Definition of Prema
15.1
samyaì-masåëita-svänto
mamatvätiçayäìkitaù
bhävaù sa eva sändrätmä
budhaiù premä nigadyate
BRS–1.4.1 / CC-Madhya–23.7 / BRSB–p.145 / MS–p.83/Biog p. 397/GKH (P)
samyak—completely; masåëita-sva-antaù—which makes the heart soft; mamatva—
of a sense of ownership; atiçaya-aìkitaù—marked with an abundance; bhävaù—
emotion; saù—that; eva—certainly; sändra-ätmä—whose nature is very condensed;
budhaiù—by learned persons; premä—love of Godhead; nigadyate—is described.
“When bhäva-bhakti or rati deepens and matures, the sädhaka’s heart becomes
completely soft and melted. At that time the devotee experiences the supreme
exultation of transcendental bliss and awakens an overwhelming sense of mamatä or
possessiveness toward Çré Kåñëa. Learned authorities describe this condition as prema.”
What is love?
15.2
sarvathä dhvaàsa-rahitaà
yadyapi dhvaàsa-käraëe
yad bhäva-bandhanaà yünoù
sa premä parikértitaù
Ç R É Ç L O K Ä M Å TA M P R AY O J A N A P R AY O J A N A- T A T T VA – P R E M A
CC Adi 4.165 pt/SB 10.60.51 pt käma—lust; prema—love; doìhäkära—of the two; vibhinna—separate; lakñaëa—
symptoms; lauha—iron; ära—and; hema—gold; yaiche—just as; svarüpe—in nature;
saù—that; bhäva-bandhanam—bondage of ecstatic love; yünoù—between a youthful
vilakñaëa—different.
couple; yad—which; yady api—although; dhvaàsa-käraëe—there is cause for
dissolution; sarvathä—(is) in everyway; dhvaàsa-rahitam—free from dissolution; Lust and love are completely different, just as iron and gold have different natures.
parikértitaù—declared; premä—to be love.
“When the affectionate bond between a young man and a young woman can Lust is like dense darkness, but love is like the bright sun
never be destroyed, even when there is every cause for the destruction of that 15.6
relationship, the attachment between them is said to be pure love.”
ataeva käma-preme bahuta antara
The difference between lust and love käma—andha-tamaù, prema—nirmala bhäskara
15.3 CC Ädé 4.171/PS 58 pt
ätmendriya-préti-väïchä—täre bali ‘käma’ ataeva—therefore; käma-preme—in lust and love; bahuta—much; antara—space
between; käma—lust; andha-tamaù—blind darkness; prema—love; nirmala—pure;
kåñëendriya-préti-icchä dhare ‘prema’ näma bhäskara—sun.
CC Adi 4.165/BR 8.9 pt
Therefore lust and love are quite different. Lust is like dense darkness, but love is
ätma-indriya-préti—for the pleasure of one’s own senses; väïchä—desires; täre—to like the bright sun.
that; bali—I say; käma—lust; kåñëa-indriya-préti—for the pleasure of Lord Kåñëa’s
senses; icchä—desire; dhare—holds; prema—love; näma—the name.
15.7
The desire to gratify one’s own senses is käma (lust), but the desire to please Lord premaiva gopa-rämänäà / käma ity agamat prathäm
Kåñëa is prema (pure love of God). [Briefly – lust is “for me”, love is “for Çré Kåñëa”].
ity uddhavädayo ’py etaà / väïchanti bhagavat-priyäù
Çréla Bhaktivinoda Öhäkura’s commentary [Kåñëa is saying:] “Those jévas who do
not serve Me by correctly using their free will, have to accept käma, an enjoying CC Ädi 4.163/BRS 1.2.285/PS 58 pt
mood, which is the perverted form of the jévas’ pure state, prema.” prema—love; eva—only; gopa-rämänäm—of the women of Vraja; kämaù—lust; iti—
as; agamat—went to; prathäm—fame; iti—thus; uddhava-ädayaù—headed by Çré
The love between Kåñëa and the gopés is pure prema, not lust Uddhava; api—even; etam—this; väïchanti—desire; bhagavat-priyäù—dear
devotees of the Supreme Personality of Godhead.
15.4
gviçuddha nirmala prema, kabhu nahe käma The pure love of the gopés has become celebrated by the name ‘lust.’ The dear
devotees of the Lord, headed by Çré Uddhava, desire to taste that love. (Although the
CC Ädi 4.162 gopés’ prema is sometimes referred to as käma, it is completely devoid of lust, or
gopé-gaëera—of the gopés; premera—of the love; rüòha-bhäva—the ecstatic mood of mundane käma).
having ascended or being fully blown; näma—named; viçuddha—pure; nirmala—
spotless; prema—love; kabhu—at anytime; nahe—is not; käma—lust. 15.8
The love of the gopés is called rüòha-bhäva. It is pure and spotless. It is not at any ataeva gopé-gaëera nähi käma-gandha
time lust. kåñëa-sukha lägi mätra, kåñëa se sambandha
CC Ädi 4.172/ PS 8 pt
Lust and love are as different as iron and gold
15.5 ataeva—therefore; gopé-gaëera—of the gopés; nähi—not; käma-gandha—the
slightest bit of lust; kåñëa-sukha—the happiness of Lord Kåñëa; lägi—for; mätra—
käma, prema,—doìhäkära vibhinna lakñaëa only; kåñëa—Lord Kåñëa; se—that; sambandha—the relationship.
lauha ära hema yaiche svarüpe vilaksana Thus there is not the slightest taint of lust in the gopés’ love. Their relationship
CC Ädi 4.164 with Kåñëa is only for the sake of His enjoyment.
410 411
15.9 smäya—with concealed laughter; avaloka—of glances; lava—by the traces;

ämära darçane kåñëa päila eta sukha darçita—displayed; bhäva—by the intentions; häri—enchanting; bhrü—of the
eyebrows; maëòala—by the arch; prahita—sent forth; saurata—romantic; mantra—
ei sukhe gopéra praphulla aìga-mukha of messages; çauëòaiù—with the manifestations of boldness; patnyaù—wives; tu—
CC Ädi 4.191/PS 58 pt but; ñoòaça—sixteen; sahasram—thousand; anaìga—of Cupid; bäëaiù—with the
arrows; yasya—whose; indriyam—senses; vimathitum—to agitate; karaëaiù—and by
ämära darçane—in seeing me; kåñëa—Lord Kåñëa; päila—obtained; eta—so much; (other) means; na çekuù—were unable.
sukha—happiness; ei—this; sukhe—in happiness; gopéra—of the gopés; praphulla—
full-blown; aìga-mukha—bodies and faces. The arched eyebrows of these sixteen thousand queens enchantingly expressed
those ladies’ secret intentions through coyly smiling sidelong glances. Thus their
[The gopés think:] “Kåñëa has obtained so much pleasure by seeing me.” That eyebrows boldly sent forth conjugal messages. Yet even with these arrows of Cupid,
thought increases the fullness and beauty of their faces and bodies. and with other means as well, they could not agitate Lord Kåñëa’s senses.
15.10 Çréla Gurudeva’s commentary: The Queens of Dvärakä have käma (the desire to
saisfy their own senses) and therefore their love is not capable of controlling Kåñëa
gopé-çobhä dekhi’ kåñëera çobhä bäòhe yata (samaïjasa-rati). By contrast, the gopés’ prema is completely pure and devoid of
kåñëa-çobhä dekhi’ gopéra çobhä bäòhe tata käma. Their only desire is to please Kåñëa and therefore they control Kåñëa by their
prema (samartha-rati).
Ädi 4.192/PS 58 pt
gopé-çobhä—the beauty of the gopés; dekhi’—seeing; kåñëera—of Lord Kåñëa; 15.13
çobhä—the beauty; bäòhe—increases; yata—as much as; kåñëa-çobhä—the beauty of
Lord Kåñëa; dekhi’—seeing; gopéra—of the gopés; çobhä—the beauty; bäòhe— sädhäraëé dhümayitä samaïjasä sadä dépta
increases; tata—that much. rüòhe tathoddépta samarthäya
The beauty of Lord Kåñëa increases at the sight of the beauty of the gopés. And çuddépta çré-rädhä-prema jena ujjvalita hema
the more the gopés see Lord Kåñëa’s beauty, the more their beauty increases. modanädi bhäbe sadä täya
Géta mäla, song 24, text 1
15.11
ataeva sei sukha kåñëa-sukha poñe sädhäraëé—sädhäraëé; dhümayitä—smokey; samaïjasä—samanjasa; sadä—always;
dépta—blazing; rüòhe—in rudha; tathä—so; uddépta—shining; samarthäya—of the
ei hetu gopé-preme nähi käma-doñe samartha; çuddépta—brilliantly shining; çré-rädhä—Rädhä;-prema—love; jena—like;
CC Ädi 4.195/PS 58 pt ujjwalita—shining; hema—gold; modanädi—beginning with modana; bhäbe—bhäva;
sadä—always; täya—of Her.
ataeva—therefore; sei—that; sukha—happiness; kåñëa-sukha—the happiness of
Lord Kåñëa; poñe—nourishes; ei—this; hetu—reason; gopé-preme—in the love of the The sädhäraëé lovers (like Kubjä) manifest ecstatic love that is dhümäyita
gopés; nähi—there is not; käma-doñe—the fault of lust. (smokey). The samaïjasa lovers (like the Dvärakä queens) manifest ecstatic love
that is dépta (shining). The samartha lovers (the gopés) in rüòha-mahä-bhäva
Therefore we find that the joy of the gopés nourishes the joy of Lord Kåñëa. For manifest ecstastic love that is uddépta (brilliantly shining). Çré Rädhä manifests
that reason the fault of lust is not present in their love. ecstatic love that is süddépta (very brilliantly shining), love that glistens like gold. In
that love modana and the other bhävas are always manifest. (samartha means
15.12 competent, capable, highly expert (at controlling Kåñëa).
smäyävaloka-lava-darçita-bhäva-häri Jaiva Dharma on this topic: There are three kinds of rati: 1. sädhäraëé—general, 2.
samaïjasä—proper (having a sense of social propriety) and 3. samarthä—perfect
bhrü-maëòala-prahita-saurata-mantra-çauëòaiù (capable of controlling Kåñëa). Sädhäraëé love is like a maëi (jewel), samaïjasä love
patnyas tu çoòaça-sahasram anaìga-bäëair is like Cintämaëi, and samarthä love, which has no equal, is like a Kaustubha-maëi.
yasyendriyaà vimathitum karaëair na çekuù In sädhäraëi and samaïjasä rati, the desire for sambhoga is for one’s own personal
satisfaction. Samarthä is the special bhäva that is completely selfless and free from
SB 10.61.5/PS 58 pt self-interest. (JD ch 36)
412 413
15.17
The devotees keep Me bound in their hearts with the ropes of prema
15.14 sädhana-bhakti haite haya ‘rati’ra udaya
bhakta ämä preme bändhiyäche hådaya-bhitare rati gäòha haile tära ‘prema’ näma kaya
yähäì netra paòe tähäì dekhaye ämäre CC Mad 19.177
CC Mad 25.127/BR 2.30 pt sädhana-bhakti—the process of engaging the mind and senses in rendering devotional
service with the aim of attaining bhäva-bhakti; haite—from; haya—there is; ratira—of
bhakta—a devotee; ämä—Me; preme—by love; bändiyäche—has bound; hådaya- attachment; udaya—the awakening; rati—such attachment; gäòha haile—becoming
bhitare—within his heart; yähäì—wherever; netra—the eyes; paòe—fall; tähäì— thick; tära—of this; prema—love of Godhead; näma—the name; kaya—is said.
there; dekhaye—he sees; ämäre—Me.
By regularly rendering devotional service, one gradually becomes attached to Çré
“The devotees keep Me bound in their hearts with the ropes of prema. And Kåñëa. When that attachment is intensified, it becomes prema-bhakti.
outside their hearts, they see only Me wherever they look.”
15.15
laukika-sad-bandhuvat
15.18
nitya-siddha kåñëa-prema ‘sädhya’ kabhu naya
tat tu laukika-sad-bandhu- / buddhyä prema bhayädi-jam
çravaëädi-çuddha-citte karaye udaya
vighnaà nirasya tad gopa- / gopé-däsyepsayärjayet
Çré Båhad-Bhägatämåtam 2.5.217
nitya-siddha—eternally established; kåñëa-prema—love of Kåñëa; sädhya—to be
gained; kabhu—at any time; naya—not; çravaëa-ädi—by hearing, etc.; çuddha— tat—that; tu—indeed; laukika—in this world; sad-bandhu—friend; buddhyä—with
purified; citte—in the heart; karaye udaya—awakens. the idea; prema—love; bhaya—fear; ädi—beginning; jam—born; vighnam—
impediment; nirasya—rejecting; tat—that; gopa—of the gopas; gopé—of the gopis;
“Kåñëa-prema is a potentiality which eternally exists in the hearts of the living däsya—service; ipsayä—with the desire; arjayet—is.
entities. It is not something to be gained from another source. When the heart is
purified by hearing and chanting (under the guidance of sad-guru) this love Thinking of the Lord as one’s own friend or relative (just as one has a natural,
naturally awakens.” spontaneous affection for a friend or a relative in this material world), and yearning
to serve the gopas and gopés, one should reject awe and reverence (aiçvarya mood) as
well as all other impediments and strive to attain that pure love.
Prema-bhakti is the aim and object of life
15.16 Çréla Gurudeva: Çréla Sanätana Gosvämé explains that the mood of laukika-sad-
bandhuvat, which is characterized by intense possessiveness (mamatä) in relation to
yasyäù çreyas-karaà nästi Kåñëa, is indeed the symptom of deep prema for Him. (BR 1.2 pt)
yayä nirvåtim äpnuyät
yä sädhayati mäm eva Definition of Bhakti endowed with mamatä (i.e. prema)
15.19
bhaktià täm eva sädhayet
BS 60
ananya-mamatä viñëau mamatä prema-saìgatä
na asti—there is nothing else; çreyaù-karam—which is more potent in promoting
bhaktir ity ucyate bhéñma- prahlädoddhava-näradaiù
auspiciousness; yasyäù—than that (çuddha-bhakti); yayä—by that; äpnuyät—one Çré Bhakti-Rasämåta-Sindhu 1.4.2/GKH (P)
can attain; nirvåtim—supreme bliss; eva—certainly; yä sädhayati—it captivates; “When one develops an unflinching sense of ownership or possessiveness
mäm—Me; eva—indeed; sädhayet—one should practice sädhana; täm bhaktim—for (mamäta) in relation to Çré Kåñëa, or in other words, when one thinks Kåñëa and no
that çuddha-bhakti. one else to be the only object of love, such an awakening is called prema-bhakti by
Prema-bhakti is the aim and object of life, and there is nothing more auspicious exalted persons like Bhéñma, Prahläda, Uddhava, and Närada.”
than this. The platform of supreme bliss is attained only through prema-bhakti. This
prema-bhakti, which leads to Me, is only achieved through sädhana-bhakti.
414 415
Love for Çré Kåñëa is the ultimate aim and objective of the jéva Love for Krishna is the supreme goal of human life, parama-puruñärtha
15.20 15.21
brahmäëòa bhramite kona bhägyavän jéva kåñëa-viñayaka premä—parama puruñärtha
guru-kåñëa-prasäde päya bhakti-latä-béja yära äge tåëa-tulya cäri puruñärtha
mälé haïä kare sei béja äropaëa CC Ädi 7.84/KGH (P)
çravaëa-kértana-jale karaye secana kåñëa-viñayaka—in the subject of Kåñëa; premä—love; parama—the highest; puruña-
‘prema-phala’ päki’ paòe, mälé äsvädaya artha—achievement of the goal of life; yära—whose; äge—before; tåëa-tulya—like
the grass in the street; cäri—four; puruña-artha—achievements.
latä avalambi’ mälé ‘kalpa-våkña’ päya
Love for Krishna is the supreme goal of human life, or parama-puruñärtha. The
tähäì sei kalpa-våkñera karaye sevana other four goals of life are insignificant in comparison to it. This fifth goal of life,
sukhe prema-phala-rasa kare äsvädana prema, is like an ocean of ecstatic nectar. In comparison, the joys derived from
dharma, artha, käma, and mokña are nothing more than a drop of water.
ei ta parama-phala ‘parama-puruñärtha’
yäìra äge tåëa-tulya cäri puruñärtha Prema bhakti is extremely rare – who could desire anything else?
CC Mad 19. 151-152,162-164/Biog p. 396 15.22
brahmäëòa bhramite—wandering in this universe; kona—some; bhägyavän—most taà durärädhyam ärädhyo / satäm api duräpayä
fortunate; jéva—living being; Guru—of the spiritual master; kåñëa—of Kåñëa;
prasäde—by the mercy; päya—gets; bhakti-latä—of the creeper of devotional ekänta-bhaktyä ko väïchet / päda-mülaà vinä bahiù
service; béja—the seed; mälé haïä—becoming a gardener; kare—does; sei—that; SB 4.25.55/BS 60 pt
béja—seed of devotional service; äropaëa—sowing; çravaëa—of hearing; kértana—
tam—unto You; durärädhyam—very difficult to worship; ärädhya—having
of chanting; jale—with the water; karaye—does; secana—sprinkling;prema-phala—
worshiped; satäm api—even for the most exalted persons; duräpayä—very difficult
the fruit of love of God; päki’—becoming mature; paòe—falls down; mälé—the
to attain; ekänta—pure; bhaktyä—by devotional service; kaù—who is that man;
gardener; äsvädaya—tastes; latä avalambi’—taking advantage of the growing bhakti-
väïchet—should desire; päda-mülam—lotus feet; vinä—without; bahiù—outsiders.
latä; mälé—the gardener; kalpa-våkña päya—reaches the desire tree in Goloka
Våndävana; tähäì—there (in Goloka Våndävana); sei kalpa-våkñera—of the lotus O Bhagavän, Your unalloyed devotional service is extremely difficult to attain,
feet of Kåñëa, which are compared to a desire tree; karaye sevana—engages in the even for sädhus. After worshiping Your lotus feet, which are rarely attained, what
service; sukhe—in transcendental bliss; prema-phala-rasa—the juice of the fruit of kind of unfortunate person in this world could give up loving service to them and
devotional service; kare—does; äsvädana—tasting; eita—this; parama-phala—the desire anything else born of ignorance, such as the happiness derived from the gross
supreme goal of life; parama—supreme; puruña-artha—interest of the living being; physical body, from elevation to heaven, or from liberation?
yäìra äge—in the presence of which; tåëa-tulya—very insignificant; cäri—four;
puruña-artha—the different types of human interests.
All glories, all glories to Çré Kåñëa-prema-bhakti!
“While wandering on and on in this material existence, some fortunate jéva, by 15.23
the mercy of Guru and Kåñëa, attains the bhakti-latä-béja, the seed of the creeper of
devotion, in the form of Kåñëa sevä-väsanä (the desire to serve Kåñëa). He becomes jayati jayati kåñëa-prema-bhaktir yad-aìghrià
a gardener and waters that seed with the water of çravaëa and kértana. At first it nikhila-nigama-tattvaà güòham äjïäya muktiù
begins to sprout, and then it becomes a creeper. It pierces the coverings of the
universe, and one after another traverses the Virajä, Brahmaloka and the Paravyoma. bhajati çaraëa-kämä vaiñëavais tyajyamänä
Finally, it climbs up to the desire-tree of Vrajendra-nandana Çré Kåñëa’s lotus feet in japa-yajana-tapasyä-nyäsa-niñöhäà vihäya
Goloka Våndävana. There it bears fruits in the form of prema. When the fruit of
Çré Båhad-Bhägavatämåta 1.1.8
prema becomes ripe, it falls here in this world, and the gardener tastes it. Taking
support from that bhakti-latä he takes shelter of the desire tree of Çré Kåñëa’s lotus jayati jayati—all glories; kåñëa—to Kåñëa; prema-bhaktiù—to pure devotional
feet and always tastes the rasa of the prema fruit. This very prema is the crest jewel service in mature love; yat—whose; aìghrim—feet; nikhila—all; nigama—of the
of all achievements for the jéva.” Vedas; tattvam—the truth; güòham—confidential; äjïäya—knowing which;
416 417
muktiù—liberation personified; bhajati—worships her; çaraëa—shelter; kämä— dhanyänäm—of those who are fortunate; hådi—in the heart; bhäsatäm—manifest;
being eager to have; vaiñëavaiù—by the devotees of the Lord; tyajyamänä—having girivara—of Govardhana Hill; prati—in each; agra-kuïja—grove; aukasäm—residing;
been abandoned; japa—on mantra chanting; yajana—Vedic sacrifices; tapasyä— satya—transcendental; änanda—of bliss; rasam—nectar; vikära-vibhava-vyävåtam—
penances; nyäsa—and renunciation; niñöhäm—her dependence; vihäya—giving up. transcendental ecstasy; antaù—in the heart; mahaù—festival; asmäkam—of us; kila—
indeed; ballavé—with the gopés; rati-rasaù—with the nectar of love; våndä-aöavi—in
All glories, all glories to Çré Kåñëa-prema-bhakti! Knowing that the feet of prema- Våndävana forest; lalasaù—eagerly enjoying pastimes; gopaù—cowherd boy; kaù api—
bhakti secretly comprise all the truths of the Vedas, Liberation herself has come to a certain; mahä—great; indranéla—of a sapphire; ruciraù—with the splendor; citte—
worship her. Indeed, Liberation, abandoned by the Vaiñëavas, has now given up her in the heart; muhuù—repeatedly; kréòatu—may enjoy pastimes.
dependence on mantras, penance, sacrifice, and renunciation and is eager to have
the shelter of Prema-bhakti. May that cowherd boy who is a festival of ecstatic bliss for the hearts of the
fortunate creatures residing in the groves of Govardhana Hill, who is the lover of the
gopés, who eagerly enjoy pastimes in Våndävana forest, and whose complexion is as
May my heart be captivated only by that cluster of bluish brilliance whose splendid as a great sapphire, eternally enjoy transcendental pastimes in our hearts.
colour resembles a young tamäla tree and who graces the kuïjas on the banks
of the Yamunä
15.24
We will simply take shelter of a flutist who wears a guïjä-necklace
15.26
alaà tri-diva-värtayä kim iti särvabhauma-çréyä
rasaà praçaàsantu kavitva-niñöhä
vidüratara-värtiné bhavatu mokña-lakñmér api
brahmämåtaà veda-çiro-niviñöäù
kalinda-giri-nandiné-taöa-nikuïja-puïjodare
vayaà tu guïjä-kalitävataàsaà
mano harati kevalaà nava-tamäla-nélaà mahaù
gåhéta-vaàçaà kam api çrayämaù
Padyävalé 102 (Çré Haridäs)/ MS 4 pt
Padyävalé 76 (Çré Mädhavendra Puré)/MS 4 pt
alam—enough!; tri-diva—of the heavenly planets; värtayä—with talk; kim—what is
the use?; iti—thus; särva-bhauma—of emperorship; çréyä—with the opulence; rasam—the mellows of poetry; praçaàsantu—may glorify; kavitva—to poetry;
vidüratara—far away; värtiné—being; bhavatu—may become; mokña—of liberation; niñöhäù—those devoted; brahma—of Brahman; amåtam—the nectar; veda-çiraù-
lakñméù—the opulence; api—also; kalinda-giri-nandiné—of the Yamunä River, the niviñöäù—those devoted to studying the Vedas; vayam—we; tu—but; guïja—of
daughter of Mount Kalinda; taöa—on the shore; nikuïja—the groves; puïja—of the small red, white and black berries worn by Kåñëa and said to be a form of Çré Rädhä
multitude; udare—within; manaù—my heart; harati—steals; kevalam—exclusively; kalita—fashioned; avataàsam-with a garland; gåhéta—taken; vaàçam—a flute; kam
nava—a new; tamäla—tamäla tree; nélam—blue; mahaù—splendor. api—of a certain person; çrayämaù—we have taken shelter.
Enough with this talk of celestial planets! And what is the use of becoming Those devoted to poetry may praise the nectar of poetry and those devoted to
emperor of the earth? Still further, may any thought of the opulence of liberation go Vedic study may praise the nectar of impersonal Brahman. We will praise neither.
far away from me for none of these afford me any pleasure. My heart is captivated We will simply take shelter of that flutist who wears a guïjä necklace
only by that cluster of bluish brilliance whose colour resembles a young tamäla tree
and who graces the kuïjas on the banks of the Yamunä. My mind runs only after that blue boy in Vraja on the banks of the Yamunä
15.27
May that cowherd boy who is a festival of ecstatic bliss eternally enjoy jätu prärthayate na pärthiva-padaà naindre pade modate
transcendental pastimes in our hearts
15.25
sandhate na ca yoga-siddhiñu dhiyaà mokñaà ca näkäìkñate
dhanyänäà hådi bhäsatäà girivara-pratyagra-kuïjaukasäà kälindé-vana-sémäni sthira-taòin-megha-dyutau kevalam
satyänanda-rasaà vikära-vibhava-vyävåttam antar-mahaù çuddhe brahmaëi ballavé-bhuja-latä-baddhe mano dhävati
Padyävalé 78 (Çré Kaviratna)/MS 4 pt
asmäkaà kila ballavé-rati-raso våndäöavé-lälaso
gopaù ko ‘pi mahendränéla-ruciraç citte muhuù kréòatu jätu—ever; prärthayate—prays; na—not; pärthiva—of an earthly king; padam—the
post; na—not; aindre—of Indra, the king of Svargaloka; pade—the post; modate—
Padyävalé 75 (Çré Içvara Puré)/MS 4 pt pleases; sandhatte—fixes; na—not; ca—and; yoga—of the yoga system; siddhiñu—on
418 419
the mystic perfections; dhiyam—the mind; mokñam—liberation; ca—also; na—not; puëyäù—pious; bata—indeed; vraja-bhuvaù—the various regions of the land of
äkäëkñate—desires; kälindé—of the Yamunä River; vana—in the forest; sémäni—on Vraja; yat—in which; ayam—this; nå—human; liìga—by characteristics; güòhaù—
the shore; sthira—stationary; taòit—lightning flash; megha—a cloud; dyutau—the disguised; puräëa-puruñaù—the primeval Personality of Godhead; vana—composed
splendor; kevalam—only; çuddhe—pure; brahmaëi—the Brahman; ballavé—of a of flowers and other items of the forest; citra—of wonderful variety; mälyaù—whose
gopé; bhuja—of the arm; latä—by the vine; baddhe—bound; manaù—the mind; garlands; gäù—the cows; pälayan—herding; saha—together with; balaù—Lord
dhävati—runs. Balaräma; kvaëayan—vibrating; ca—and; veëum—His flute; vikréòayä—with
various pastimes; aïcati—He moves about; giritra—by Lord Çiva; ramä—and the
My mind never prays for the post of an earthly king. The post of King Indra does goddess of fortune; arcita—worshiped; aìghriù—His feet.
not appeal to it. It does not like the yogic perfections. It does not yearn after
liberation. It only runs after the pure supreme Brahman, who, being embraced by the “Aho! how pious are the tracts of land in Vraja for there the parama-puräëa-
creeper-like arms of the gopés, appears like a lustrous fresh raincloud interlaced with puruña Çré Kåñëa, who is worshipped by Çiva and Lakñmé, wanders disguised as a
steady streaks of lightning in the Våndävana forest on the banks of the Yamunä. human being, Adorned with an astonishing multi-colored garland of flowers, He
tends the cows accompanied by Baladeva and His sakhäs, vibrating His sweet flute
and absorbed in various kinds of kréòä-viläsa.”
I pray that the cowherd boy who expertly casts amorous glances may at once
appear within the temple of my heart
15.28 Govinda Dämodara Mädhaveti
15.30
anaìga-rasa-cäturé-capala-cäru-neträïcalaç
calan-makara-kuëòala-sphurita-känti-gaëòa-sthalaù yä dohane ’vahanane mathanopalepa
vrajollasita-nägaré-nikara-räsa-läsyotsukaù preìkheìkhanärbha-ruditokñaëa-märjanädau
sa me sapadi mänase sphuratu ko ‘pi gopälakaù gäyanti cainam anurakta-dhiyo ’çru-kaëöhyo
Padyävalé 97 (Çré Mädhavendra Puré)/MS 4 pt
dhanyä vraja-striya urukrama-citta-yänäù
SB 10.44.15
anaìga—of amorous love; rasa—in the mellows; cäturé—expertness; capala—
restless; cäru—beautiful; netra—of the eyes; aïcalaù—the corners; calat—moving; yaù—who (the gopés); dohane—while milking; avahanane—threshing; mathana—
makara—shark; kuëòala—earrings; sphurita—glistening; känti—splendor; gaëòa- churning; upalepa—smearing; preìkha—on swings; iìkhana—swinging; arbha-
sthalaù—on the cheekñ; vraja—of Vraja; ullasita—splendid; nägaré—of girls; rudita—(taking care of) crying babies; ukñaëa—sprinkling; märjana—cleaning;
nikara—with a multitude; läsya—dance; räsa—inspiring the essence of all rasa; ädau—and so on; gäyanti—they sing; ca—and; enam—about Him; anurakta—very
läsya—dance; utsukaù—eager; saù—He; me—of me; sapadi—at once; mänase—in much attached; dhiyaù—whose minds; açru—with tears; kaëöhyaù—whose throats;
the heart; sphuratu—may appear; kaù api— a certain; gopälakaù—cowherd boy. dhanyäù—fortunate; vraja-striyaù—the ladies of Vraja; urukrama—of Lord Kåñëa;
citta-yänäù—in the chariots of their hearts.
I pray that the cowherd boy who expertly casts amorous glances from the corners
of His restless eyes, whose cheeks are decorated with glistening, beautiful, swinging [The Mathurä-ramaëés said:] The gopés of Vraja are the most fortunate of women
shark-shaped earrings, and who is very eager to enjoy the räsa dance with the blissful because, their minds are fully attached to Kåñëa. They keep Him always travelling on
gopés of Vraja, may at once appear within the temple of my heart. the chariots of their hearts and with their throats choked up by tears, they
constantly sing about Him while milking the cows, winnowing grain, churning
Çréla Gurudeva’s commentary: Only by the worship of Çré Rädhä-Kåñëa Yugala in butter, gathering cow dung for fuel, riding on swings, taking care of crying babies,
Vraja is this jewel of rati (bhäva) awakened within one’s heart. sprinkling the ground with water, cleaning their houses, and so forth.
15.29
puëyä bata vraja-bhuvo yad ayaà nå-liìga-
güòhaù puräëa-puruño vana-citra-mälyaù
gäù pälayan saha-balaù kvaëayaàç ca veëuà
vikrédayäïcati giritra-ramärcitäìghriù
SB 10.44.13/BMP p.380
420 421
The gopés see Him as He walks down the road, His smiling face mercifully The gopés attribute their own confidential, inner moods to the rivers
glancing upon them 15.33
15.31 nadyas tadä tad upadhärya mukunda-gétam
prätar vrajäd vrajata äviçataç ca säyaà ävarta-lakñita-manobhava-bhagna-vegäù
gobhiù samaà kvaëayato ’sya niçamya veëum äliìgana-sthagitam ürmi-bhujair murärer
nirgamya türëam abaläù pathi bhüri-puëyäù gåhëanti päda-yugalaà kamalopahäräù
paçyanti sa-smita-mukhaà sa-dayävalokam SB 10.21.15/VG 15/GKH (P)
SB 10.44.16 nadyaù—the rivers; tadä—then; tat—that; upadhärya—perceiving; mukunda—of
prätaù—in the early morning; vrajät—from Vraja; vrajataù—of Him who is going; Lord Kåñëa; gétam—the song of His flute; ävarta—by their whirlpools; lakñita—
äviçataù—entering; ca—and; säyam—in the evening; gobhiù samam—together with manifest; manaù-bhava—by their conjugal desire; bhagna—broken; vegäù—their
the cows; kvaëayataù—who is playing; asya—His; niçamya—hearing; veëum—the currents; äliìgana—by their embrace; sthagitam—held stationary; ürmi-bhujaiù—by
flute; nirgamya—coming out; türëam—quickly; abaläù—the women; pathi—on the the arms of their waves; muräreù—of Lord Muräri; gåhëanti—they seize; päda-
road; bhüri—extremely; puëyäù—pious; paçyanti—they see; sa—with; smita— yugalam—the two lotus feet; kamala-upahäräù—carrying offerings of lotus flowers.
smiling; mukham—face; sa-daya—merciful; avalokam—with glances.
When the rivers hear the flute-song of Kåñëa, their minds begin to desire Him,
When the gopés hear Kåñëa playing His flute as He leaves Vraja in the morning and thus the flow of their currents is broken and their waters are agitated, moving
with His cows or returns with them at sunset, the young girls quickly come out of around in whirlpools. Then with the arms of their waves the rivers embrace Muräri’s
their houses to see Him. They must have performed many pious activities to be able lotus feet and, holding on to them, present offerings of lotus flowers.
to see Him as He walks on the road, His smiling face mercifully glancing upon them.
Çrématé Rädhikä attributes Prema to the aborigine girls (Pulindis)
Oh sakhé, this Våndävana is spreading the fame of the Earth 15.34
15.32
pürëäù pulindya urugäya-padäbja-räga
våndävanaà sakhi bhuvo vitanoti kéåtià çré-kuìkumena dayitä-stana-maëòitena
yad devaké-suta-padämbuja-labdha-lakñmi tad-darçana-smara-rujas tåëa-rüñitena
govinda-veëum anu matta-mayüra-nåtyaà limpantya änana-kuceñu jahus tad-adhim
prekñyädri-sänv-avaratänya-samasta-sattvam SB 10.21.17/GKH (P)
SB 10.21.10/BMP p. 380
pürëäù—fully satisfied; pulindyaù—the wives of the Çabara tribe; urugäya—of Lord
våndävanam—Våndävana; sakhi—O friend; bhuvaù—of the earth; vitanoti—spreads; Kåñëa; pada-abja—from the lotus feet; räga—of reddish color; çré-kuìkumena—by
kértim—the glories; yat—because; devaké-suta—of the son of Devaké; pada-ambuja— the transcendental kuìkuma powder; dayitä—of His girlfriends; stana—the breasts;
from the lotus feet; labdha—received; lakñmi—the treasure; govinda-veëum—the maëòitena—which had decorated; tat—of that; darçana—by the sight; smara—of
flute of Govinda; anu—upon hearing; matta—maddened; mayüra—of the peacocks; Cupid; rujaù—feeling the torment; tåëa—upon the blades of grass; rüñitena—
nåtyam—in which there is the dancing; prekñya—seeing; adri-sänu—upon the peaks attached; limpantyaù—smearing; änana—upon their faces; kuceñu—and breasts;
of the hills; avarata—stunned; anya—other; samasta—all; sattvam—creatures. jahuù—they gave up; tat—that; ädhim—mental pain.
“O sakhé, this Våndävana is spreading the fame of the Earth planet even above [Çrématé Rädhikä said:] “O sakhi! These Pulindés, the young women who live in the
that of Vaikuëöha because it is splendidly decorated by the marks of the lotus forest, are fully satisfied because they possess anuräga, extraordinary attachment for
feet of Yaçodänandana Çré Kåñëa. Sakhé, when rasikendra Çré Kåñëa plays on His Çré Çyämasundara within their hearts. When they see our dearmost beloved Çré
muralé, which enchants the whole world, the peacocks become intoxicated and, Kåñëa, the anguish of divine lust arises within them, and their hearts are struck with
thinking the sound of the flute to be the roaring thunder of the clouds, spread the disease of love. One of His beloveds had adorned her breast with reddish
their tail feathers and begin to dance. Seeing this, the birds and animals roaming kuìkuma which came off on Kåñëa’s lotus feet. When Çyäma roams through
on the mountain summits become completely stunned and relish the sound of Våndävana, the grass gets covered with this kuìkuma. The supremely fortunate
the flute with their ears and the dance of the peacocks with their eyes.” Pulindi girls see it and are immediately overwhelmed by the burning torment of
422 423
smara (Cupid). They take this kuìkuma and smear it on their faces and breasts. In a high-class devotee, so if I stay with you, I will certainly get high-class bhakti. Therefore
this way they alleviate the anguish of their käma. the most desirable place to reside is near your side; please grant me a dwelling there.
O sakhés, this mountain, Govardhana, is the crown jewel of Hari’s servants 15.37
15.35 manasaù prakåte jäto giri govardhano mahän
hantäyam adrir abalä hari-däsa-varyo divyaà våndävanaà dåñtvä paramänanda mäpa saù
yad räma-kåñëa-caraëa-sparaça-pramodaù Bhaviñya-Puräna/Veëu-Géta 18, p 142
mänaà tanoti saha-go-gaëayos tayor yat The topmost rasika Giriräja Govardhana manifested directly from the heart of
pänéya-süyavasa-kandara-kandamülaiù Çrématé Rädhikä, Çré Kåñëa’s svarüpa-çakti. He achieved the topmost transcendental
bliss upon seeing Våndävana.
SB 10.21.18/CC Mad 18.34, Antya 14.86/BMP p.125/GKH (P)
hanta—oh; ayam—this; adriù—hill; abaläù—O friends; hari-däsa-varyaù—the best The pure devotees bring Kåñëa under their control
among the servants of the Lord; yat—because; räma-kåñëa-caraëa—of the lotus 15.38
feet of Lord Kåñëa and Balaräma; sparaça—by the touch; pramodaù—jubilant;
mänam—respect; tanoti—offers; saha—with; go-gaëayoù—the cows, calves and mayi nirbaddha-hådayäù / sädhavaù sama-darçanäù
cowherd boys; tayoù—to Them (Çré Kåñëa and Balaräma); yat—because; pänéya— vaçe kurvanti mäà bhaktyä / sat-striyaù sat-patià yathä
with drinking water; süyavasa—very soft grass; kandara—caves; kanda-mülaiù—
and edible roots. SB 9.4.66/GKH (P)
O sakhés, this mountain, Govardhana, is the crown jewel of Hari’s servants. mayi—unto Me; nirbaddha-hådayäù—firmly attached in the core of the heart;
Blessed is his fortune! By the touch of the lotus feet of our präëa-vallabha Çré Kåñëa sädhavaù—the pure devotees; sama-darçanäù—who are equal to everyone;
and Baladeva Prabhu, who is most pleasing to the eyes, Govardhana is blossoming vaçe—under control; kurvanti—they make; mäm—unto Me; bhaktyä—by
with delight and supplying crystal-clear water, soft grass, wonderful caves and devotional service; sat-striyaù—chaste women; sat-patim—unto the gentle
varieties of roots. By thus serving Çré Kåñëa and Balaräma, who are surrounded by husband; yathä—as.
the cowherd boys and cows, he highly honours them. As chaste women bring their gentle husbands under control by service, the pure
devotees, who are equal to everyone and completely attached to Me in the core of
This hill is Haridäsa-varya the heart, bring Me under their full control.
15.36
giri-nåpa! haridäsa-çreëé-varyeti-nämä Internal symptoms of Prema
15.39
måtam idam uditaà çré-rädhikä-vaktra-candrät
täs täù kñapäù preñöhatamena nétä
vraja-nava-tilakatve klåpta! vedaiù sphuöaà me
mayaiva våndävana-gocareëa
nija-nikaöa-niväsaà dehi govardhana! tvam
Çré Govardhana-väsa-prärthanä 8, RDG/VG 18 pt kñaëärdha-vat täù punar aìga täsäà
giri—of hills; nåpa—the king; hari—of Lord Kåñëa; däsa—of servants; çreëi—of the hénä mayä kalpa-samä babhüvuù
multitudes; varya—the best; iti—thus; näma—name; amåtam—nectar; idam—this; SB 11.12.11/GKH (P)
uditam—spoken; çré-rädhikä—of Çré Rädhä; vaktra—of the mouth; candrät—from
the moon; vraja—of Vraja; nava—new; tilakatve—as the tilaka marking; klpta— täù täù—all those; kñapäù—nights; preñöha-tamena—with the most dearly beloved;
conceived; vedaiù—by the Vedas; sphuöam—manifested; me—of me. nétäù—spent; mayä—with Me; eva—indeed; våndävana—in Våndävana; go-
careëa—who can be known; kñaëa—a moment; ardha-vat—like half; täù—those
O Giriräja Mahäräja, from the moon-like face of Çrématé Rädhikä the following very nights; punaù—again; aìga—dear Uddhava; täsäm—for the gopés; hénäù—
words have issued: “This hill is the best of those who are known as haridäsa.” These bereft; mayä—of Me; kalpa—a day of Brahmä (432 billion years); samäù—equal to;
words from the Çrémad-Bhägavatam (10.21.18) have revealed the nectar of your name, babhüvuù—became.
and all the Vedas have established you as the fresh tilaka of Vraja-maëòala. You are such
424 425
Dear Uddhava, all of those nights that the gopés spent with Me, their most dearly beauty makes all three worlds auspicious. Indeed, even the cows, birds, trees and deer
beloved, in the land of Våndävana seemed to them to pass in less than a moment. manifest the ecstatic symptom of bodily hair standing on end when they see Your
Bereft of My association, however, the gopés felt that those same nights dragged on beautiful form.
forever, as if each night were equal to a day of Brahmä.
Prema kathä of the Gopés
The Gopés run towards Kåñëa upon hearing his flute song 15.42
15.40
mågayur iva kapéndraà vivyadhe lubdha-dharmä
niçamya gétäà tad-anaìga-vardhanaà striyam akåta-virüpäà stré-jitaù käma-yänäm
vraja-striyaù kåñëa-gåhéta-mänasäù balim api balim attväveñöayad dhväìkñavad yas
äjagmur anyonyam alakñitodyamäù tad alam asita-sakhyair dustyajas tat-kathärthaù
sa yatra känto java-lola-kuëòaläù SB 10.47.17/GKH (P)
SB 10.29.4/BMP p. 4.17/GKH (P)
mågayuù—a hunter; iva—like; kapi—of the monkeys; indram—the king; vivyadhe—
niçamya—hearing; gétam—the music; tat—that; anaìga—Cupid; vardhanam— shot; lubdha-dharmä—behaving like a cruel hunter; striyam—a woman (namely,
which fortifies; vraja-striyaù—the young women of Vraja; kåñëa—by Kåñëa; gåhéta— Çürpaëakhä); akåta—made; virüpäm—disfigured; stré—by a woman (Sétä-devé);
seized; mänasäù—whose minds; äjagmuù—they went; anyonyam—to one another; jitaù—conquered; käma-yänäm—who was impelled by lusty desire; balim—King
alakñita—unnoticed; udyamäù—their going forward; saù—He; yatra—where; Bali; api—also; balim—his tribute; attvä—consuming; aveñöayat—bound up;
käntaù—their boyfriend; java—because of their haste; lola—swinging; kuëòaläù— dhväìkñavat—just like a crow; yaù—who; tat—therefore; alam—enough; asita—
whose earrings. with black Kåñëa; sakhyaiù—of all kinds of friendship; dustyajaù—impossible to give
up; tat—about Him; kathä—of the topics; arthaù—the elaboration.
When the young women of Våndävana heard Kåñëa’s flute song, which arouses
Cupid within the heart, their minds were absorbed in thoughts of the Lord. They Like a hunter, He cruelly shot the king of the monkeys with arrows. Because He
went to where their lover waited, each unknown to the others, moving so quickly was conquered for a woman, He disfigured another woman who came to Him with
that their earrings swung back and forth. lusty desires. And even after consuming the gifts of Bali Mahäräja, He bound him up
with ropes as if he were a crow. So let us give up all friendship with this dark-
complexioned boy, even if we can’t give up talking about Him.
Kåñëa’s form bewilders the whole world
15.41
Benefits of hearing such prema-filled kathä
kä stry aìga te kala-padäyata-veëu-géta- 15.43
sammohitärya-caritän na calet tri-lokyäm yad-anucarita-lélä-karëa-péyüña-vipruö-
trailokya-saubhagam idaà ca nirékñya rüpaà sakåd-adana-vidhüta-dvandva-dharmä vinañöäù
yad go-dvija-druma-mågäù pulakäny abibhran sapadi gåha-kuöumbaà dénam utsåjya dénä
SB 10.29.40/GKH (P)
bahava iha vihaìgä bhikñu-caryäà caranti
kä—which; stré—woman; aìga—dear Kåñëa; te—Your; kala—sweet-sounding;
SB 10.47.18/GKH (P)
pada—having stanzas; äyata—drawn-out; veëu—of Your flute; géta—by the song;
sammohitä—completely bewildered; ärya—of civilized people; carität—from the yat—whose; anucarita—constantly performed activities; lélä—of such pastimes;
proper behavior; na calet—does not deviate; tri-lokyäm—within the three worlds; karëa—for the ears; péyüña—of the nectar; vipruö—of a drop; sakåt—just once;
trai-lokya—of all the three worlds; saubhagam—the cause of auspiciousness; idam— adana—by the partaking; vidhüta—removed entirely; dvandva—of duality; dharmäù—
this; ca—and; nirékñya—seeing; rüpam—the personal beauty; yat—because of their propensities; vinañöäù—ruined; sapadi—immediately; gåha—their homes;
which; go—the cows; dvija—birds; druma—trees; mågäù—and deer; pulakäni— kuöumbam—and families; dénam—wretched; utsåjya—rejecting; dénäù—becoming
bodily hair standing on end; abibhran—they bore. themselves wretched; bahavaù—many persons; iha—here (in Våndävana); vihaìgäù—
(like) birds; bhikñu—of begging; caryäm—the livelihood; caranti—they pursue.
Dear Kåñëa, what woman in all the three worlds wouldn’t deviate from religious
behavior when enchanted by the melodious, drawn-out melody of Your flute? Your
426 427
For those who relish just a single drop of the nectar of the pastimes that Kåñëa
regularly performs, their dedication to material life and their conception of duality
is ruined. Many such persons have suddenly given up their wretched homes and
families and, themselves becoming wretched, traveled here to Våndävana to wander
about like birds, begging for their living.
The method to attain residence in Vraja on the platform of Rägätmikä bhakti

15.44
yadéccher äväsaà vraja-bhuvi sa-rägaà prati-janur Chapter 16 – Bhagavat-rasa-tattva
yuva-dvandvaà tac cet paricaritum äräd abhilañeù raso vai saù - Kåñëa is an ocean of rasa
svarüpaà çré-rüpaà sa-gaëam iha tasyägrajam api
sphuöaà premëä nityaà smara nama tadä tvaà çåëu manaù
MS 3/JD Ch. 40
yadi—if; iccheù—[you] desire; äväsam—residence; vraja-bhuvi—in Vraja; sa-
Çré Kåsëa is the reservoir of pleasure for devotees in all transcendental mellows
rägam—with rägätmikä-bhakti; prati-januù—in every birth; yuva-dvandvam—the 16.1
youthful divine couple; tat—that; cet—[and] if; paricaritum—to serve; ärät— akhila-rasämåta-mürtiù
directly; abhilañeù—desire; svarüpam— to Svarupa Damodara; çré-rüpam—Çrila
Rüpa Gosvämé; sa-gaëam—with their associates; iha—here; tasya—of him; prasåmara-ruci-ruddha-tärakä-päliù
agrajam—to his elder brother; api—also; sphuöam—distinctly; premëä—with love; kalita-çyämä-lalito
nityam—always; smara—remember; nama—bow down; tadä—then; tvam—you;
çåëu—listen; manaù—O mind.
rädhä-preyän vidhur jayati
BRS 1.1.1/BRSB p. 2/CC Mad 8.142
“My dear mind! Please hear me. If you are eager to gain residence in Vraja on the
platform of rägätmikä-bhakti, and if you desire to obtain the direct service of nava- akhila-rasa-amåta-mürtiù—the reservoir of all pleasure, in which exist all the
yugala-kiçora, Çré Rädhä-Kåñëa, then birth after birth always distinctly remember mellows of devotional service, namely çänta, däsya, sakhya, vätsalya and mädhurya;
and bow down with great love to Çré Svarüpa Dämodara Gosvämé, Çré Rüpa prasåmara—spreading forth; ruci—by His bodily luster; ruddha—who has
Gosvämé, his elder brother Çré Sanätana Gosvämé, and all other associates of Çré subjugated; tärakä—the gopé named Tärakä; päliù—the gopé named Päli; kalita—
Caitanya Mahäprabhu, who are recipients of His mercy.” who has absorbed the minds of; çyämä—the gopé named Çyämä; lalitaù—and the
gopé named Lalitä; rädhä-preyän—dearmost to Çrématé Rädhäräëé; vidhuù—Kåñëa,
the Supreme Personality of Godhead; jayati—all glories to.
Thus ends the 15th chapter – Prayojana-tattva – Prema
“Let Çré Kåñëa, be glorified! By virtue of His expanding attractive features, He
subjugated the gopés named Tärakä and Päli and absorbed the minds of Çyämä and
Lalitä. He is the most attractive lover of Çrématé Rädhäräëé and is the reservoir of
pleasure for devotees in all transcendental mellows.“
Daça-Müla on Rasa-tattva
16.2
sa vai hlädinyäç ca praëaya-vikåter hlädana-ratas
tathä samvic-chakti-prakaöita-raho-bhäva-rasitaù
tathä çré-sändhinyä kåta-viçada-tad-dhäma-nicaye
rasämbhodhau magno vraja-rasa-viläsé vijayate
428
Ç R É Ç L O K Ä M Å TA M P R AY O J A N A B H A G AVA T A - R A S A - T A T T VA
Daça-müla-tattva 4/JD Ch. 14 Bhagavän is endowed with all kinds of superhuman powers, perfect knowledge
and joy, and His body is free from the eighteen types of general faults.
sah vai—that same Çré Hari; hlädinyäù—for His hlädiné potency, Çré Rädhä; ca—
and; praëaya-vikåteù—on account of a transformation caused by love; hlädana-
rataù—is attached to the activities of pleasure; tathä—in the same way; samvit- These eighteen general faults
çakti—of the samvit, cognitive potency; prakaöita—is manifested; rahaù— 16.5
confidential; bhäva—transcendental love; rasitaù—tasted; tathä—and; çré-
sandhinyäù—through His existence-sustaining potency; kåta—created; viçada-tat- mohas tandrä bhramo rukña-rasatä käma ulbaëaù
dhäma—of His splendid abodes; nicaye—multitude; rasämbhodhau—in an ocean of lolatä mada-mätsaryau hiàsä kheda-pariçramau
rasa (transcendental mellows); magnaù—is immersed;vraja—in Vraja; rasa-viläsé—
that enjoyer of pleasure pastimes; vijayate—may He be gloriously victorious.
asatyaà krodha äkäìkñä äçaìkä viçva-vibhramaù
viñamatva paräpekñä doñä añöädaçoditä
There are three functions of svarüpa-çakti: hlädiné, sandhiné and saàvit. Kåñëa
remains perpetually immersed in the praëaya-vikära of the hlädiné-çakti. Because of Viñëu-Yämala/JD chap. 26
the confidential bhävas evoked by saàvit-çakti, He is ever-situated as rasika-çekhara 1) illusion, 2) lethargy, 3) bewilderment, 4) dullness, 5) intense lust, 6) fickleness,
in relishing newer and newer rasa. That supremely independent pastime prince, Çré 7) pride, 8) envy, 9) violence, 10) remorse, 11) desire for excessive peace and comfort,
Kåñëa, is ever-drowned within the ocean of vraja-rasa in His transcendental bliss- 12) untruthfulness, 13) anger, 14) hankering, 15) fear, 16) hallucination, 17)
filled abodes, headed by Våndävana, which are manifest through sandhiné-çakti. All contradiction, and 18) the tendency to depend on others.
glories to Him!
16.6
16.3
puruña, yoñit, kibä sthävara-jaìgama
raso vai saù
sarva-cittäkarñaka, säkñät manmatha-madana
Chändogya-Upaniñad 8.13.1/JD Ch. 10&31
CC Mad 8.139
Rasika-çekhara Çré Nanda-nandana Kåñëa is the embodiment of rasa; That
Supreme Absolute Truth is the personification of all rasa; Kåñëa is an ocean of rasa. puruña—a male; yoñit—a female; kibä—all; sthävara-jaìgama—immobile and mobile
living entities; sarva—of everyone; citta-äkarñaka—the attractor of the minds;
säkñät—directly; manmatha-madana—the Cupid of Cupid himself.
• raso vai saù / rasaà hy eväyaà labdhvänandé bhavati
Only when one achieves Kåñëa, the reservoir of pleasure and the ocean of rasa The very name Kåñëa means that He attracts even Cupid. He is therefore
(the flowing mellows of love), does he actually become transcendentally blissful. attractive to everyone—male and female, moving and inert living entities. Indeed,
Kåñëa is known as the all-attractive one.
• raso vai saù/ rasaà hy eväyaà labdhvänandé bhavati / ko hy evänyat
kaù präëyät / yad eña äkäça änando na syät / eña hy evänandayati 16.7
Taittiréya-Upaniñad 27.1/Biog p.362/JD Ch.18 kämäd dveñäd bhayät snehät / yathä bhaktyeçvare manaù
Lord Kåñëa is the embodiment of all-ecstatic bliss; He is the reservoir of all
äveçya tad-aghaà hitvä / bahavas tad-gatià gatäù
pleasure. Having derived ecstasy from Him, the individual souls become blissful. For, SB 7.1.30/JD Ch. 21
who indeed, could breathe, who could be alive if this blissful Lord were not present
kämät—from lust; dveñät—from hatred; bhayät—from fear; snehät—from affection;
within the hearts of all souls. He alone bestows ecstasy.
yathä—as well as; bhaktyä—by devotion; éçvare—in the Supreme; manaù—the
mind; äveçya—absorbing; tat—of that; agham—sin; hitvä—giving up; bahavaù—
Kåñëa is perfect many; tat—of that; gatim—path of liberation; gatäù—attained.
16.4
Many, many persons have attained liberation simply by thinking of Kåñëa with
añöädaça-mahädoñaiù / rahitä bhagavat-tanuù great absorbtion and giving up sinful activities. This great absorbtion may be due to
sarvaiçvaryamayé satya- / vijïänänanda-rüpiëé lusty desires, inimical feelings, fear, affection or devotional service. I shall now explain
how one receives Kåñëa’s mercy simply by concentrating one’s mind upon Him.
Vaiñëava-tantra/JD chap. 26
430 431
16.8 16.11
gopyaù kämäd bhayät kaàso / dveñäc caidyädayo nåpäù häsya, adbhuta, véra, karuëa, raudra, bébhatsa, bhaya
sambandhäd våñëayaù snehät / yüyaà bhaktyä vayaà vibho païca-vidha-bhakte gauëa sapta-rasa haya
SB 7.1.31 CC Mad 19.187
gopyaù—the gopés; kämät—out of lusty desires; bhayät—out of fear; kaàsaù—King häsya—laughter; adbhuta—wonder; véra—chivalry; karuëa—pathetic feeling;
Kaàsa; dveñät—out of envy; caidya-ädayaù—Çiçupäla and others; nåpäù—kings; raudra—anger; bébhatsa—disaster; bhaya—fearfulness; païca-vidha-bhakte—in five
sambandhät—out of kinship; våñëayaù—the Våñëis or the Yädavas; snehät—out of kinds of devotees; gauëa—indirect; sapta-rasa—seven kinds of mellows; haya—
affection; yüyam—you (the Päëòavas); bhaktyä—by devotional service; vayam—we; there are.
vibho—O great King.
In addition to the five direct mellows, there are seven indirect mellows, known as
My dear King Yudhiñöhira, the gopés by their amorous desires, Kaàsa by fear, laughter, wonder, chivalry, compassion, anger, disgust and fear.
Çiçupäla and other kings by envy, the Yädus by their familial relationship with Kåñëa,
you Päëòavas by your great affection for Kåñëa, and we, the general devotees, by our 16.12
devotional service, have obtained the mercy of Kåñëa.
dvi-vidha ‘vibhäva’—älambana, uddépana
16.9 vaàçé-svarädi—‘uddépana’, kåñëädi—‘älambana’
kämaà krodhaà bhayaà snehaà / aikyaà sauhådam eva ca CC Mad 23.50
nityaà harau vidadhato / yänti tan-mayatäà hi te dvi-vidha—two kinds; vibhäva—particular ecstasy; älambana—the support;
uddépana—awakening; vaàçé-svara-ädi—such as the vibration of the flute;
SB 10.29.15
uddépana—exciting; kåñëa-ädi—Kåñëa and others; älambana—the support.
kämam—lust; krodham—anger; bhayam—fear; sneham—loving affection; aikyam—
unity; sauhådam—friendship; eva ca—also; nityam—always; harau—for Lord Hari; There are two kinds of vibhäva, causes for tasting bhakti-rasa. One is called
vidadhataù—exhibiting; yänti—they achieve; tat-mayatäm—absorption in Him; älambana—the support for bhakti-rasa, and the other is called uddépana—the
hi—indeed; te—such persons. stimuli for bhakti-rasa. The vibration of Kåñëa’s flute is an example of uddépana, and
Çré Kåñëa Himself is an example of älambana.
Persons who constantly direct their lust, anger, fear, protective affection, feeling
of impersonal oneness or friendship toward Lord Hari are sure to become absorbed
in thought of Him.
Sthäyé-bhäva
16.13
16.10 ei païca sthäyé bhäva haya païca ‘rasa’

çänta, däsya, sakhya, vätsalya, madhura-rasa näma ye-rase bhakta ‘sukhé’, kåñëa haya ‘vaça’
kåñëa-bhakti-rasa-madhye e païca pradhäna CC Mad 23.46
CC Mad 19.185 ei païca—these five kinds of transcendental mellows; sthäyé bhäva—permanent
ecstatic moods; haya—become; païca rasa—five kinds of transcendental mellows;
çänta—neutrality; däsya—servitude; sakhya—friendship; vätsalya—parental ye-rase—in these mellows; bhakta sukhé—a devotee becomes happy; kåñëa—Lord
affection; madhura-rasa—conjugal love; näma—different names; kåñëa-bhakti—of Kåñëa; haya—becomes; vaça—under the control.
devotional service to the Supreme Personality of Godhead; rasa—the mellows;
madhye—among; e—these; païca—five; pradhäna—chief. These five transcendental mellows çänta, däsya, sakhya, vätsalya and mädhurya
exist permanently. The devotee may be attracted to one of these mellows, and thus
The chief transcendental mellows experienced with the Supreme Personality of he becomes happy. Kåñëa also becomes inclined toward such a devotee and comes
Godhead are five—çänta, däsya, sakhya, vätsalya and mädhurya. under his control.
432 433
Sthäyé bhäva, permanent ecstasy ämäke—Me; ta’—certainly; ye ye—whatever; bhakta—devotee; bhaje—worships;

16.14 yei—which; bhäve—in the mood; täre—him; se se—that; bhäve—in the mood;
bhaji—I reciprocate; e—this; mora—My; svabhäve—in the nature.
aviruddhän viruddhäàç ca / bhävän yo vaçatäà nayan
“In whatever transcendental mellow My devotee worships Me, I reciprocate with
su-räjeva viräjeta sa / sthäyé bhäva ucyate him. That is My nature.”
sthäyé bhävo ’tra sa proktaù / çré-kåñëa-viñayä ratiù
BRS 2.5.1/BRSB p. 189 Kåñëa reciprocates with everyone according to their mood
Sthäyé bhäva is the predominant emotion within the bhakta’s heart, which is so 16.18
strong that it controls and rules over all other emotions, both favorable (i.e. ye yathä mäà prapadyante / täàs tathaiva bhajämy aham
laughter) and unfavourable (i.e. anger) just as a king rules over his citizens. This
sthäyé bhäva is kåñëa-rati, attachment for Çré Kåñëa; the devotee’s permanent mama vartmänuvartante / manuñyäù pärtha sarvaçaù
relationship with Çré Kåñëa. BG 4.11/CC Mad 4.20
ye—all who; yathä—as; mäm—unto Me; prapadyante—surrender; tän—them;
Kåñëa is not satisfied with prema enfeebled by awe and reverence tathä—so; eva—certainly; bhajämi—reward; aham—I; mama—My; vartma—path;
16.15 anuvartante—follow; manuñyäù—all men; pärtha—O son of Påthä; sarvaçaù—in all
respects.
aiçvarya-jïänete saba jagat miçrita
aiçvarya-çithila-preme nähi mora préta “In whatever way My devotees surrender unto Me, I reward them accordingly.
Everyone follows My path in all respects, O son of Påthä.”
CC Ädi 3.16, 4.17
aiçvarya-jïänete—with knowledge of the opulences; saba—all; jagat—the world; However, the prema of the gopés is so exalted that Kåñëa is unable to keep His
miçrita—mixed; aiçvarya-çithila-preme—to love enfeebled by opulence; nähi—there promise
is not; mora—My; préta—attraction. 16.19
“Knowing My opulences, the whole world looks upon Me with awe and reverence. na päraye ’haà niravadya-saàyujäà
But devotion made feeble by such aiçvarya does not attract Me.”
sva-sädhu-kåtyaà vibudhäyuñäpi vaù
16.16 yä mäbhajan durjaya-geha-çåìkhaläù
ämäre éçvara mäne, äpanäke héna saàvåçcya tad vaù pratiyätu sädhunä
tära preme vaça ämi nä ha-i adhéna Çrémad-Bhägavatam 10.32.22/CC Ädi 4.180/BMP p.418/BR 7.23 pt/ORY p. 199
CC Ädi 4.18 na—not; päraye—am able to make; aham—I; niravadya-saàyujäm—to those who
are completely free from deceit; sva-sädhu-kåtyam—proper compensation; vibudha-
ämäre—Me; éçvara—the Lord; mäne—regards; äpanäke—himself; héna—low; äyuñä—with a lifetime as long as that of the demigods; api—although; vaù—to you;
tära—of him; preme—by the love; vaça—controlled; ämi—I; nä ha-i—am not; yäù—who; mä—Me; abhajan—have worshiped; durjara—difficult to overcome;
adhéna—subservient. geha-çåìkhaläù—the chains of household life; saàvåçcya—cutting; tat—that; vaù—
“If one regards Me as the Supreme Lord and himself as a subordinate, I do not of you; pratiyätu—let it be returned; sädhunä—by the good activity itself.
become subservient to his love, nor can it control Me.” [When the gopés were overwhelmed with dissatisfaction due to Lord Kåñëa’s absence
from the räsa-lélä, Kåñëa returned to them and told them:] My dear gopés, our meeting
16.17 is certainly free of all material contamination. I must admit that in many lives it
would be impossible for Me to repay My debt to you because you have cut off the
ämäke ta’ ye ye bhakta bhaje yei bhäve bondage of family life which is so difficult to overcome just to search for Me.
täre se se bhäve bhaji—e mora svabhäve Consequently I am unable to repay you. Therefore please be satisfied with your
CC Ädi 4.19 honest activities in this regard.
434 435
16.20
~ Ingredients of the five rasas ~
mora putra, mora sakhä, mora präëa-pati
Çänta – kåñëa-niñöhä, tåñëa-tyäga – mind is fixed on Kåñëa, no thirst for
ei-bhäve yei more kare çuddha-bhakti anything material.
äpanäke baòa mäne, ämäre sama-héna
Däsya – mamatä – possessiveness and a desire to serve is added
sei bhäve ha-i ämi tähära adhéna
Sakhya – viçrambha – intimacy based on feelings of equality is added. Viçrambha
CC Ädi 4.21-22 is defined as being devoid of a respectful attitude; mood of intimacy.
mora—my; putra—son; mora—my; sakhä—friend; mora—my; präëa-pati—lord of
Vätsalya – pälana poñaëa (nourishing), “I am Kåñëa’s maintainer, I have to
life; ei bhäve—in this way; yei—those who; more—unto Me; kare—do; çuddha-
nourish Him”, and taòana-bhartsana (chastising) – “I am His
bhakti—pure devotion; äpanäke—himself; baòa—great; mäne—he regards; ämäre—
protector, I have to discipline Him for His own welfare”, are added.
Me; sama—equal; héna—or lower; sei bhäve—in that way; ha-i—am; ämi—I;
tähära—to him; adhéna—subordinate. Mädhurya – nija-aìga diya – offering one’s whole body, serving Kåñëa with all
bodily limbs, is added.
“If one performs pure loving devotion to Me, considering Me his son, his friend
or his beloved, regarding himself as great and considering Me his equal or inferior, I
become subordinate to him.” Çänta-rasa
16.23
parakéyä-bhäva increases the rasa and is found exclusively in Vraja tvaà pratyag-ätmani tadä bhagavaty ananta
16.21
änanda-mätra upapanna-samasta-çaktau
parakéyä-bhäve ati rasera ulläsa
bhaktià vidhäya paramäà çanakair avidyä-
vraja vinä ihära anyatra nähi väsa
granthià vibhetsyasi mamäham iti prarüòham
CC Ädi 4.47
SB 4.11.30/GKH (P)
parakéyä-bhäve—in the mood of parakéyä, or conjugal relations outside of marriage;
ati—very great; rasera—of mellow; ulläsa—increase; vraja vinä—except for Vraja; tvam—you; pratyak-ätmani—unto the Supersoul; tadä—at that time; bhagavati—
ihära—of this; anyatra—anywhere else; nähi—there is not; väsa—residence. unto the Supreme Personality of Godhead; anante—who is unlimited; änanda-
mätre—the reservoir of all pleasure; upapanna—possessed of; samasta—all; çaktau—
There is a great increase of rasa (mellows of love) in the unwedded paramour potencies; bhaktim—devotional service; vidhäya—by rendering; paramäm—supreme;
mood. Such love is found only in Vraja. çanakaiù—very soon; avidyä—of illusion; granthim—the knot; vibhetsyasi—you will
undo; mama—my; aham—I; iti—thus; prarüòham—firmly fixed.
16.22
vraja-vadhü-gaëera ei bhäva niravadhi Thus regaining your natural position and rendering service unto the Supreme
Lord, who is the all-powerful reservoir of all pleasure and who lives in all living
tära madhye çré-rädhäya bhävera avadhi entities as the Supersoul, you will very soon forget the illusory understanding of “I”
CC Ädi 4.48 and “my.”
vraja-vadhü-gaëera—of the young wives of Vraja, the Gopés; ei—this; bhäva—mood;

niravadhi—unbounded; tära madhye—among them; çré-rädhäya—in Çrématé Däsya-rasa
Rädhäräëé; bhävera—of the mood; avadhi—the highest limit. 16.24
This mood is unbounded in the damsels of Vraja (gopés), but among them it finds itthaà satäà brahma-sukhänubhütyä
its perfection in Çré Rädhä. däsyaà gatänäà para-daivatena
mäyäçritänäà nara-därakeëa
säkaà vijahruù kåta-puëya-puïjäù
SB 10.12.11/CC Mad 8.75, Antya 7.32/GKH (P)
436 437
O almighty Lord, how greatly fortunate are the cows and ladies of Våndävana, the
ittham—in this way; satäm—of the transcendentalists; brahma-sukha-anubhütyä— nectar of whose breast-milk You have happily drunk to Your full satisfaction, taking
with Kåñëa, the source of the happiness of brahma; däsyam—servitorship; the form of their calves and children! All the Vedic sacrifices performed from time
gatänäm—of the devotees who have accepted; para-daivatena—with the Supreme immemorial up to the present day have not given You as much satisfaction.
Lord; mäyä-äçritänäm—for those in the clutches of material energy; nara-
därakeëa—with Him who is like an ordinary child; säkam—along with; vijahruù— 16.27
enjoyed; kåta-puëya-puïjäù—all these boys, who had accumulated the results of life
after life of pious activities. mätä more putra-bhäve karena bandhana
atihéna-jïäne kare lälana pälana
In this way, all the cowherd boys used to play with Kåñëa, who is the source of the
Brahman effulgence for jïänés desiring to merge into that effulgence, who is the CC Ädi 4.24
Supreme Personality of Godhead for devotees who have accepted eternal mätä—mother; more—Me; putra-bhäve—in the position of a son; karena—does;
servitorship, and who for ordinary persons is but another ordinary child. The bandhana—binding; ati-héna-jïäne—in thinking very helpless; kare—does;
cowherd boys, having accumulated the results of pious activities for many lives, were lälana—nourishing; pälana—protecting.
able to associate in this way with the Supreme Personality of Godhead.
“Mother sometimes binds Me as her son. She nourishes and protects Me, thinking
Me utterly helpless.”
Sakhya-rasa
16.25 16.28
sakhä çuddha-sakhye kare, skandhe ärohaëa trayyä copaniñadbhiç ca / säìkhya-yogaiç ca sätvataiù
tumi kon baòa loka,—tumi ämi sama upagéyamäna-mähätmyaà / harià sämanyatätmajam
CC Ädi 4.25 SB 10.8.45
sakhä—the friend; çuddha-sakhye—in pure friendship; kare—does; skandhe—on the trayyä—by studying the three Vedas (Säma, Yajur and Atharva); ca—also;
shoulders; ärohaëa—mounting; tumi—You; kon—what; baòa—big; loka—person; upaniñadbhiù ca—and by studying the Vedic knowledge of the Upaniñads; säìkhya-
tumi—You; ämi—I; sama—the same. yogaiù—by reading the literature of säìkhya-yoga; ca—and; sätvataiù—by the great
sages and devotees, or by reading Vaiñëava-tantra, Païcarätras; upagéyamäna-
“My friends climb on My shoulders in pure friendship, saying, ‘What kind of big man mähätmyam—whose glories are worshiped (by all these Vedic literatures); harim—
are You? You and I are equal.’” unto the Supreme Personality of Godhead; sä—she; amanyata—considered
(ordinary); ätmajam—as her own son.
Vätsalya rasa The glories of the Supreme Personality of Godhead are studied through the three
16.26 Vedas, the Upaniñads, the literature of Säìkhya-yoga, and other Vaiñëava literature,
yet mother Yaçodä considered that Supreme Person her ordinary child. (Çréla
aho ’ti-dhanyä vraja-go-ramaëyaù Viçvanätha Cakravarté says this çloka is the sutra of vatsalya lélä)
stanyämåtaà pétam atéva te mudä
yäsäà vibho vatsatarätmajätmanä Mädhurya rasa
yat-tåptaye ’dyäpi na cälam adhvaräù 16.29
SB 10.14.31/GKH (P) känta-bhäve nijäìga diyä karena sevana

aho—oh; ati-dhanyäù—most fortunate; vraja—of Våndävana; go—the cows; ataeva madhura-rasera haya ‘païca’ guëa
ramaëyaù—and the gopés; stanya—the breast-milk; amåtam—which is like nectar; CC Mad 19.232
pétam—has been drunk; atéva—fully; te—by You; mudä—with satisfaction; yäsäm—
of whom; vibho—O almighty Lord; vatsatara-ätmaja-ätmanä—in the form of the känta-bhäve—on the platform of conjugal love; nija-aìga—own body; diyä—
calves and the sons of the cowherd women; yat—whose; tåptaye—for the offering; karena—executes; sevana—service; ataeva—therefore; madhura-rasera—
satisfaction; adya api—even until now; na—not; ca—and; alam—sufficient; of the mellow of conjugal love; haya—there are; païca guëa—five kinds of
adhvaräù—the Vedic sacrifices. transcendental qualities.
438 439
On the platform of conjugal love, the devotee offers his body in the service of the medicines (namely, the nectar which the demigods drink for long life); iva—as if;
Lord. Thus on this platform the transcendental qualities of all five rasas are present. upayuktaù—taken.
How amazing it is that these simple women who wander about the forest,
To see You is the perfection of the eyes seemingly spoiled by improper behavior, have achieved the perfection of unalloyed
16.30 love for Kåñëa, the Supreme Soul! Still, it is true that the Supreme Lord Himself
awards His blessings even to an ignorant worshiper, just as the best medicine works
akñaëvatäà phalam idaà na paraà vidämaù even when taken by a person ignorant of its ingredients.
sakhyaù paçün anaviveçayator vayasyaiù
vaktraà vrajeça-sutayor anuveëu-juñöaà Kåñëa as the viñaya (object) of all twelve rasas at the same time
yair vä nipétam anurakta-kaöäkña-mokñam 16.32
SB 10.21.7 (Venu Géta 7)/CC Ädi 4.155/GKH (P) [tataç ca tathä-vidha-veço daça-vidhair eña daçadhänvabhävi. tathä hi]*
çré-gopyaù ücuù—the gopés said; akñaëvatäm—of those who have eyes; phalam—the daityäcäryäs tadäsye vikåtim aruëatäà malla-varyäù sakhäyo
success; idam—this sight; na—not; param—other (success of the eyes); vidämaù— gaëòaunnatyaà khaleçäù pralayam åñi-gaëä dhyanam uñëaçrum ambä
we know; sakhyaù—O friends; paçün—the cows; anuviveçayatoù—entering one
forest after another; vayasyaiù—with Their friends of the same age; vaktram—the romaïcaà säàyugénäù kam api nava-camatkäram antaù surendrä
sweetness of Their faces; vraja-éça—of Mahäräja Nanda; sutayoù—of the two sons läsyaà däsäù kaöäkñaà yayur asita-dåçaù prekñya raìge mukundam
Kåñëa and Balaräma [or Kåñëa the son of Nanda and Rädhikä the daughter of King
BRS 4.8.84/BRSB p. 263
Våñabhänu]; anu-veëu-juñöam—following behind and touching the flute to His lips;
yaiù—by which; vä—and; nipétam—drinking (the nectar of Kåñëa’s sidelong *[tataù—then; ca—also; tathä—in that; vidha—way; veçaù—appearances; daça—ten;
glances; anurakta—filled with love; kaöa-akña—sidelong glances; mokñam—pouring vidhaiù—with kinds; eñaù—He; daçadhä—in ten ways; änvabhävi—one after another;
on (smiles, laughter and sidelong glances). tathä hi—furthermore.]
The gopés began to speak among themselves: “O sakhés! We think that for those daitya—of the demons; äcäryäù—the teachers; tadä—then on the face; vikåtim—
who have eyes, there is no greater object of vision. Success of the eyes lies in transformation; aruëatäm—redness; malla—of wrestlers; varyäù—the best;
sakhäyaù—the friends; ganda—unnatyam—smiling; khala—of the demon; éçäù—
beholding this object alone; we know of no other. It is the vision of the two sons of the kings; pralayam—devastation; åñi—of sages; gaëaù—the multitude; dhanyam—
Mahäräja Nanda, Çré Kåñëa and Baladeva, accompanied by the gopas, as They enter meditation; uñëa—warm; açrum—tears; amba—mother; roma-aïcam—hairs
the forest taking the cows, or as They bring them back to Våndävana. They hold standing up; samyuginaù—the chivalrous fighters; kam api—something; nava—new;
Their flutes to Their lips and look upon us with mild smiles and amorous sidelong camatkäram—wonder; antaù—within; sura—of demigods; indraù—the leaders;
glances filled with love. At that time, we drink the sweetness of Their faces.” läsyam—dancing; däsäù—the menial servants; kaöa-akñam—amorous sidelong
glances; yayuù—attained; asita—black; dåçaù—whose eyes; prekñya—seeing;
raìge—in the arena; mukundam—Kåñëa.
16.31
kvemäù striyo vana-carér vyabhicära-duñöäù *[In this çloka the ten rasas: 1.bébhatsa (loathing), 2. raudra (anger), 3. häsya
kåñëe kva caiña paramätmani rüòha-bhävaù (comedy), 4. bhayänaka (terror); 5. çänta (peaceful meditation), 6. karuëa
(compassion), 7. véra (chivalry), 8. adbhuta (wonder), 9. däsya (servitude), and 10.
nanv éçvaro ’nubhajato ’viduño ’pi säkñäc çåìgära (conjugal love), are manifested one after another.]
chreyas tanoty agada-räja ivopayuktaù When the priests of Kaàsa saw Çré Kåñëa enter the wrestling arena anointed with
SB 10.47.59/GKH (P) blood after killing the elephant Kuvalayäpéòa their faces became contorted with
disgust (bébhatsa). The faces of the wrestlers turned red with anger (rudra). The cheeks
kva—where, in comparison; imäù—these; striyaù—women; vana—in the forests; of Kåñëa’s friends blossomed with joy (häsya and sakhya). The wicked lost all
caréù—who wander; vyabhicära—by improper behavior; duñöäù—contaminated; consciousness as if on the verge of death (bhayänaka—fear). The sages became
kåñëe—for Kåñëa; kva ca—and where; eñaù—this; parama-ätmani—for the Supreme absorbed in deep meditation (çänta). Devaké and the other mothers began to cry warm
Soul; rüòha-bhävaù—stage of perfect love (known technically as mahä-bhäva); tears in parental compassion (vätsalya and karuëa). The bodily hairs of the of the
nanu—certainly; éçvaraù—the Personality of Godhead; anubhajataù—to one who warriors stood on end in chivalry (véra). Indra and the other demigods experienced
constantly worships Him; aviduñaù—not learned; api—even though; säkñät— unprecedented astonishment within their hearts (adbhuta). The däsya-bhaktas danced
directly; çreyaù—the highest good; tanoti—bestows; agada-räjaù—the king of (däsya), and the young girls cast sidelong amorous glances (mädhurya).
440 441
Çré Kåñëa as the äçraya of all twelve rasas at the same time
16.33
svasmin dhurye ‘py amäné çiçuñu giridhåtäv udyateñu smitäsyas
thütkäré dadhni visre praëayiñu vivåta-prauòhir indre ‘ruëäkñaù
goñöhe säçrur vidüne guruñu harimakhaà präsya kampaù sa päyäd
äsäre sphära-dåñöir yuvatiñu pulaké bibhrad adrià vibhur vaù
BRS 4.8.85/BRSB p.271 Chapter 17 – Vipralambha-rasa
“Although Çré Kåñëa supported the great weight of Govardhana, He was devoid of In separation from You, even a moment seems like a millennium
pride (çänta). He smiled when He saw that the small boys were prepared to hold up
the hill (häsya and vätsalya). He spat at the smell of musty yogurt (bébhatsa). He
displayed tremendous prowess to lift Govardhana in the presence of His beloved
friends (sakhya and véra). He looked at Indra with eyes red with anger (raudra). Tears
came to His eyes when He saw the residents of Vraja tormented by the powerful wind
and rain (karuëa). He trembled before His respectful elders on account of having
spoiled the Indra yajïa (däsya and bhayänaka). His eyes widened at the torrential
The internal symptom of devotion at the stage of perfection (sädhya-bhakti)
downpour of water (adbhuta), and His hairs stood on end when He saw the young is worship of Çré Kåñëa in a mood of separation
gopés (mädhurya). May that Lord Giridhäré protect you.” 17.1
yugäyitaà nimeñeëa
The Lords pastimes are wonderful and rasika for everyone cakñuñä prävåñäyitam
16.34
çünyäyitaà jagat sarvaà
yan martya-lélaupayikaà sva-yoga- govinda-viraheëa me
mäyä-balaà darçayatä gåhétam Çré Çikñäñöaka 7/BR 7.1
vismäpanaà svasya ca saubhagarddheù govinda-viraheëa—in separation from Vrajendra-nandana Çré Krñëa; nimeñeëa—
paraà padaà bhüñaëa-bhüñaëäìgam even a moment; yugäyitam—seems like a millenium; cakñuñä—from my eyes;
SB 3.2.12/CC Mad 21.100/BR 6.17/GKH (P) prävåñäyitam—tears flow like rain from the monsoon clouds; sarvaà jagat—this
entire world; çünyäyitam—seems void; me—to me.
yat—His eternal form which; martya—mortal world; lélä-upayikam—just suitable
for the pastimes; sva-yoga-mäyä-balam—potency of the internal energy; darçayatä— “O sakhé! In separation from Govinda, even a moment seems like a millennium to
for manifestation; gåhétam—discovered; vismäpanam—wonderful; svasya—of His me. Tears begin to shower from my eyes like rain from the clouds, and this entire
own; ca—and; saubhaga-åddheù—of the opulent; param—supreme; padam— world seems void to me.”
ultimate stand; bhüñaëa—ornament; bhüñaëa-aìgam—of the ornaments.
The Lord appeared in the mortal world by His internal potency, Yoga-mäyä. He The gopés describe the good fortune of the female deer and their husbands
came in His eternal form, which is just suitable for His pastimes. These pastimes are when they hear the sound of the flute
wonderful and full of rasa for everyone, even for those proud of their own opulence, 17.2
including the Lord Himself in His form as the Lord of Vaikuëöha. Thus His [Çré dhanyäù sma müòha-gatayo ’pi hariëya etä
Kåñëa’s] transcendental body is the ornament of all ornaments.
yä nanda-nandanam upätta-vicitra-veçam
Thus ends the 16th chapter – Bhagavat-rasa-tattva äkarëya veëu-raëitaà saha-kåñëa-säräù
püjäà dadhur viracitäà praëayävalokaiù
SB 10.21.11/Venu Géta 11/BR 7.3
442
Ç R É Ç L O K Ä M Å TA M P R AY O J A N A V I P RALA M B H A- RA S A
dhanyäù—fortunate, blessed; sma—certainly; müòha-gatayaù—having taken birth gopyaù ücuù—the gopés said; jayati—is glorious; te—Your; adhikam—exceedingly;
in an ignorant animal species; api—although; hariëyaù—she-deer; etäù—these; janmanä—by the birth; vrajaù—the land of Vraja; çrayate—is residing; indirä—
yäù—who; nanda-nandanam—the son of Mahäräja Nanda; upätta-vicitra-veçam— Lakñmé, the goddess of fortune; çaçvat—perpetually; atra—here; hi—indeed;
dressed very attractively; äkarëya—hearing; veëu-raëitam—the sound of His flute; dayita—O beloved; dåçyatäm—may (You) be seen; dikñu—in all directions;
saha-kåñëa-säräù—accompanied by the black deer (their husbands); püjäm tävakäù—Your (devotees); tvayi—for Your sake; dhåta—sustained; asavaù—their life
dadhuù—they worshiped; viracitäm—performed; praëaya-avalokaiù—by their airs; tväm—for You; vicinvate—they are searching.
affectionate glances.
The gopés said: O beloved, Your birth in the land of Vraja has made it exceedingly
O sakhé, when Nanda-nandana Çyämasundara, wearing beautiful, multi-coloured glorious, and thus Indirä, the goddess of fortune, always resides here. It is only for
attire, vibrates a sweet melody on His flute, even the does, who are foolish due to Your sake that we, Your devoted servants, maintain our lives. We have been
having taken birth from the wombs of ignorant animals, run towards Him along with searching everywhere for You, so please show Yourself to us.
their husbands and gaze upon Him with love-laden eyes. They are not merely gazing,
sakhé, but they are worshipping Him with crooked sidelong glances from their large
lotus-like eyes, and He is accepting their worship with His own loving sidelong For the Gopés, a moment of separation seems like a millennium
glance. The lives of these deer are truly blessed. Sakhé, although we are gopés of 17.5
Våndävana, we are unable to offer ourselves like this because our family members aöati yad bhavän ahni känanaà
harass us. How ironic!
truöi-yugäyate tväm apaçyatäm
Whatever mood and relationship an uttama-adhikäré devotee has with his kuöila-kuntalaà çré-mukhaà ca te
worshipful deity Çré Kåñëa, is seen by him to exist in all living entities jaòa udékñatäà pakñma-kåd dåçäm
17.3 SB 10.31.15/GKH (P)
mahä-bhägavata dekhe sthävara-jaìgama aöati—travel; yat—when; bhavän—You; ahni—during the daytime; känanam—to
tähäì tähäì haya täìra çré-kåñëa-sphuraëa the forest; truöi—a fraction of a second; yugäyate—becomes like an entire
millennium; tväm—You; apaçyatäm—for those who do not see; kuöila—curling;
sthävara-jaìgama dekhe, nä dekhe tära mürti kuntalam—with locks of hair; çré—beautiful; mukham—face; ca—and; te—Your;
sarvatra haya nija iñöa-deva-sphürti jaòaù—foolish; udékñatäm—for those who are eagerly looking; pakñma—of lids;
CC Mad 8.273-4/BR 7.4 pt kåt—the creator; dåçäm—of the eyes.
mahä-bhägavata—a first-class advanced devotee; dekhe—sees; sthävara-jaìgama—the When You go off to the forest during the day, a tiny fraction of a second becomes
movable and inert; tähäì tähäì—here and there; haya—is; täìra—his; çré-kåñëa- like a millennium for us because we cannot see You. And even when we can eagerly
sphuraëa—manifestation of Lord Kåñëa; sthävara-jaìgama—movable and inert; look upon Your beautiful face, so lovely with its adornment of curly locks, our
dekhe—he sees; nä—not; dekhe—sees; tära—its; mürti—form; sarvatra—everywhere; pleasure is hindered by our eyelids, which were fashioned by the foolish creator.
haya—there is; nija—his own; iñöa-deva—worshipable Lord; sphürti—manifestation.
A devotee advanced on the spiritual platform sees everything movable and inert Everything changes its nature upon hearing Kåñëa’s flute
as the Supreme Lord. He doesn’t really see their form. For him, everything he sees 17.6
here and there is but a manifestation of Lord Kåñëa. gä gopakair anu-vanaà nayator udära-veëu-
svanaiù kala-padais tanu-bhåtsu sakhyaù
Gopé Géta – song of separation
aspandanaà gati-matäà pulakas tarüëäà
17.4
niryoga-päça-kåta-lakñaëayor vicitram
jayati te ’dhikaà janmanä vrajaù
SB 10.21.19 (Veëu Géta 19)/BR 7.6
çrayata indirä çaçvad atra hi
gäù—the cows; gopakaiù—with the cowherd boys; anu-vanam—to each forest;
dayita dåçyatäà dikñu tävakäs nayatoù—leading; udära—very liberal; veëu-svanaiù—by the vibrations of the
tvayi dhåtäsavas tväà vicinvate Lord’s flute; kala-padaiù—having sweet tones; tanubhåtsu—among the living
SB 10.31.1
444 445
entities; sakhyaù—O friends; aspandanam—the lack of movement; gati-matäm—of aho—alas; vidhätaù—O Providence; tava—your; na—not; kvacit—at any time;
those living entities that can move; pulakaù—the ecstatic jubilation; taruëam—of dayä—mercy; saàyojya— bringing together ; maitryä—by friendship; praëayena—
the otherwise nonmoving trees; niryoga-päça—the ropes for binding the rear legs of and by affection; dehinaù—of the embodied souls; tän—them; ca—and; akåta-
the cows; kåta-lakñaëayoù—of those two (Kåñëa and Balaräma), who are unfulfilled; arthän—their desires; viyunaìkñi—you cause to separate; apärthakam—
characterized by; vicitram—wonderful. uselessly; vikréòitaà—playful; te—your; arbhaka—of a child; ceñöitam—activities;
yathä—like.
O sakhés, the elegance and charm of the two brothers, our Çyämasundara and
Gaurasundara Balaräma, are quite unique and wonderful. When Çyämasundara, O Vidhätä, you are the arranger of everything, but there is not even a trace of
together with His cowherd friends, leads the cows from one forest to another by mercy in your heart. First you unite living entities in this world in friendship and
sweetly playing a melody on His veëu, He binds the top of His turban with the niryoga love, but before they can fulfill their desires and hopes, you pointlessly separate them
rope, which is used for binding the legs of calves, and from His shoulders (like His while they are still unsatisfied. The truth is that, like the play of a child, this
pétämbara) hangs a rope known as päça. Upon seeing that sweet, unparalleled beauty whimsical behaviour of yours is useless
and hearing the sound of the veëu, moving living entities, such as animals and birds,
as well as rivers – and what to speak of human beings – become inert like stone. And
ecstatic symptoms like horripilation are displayed in non-moving entities, such as
For the gopés, even a moment of separation from Kåñëa is intolerable
trees. Sakhé, how can I describe the magical sound of that flute? 17.9
yasyänuräga-lalita-smita-valgu-mantra-
The sentiments of Çré Rädhä in ‘praväsa’ (separation by being out of sight) lélävaloka-parirambhaëa-räsa-goñöhyäm
17.7 nétäù sma naù kñaëam iva kñaëadä vinä taà
ayi déna-dayärdra nätha he gopyaù kathaà nv atitarema tamo durantam
mathurä-nätha kadävalokyase SB 10.39.29/BR 7.9
hådayaà tvad-aloka-kätaraà yasya—whose; anuräga—with loving affection; lalita—charming; smita—(where
dayita bhrämyati kià karomy aham there were) smiles; valgu—attractive; mantra—intimate discussions; lélä—playful;
avaloka—glances; parirambhaëa—and embraces; räsa—of the räsa dance;
Padyävalé 334, Çré Mädhavendra Puré/CC Mad 4.197/BR 7.7
goñöhyäm—to the assembly; nétäù sma—who were brought; naù—for us; kñaëam—a
ayi—O My Lord; déna—on the poor; dayä-ärdra—compassionate; nätha—O master; moment; iva—like; kñaëadäù—the nights; vinä—without; tam—Him; gopyaù—O
he—O; mathurä-nätha—the master of Mathurä; kadä—when; avalokyase—I shall gopés; katham—how; nu—indeed; atitarema—will we cross over; tamaù—the
see You; hådayam—My heart; tvat—of You; aloka—without seeing; kätaram—very darkness; durantam—insurmountable.
much aggrieved; dayita—O most beloved; bhrämyati—becomes overwhelmed; kim—
what; karomi—shall do; aham—I. Sakhés, by His captivating, affectionate smile, sweet, intimate conversations, playful
glances and loving embraces, the long, long nights of the räsa-lélä passed in a moment.
“O You whose heart is most merciful to the wretched! O Master! O Lord of Indeed, how can we now overcome the boundless anguish of separation from Him?
Mathurä! When will I have Your darçana? O Lord of My life, because I cannot see
You, My heart has become agitated. What shall I do now?”
Çré Rädhä’s strong expressions of separation from Çré Kåñëa
17.10
Agitated by separation from Çré Kåñëa, the gopés blame Providence
yadä yäto gopé-hådaya-madano nanda-sadanän
17.8
mukundo gändhinyäs tanayam anurundhan madhu-purém
aho vidhätas tava na kvacid dayä
tadämäìkñéc cintä-sariti ghana-ghürëäparicayair
saàyojya maitryä praëayena dehinaù
agädhäyäà-bädhämaya-payasi-rädhä-virahiëé
täàç cäkåtärthän viyunaìkñy apärthakaà
Haàsadüta 2/BR 7.10
vikréòitaà te ’rbhaka-ceñöitaà yathä
yadä—when; yätaù—went; gopé—of the gopés; hròaya—in the heart; madanaù—
SB 10.39.19/CC Antya 19.45/BR 7.8
cupid; nanda—of Nanda Mahäräja; sadanät—from the house; mukundaù—Lord
Mukunda; gändinyäù—of Gändiné-devé; tanayam—the son (Akrüra);
446 447
anuvindan—meeting; madhu-purém—the city of Mathura; tadä—then; love; haila—it became; duùkha—unhappiness; viparéta—the opposite; ebe—now;
amänkñét—longed; cintä—of anxiety; sariti—in the river; ghana—intense; yäya—going; nä—does not; rahe—remain; paräëa—life.
ghürëa—movements; paricayaiù—with an abundance; agädhäyäm—very deep;
bädhämaya—painful; payasi—in the water; rädhä—Çrématé Rädhäräëé; O sakhé, I do not understand the regulative principles given by the Creator. I
virahiëé—separated from Kåñëa. loved Kåñëa for happiness, but the result was just the opposite. I am now in an ocean
of distress. It must be that I am now going to die, for My vital force no longer
Upon the request of Akrüra, Çré Kåñëacandra, who gladdens the gopés’ hearts, remains. This is My state of mind.
departed from Nanda-bhavana for Mathurä. Now separated from Her lover, Çré
Rädhikä became greatly agitated and was completely submerged in a river of anxiety,
which was full of deep whirlpools of unlimited suffering.
Çré Rädhä’s condition of anxiety in separation from Çré Kåñëa
17.13
While Çré Rädhä suffers from the scorching poison of viraha, She expresses kim iha kåëumaù kasya brümaù kåtaà kåtam äçayä
Her transcendental emotions thus: kathayata kathäm anyäà dhanyäm aho hådaye çayaù
17.11 madhura-madhura-smeräkäre mano-nayanotsave
prema-ccheda-rujo ’vagacchati harir näyaà na ca prema vä kåpaëa kåpaëä kåñëe tåñëä ciraà bata lambate
sthänästhänam avaiti näpi madano jänäti no durbaläù Kåñëa-karëämåta 42/BR 7.13
anyo veda na cänya-duùkham akhilaà no jévanaà väçravaà kim—what; iha—here; kåëumaù—shall I do; kasya—to whom; brümaù—shall I
dvi-tréëy eva dinäni yauvanam idaà hä hä vidhe kä gatiù speak; kåtam—what is done; kåtam—done; äçayä—in the hope; kathayata—please
speak; kathäm—words; anyäm—other; dhanyäm—auspicious; aho—alas; hådaye—
Jagannätha-vallabha-näöaka 3.9/BR 7.12 within My heart; çayaù—lying; madhura-madhura—sweeter than sweetness;
prema-cheda-rujaù—the sufferings of a broken loving relationship; avagacchati— smera—smiling; äkäre—whose form; manaù-nayana—to the mind and eyes;
knows; hariù—the Supreme Lord; na—not; ayam—this; na ca—nor; prema—love; utsave—who gives pleasure; kåpaëa-kåpaëä—the best of misers; kåñëe—for Kåñëa;
vä—nor; sthäna—the proper place; asthänam—an unsuitable place; avaiti—knows; tåñëä—thirst; ciram—at every moment; bata—alas; lambate—is increasing.
na—not; api—also; madanaù—Cupid; jänäti—knows; naù—us; durbaläù—very
weak; anyaù—another; veda—knows; na—not; ca—also; anya-duùkham—the What shall I do now? To whom shall I speak? What is the purpose of holding on
difficulties of others; akhilam—all; naù—our; jévanam—life; vä—or; äçravam— to the futile hope of receiving His darçana? Please speak about something better.
pain; dvi—two; tréni—three; eva—certainly; dinäni—days; yauvanam—youth; Aho! But how can I possibly stop talking about He who is contained within My
idam—this; hä-hä—alas; vidhe—O creator; kä—what; gatiù—our destination. heart? His gentle, sweet smile is a festival for the mind and eyes. My longing to see
this form of Çré Kåñëa increases moment by moment.
Çré Hari does not understand the pain of separation in prema. In fact, prema does
not know anything about who is deserving of itself and who is not. Kämadeva The divyonmäda (transcendental madness) of Çré Rädhä, who is restless in
also torments us, knowing us to be weak. It is impossible for anyone to the intense fire of separation from Çré Kåñëa
understand another’s misery. Life is so fleeting – it has no certainty – and youth 17.14
remains only two or three days. Alas! Alas! What kind of arrangement of
Vidhätä (Providence) is this? amüny adhanyäni dinäntaräëi
hare! tvad-älokanam antareëa
17.12 anätha-bandho! karuëaika-sindho!
sakhé he, nä bujhiye vidhira vidhäna hä hanta! hä hanta! kathaà nayämi
sukha lägi’ kailuì préta, haila duùkha viparéta, Kåñëa-karëämåta 41/CC Mad 2.58/BR 7.14
ebe yäya, nä rahe paräëa amüni—all those; adhanyäni—inauspicious; dina-antaräëi—other days; hare—O
CC Mad 2.20/BR 7.12 pt My Lord; tvat—of You; älokanam—seeing; antareëa—without; anätha-bandho—O
friend of the helpless; karuëä-eka-sindho—O only ocean of mercy; hä hanta—alas;
sakhé he—(My dear) friend; nä bujhiye—I do not understand; vidhira—of the hä hanta—alas; katham—how; nayämi—shall I pass.
Creator; vidhäna—the regulation; sukha lägi’—for happiness; kailuì—I did; préta—
448 449
Alas! Alas! O Hari! O friend of the helpless! O You who are the only ocean of A description of the direct darçana of Çré Kåñëa, the Cupid of all Cupids
mercy! How can I pass these miserable days without Your darçana? 17.17
17.15 täsäm ävirabhüc chauriù
he deva he dayita he bhuvanaika-bandho smayamäna-mukhämbujaù
he kåñëa he capala he karuëaika-sindho pétämbara-dharaù sragvé
he nätha he ramaëa he nayanäbhiräma säkñän manmatha-manmathaù
hä hä kadä nu bhavitäsi padaà dåçor me SB 10.32.2/BR 7.17
Kåñëa Karnämåta 40/CC Mad 2.65/BR 7.15 täsäm—before them; ävirabhüt—He appeared; çauriù—Lord Kåñëa; smayamäna—
smiling; mukha—His face; ambujaù—lotuslike; péta—yellow; ambara—a garment;
he deva—O lord; he dayita—O most dear one; he bhuvana-eka-bandho—O only
dharaù—wearing; srak-vé—wearing a flower garland; säkñät—directly; man-
friend of the universe; he kåñëa—O Lord Kåñëa; he capala—O restless one; he
matha—of Cupid (who bewilders the mind); man—of the mind; mathaù—the
karuëa-eka-sindho—O only ocean of mercy; he nätha—O my Lord; he ramaëa—O
bewilderer.
my enjoyer; he nayana-abhiräma—O most beautiful to my eyes; hä hä—alas, alas;
kadä—when; nu—certainly; bhavitäsi—will You be; padam—the dwelling place; Just then, Çré Kåñëa appeared in the midst of the gopés. His lotus face blossomed
dåçoù me—of my vision. with a mild, gentle smile. Hanging from His neck was a garland of forest flowers, and
He wore a golden-yellow garment (pétämbara). What was the nature of His beauty?
O Lord! O dearest one! O only friend of the three worlds! O Kåñëa! O restless
That beauty stirs the mind of Kämadeva (Cupid), who himself stirs the minds of
one! O only ocean of compassion! O Deva! O lover (ramaëa)! O You who delight the
everyone.
eyes! When will You again be visible to My eyes? When will I receive Your darçana?
Kåñëa-karëämåta describes an internal vision (sphürti-darçana) of Kåñëa Çré Kåñëa’s form as ‘säkñät-manmatha-manmatha’ is only displayed in the
Räsa-maëòala
17.16
17.18
märaù svayaà nu madhura-dyuti-maëòalaà nu
våndävana-purandara çré-madana-gopäla
mädhuryam eva nu mano-nayanämåtaà nu
räsa-viläsé säkñät brajendra-kumära
veëé-måjo nu mama jévita-vallabho nu
çré-rädhä-lalitä-saìge räsa-viläsa
kåñëo ’yam abhyudayate mama locanäya
manmatha-manmatha-rüpe yäìhära prakäça
Kåñëa-karëämåta 68/CC Mad 2.74/BR 7.16
CC Ädi 5.212-3/BR 7.17 pt
märaù—Cupid; svayam—personally; nu—whether?; madhura—sweet; dyuti—of
effulgence; maëòalam—encirclement; nu—whether?; mädhuryam—sweetness; våndävana-purandara—the chief Deity of Våndävana; çré-madana-gopäla—Lord
eva—even; nu—certainly; manaù-nayana-amåtam—nectar for the mind and eyes; Madana Gopäla; räsa-viläsé—the enjoyer of the räsa dance; säkñät—directly;
nu—whether?; veëé-måjaù—loosening of the hair; nu—whether?; mama—My; jévita- vrajendra-kumära—the son of Nanda Mahäräja; çré-rädhä—Çrématé Rädhäräëé;
vallabhaù—the pleasure of the life and soul; nu—whether?; kåñëaù—Lord Kåñëa; lalitä—Her personal associate named Lalitä; saìge—with; räsa-viläsa—enjoyment
ayam—this; abhyudayate—manifests; mama—My; locanäya—for the eyes. of the räsa dance; manmatha—of Cupid; manmatha-rüpe—in the form of Cupid;
yäìhära—of whom; prakäça—manifestation.
Is this Cupid himself, or is it a halo of sweet effulgence? Is this the personification
of sweetness, or the life-giving nectar of the mind and eyes? Is this the lover who Madana-gopäla, the Lord of Våndävana, is the enjoyer of the räsa dance and is
loosens My braid, the beloved of My life, the youthful Kåñëa, who has manifest directly the son of the King of Vraja. He enjoys the räsa dance with Çrématé Rädhikä,
before My eyes? Çré Lalitä and others. He manifests Himself as the Cupid of Cupids.
450 451
Çré Rädhä’s meeting with Kåñëa in Nava-Våndävana, Dvärakä, and an which is made splendid with sweetness and beauty. With a smiling face and playing
expression of a desire for ‘vraja-bhäva’, is described in Lalita-mädhava the flute, please sport in that Våndävana with those whose hearts are infatuated
17.19 with capricious and unpredictable gopé-bhäva.
ciräd äçä-mätraà tvayi viracayantaù sthira-dhiyo

The gopés display ‘madanäkya-mahäbhäva’ upon meeting Kåñëa in
vidadhyur ye väsaà madhurima gabhére madhu-pure Kurukñetra after many years of separation
dadhänaù kaiçore vayasi sakhi täà gokula-pate 17.21
prapadyethäs teñäà paricayam avaçyaà nayanayoù gopyaç ca kåñëam upalabhya ciräd abhéñöaà
Lalita-mädhava 10.260/BR 7.18 yat-prekñaëe dåçiñu pakñma-kåtaà çapanti
cirät—after a long time; sa-mätram—yearning; tvayi—for You; viracayantaù— dågbhir hådi kåtam alaà parirabhya sarväs
doing; sthira—steady; dhiyaù—with intelligence; vidadhyuù—do; ye—those who; tad-bhävam äpur api nitya-yujäà duräpam
väsam—residence; madhura—with sweetness; gabhére—deep; madhupure—in
Våndävana; dadhänaù—manifesting; kaiçore—in youth; vayasi—in the age; SB 10.82.39/BR 7.20
sakhitam—the position of being a friend; gokula—of Gokula; pate—O master; çré-çukaù uväca—Çukadeva Gosvämé said; gopyaù—the young cowherd women; ca—
prapadyethäù—please attain; teñäm—of them; paricayam—association; avaçyam— and; kåñëam—Kåñëa; upalabhya—sighting; cirät—after a long time; abhéñöam—their
certainly; nayanayoù—of the eyes. object of desire; yat—whom; prekñaëe—while seeing; dåçiñu—on their eyes;
[Çré Rädhä said :] O Çré Kåñëa, for a long time, persons with fixed intelligence have pakñma—of lids; kåtam—the maker; çapanti—they would curse; dågbhiù—with their
sustained their lives with the hope that You will one day return. You reside in eyes; hådi kåtam—taken into their hearts; alam—to their satisfaction; parirabhya—
Madhupuré, which is filled with profound sweetness. O master of Gokula, the embracing; sarväù—all of them; tat—in Him; bhävam—ecstatic absorption; äpuù—
adolescent sakhés are patiently gazing at Your return path. Therefore, You must give attained; api—even though; nitya—constantly; yujäm—for those who engage in
us Your darçana without fail. yogic discipline; duräpam—difficult to attain.
[Çréla Çukadeva Gosvämé, who was experiencing the mood of the gopés when they saw
Suffering pangs of separation from Çré Kåñëa, Rädhä desires to bring Kåñëa Çré Kåñëa at Kurukñetra, said:] The vraja-sundarés, who cursed the Creator for making
back to Våndävana, which is filled with sweet memories eyelids that obstructed their darçana of Çré Kåñëa, now saw Çré Kåñëa again after a
17.20
very long time. They took Him from the path of their eyes into their hearts and
tightly embraced Him there. They attained that rare absorption that cannot be
yä te lélä-rasa-parimalodgäri-vanyä-parétä attained either by yogés or by Rukmiëé and the other queens of Dvärakä, who are
dhanyä kñauëé vilasati våtä mäthuré mädhurébhiù always with Him.
taträsmäbhiç caöula-paçupé-bhäva-mugdhäntaräbhiù
The gopés’ intense longing to receive Çré Kåñëa in their own home, Våndävana
saàvétas taà kalaya vadanolläsi veëur vihäram 17.22
Lalita-mädhava 10.261/CC Mad 1.84/BR 7.19 ähuç ca te nalina-näbha padäravindaà
yä—that; te—Your; lélä-rasa—of the mellows tasted in the pastimes; parimala—the yogeçvarair hådi vicintyam agädha-bodhaiù
fragrance; udgäri—spreading; vanya-äparétä—filled with forests; dhanyä—glorious;
kñauëé—the land; vilasati—enjoys; våtä—surrounded; mäthuré—the Mathurä saàsära-küpa-patitottaraëävalambaà
district; mädhurébhiù—by the beauties; tatra—there; asmäbhiù—by us; caöula— gehaà juñäm api manasy udiyät sadä naù
flickering; paçupé-bhäva—with ecstatic enjoyment as gopés; mugdha-antaräbhiù—by
those whose hearts are enchanted; saàvétaù—surrounded; tvam—You; kalaya— SB 10.82.48/CC Mad 13.136/ ORY pp. 133, 147/BR 7.21
kindly perform; vadana—on the mouth; ulläsi—playing; veëuù—with the flute; ähuù—the gopés said; ca—and; te—Your; nalina-näbha—O Lord, whose navel is just
vihäram—playful pastimes. like a lotus flower; pada-aravindam—lotus feet; yoga-éçvaraiù—by the great mystic
Near the highly praised Mathurä is that land of Våndävana, which is full of forests yogés; hådi—within the heart; vicintyam—to be meditated upon; agädha-bodhaiù—
that emit the sublime fragrance of the mellows of Your pastimes (lélä-rasa), and who were highly learned philosophers; saàsära-küpa—the dark well of material
existence; patita—of those fallen; uttaraëa—of deliverers; avalambam—the only
452 453
shelter; geham—family affairs; juñäm—of those engaged; api—though; manasi—in Kåñëa spoke the following words to give the gopés consolation
the minds; udiyät—let be awakened; sadä—always; naù—our. 17.24
[At the meeting in Kurukñetra, Çré Rädhikä and the prominent gopés said:] “O mayi bhaktir hi bhütänäm
Kamala-näbha (You whose navel is like a lotus), great yogés who possess profound
intelligence meditate upon Your lotus feet in their hearts. Your lotus feet are the only amåtatväya kalpate
means of escape for those who have fallen into the well of material existence. O diñöyä yad äsén mat-sneho
Lord, please give us the benediction that, even when we perform household work,
Your lotus feet shall always reside in our hearts and we shall never forget them, even
bhavaténäà mad-äpanaù
for a moment.” SB 10.82.44/CC Mad 13.160/ORY pp. 138, 183/BR 7.23
An alternative reading by Çréla Viçvanätha Cakravarté Öhäkura (Särärtha-Darçiné): mayi—to Me; bhaktiù—devotional service; hi—indeed; bhütänäm—for living
beings; amåtatväya—to immortality; kalpate—leads; diñöyä—by good fortune; yat—
“O sun who direstly scorches the darkness of ignorance, we are scorched by the which; äsét—has developed; mat—for Me; snehaù—the love; bhavaténäm—on the
heat of this philosophical knowledge. We are cakora birds living only on the part of your good selves; mat—Me; äpanaù—which is the cause of obtaining.
moolight radiating from Your beautiful moonlike face. Therefore come back to
Våndäna and bring us to life with Your pastimes such as räsa-lélä. The masters of “Sakhés, it is greatly fortunate that you have developed prema for Me, by which
yoga meditate on Your lotus feet within Your hearts, but we hold them above our one can attain Me. Loving devotional service unto Me qualifies living entities to
hearts on our breasts. Only by holding them are we able to maintain our lives and nt attain My supremely blissful eternal abode.”
otherwise. Those with deep intelligence, (agädha-bodhaih; gambhéra-buddhibhiù)
meditate on Your feet, but we have shallow intelligence. Therefore as soon as we start The gopés express their supreme love for Kåñëa
mediatingon Your feet we drown in the ocean of swooning, so what is the question 17.25
of meditating? Furthermore, mediation on the m is the means for upliftment from
the well of material existencebut such mediation cannot uplift us who have fallen yat te sujäta-caraëämburuhaà staneñu
into an ocean of separation from You. Certaianly we gopés have not fallen in the well bhétäù çanaiù priya dadhémahi karkaçeñu
of material life, having renounced the happiness of of husband, home and children
from an early age.” If Kåñëa says, “come to Dväåakä and I will enjoy with you there”, tenäöavém aöasi tad vyathate na kià svit
the gopés reply, “Çré Våndävana is our home, and we are too attached to it to take up kürpädibhir bhramati dhér bhavad-äyuñäà naù
residence anywhere else. It is there alone that You attract us by wearing peacock
feathers in Your turban and playing enchanting music on Your flute. We can be SB 10.31.19/BR 7.23 pt/JD ch 36
saved only by seeing You in Vraja and not by any other kind of meditation or yat—which; te—Your; su-jäta—very fine; caraëa-ambu-ruham—lotus feet;
theoretical knowledge of the self (ätma-jïäna).” staneñu—on the breasts; bhétäù—being afraid; çanaiù—gently; priya—O dear one;
dadhémahi—we place; karkaçeñu—rough; tena—with them; aöavém—the forest;
Çré Kåñëa meets with the gopés in a solitary place at Kurukñetra aöasi—You roam; tat—they; vyathate—are distressed; na—not; kim svit—we
17.23
wonder; kürpa-ädibhiù—by sharp stones; bhramati—flutters; dhéù—the mind;
bhavat-äyuñäm—of those of whom Your Lordship is the very life; naù—of us.
bhagaväàs täs tathä-bhütä / vivikta upasaìgataù
[The gopés said:] A fear has arisen in our minds that Your very soft lotus feet may
äçliñyänämayaà påñövä / prahasann idam abravét be pained by being placed on our hard breasts. Our minds are agitated by such
SB 10.82.40/BR 7.22 thoughts, as if tormented by a stinging scorpion.
bhagavän—the Supreme Lord; täù—them; tathä-bhütäù—being in such a state;
vivikte—in a secluded place; upasaìgataù—going up to; äçliñya—embracing; During the Ratha-yäträ, Çré Caitanya Mahäprabhu, in the mood of Rädhikä,
anämayam—health; påñövä—asking about; prahasan—laughed; idam—this; sang in seperation :
abravét—said. 17.26
When Çré Kåñëa saw that the gopés had attained oneness (tädätmya) with Him, He präëa-nätha, çuna mora satya nivedana
went with them to a secluded place. After embracing them to His heart and vraja – ämära sadana, tähäì tomära saìgama, nä päile nä rahe jévana
inquiring about their well-being, He laughed and spoke as follows.
CC Mad 13.138/BR 7.23 pt
454 455
präëa-nätha—O My Lord, master of My life; çuna—please hear; mora—My; satya— In separation, one moment seems like ten million aeons
true; nivedana—submission; vraja—Våndävana; ämära—My; sadana—place; 17.29
tähäì—there; tomära—Your; saìgama—association; nä päile—if I do not get; nä—
not; rahe—does remain; jévana—life. yarhy ambujäkñäpasasära bho bhavän
Präëanätha, hear My true submission. My home is Våndävana, and I wish to have kurün madhün vätha suhåd-didåkñayä
Your association there. If not, it will be very difficult for Me to maintain My life. taträbda-koöi-pratimaù kñaëo bhaved
ravià vinäkñëor iva nas taväcyuta
As Mahäprabhu was ecstatically dancing, Çré Svarüpa Dämodara sang: SB 1.11.9/GG 1.27
17.27
yarhi—whenever; ambuja-akña—O lotus-eyed one; apasasära—You go away; bho—
sei ta paräëa-nätha päinu, yähä lägi’ madana-dahane jhuri’ genu’ oh; bhavän—Yourself; kurün—the descendants of King Kuru; madhün—the
CC Mad 13.113/ORY 37, 104, 128-9/BR 1.2 pt inhabitants of Mathurä (Vrajabhümi); vä—either; atha—therefore; suhåt-
didåkñayä—for meeting them; tatra—at that time; abda-koöi—millions of years;
sei ta—that indeed; paräëa-nätha—the master of My life; päinu—I have gotten; pratimaù—like; kñaëaù—moments; bhavet—becomes; ravim—the sun; vinä—
yähä lägi’—for whom; madana-dahane—being burned by Cupid; jhuri’ genu—I without; akñëoù—of the eyes; iva—like that; naù—ours; tava—Your; acyuta—O
became dried up. infallible one.
“Now I have gained the Lord of My life, in whose absence I was being burned by O Lotus-eyed one, when you go away to Kurukñetra and Madhupuré (Mathurä),
Cupid and was withering away.” one moment seems like ten million aeons. As the eyes see only darkness in the
absence of the sun, in your absence all four directions appear to be an empty,
Will You please place Your lotus feet in Våndvana? desolate void.
17.28
anyera hådaya—mana, mora mana—våndävana, What is the most painful kind of distress?
17.30
‘mane’ ‘vane’ eka kari’ jäni
‘duùkha-madhye kona duùkha haya gurutara?’
tähäì tomära pada-dvaya, karäha yadi udaya,
‘kåñëa-bhakta-viraha vinä duùkha nähi dekhi para’
tabe tomära pürëa kåpä mäni
CC Mad 8.149
CC Mad 13.137
duùkha-madhye—among the miserable conditions of life; kona—what; duùkha—
anyera—of others; hådaya—consciousness; mana—mind; mora mana—My mind; misery; haya—is; gurutara—more painful; kåñëa-bhakta-viraha—separation from
våndävana—Våndävana consciousness; mane—with the mind; vane—with the devotee of Lord Kåñëa; vinä—besides; duùkha—unhappiness; nähi—there is not;
Våndävana; eka kari’—as one and the same; jäni—I know; tähäì—there, at dekhi—I see; para—other.
Våndävana; tomära—Your; pada-dvaya—two lotus feet; karäha—You do; yadi—if;
udaya—appearance; tabe—then; tomära—Your; pürëa—complete; kåpä—mercy; Çré Caitanya Mahäprabhu asked, “Of all kinds of distress, what is the most
mäni—I accept. painful?” Çré Rämänanda Räya replied, “Apart from separation from the devotee of
Kåñëa, I know of no unhappiness.”
[Speaking in the mood of Çrématé Rädhäräëé, Caitanya Mahäprabhu said:] “For most
people, the mind and heart are one, but because My mind is never separated from
Våndävana, I consider My mind and Våndävana to be one. My mind is already Raghunätha däsa Gosvämé in separation from Çré Rüpa Gosvämé
Våndävana, and since You like Våndävana, will You please place Your lotus feet 17.31
there? I would deem that Your full mercy.”
çünyäyate mahä-goñöhaà / giréndro ‘jagaräyate
vyäghra-tuëòäyate kuëòa / jévätu-rahitasya me
Prärthanäçraya-caturdaçaka 11, Çré Stavävalé
456 457
çünyäyate—becomes void; mahä-goñöham—the land of Vraja; giréndraù—the king of strength and are like skeletons, unable to even stand up. They are about to die
mountains; ajagaräyate—becomes like a python; vyäghra—of a tiger; tuëòäyate— because they are not cooking. For whom will they cook? And all the cows and Your
becomes like the gaping mouth; kuëòam—Rädhä—kuëòa; jévätu—the sustainer of friends – where are they? Because they cannot hear You calling them on Your flute,
life; rahitasya—without; me—of me. the marketplaces and the roads are all deserted – no one is there!
Now that I no longer have the sustainer of my life [Çréla Rüpa Gosvämé], the land kusuma tyajiyä ali, kñititale luöata,
of Vraja has become empty and desolate, Govardhana Hill has become like a great
python, and Rädhä-kuëòa has become like the gaping mouth of a ferocious tiger. taru-gaëa malina samäna
mayuré nä näcata, kapoté nä bolata,
Narottama däsa laments in separation from Çré Rüpa Gosvämé kokilä nä karatahi gäëa (3)
17.32
Even the bumblebees, which were so busy collecting honey, are now so upset they
tuwä adarçana-ahi, garale järala dehé, cira-dina täpita jévana have left the flowers. They are crying and rolling on the ground in the pain of
hä hä prabhu! kara dayä, deha more pada-chäyä, narottama laila çaraëa separation. All the trees look so drab and distressed. The peacocks are no longer
dancing, the pigeons are no longer singing, and the cuckoos are silent – they are not
Çré Rüpa-maïjaré-pada calling, “Koohoo, koohoo,” any more. All are feeling so much pain of separation.
tuwä—of you; adarçana—by not seeing; ahi—of the snake; garale—by the poison;
järala—wasted; dehé—soul; cira-dina— for many days; täpita—burning; jévana-life; virahiëé räé, virahajvare jara jara,
hä—O; hä—O; prabhu—Rupa Gosvämé; kara—please grant; dayä—mercy; deha— caudike viraha hutäça
please give; more—to me; pada—of your lotus feet; chäyä—the shade; narottama
däsa—Narottama däsa; laila—takes; çaraëa— shelter. sahaje yamunä jala, ägi samäna bhela,
kahatahi govinda däsa (4)
Your absence from my vision is like snake poison spreading throughout my body,
consuming all my strength. For the rest of my life my soul will be burning. Narottama Çrématé Rädhäräëé is burning up in the fever of separation. In all directions,
däsa laments, “Alas, Prabhu! O Rüpa Gosvämé! Please give me the shade of your lotus everyone is sinking in the ocean of separation from You. Even the Yamunä, whose
feet. There I am taking shelter.” waters are now made of the tears coming from the gopés, does not flow anymore. This
is the condition of Våndävana! Govinda däsa tells this sad story.
In Your separation, all the Vrajaväsés are weeping and are about to die
17.33 Çré-Båhad-Bhägavatämåtam describes the condition of Vraja in separation
Tuhü Se Rohili Madhupura, Çréla Govinda däsa Kaviräja (SGG p. 80) 17.34
tuhü se rohili madhupura kintv idäném api bhavän / yadi tän nänukampate
vrajakula äkula, duküla kalarava, känu känu kori jhura (1) yama eva tadä sarvän / vegenänugrahéñyati
O Kåñëa-candra, now You are staying very far away in Madhupuré, in Mathurä. But BB 1.6.119
what is the condition of Våndävana? All the Vrajaväsés, in great pain and distress of kintu—but; idäném—now; api—indeed; bhavän—Your good self; yadi—if; tän—to
separation, are calling, “Känu, Känu! Where are You?” Even the birds are calling. But them; na anukampate—does not show mercy; yamaù—Yamaräja; eva—indeed;
there is no answer, only an echo. All are weeping and are about to die. tadä—then; sarvän—all; vegena—quickly; anugrahéñyati—will treat kindly.
yaçomaté-nanda, andha sama baiöhai, Oh Kåñëa, if you still do not show mercy to the surviving Vrajaväsés, then
Yamaräja will quickly show them his mercy. It is only by the mercy of Yamaräja that
sähase uöhai nä pära the distress and grief of separation from beloved relatives becomes relieved.
sakhä-gaëa dhenu, veëurava nä çuniye, 17.35
vichurala nagara bäjära (2) tatratya-yamunä svalpa- / jalä çuñkeva säjani
Yaçodä-maiyä and Nanda Bäbä are crying so much that it is as if they have become govardhano ’bhün néco ’sau / svaù-präpto yo dhåtas tvayä
blind and cannot see any more. They are only sitting and crying. They have no
BB 1.6.121
458 459
tatratya—present there; yamunä—the Yamunä; su-alpa—meager; jalä—whose I am absolutely unable to tolerate Çré Rädhikä’s pitiable condition when She is
water; çuñkä—dried up; iva—as if; sä—she; ajani—has become; govardhanaù— suffering in separation from Çré Kåsna, but I am fully prepared to immediately give
Govardhana; abhüt—has become; nécaù—short; asau—he; svaù—heaven; up my life for the sake of Their happy reunion.
präptaù—reaching; yaù—who; dhåtaù—held; tvayä—by You.
rädhikä-caraëa, tyajiyä ämära, kñaëeke pralaya haya
There is now very little water left in the Yamunä, for she has almost dried up.
Giriräja Govardhana which was carried by Your left hand and was thus reaching up rädhikära tare, çata-bära mari, se duùkha ämära saya (2)
to heaven, has now entered into the earth and is gradually disappearing. If I were ever to renounce Rädhikä’s lotus feet for even an instant, I would be
17.36 totally devastated. For Her sake I will gladly tolerate the pain and agony of death
hundreds of times.
na yänty anaçanät präëäs / tvan-nämämåta-sevinäm
paraà çuñka-mahäraëya- / dävägnir bhavitä gatiù e hena rädhära, caraëa-yugale, paricaryä pä’ba kabe
BB 1.6.122 hähä vraja-jana, more dayä kari’, kabe vraja-vane labe (3)
na yänti—they do not leave; anaçanät—because of fasting; präëäù—their life airs; When will I be able to serve Rädhikä’s two lotus feet? Alas, I beg you all, O
tvat—Your; näma-amåta—the nectar of names; sevinäm—of those who serve; residents of Vraja, please be merciful to me now. When will you take me into the
param—rather; çuñka—dry; mahä—great; araëya—in a forest; däva-agniù—a forests of Vraja?
conflagration; bhavitä—will be; gatiù—their end.
viläsa maïjaré, anaìga maïjaré, çré rüpa maïjaré ära
What more can I say about the condition of Vraja. Those who are still alive, have
abandoned bathing, eating and drinking. Their life-airs are not leaving their bodies ämäke tuliyä, laha nija pade, deha more siddhi sära (4)
only because they are tasting the nectar of Your holy name. Therefore, the blazing O Viläsa Maïjaré! O Anaìga Maïjaré! O Rüpa Maïjaré! Please lift me up and bring me
forest-fire of Mahävana shall be their ultimate destination. close to your own lotus feet, thereby bestowing upon me the ultimate perfection.
Çré Rädhikä is lamenting in separation from Kåñëa Finally, Kåñëa meets with the gopés and soothes their pain of separation
17.37
17.36
hä nätha ramaëa preñöha / kväsi kväsi mahä-bhuja
kåñëo ’pi taà dantavakraà hatvä yamunäm uttérya nanda-vrajaà
däsyäs te kåpaëäyä me / sakhe darçaya sannidhim
gatvä sotkaëöhau pitarau abhivädyäçväsya täbhyäà säçru-kaëöham
SB 10.30.39/BMP p. 407
äliìgitaù sakala gopa-våndän praëamyäçväsya sarvän santarpayäm äsa
hä—O; nätha—master; ramaëa—lover; preñöha—dearmost; kva asi kva asi—where
are You, where are You; mahä-bhuja—O mighty-armed one; däsyäù—to the Padma Puräëa/GG 1.27
maidservant; te—Your; kåpaëäyäù—wretched; me—Me; sakhe—O friend; After killing Dantavakra, Kåñëa crossed the Yamunä and arrived in Vraja. There
darçaya—please show; sannidhim—Your presence. he offered obeisances to Nanda and Yaçodä and comforted them in various ways.
They bathed Kåñëa in their tears and pacified their long-lived anguish by embracing
“O master! My lover! O dearest, where are You? Where are You? Please, O mighty- him to their hearts. Then he met with all the other cowherders and relieved their
armed one, O friend, show Yourself to Me, Your maidservant who is very much sorrows. Finally, he met with the gopés and soothed their pain of separation.
aggrieved by Your absence.”
Thus ends the 17th chapter – Vipralambha rasa

I am unable to tolerate Rädhikä’s separation from Keñëa
17.38
Çré Kåñëa-Virahe, Çréla Bhaktivinoda Öhäkura (SGG p. 75)
çré kåñëa-virahe, rädhikära daçä, ämi ta’ sahite näri
yugala-milana, sukhera käraëa, jévana chäòite päri (1)
460 461
Chapter 18 – Sambhoga-rasa
mat-präëa-näthas tu sa eva näparaù
Steadiness in perfection is described in the last verse of Çikñäñöaka

18.1
äçliñya vä päda-ratäà pinañöu mäm
adarçanän marma-hatäà karotu vä
yathä tathä vä vidadhätu lampaöo
mat-präëa-näthas tu sa eva näparaù
Çikñäñöaka 8/CC Antya 20.47/BR 8.1
äçliñya—embracing with great pleasure; vä—or; päda-ratäm—who have fallen at the
lotus feet; pinañöu—let Him trample; mäm—Me; adarçanät—by not being visible;
marma-hatäm—brokenhearted; karotu—let Him make; vä—or; yathä—as (He
likes); tathä—so; vä—or; vidadhätu—let Him do; lampaöaù—a debauchee, who
mixes with other women; mat-präëa-näthaù—the Lord of My life; tu—but; saù—He;
eva—only; na aparaù—not anyone else.
Let that debauchee (Kåñëa) tightly embrace this maidservant, who is devoted to
serving Him, and thus delight Me. Or, let Him trample Me under His feet, or break
My heart by not giving Me His darçana. He may do whatever He desires. Even if He
sports with His other beloveds directly in front of Me, He is still My präëanätha,My
life and soul. In My heart, there is none other than Him.
Out of intense love the devotee overlooks all impediments and only want to
to render loving service
18.2
pragäòha-premera ei svabhäva-äcära
nija-duùkha-vighnädira nä kare vicara
CC Mad 4.186
Ç R É Ç L O K Ä M Å TA M P R AY O J A N A S A M B H O GA- RA S A
pragäòha—intense; premera—of love of Godhead; ei—this; svabhäva—natural; [Çré Kåñëa says to Uddhava:]When a person abandons all fruitive activities and
äcära—behavior; nija—personal; duùkha—inconvenience; vighna—impediments; fully surrenders himself to Me, he becomes a recipient of special prema. This is a
ädira—and so on; nä—not; kare—does; vicära—consideration. result of My special mercy on him. I release him from old age and grant him entrance
into My eternal pastimes, where he serves Me eternally.
“This is the natural result of intense kåñëa-prema: The devotee does not consider
personal inconveniences or impediments. In all circumstances he wants to serve Kåñëa.”
Steadiness in bhajana is described by Çréla Raghunätha däsa Gosvämé
18.5
I do not mind My personal distress; I only wish for the happiness of Kåñëa
18.3 na dharmaà nädharmaà çruti-gaëa-niruktaà kila kuru
nä gaëi äpana-duùkha, sabe väïchi täìra sukha, vraje rädhä-kåñëa-pracura-paricaryäm iha tanu
täìra sukha—ämära tätparya çacé-sünuà nandéçvara-pati-sutatve guru-varaà
more yadi diyä duùkha, täìra haila mahä-sukha, mukunda-preñöhatve smara param ajasraà nanu manaù
sei duùkha—mora sukha-varya Manaù-çikñä 2/BR 8.3/JD Ch.39
CC Antya 20.52 na—not; dharmam—piety; na—not; adharmam—impiety; çruti-gaëa—in the
Vedas; niruktam—described; kila—indeed; kuru—do; vraje—in Vraja; rädhä-
nä—not; gaëi—I count; äpana-duùkha—own personal misery; sabe—only; väïchi— kåñëa—for Rädhä-Kåñëa; pracura—great; paricaryäm—service; iha—here; tanuù—
I desire; täìra sukha—His happiness; täìra sukha—His happiness; ämära tätparya— body; çacé-sünum—the son of Çacé; nandéçvara-pati-sutatve—as the son of King
the aim and object of My life; more—unto Me; yadi—if; diyä duùkha—giving Nanda; guru-varam—the best Guru (refers to both Çré Guru and Çré Caitanya
distress; täìra—His; haila—there was; mahä-sukha—great happiness; sei duùkha— Mahäprabhu); mukunda-preñöhatve—most dear to Lord Mukunda; smara—meditate;
that unhappiness; mora sukha-varya—the best of My happiness. param ajasram—always, incessantly; nanu—indeed; manaù—mind.
[Çrématé Rädhikä says:] “I do not mind My personal distress. I only wish for the O my dear mind, please do not perform either the dharma, which produces piety,
happiness of Kåñëa, for His happiness is the aim and object of My life. However, if He or adharma, which gives rise to sin, that are mentioned in the Çrutis. Rather, render
feels great happiness in giving Me distress, that distress is the best of My happiness.” profuse loving service to Çré Rädhä-Kåñëa Yugala, who the Çrutis have ascertained to
be the supreme object of worship and the topmost Truth. Always remember
A devotee who remembers the eternal pastimes is transcendental, being filled Çacénandana Çré Caitanya Mahäprabhu, who is endowed with the sentiments and
with sac-cid-änanda (eternality, knowledge and bliss). A Vaiñëava’s body is bodily lustre of Çré Rädhä, knowing Him to be non-different from Çré Nanda-
therefore non-different from Çré Kåñëa’s body nandana; and always remember Çréla Gurudeva (who is the representative of Çrématé
Rädhikä) as most dear to Çré Mukunda.
18.4
martyo yadä tyakta-samasta-karmä
Humility and prema go side by side
niveditätmä vicikérñito me 18.6
tadämåtatvaà pratipadyamäno na premä çravaëädi-bhaktir api vä yogo ’tha vä vaiñëavo
mayätma-bhüyäya ca kalpate vai jïänaà vä çubha-karma vä kiyad aho saj-jätir apy asti vä
SB 11.29.34/BR 8.2/GKH (P) hénärthädhika-sädhake tvayi tathäpy acchedya-mülä saté
martyaù—a mortal; yadä—when; tyakta—having given up; samasta—all; karmä— he gopé-jana-vallabha vyathayate hä hä mad-äçaiva mäm
his fruitive activities; nivedita-ätmä—having offered his very self; vicikérñitaù—
desirous of doing something special; me—for Me; tadä—at that time; amåtatvam— BRS 1.3.35/CC Mad 23.29/BR 8.4
immortality; pratipadyamänaù—in the process of attaining; mayä—with Me; na—not; premä—love of Godhead; çravaëa-ädi—consisting of chanting, hearing
ätma-bhüyäya—for equal opulence; ca—also; kalpate—he becomes qualified; and so on; bhaktiù—devotional service; api—also; vä—or; yogaù—the power of
vai—indeed. mystic yoga; atha vä—or; vaiñëavaù—befitting a devotee; jïänam—knowledge;
vä—or; çubha-karma—pious activities; vä—or; kiyat—a little; aho—O my Lord;
sat-jätiù—birth in a good family; api—even; asti—there is; vä—or; héna-artha-
464 465
adhika-sädhake—who bestows greater benedictions upon one who is fallen and As Mahäprabhu dances at the Ratha-yäträ Festival, He raises His arms and
possesses no good qualities; tvayi—unto You; tathä api—still; acchedya-mülä— repeatedly recites one poem in a loud voice:
whose root is uncuttable; saté—being; he—O; gopé-jana-vallabha—most dear 18.10
friend of the gopés; vyathayate—gives pain; hä hä—alas; mat—my; äçä—hope; eva—
certainly; mäm—to me. yaù kaumära-haraù sa eva hi varas tä eva caitra-kñapäs
O my Lord, I do not have any love for You, nor am I qualified for discharging te conmélita-mälaté-surabhayaù prauòhäù kadambäniläù
devotional service by chanting and hearing. Nor do I possess the mystic power of a sä caiväsmi tathäpi tatra surata-vyäpära-lélä-vidhau
Vaiñëava, knowledge or pious activities. Nor do I belong to a very high-caste family.
Overall, I do not possess anything. Still, O beloved of the gopés, because You bestow revä-rodhasi vetasi-taru-tale cetaù samutkaëöhate
Your mercy on the most fallen, I have an unbreakable hope that is constantly in my Padyävalé 386 CC Mad 13.121, Antya 1.78/ORY p. 123, 227/BR 8.9
heart. That hope is always giving me pain.
yaù—that same person who; kaumära-haraù—the thief of my heart during youth;
saù—he; eva hi—certainly; varaù—lover; täù—these; eva—certainly; caitra-
The premé bhakta’s behaviour, characteristics and activities kñapäù—moonlit nights of the month of Caitra; te—those; ca—and; unmélita—
18.9 fructified; mälaté—of mälaté flowers; surabhayaù—fragrances; prauòhäù—full;
kadamba—with the fragrance of the kadamba flower; aniläù—the breezes; sä—that
evaà-vrataù sva-priya-näma-kértyä one; ca—also; eva—certainly; asmi—I am; tathä api—still; tatra—there; surata-
jätänurägo druta-citta uccaiù vyäpära—in intimate transactions; lélä—of pastimes; vidhau—in the manner; revä—
of the river named Revä; rodhasi—on the bank; vetasé—of the name Vetasé; taru-
asaty atho roditi rauti gäyaty tale—underneath the tree; cetaù—my mind; samutkaëöhate—is very eager to go.
unmäda-van nåtyati loka-bähyaù
O My friend, that beautiful one who stole my heart in my youth is now here. These
SB 11.2.40/BR 8.8 are also the same pleasant nights of the month of Caitra, with the same fragrance of
evam-vrataù—when one thus engages in the vow to chant and dance; sva—own; blossoming mälaté flowers and the same cool, gentle, fragrant breeze from the
priya—very dear; näma—holy name; kértya—by chanting; jäta—in this way kadamba trees. I am also the same; my beloved, too. Nonetheless, my mind is eager
develops; anurägaù—attachment; druta-cittaù—with a melted heart; uccaiù— for amorous play at the foot of the vetasé tree on the bank of the river Revä.
loudly; hasati—laughs; atho—also; roditi—cries; rauti—becomes agitated; gäyati—
chants; unmäda-vat—like a madman; nåtyati—dancing; loka-bähyaù—without Only Svarüpa (Dämodara) and Rüpa (Gosvämé) could understand the
caring for outsiders. essence of the mood in which Mahäprabhu chanted the previous çloka. Çréla
Rüpa Gosvämé has explained that çloka by composing the following text:
In the heart of one who adopts such a transcendental vow, attachment for 18.11
chanting the name of his most dear iñöadeva arises and melts his heart. Now he rises
above the condition of the general mass of people, and he is beyond caring for their priyaù so ’yaà kåñëaù sahacari kuru-kñetra-militas
opinions and views. In a natural way – not out of pretence – he acts as if mad. tathähaà sä rädhä tad idam ubhayoù saìgama-sukham
Sometimes he bursts out laughing and sometimes he sheds floods of tears.
Sometimes, in a loud voice, he calls out to Bhagavän and sometimes, with a sweet tathäpy antaù-khelan-madhura-muralé-païcama-juñe
voice, he sings Rädhä-Kåñëa’s glories. At other times, when he perceives his beloved mano me kälindé-pulina-vipinäya spåhayati
standing before his eyes, he even starts dancing in order to please Him.
Padyävali 387/CC Mad 1.76/ORY p. 228, 286/BR 8.10
priyaù—very dear; saù—He; ayam—this; kåñëaù—Lord Kåñëa; saha-cari—O My
dear companion; kuru-kñetra-militaù—who is met on the field of Kurukñetra; tathä—
also; aham—I; sä—that; rädhä—Rädhäräëé; tat—that; idam—this; ubhayoù—of
both of Us; saìgama-sukham—the happiness of meeting; tathä api—still; antaù—
within; khelan—playing; madhura—sweet; muralé—of the flute; païcama—the fifth
note; juñe—which delights in; manaù—the mind; me—My; kälindé—of the river
Yamunä; pulina—on the bank; vipinäya—the trees; spåhayati—desires.
466 467
[After meeting Çré Kåñëa at Kurukñetra, Çré Rädhä said:] O sakhi, today at His eyes are fresh and reddish like the early dawn, full of compassion and very long
Kurukñetra, I met My same präëa-priya, Kåñëa. I am that same Rädhä and there is and wide; His bodily hair stands on end by the touch of Çré Rädhä’s breast; and the
also happiness in Our meeting. But nonetheless, I deeply yearn for Våndävana, for sound of His flute makes the lotus-like minds of the munis restless like the gopés. May
the kuïja on the bank of the Kälindé that is inundated by bliss as a result of Kåñëa the sweet nectar of His lips sport in my heart.
vibrating the fifth note on His playful muralé.
18.12 The superiority of paramour love (parakéya-bhäva)
18.14
nikhila-bhuvana-lakñmé-nitya-léläspadäbhyäà
kamala-vipina-véthé-garva-sarväìkañäbhyäà kurvanti hi tvayi ratià kuçaläù sva ätman
praëamad-abhaya-däna-prauòhi-gäòhädåtäbhyäà nitya-priye pati-sutädibhir ärti-daiù kim
kim api vahatu cetaù kåñëa-pädämbujäbhyäm tan naù praséda parameçvara mä sma chindyäù
Kåñëa-karëämåta 12/BR 8.17
äçäà dhåtäà tvayi ciräd aravinda-netra
SB 10.29.33/BR 5.9
nikhila—all; bhuvana—the worlds; lakñmé—beauties (i.e., the milkmaids); nitya—
eternal; léläù—pastimes; padäbhyäm—home; kamala—lotus; vipina—véthé— kurvanti—they show; hi—indeed; tvayi—for You; ratim—attraction; kuçaläù—
thickets or clusters; garva—pride; sarvam—all; kañäbhyäm—break down; expert persons; sve—for their own; ätman—Self; nitya—eternally; priye—who is
praëamad—those who bow down (i.e., His devotees); abhaya—fearlessness; däna— dear; pati—with our husbands; suta—children; ädibhiù—and other relations; ärti-
giving; prauòhi—assurance; gäòha—excessively; adåtäbhyäm—worshiped; kim api— daiù—who only give trouble; kim—what; tat—therefore; naù—to us; praséda—be
something in expressible, inexpressible bliss; vahatu—attain; cetaù—my mind; merciful; parama-éçvara—O supreme controller; mä sma chindyäù—please do not
kåñëa—of Kåñëa; päda—the feet; ambujäbhyäm—lotus. cut down; äçäm—our hopes; dhåtäm—sustained; tvayi—for You; cirät—for a long
time; aravinda-netra—O lotus-eyed one.
May my heart attain indescribable bliss at Çré Kåñëa’s lotus feet, which are the
eternal abode of pastimes for the original goddess of fortune, which thwart heaps of [The gopés said:] “O Param-éçvara, the great personalities, who are the well-wishers
lotus flowers’ pride in their beauty, and which are deeply respected everywhere for of everyone’s soul, direct their love to You because You are the soul of all souls. What
their great power in giving shelter to the surrendered souls. is the use of loving or serving husbands, sons and so forth, who are temporary and
sources of misery? Be pleased with us and give us Your mercy. O lotus-eyed one,
please do not cut the flourishing creeper of our desire to serve You, which we have
May the sweet nectar of His lips sport in my heart nourished for such a long time.”
18.13
taruëäruëa-karuëämaya-vipuläyata-nayanaà Taking shelter of the perfect sentiments of the gopés (siddha-gopé-bhäva)
kamaläkuca-kalaçébhara-vipulé-kåta-pulakam 18.15
muralé-rava-taralé-kåta-muni-mänasa-nalinaà vékñyälakävåta-mukhaà tava kuëòala-çré-
mama khelatu mada-cetasi madhurädharam amåtam gaëòa-sthalädhara-sudhaà hasitävalokam
Kåñëa-karëämåta 18/BR 8.18 dattäbhayaà ca bhuja-daëòa-yugaà vilokya
taruëa—like the sun; aruëa—red; karuëämaya—full of compassion; vipuläyata— vakñaù çriyaika-ramaëaà ca bhaväma däsyaù
broad, wide open; nayanam—eyes; kamalä—Rädhä; kuca—breasts; kalaçé— SB 10.29.39/CC Mad 25.50, Antya 15.70/BR 5.8
pitcherlike; bhara—heavy; vipulé—pressing; kåta—caused; pulakam—standing of
the hairs on end; muralé—flute; rava—sound; taralé—loose, liquified; kåta—made; vékñya—seeing; alaka—by Your hair; ävåta—covered; mukham—face: tava—Your;
muni—of the sages; mänasa—the minds; nalinam—lotuses; mama—my; khelatu— kuëòala—of Your earrings; çré—with the beauty; gaëòa-sthala—having the cheeks;
play; mada—intoxicated with glee; cetasi—mind; madhura—sweet; adharam—lips; adhara—of Your lips; sudham—and the nectar; hasita—smiling; avalokam—with
amåtam—(filled with) nectar. glances; datta—bestowing; abhayam—fearlessness; ca—and; bhuja-daëòa—of Your
mighty arms; yugam—the pair; vilokya—glancing upon; vakñaù—Your chest; çré—of
the goddess of fortune; eka—the only; ramaëam—source of pleasure; ca—and;
bhaväma—we must become; däsyaù—Your maidservants.
468 469
[The gopés said:] “Priyatama, after seeing Your beautiful lotus face, decorated with padavim—the path; vidhäsyämaù—we shall make; tasmin—at that time; akhila—
glossy black curling tresses; Your beautiful cheeks, upon which enchanting earrings all; ghaöikäù—indications of time; ratna-khacitäù—bedecked with jewels;
(kuëòalas) radiate Your boundless loveliness; Your sweet lips, whose nectar defeats
all other nectar; Your charming glance, which is made radiant by Your slight smile; [Çré Rädhä said:] From the moment Çré Kåñëa, the enemy of the Madhu demon,
Your two arms, which liberally give the charity of fearlessness to surrendered souls; unexpectedly came before My eyes, wicked Cupid stole My heart. Nonetheless, if He
and Your chest, beautified by Lakñmé who resides there as a golden line, we have all will come within My vision again, I will decorate those moments with jewels.
become Your maidservants.”
Thus ends the 18th chapter – Sambhoga-rasa
18.16
viçveñäm anuraïjanena janayann änandam indévara-
çreëé-çyämala-komalair upanayann aìgair anaìgotsavam
svacchandaà vraja-sundarébhir abhitaù pratyaìgam äliìgitaù
çåìgäraù sakhi mürtimän iva madhau mugdho hariù kréòati
Çré Géta-govinda 1.12/CC Ädi 2.224/BR 8.23
viçveñäm—of all the gopés; anuraïjanena—by the act of pleasing; janayan—
producing; änandam—the bliss; indévara-çreëé—like a row of blue lotuses; çyämala—
bluish black; komalaiù—and soft; upanayan—bringing; aìgaiù—with His limbs;
anaìga-utsavam—a festival for Cupid; svacchandam—without restriction; vraja-
sundarébhiù—by the young women of Vraja; abhitaù—on both sides; prati-aìgam—
each limb; äliìgitaù—embraced; çåìgäraù—amorous love; sakhi—O friend;
mürtimän—embodied; iva—like; madhau—in the springtime; mugdhaù—perplexed;
hariù—Lord Hari; kréòati—plays.
O sakhé, He who gives pleasure and bliss to all the gopés; whose limbs are bluish-
black, very soft and resemble blue lotuses; whose qualities awaken the festival of
Kandarpa (Cupid) that lies dormant within the gopés’ hearts; and whose each and
every limb is embraced by the gopés – that Kåñëa is sporting like amorous love
personified in the spring season.
If He will come within My vision again, I will decorate those moments with jewels
18.17
yadä yäto daivän madhu-ripur asau locana-pathaà
tadäsmäkaà ceto madana-hatakenähåtam abhüt
punar yasminn eña kñaëam api dåçor eti padavéà
vidhäsyämas tasminn akhila-ghaöikä ratna-khacitäù
Jagannätha-vallabha-näöaka 3.11/BR 8.24
yadä—when; yätaù—entered upon; daivät—by chance; madhu-ripuù—the enemy
of the demon Madhu; asau—He; locana-patham—the path of the eyes; tadä—at
that time; asmäkam—our; cetaù—consciousness; madana-hatakena—by wretched
Cupid; ähåtam—stolen; abhüt—has become; punaù—again; yasmin—when; eñaù—
Kåñëa; kñaëam api—even for a moment; dåçoù—of the two eyes; eti—goes to;
470 471
Chapter 19 – Rädhä-tattva
When will Çré Rädhikä bathe me in Her service?
INTRODUCTION – Çrématé Rädhikä is our iñöadevata, our sväminé. We love Kåñëa
because He is the exclusive object of Rädhikä’s love. Service to Her lotus feet is the
exclusive goal, the ultimate spiritual perfection, and the cherished aspiration of any
devotee in the line of Çréla Rüpa Gosvämé. This service, Rädhä-däsyam in maïjaré
bhäva (or pälyä-däsé bhäva), is the speciality and glory of the Çré Rüpänugä Gauòéya
Guru-varga. Service to Çrématé Rädhikä is our be-all and end-all.
19.1
rädhä kåñëa-praëaya-vikåtir hlädiné çaktir asmäd
ekätmänäv api bhuvi purä deha-bhedaà gatau tau
caitanyäkhyaà prakaöam adhunä tad-dvayaà caikyam äptaà
rädhä-bhäva-dyuti-suvalitaà naumi kåñëa-svarüpam
Çré-Caitanya-Caritämåta, Ädi-léla 1.5/JD Ch.14
rädhä—Çrématé Rädhäräëé; kåñëa—of Lord Kåñëa; praëaya—of love; vikåtiù—the
transformation; hlädiné-çaktiù—pleasure potency; asmät—from this; eka-ätmänau—
both the same in identity; api—although; bhuvi—on earth; purä—from
beginningless time; deha-bhedam—separate forms; gatau—obtained; tau—these
two; caitanya-äkhyam—known as Çré Caitanya; prakaöam—manifest; adhunä—now;
tat-dvayam—the two of Them; ca—and; aikyam—unity; äptam—obtained; rädhä—
of Çrématé Rädhäräëé; bhäva—mood; dyuti—the luster; suvalitam—who is adorned
with; naumi—I offer my obeisances; kåñëa-svarüpam—to Him who is identical with
Çré Kåñëa.
“Çré Rädhä is a transcendental manifestation of Kåñëa’s praëaya and His internal
pleasure-giving potency. Although Rädhä and Kåñëa are one in Their identity, They
separated Themselves eternally. Now these two transcendental identities have again
united, in the form of Çré Kåñëa Caitanya. I bow down to Him, who has manifested
Himself with the sentiment and complexion of Çrématé Rädhäräëé although He is
Kåñëa Himself.”
Ç R É Ç L O K Ä M Å TA M P R AY O J A N A R Ä D H Ä -TAT T VA
Çrémati Rädhikä is the topmost beloved of Kåñëa misunderstanding of differentiation; citräya—for increasing the wonder; svayam—
19.2 personally; anvaraïjayat—colored; iha—in this world; brahmäëòa—of the universe;
harmya-udare—within the palace; bhüyobhiù—by varieties of means; nava-räga—of new
yathä rädhä priyä viñëos attraction; hiìgula-bharaiù—by the vermilion; çåìgära—of loving affairs; käruù—the
tasyäù kuëòaà priyaà tathä craftsman; kåté—very expert.
sarva-gopéñu saivaikä Çré Rädhä-Kåñëa continuously enjoy Their loving play in the nikuïjas. Våëdä-devé,
having realised the excellence of their anuräga, says to Kåñëa, “O King of mad elephants,
viñëor atyanta-vallabhä who sports in the groves on Govardhana Hill, there is an accomplished artist of the name
Padma Puräëa/Laghu-bhäg. 2.1.45/CC Ädi 4.215, Mad 8.99, 18.8/Upad. 9 pt/BMP p.99 Çåìgära rasa (Kämadeva) and upon the fire generated from the heat of Your two bhävas,
yathä—just as; rädhä—Çrématé Rädhäräëé; priyä—very dear; viñëoù—to Lord Kåñëa; he has slowly melted Your shellac-like hearts and made them one. Then mixing that with
tasyäù—Her; kuëòam—bathing place; priyam—very dear; tathä—so also; sarva- profuse quantities of the kuìkuma of Your everfresh räga, he is painting an astonishing
gopéñu—among all the gopés; sä—She; eva—certainly; ekä—alone; viñëoù—of Lord picture upon the inner walls of the grand temple of the universe.”
Kåñëa; atyanta-vallabhä—most dear.
Çrémati Rädhikä is the embodiment of mahäbhäva
Just as Çrématé Rädhikä is most dear to Çré Kåñëa, Her pond, Çré Rädhä-kuëòa, is
19.5
equally dear to Him. Among all the beloved gopés, none are as dear as Çrématé
Rädhikä. mahäbhäva-svarüpä çré-rädhä-öhäkuräëé
sarva-guëa-khani kåñëa-käntä-çiromaëi
The essence of prema is mahäbhäva CC Adi 4.69
19.3
mahä-bhäva—of mahäbhäva; svarüpä—the form; çré-rädhä-öhäkuräëé—Çrématé
hlädinéra sära ‘prema’, prema-sära ‘bhäva’ Rädhäräëé; sarva-guëa—of all good qualities; khani—mine; kåñëa-käntä—of the
bhävera parama-käñöhä, näma—‘mahä-bhäva’ lovers of Lord Kåñëa; çiromaëi—crown jewel.
CC Ädi 4.68 Çré Rädhä Öhäkuräëé is the embodiment of mahäbhäva. She is the repository of
hlädinéra—of the pleasure potency; sära—the essence; prema—love for God; prema- all good qualities and the crest jewel among all the lovely consorts of Lord Kåñëa.
sära—the essence of such love; bhäva—emotion; bhävera—of emotion; parama-
käñöhä—the highest limit; näma—named; mahä-bhäva—mahäbhäva. Rädhäräëé’s love is superior to Candrävalé’s
19.6
The essence of the hlädiné potency is love of God, the essence of love of God is
bhäva, and the ultimate development of bhäva is mahäbhäva. tayor apy ubhayor madhye
rädhikä sarvathädhikä
The meaning of mahäbhäva mahäbhäva-svarüpeyaà
19.4
guëair ativaréyasé
rädhäyä bhavataç ca citta-jatuné svedair viläpya kramäd
CC Ädi 4.70/Mad 8.161/ Ujjvala-nélamaëi 4.3
yuïjann adri-nikuïja-kuïjara-pate nirdhüta-bheda-bhramam
tayoù—of them; api—even; ubhayoù—of both (Candrävalé and Rädhäräëé);
citräya svayam anvaraïjayad iha brahmäëòa-harmyodare madhye—in the middle; rädhikä—Çrématé Rädhäräëé; sarvathä—in every way;
bhüyobhir nava-räga-hiìgula-bharaiù çåìgära-käruù kåté adhikä—greater; mahä-bhäva-svarüpä—the form of mahäbhäva; iyam—this one;
guëaiù—with good qualities; ativaréyasé—the best of all.
Ujjvala-nélamaëi, Sthäyébhäva prakaraëa 155/CC Mad 8.195/Jaiva Dharma ch 36
Of these two gopés [Rädhäräëé and Candrävalé], Çrématé Rädhäräëé is superior in
rädhäyäù—of Çrématé Rädhäräëé; bhavataù ca—and of You; citta-jatuné—the two minds
all respects. She is the embodiment of mahäbhäva, and She surpasses all in good
like shellac; svedaiù—by perspiration; viläpya—melting; kramät—gradually; yuïjan—
qualities.
making; adri—of Govardhana Hill; nikuïja—in a solitary place for enjoyment; kuïjara-
pate—O king of the elephants; nirdhüta—completely taken away; bheda-bhramam—the
474 475
Çrématé Rädhikä is the epitome of transcendental rasa devé—who shines brilliantly, who is the abode of Kåñëa’s love; kåñëa-mayé—
9.7 nondifferent from Lord Kåñëa, always absorbed in Him; proktä—called; rädhikä—
(rädh-to worship, adhika-topmost) the best worshipper; para-devatä—Supreme
änanda-cinmaya-rasa-pratibhävitäbhis Goddess, most worshipable; sarva-lakñmé-mayé—the shelter of all the goddesses of
täbhir ya eva nija-rüpatayä kaläbhiù fortune; sarva-käntiù—in whom all beauty and splendor exists; sammohiné—who
completely bewilders Kåñëa; parä—the superior energy.
goloka eva nivasaty akhilätma-bhüto
Çré Rädhikä is the Supreme Goddess (para-devatä), the exclusive abode of Kåñëa’s
govindam ädi-puruñaà tam ahaà bhajämi loving pastimes (devé), and the shelter of all goddesses of fortune (Mahä-Lakñmés).
Brahma-saàhitä 5.37/CC Adi 4.72/Mad 8.163/JD Ch 32 She is the most beautiful. Her inside and outside are nothing but Kåñëa, and She is
änanda—bliss; cit—and knowledge; maya—consisting of; rasa—mellows; prati—at incessantly absorbed in Kåñëa. She is the embodiment of all splendor, and is the
every second; bhävitäbhiù—who are engrossed with; täbhiù—with those; yaù—who; enchantress of Çré Kåñëa’s heart.
eva—certainly; nija-rüpatayä—with His own form; kaläbhiù—who are parts of
portions of His pleasure potency; goloke—in Goloka Våndävana; eva—certainly; She is the Goddess of He who is the God of the entire creation
nivasati—resides; akhila-ätma—as the soul of all; bhütaù—who exists; govindam— 19.10
Lord Govinda; ädi-puruñam—the original personality; tam—Him; aham—I;
bhajämi—worship. jagat-mohana kåñëa, täìhära mohiné
Çré Govinda, who is all-pervading and who exists within the hearts of all, resides in
ataeva samastera parä öhäkuräëé
His Goloka-dhäma along with Çré Rädhä, who is the embodiment of His pleasure CC Ädi 4.95/Venu Géta 7, pt
potency and the counterpart of His own spiritual form. She is the epitome of
jagat-mohana—enchanting the universe; kåñëa—Lord Kåñëa; täìhära—of Him;
transcendental rasa, and is expert in the sixty-four arts. They are also accompanied by
mohiné—the enchantress; ataeva—therefore; samastera—of all; parä—foremost;
the sakhés, who are expansions of Çré Rädhä’s own transcendental body, and who are
öhäkuräëé—goddess.
infused with blissful, spiritual rasa. I worship that original personality, Çré Govinda.
That very Çré Kåñëa, who attracts the entire universe with His beauty, qualities,
She is the be-all and end-all of Govinda, and the crest jewel of all His consorts pastimes, nature, opulence, sweetness, and other aspects, is Himself attracted and
rendered helpless by the unparalleled and unsurpassed love of Våñabhänu-nandiné
19.8
Çrématé Rädhikä, who is the most supremely accomplished of all in the art of love and
govindänandiné rädhä, govinda-mohiné affection, who is the embodiment of mahäbhäva, and who is extremely dear to Çré
Kåñëa. Indeed, She is the Goddess of He who is the God of the entire creation.
govinda-sarvasva, sarva-käntä-çiromaëi Therefore She is all-in-all.
CC Ädi 4.82
govinda-änandiné—She who gives pleasure to Govinda; rädhä—Çrématé Rädhäräëé; Govinda has left us in the räsa-sthalé and went off with Her to a solitary place
govinda-mohiné—She who mystifies Govinda; govinda-sarvasva—the be-all and end- 19.11
all of Lord Govinda; sarva-käntä—of all the Lord’s lovers; çiromaëi—the crown
jewel. anayärädhito nünaà / bhagavän harir éçvaraù
Rädhä is the one who gives pleasure to Govinda, and She is also the enchantress
yan no vihäya govindaù / préto yäm anayad rahaù
of Govinda. She is the be-all and end-all of Govinda, and the crest jewel of all His Çrémad-Bhägavatam 10.30.28/CC Ädi 4.88/VG p. 128/BR 5.10 pt
consorts.
anayä—by this one; ärädhitaù—worshiped; nünam—certainly; bhagavän—the
Supreme Personality of Godhead; hariù—Lord Kåñëa; éçvaraù—the Supreme Lord;
Çré Rädhikä is the enchantress of Çré Kåñëa’s heart yat—from which; naù—us; vihäya—leaving aside; govindaù—Govinda; prétaù—
19.9 pleased; yäm—whom; anayat—lead; rahaù—to a lonely place.
devé kåñëa-mayé proktä / rädhikä para-devatä [The gopés said:] “O sakhis! Çré Rädhikä is much more fortunate than all of us! She
has surely performed the highest ärädhana of Bhagavän Çré Hari; thus She has
sarva-lakñmémayé sarva- / käntiù sammohiné parä received the name Rädhikä. That is why, being very much pleased with Her,
Båhad-gautaméya-tantra/ Ädi 4.83/BS p. 49/ Govinda has left us in the räsa-sthalé and went off with Her to a solitary place.”
476 477
19.12 Sanat-Kumära-Saàhitä 303-4

ratim gauré-léle apé tapaté saundarya-kiraëaiù [çré-sadäçiva uväca—Lord Sadäçiva said:] çaktih samyoginé—the potency of meeting;
çacé-lakñmé-satyäù paribhavaté saubhägya-valanaiù kämä—amorous pastimes; vama—contrariness; çaktir—potency; viyoginé—
separation; hlädiné—pleasure; kértidä-putri—the daughter of Kértidä; ca—also;
vaçé-käraiç candrävalé-mukha-navéna-vraja-satéù evaà—thus; rädhä—Çré Rädhä; trayaà—three; vraje—in Vraja; mama—of Me;
kñipaty äräd yä taà hari-dayita-rädhäm bhaja manaù praëeçvaraù—the Lord of life; kåñëas—Çré Kåñëa; tyaktvä—leaving; våndävanaà—
Våndävana; kvacit—somewhere; kadacin—ometimes; na—not; eva—indeed; yäti—
Çri Manaù-çikña 10
goes; iti—thus; janite—knows; kértidä-sutä—the daughter of Kértidä.
ratim—Rati devé; gauré—Gauri devé; léle—Lila devé; api—also; tapati—inflames;
saundarya—of beauty; kiraëaiù—with the rays of Her splendor; çacé—Çacé devé; “Çrémati Rädhikä has three manifestations: (1) as saàyoginé (endeavouring to
lakñmé—Laksmi devé; satyäù—and Satyabhämä; paribhavati—defeats; saubhägya— meet with Kåñëa) or kämä (desirous of meeting with Kåñëa); (2) as viyoginé
of Her good fortune; valanaiù—by the superabundance; vaçé-käraiù—by Her ability (anguished due to separation from Kåñëa) or vämä (in mäna, indignant due to Kåñëa
to bring Kåñëa under Her control; candrävalé-mukha—headed by Candrävalé; leaving Her for another gopé); and (3) as Våñabhänu-nandiné, the daughter of
navéna-vraja-satéù—the chaste young girls of Vraja; kñipati—tosses aside; ärät—far Våñabhänu and Kérttidä in Vraja. Saàyoginé and viyogiëé are two different
away; yä—who; tam—that; haré-dayita-rädhäm—Lord Hari’s beloved, Çrématé manifestations of the original Çré Rädhä, the daughter of Våñabhänu Mahäräja and
Rädhikä; bhaja—worship; manaù—O mind. Kérttidä. Saàyoginé refers to the feature of Çrématé Rädhikä when She goes to meet
Kåñëa in Kurukñetra, and viyoginé refers to Her manifestation in Sürya-loka and
(Without taking shelter of the Lord’s internal potency or svarüpa-çakti – Çrématé Nava-Våndävana in Dvärakä. The daughter of Våñabhanu and Kérttidä thinks, “My
Rädhikä – one can never obtain the fullest aspect of the Absolute Truth, Çré Kåñëa, who präëeçvara Çré Kåñëa never leaves Våndävana to go anywhere else.”
is the possessor of that potency. Therefore, the following statement is expressed): “O
mind! Give up attachment for all others and just worship the most beloved of Çré
Kåñëa, Çrématé Rädhikä, who inflames Rati, Gauri, and Lila by the effulgent rays of
What is the topmost holy place?
Her beauty; who vanquishes Çré Çacé, Çré Lakñmé, and Çré Satyabhämä by the 19.15
profusion of Her good fortune; and who throws far away the pride of the chaste vaikuëöhäj janito varä madhu-puré taträpi räsotsaväd
young girls of Vraja headed by Çré Candrävalé by Her ability to bring Çré Kåñëa under
Her control. This Çrématé Rädhikä is the most beloved of Çré Kåñëa.” våndäraëyam udära-päëi-ramaëät taträpi govardhanaù
rädhä-kuëòam ihäpi gokula-pateù premämåtäplävanät
19.13
kuryäd asya viräjato giri-taöe seväà viveké na kaù
rädhikära prema—guru, ämi—çiñya naöa
Upadeçämåta 9
sadä ämä nänä nåtye näcäya udbhaöa
vaikuëöhät—than Vaikuëöha, the spiritual world; janitaù—because of birth; varä—
Ädi 4.124 better; madhu-puré—the transcendental city known as Mathurä; tatra api—superior
rädhikära—of Çrématé Rädhäräëé; prema—the love; Guru—teacher; ämi—I; çiñya— to that; räsa-utsavät—because of the performance of the räsa-lélä; våndä-araëyam—
disciple; naöa—dancer; sadä—always; ämä—Me; nänä—various; nåtye—in dances; the forest of Våndävana; udära-päëi—of Lord Kåñëa; ramaëät—because of various
näcäya—causes to dance; udbhaöa—novel. kinds of loving pastimes; tatra api—superior to that; govardhanaù—Govardhana
Hill; rädhä-kuëòam—a place called Rädhä-kuëòa; iha api—superior to this; gokula-
“The prema of Rädhikä is My Guru, and I am Her dancing pupil. Her prema makes pateù—of Kåñëa, the master of Gokula; prema-amåta—with the nectar of divine
Me dance various novel dances.” love; äplävanät—because of being overflooded; kuryät—would do; asya—of this
(Rädhä-kuëòa); viräjataù—situated; giri-taöe—at the foot of Govardhana Hill;
Saàyoginé, Viyoginé and Våñabhänu-nandiné Rädhikä seväm—service; viveké—who is intelligent; na—not; kaù—who.
19.14 Due to Çré Kåñëa having taken birth there, the abode of Mathurä is superior even
çaktiù saàyoginé kämä vämä çaktir viyoginé to Vaikuëöha, the realm of spiritual opulence. Superior to Mathurä is the forest of
Våndävana because there the festival of the räsa dance took place. Superior to
hlädiné kérttidä putré caivam rädhä-trayam vraje Våndävana forest is Govardhana Hill because Çré Kåñëa raised it with His lotus hand
mama präëeçvaraù kåñëas tyaktvä våndavanaà kvacit and performed many pastimes there with His devotees. Yet superior even to
Govardhana Hill is Çré Rädhä-kuëòa because it immerses one in the nectar of Çré
adäcin naiva yätéti jänéte kérttidä sutä
478 479
Kåñëa’s divine love. What intelligent person would not desire to render service to The glories of Çré Rädhä-kuëòa
this magnificent pond, which is splendidly situated at the base of Govardhana Hill? 19.17
kåñëasyoccaiù praëaya-vasatiù preyasébhyo ’pi rädhä
Who is Çré Kåñëa’s dearmost beloved?
19.16
kuëòaà cäsyä munibhir abhitas tädåg eva vyadhäyi
karmibhyaù parito hareù priyatayä vyaktià yayur jïäninas yat preñöhair apy alam asulabhaà kià punar bhakti-bhäjäà
tebhyo jïäna-vimukta-bhakti-paramäù premaika-niñöhäs tataù tat-premedaà sakåd api saraù snätur äviñkaroti
Upadeçämåta 11
tebhyas täù paçu-päla-paìkaja-dåças täbhyo ’pi sä rädhikä
preñöhä tadvad iyaà tadéya-sarasé täà näçrayet kaù kåté kåñëasya—of Lord Çré Kåñëa; uccaiù—very highly; praëaya-vasatiù—object of love;
preyasébhyaù—out of the many lovable gopés; api—certainly; rädhä—Çrématé
Upadeçämåta 10 Rädhäräëé; kuëòam—lake; ca—also; asyäù—of Her; munibhiù—by great sages;
karmibhyaù—than all fruitive workers; paritaù—in all respects; hareù—by the abhitaù—in all respects; tädåk eva—similarly; vyadhäyi—is described; yat—which;
Supreme Lord; priyatayä—because of being favored; vyaktim yayuù—it is said in the preñöhaiù—by the most advanced devotees; api—even; alam—enough; asulabham—
çästra; jïäninaù—those advanced in knowledge; tebhyaù—superior to them; jïäna- difficult to obtain; kim—what; punaù—again; bhakti-bhäjäm—for persons engaged
vimukta—liberated by knowledge; bhakti-paramäù—those engaged in devotional in devotional service; tat—that; prema—love of Godhead; idam—this; sakåt—once;
service; prema-eka-niñöhäù—those who have attained pure love of God; tataù— api—even; saraù—lake; snätuù—of the bather; äviñkaroti—arouses.
superior to them; tebhyaù—better than them; täù—they; paçu-päla-paìkaja-dåçaù— The sages declare that as Çrématé Rädhikä is the foremost object of Çré Kåñëa’s
the gopés who are always dependent on Kåñëa, the cowherd boy; täbhyaù—above all prema, Her pond of is similarly dear to Him By taking apräkta-snäna even once
of them; api—certainly; sä—She; rädhikä—Çrématé Rädhikä; preñöhä—very dear; within Her divine waters Çré Rädhä-kuëòa bestows the rare treasure of gopé-prema for
tadvat—similarly; iyam—this; tadéya-sarasé—Her lake, Çré Rädhä-kuëòa; täm— Yugala-Kiçora which is so immensely difficult to attain even for such dear devotees
Rädhä-kuëòa; na—not; äçrayet—would take shelter of; kaù—who; kåté—most of Bhagavän as Çré Närada – what to speak of ordinary sädhakas. (Padma-Puräëa)
fortunate.
19.18
One who selflessly performs virtuous acts in accordance with the path of karma-
yoga is superior to those who engage in fruitive activities. The brahma-jïänés, who by lalitädi sakhé krodha kahe bära bära
dint of their spiritual knowledge are transcendental to the three modes of material adhikäré räjya ke karaye adhikära
nature, are more dear to Çré Kåñëa than those pious followers of the karma path who
are forever occupied in performing virtuous deeds. More dear to Çré Kåñëa than the aiche kata kahi lalitädi sakhégaëa
brahma-jïänés are His devotees like Sanaka, who have abandoned the pursuit of adhikäré umräo kailä ékñaëa
knowledge and who consider bhakti alone to be the best path. In doing so, they have
followed the statement in Çrémad-Bhägavatam (10.14.3): Jïäne prayäsam udapäsya – Bhakti-ratnäkara/BMP p. 298
one should abandon the endeavour for knowledge. Pure devotees like Närada, who Lalitä became angry and said, “Who is that person who dares to claim authority
are resolutely fixed in prema for Kåñëa, are even more dear to Him than all such over Rädhikä’s kingdom? We will retaliate against Him.” So saying, she seated
devotees. The vraja-gopés, whose very lives belong solely to Kåñëa, are even more Çrématé Rädhikä upon a royal throne and declared Her to be the umräo, or
beloved to Him than all such loving (premé) devotees. Amongst all those beloved undisputed empress of Vraja.
gopés, Çrématé Rädhikä is more dear to Çré Kåñëa than His own life; in the same way,
He dearly loves Her pond, Çré Rädhä-kuëòa. Therefore, what highly fortunate,
spiritually intelligent person would not reside on the banks of Çré Rädhä-kuëòa in a “My life has now returned”
state of transcendental consciousness, performing bhajana of Çré Kåñëa’s eightfold 19.19
daily pastimes? yasyäù kadäpé vasanäïcala-khelanottha-
dhanyäti-dhanya-pavanena kåtärtha-mäné
yogéndra-durgama-gatir madhusüdano ‘pi
tasyä namo ‘stu våñabhänu-bhuvo diçe ‘pi
Çré Rädhä-rasa-sudhä-nidhi 2/BMP p.87
480 481
yasyäù—of whom; kadäpi—sometimes; vasana—of the garment; äïcala—the O queen; sä—she; tvam—You; vidhäsyasi—will give; na—not; cet—if; mama—of
corner; khelana—playfully; uttha—lifted; dhanyäté-dhanya—very fortunate and me; netra—of the eyes; dänam—the gift; kém—what is the use?; jévitena—with the
glorious; pavanena—by the breeze; kåtärtha-mäné—thinking successful; yogéndra- life; mama—of me; duùkha—of sufferings; davägni-dena—bringing a forest-fire.
durgama-gatiù—the goal unattainable even by the kings of yogés; madhusüdanaù— “O Präëeçvari Çré Rädhikä! Çré Lakñmédevé is unable to obtain even a drop of the
Kåñëa; api—also; tasyäù—of Her; namaù—obeisances; astu—may be; våñabhänu- beauty which radiates from the tips of the toenails of Your lotus feet. If You do not
bhuvaù—of the land of King Vrsabhanu; diçe—to the direction; api—also. grant me the eyes to behold Your splendorous form, qualities, and pastimes, then of
Obeisances to the direction that faces Çré Våñabhänu’s daughter. Lord what use to me is this miserable life which blazes in a raging conflagration of anguish?”
Madhusüdana is greatly blessed when touched by the slightest playful breeze that has
touched the tip of Çrématé Rädhikä’s garment. He thinks, “Oh, My life has now Kåñëa says, go file your petition in Rädhikä’s department
returned.” 19.22
govinda-vallabhe rädhe / prärthaye tväm ahaà sadä
I meditate upon the footdust of Çrématé Rädhikä whose unlimited power
instantly subdues Çré Kåñëa tvadéyam iti jänätu / govindo mäà tvayä saha
19.20 Arcana Paddhati (HBV)/BR sankñepa, vijïäpti-païcaka
yo brahma-rudra-çuka-närada-bhéñma-mukhyair O Çrématé Rädhikä, dearest of Lord Govinda, this is my perpetual entreaty to You,
älakñito na sahasä puruñasya tasya may You and Govinda consider me to be Yours.
sadyo vaçé-karaëa-cürëam ananta-çaktià Çréla BR Çridhara Mahäräja: Krsna says to his devotee, “Oh, do you want an
intimate relationship with me? It is not to be found within my department. You will
taà rädhikä-caraëa-reëum anusmarämi have to go to another department. Go then to the department of Radhika.” Then, at
Çré Rädhä-rasa-sudhä-nidhi 4/ORY p. 168 once, the devotee’s thought is transferred towards that side. All his energy is
monopolized there. It is Her monopoly. “Your inner quest is not to be found within
yaù—who; brahma-rudra-çuka-närada-bhéñma-mukhyaiù—headed by Brahmä, Çiva, my department,” Krsna says. “You’ll have to go elsewhere and file a petition there.”
Çuka, Närada, and Bhéñma; älakñitaù—seen; na—not; sahasä—easily; puruñasya—of (Çré Guru and his Grace)
Çré Kåñëa; tasya—of Him; sadyaù—instantly; vaçé-karaëa—bringing under control;
cürëam—powder; ananta-çaktim—limitless power; tam—to that; rädhikä-caraëa-
reëum—the dust of Çré Rädhä’s feet; anusmarämi—I meditate. Çré Rädhä Praëäma
19.22
“I meditate after the ways of the previous äcäryas upon the footdust of Çrématé
Rädhikä, whose unlimited power instantly subdues the Supreme Person Çré Kåñëa, mahä-bhäva-svarüpä tvaà kåñëa-priyä-varéyasé
who is not easily seen even by great souls like Brahmä, Çiva, Çukadeva, Närada Muni prema-bhakti-prade devi rädhike tväà namämy aham
and Bhéñma.”
Païcarätra-Pradépa, Rädhä-praëäma
Praying for Çrématé Rädhikä’s mercy O Çrématé Rädhäraëé, You are the exalted form of mahäbhäva, therefore You are
19.21 the most dear to Kåñëa. O Goddess, You alone are able to bestow prema-bhakti;
therefore I offer my humble obeisances unto You.
lakñmér yad-aìghré-kamalasya nakhäïcalasya
saundarya-bindum apé närhaté labdhum éçe Çré Rädhä Vandanä
sä tvaà vidhäsyasé na cen mama netra-dänaà 19.24
kém jévitena mama duùkha-davägnidena amala-kamala-käntià néla-vasträà sukeçéà
Viläpa-kusumäïjaliù, 101/MS 10, pt çaçadhara-sama-vakträà khaïjanäkñéà manojïäm
lakñméù—the goddess of fortune; yad—of whom; aìghri—of the feet; kamalasya—of stana-yuga-gata-muktä-däma-déptäà kiçoréà
the lotus flower; nakha—of the nails; aïcalasya—of the edge; saundarya—of beauty; vraja-pati-suta-käntäm rädhikäm açraye ‘ham
bindum—a drop; api—even; na—not; arhati—is worthy; labdhum—to obtain; éçe—
Çré Stava-mälä, Çréla Rüpa Gosvämé
482 483
amala—spotles; kamala—lotus; käntià—lustre; néla—blue; vasträà—cloths; sukeçéà— “O Çrématé Rädhikä, I am burning in the fire of separation. Please be merciful to
beautiful long hair; çaçadhara—moon; sama—like; vakträà—lotus face; Me and decorate My head with the footdust of Your lotus feet to relieve Me from this
khaïjanäkñéà—female wag-tail bird; manojïäm—pleasing, charming, splendid; stana— burning poison of Cupid.”
breast; yuga—two; gata—resting; muktä-däma—pearl necklace; déptäà—effulgent;
kiçoréà—adolescent girl, young maiden; vraja-pati-suta—son of Nanda Mahäräja; Commentary by Çréla Gurudeva: “Rädhä! My suffering will be vanquished only
käntäm—dear lover; rädhikäm—of Rädhikä; açraye—take shelter; aham—I when you accept me. I am overwhelmed by a sphürti of your all-conquering qualities,
and I pray to you to kindly place the freshly sprouted buds of your feet upon my head.
“I take shelter of Çrématé Rädhikä, whose complexion is like that of a spotless Your lotus feet are munificent. They fulfill the innermost cherished desires of those
lotus, who is attired in blue cloth, whose hair is long and beautiful, whose face is like who pray to them. They are ornaments because they are red, soft and cool like new
the full moon, whose charming, restless eyes are like khaïjana birds, upon whose petals. If you were to place them upon my head, my head would be decorated and
breasts rests a radiant pearl necklace, who is eternally youthful, and who is the simultaneously the poisonous effect of käma would be counteracted.”
dearmost lover of the son of Nanda Mahäräja.”
Remembering You and praying for Your sevä miraculously removes all the
When will Çré Rädhikä bathe me in Her service? miseries, sins, and offenses of the three spheres
19.25 19.27
amala-kamala-räji-sparçi-väta-praçéte munéndra-vånda-vandite tri-loka-çoka-häriëé
nija-sarasi nidäghe säyam ulläsinéyam prasanna-vaktra-paëkaje nikuïja-bhü-viläsini
parijana-gaëa-yuktä kréòayanté bakärià vrajendra-bhänu-nandini vrajendra-sünu-saìgate
snapayati nija-däsye rädhikä mäà kadä nu kadä kariñyaséha mäà kåpä-kaöäkña-bhäjanam?
Çré Rädhikäñöakam 8, Çré Stavävalé, Çréla Raghunätha Däsa Gosvämé/SGG p. 160 Çré Rädhä-Kåpä-Kaöäkña-Stava-Räja 1/SGG p. 154
amala—splendid; kamala—of lotuses; räji—rows; sparçi—touching; väta—breeze; muni—of sages; indra—of kings; vånda—by the assembly; vandite—worshiped; tri—
praçéte—cool; nija—own; sarasi—at the lake; nidäghe—in the hot summer; säyam— three; loka—of the worlds; çoka—the distress; häriëé—removing; prasanna—bright;
in the evening; ulläsiné—splendid and jubilant; iyam—She; parijana—of friends; vaktra—face; paìkaje—lotus flower; nikuïja-bhü—in the groves of Våndävana;
gaëa—with hosts; yuktä—accompanied; kréòayanté—playing; baka-arim—with Lord viläsini—performing pastimes; vraja—of Vraja; indra—of the king; bhänu—of
Kåñëa, the enemy of the Baka demon. Våçabhänu; nandini—the daughter; vraja—of Vraja; indra—of the king; sünu—of
the Son (Kåñëa); saìgate—associated; kadä—when?; kariñyasi—will You make;
On summer nights in the waters of Her own kuëòa, cooled by the gentle breeze iha—here; mäm—me; kåpä—of mercy; kaöäkña—of the glance; bhäjanam—the
which caresses the many spotless lotuses there, Çré Rädhikä very joyfully engages Çré recipient.
Kåñëa (the enemy of Bakäsura) in water-sports in the company of Lalitä and Her
other sakhés. When will She bathe me in Her service? O Çrématé Rädhikä – Çukadeva, Närada, Uddhava, and all the topmost munis are
always offering vandanä (prayers) to Your lotus feet. Remembering You and praying
Kåñëa is begging the footdust of Çrématé Rädhikä – (Sevä-kuïja Deities at for Your sevä miraculously removes all the miseries, sins, and offenses of the three
spheres. Your joyful face blooms like a lotus and You delight in pastimes in the kuïjas
Çré Rüpa-Sanätana Gauòéya Mäöha) of Vraja. You are the daughter of Våñabhänu Mahäräja and are the dearly beloved of
19.26 Brajendra-nandana, with whom You always play viläsa – when, oh when will You
smara-garala-khaëòanaà mama çirasi maëòanam bestow upon me Your merciful sidelong glance?
dehi pada-pallavam udäraà
Çré Géta-Govinda 10.8
Thus ends the 19th chapter – Rädhä-tattva
dehi—kindly bestow; maëòanam—the ornament; pallavam—(of your) blossom;
pada—(soft) feet; udäram—(which are imbued with) munificence; mama çirasi—
upon my head; khaëòanam—(and thus) nullify; garala—the poison; smara—of
Cupid’s (arrows).
484 485
Chapter 20 – Rädhä-däsyam
Service to Çrématé Rädhikä is our be-all and end-all
20.1
ayi nanda-tanuja kiìkaraà
patitaà mäà viñame bhavämbudhau
kåpayä tava päda-paìkaja-
sthita-dhülé-sadåçaà vicintaya
Çré Çikñäñöaka 5/CC Antya 20.32/BR 5.1
ayi—O My Lord; nanda-tanuja—the son of Nanda Mahäräja, Kåñëa; kiìkaram—the
servant; patitam—fallen; mäm—Me; viñame—horrible; bhava-ambudhau—in the
ocean of nescience; kåpayä—by causeless mercy; tava—Your; päda-paìkaja—lotus
feet; sthita—situated at; dhüli-sadåçam—like a particle of dust; vicintaya—kindly
consider.
O Nanda-nandana, as a result of my fruitive activities, I have fallen into this
fearful ocean of material existence. Please bestow Your mercy upon this eternal
servant of Yours. Consider me to be just like a speck of dust at Your lotus feet and
always accept me as Your purchased servant.
Definition of Bhävolläsa rati

20.2
saïcäré syät samanä vä kåñëa-ratyäù suhåd-ratiù
adhika puñayamänä ced bhävolläsa itéryate
BRS 2.5.128/Venu-géta, p. 39
486
Ç R É Ç L O K Ä M Å TA M P R AY O J A N A R Ä D H Ä - D Ä S YA M
cet—if; suhåd-ratiù—the bhäva of being a well-wisher and intimate friend of Çré cittän—deep hearts; kutaù—where; çyäma-sindho—the ocean of çyäma-rasa;
Rädhä; (which is) saïcäré—an infused mood; syät—may become; samanä—equal; rasasyävagähaù—plunging in the nectar of.
vä—or; adhika—greater; kåñëa-ratyäù—than the attachment to Çré Kåñëa;
puñayamänä—nourishes; iryate—it is said; iti—to be; bhäva-ulläsaù—shining forth “How can a person become immersed in the ocean of çyäma-rasa (çringar rasa) if
due to innermost mood. he has never worshipped the dust of Çré Rädhä’s lotus feet; if he has never taken
shelter of Her pastime-place Çré Våndävana, which is marked with the impressions
Bhävolläsa-rati is the saïcäré bhäva of the maïjaré-sakhés, whose suhåd-rati (for Çré of Her lotus feet; and if he has never associated with and served the devotees whose
Rädhä and everything connected with Her) abundantly exceeds their kåñëa-rati, and hearts are submerged in Her profound sentiments? It will never be possible.”
constantly increases due to their full absorption in it. This is also their sthäyé rati,
their permanent rati.
Kåñëa cannot be attained without Rädhä-däsyam
Çréla Gurudeva’s commentary: By nature the living entity is the object to be 20.5
enjoyed (bhogya-vastu) and Çré Kåñëa is the enjoyer (bhoktä). By performing bhajana
in the association of rasika-bhaktas, the desire to serve Çré Rädhä, who is permeated
rädhä-däsyam apäsya yaù prayatate govinda-saìgäçayä
with transcendental bliss, becomes strong, and the loving sentiments of the gopés so ’yaà pürëa-sudhä-ruceù paricayaà räkäà vinä kainite
(gopé-bhäva) awaken. Çré Rädhä-rasa-sudhä-nidhi 80/BR 5.10 pt
rädhä—to Rädhä; däsyam—service; apasya—renouncing; yaù—who; prayatate—
The mood of a sädhaka who has attained attachment for Rädhä-däsyam endeavors; govinda-saìgäçayä—with a hope to attain the association of Lord Kåñëa;
20.3 so ‘yam—that person; pürëa-sudhä-ruceù—of the sweetest nectar; paricayäm—
tvayopabhukta-srag-gandha / väso-’laìkära-carcitäù knowledge; räkäm—full moon; vinä—without; kaìkñati—desires
ucchiñöa-bhojino däsäs / tava mäyäà jayema hi Those who endeavor to attain the association of Çré Kåñëa but reject Rädhä-däsya
are like people who endeavor to see the full moon when it is not a full moon night.
SB 11.6.46/ BR 5.21/ BRSB p.76/JD Ch. 20
tvayä—by You; upabhukta—already enjoyed; srak—with the garlands; gandha—
fragrances; väsaù—garments; alaìkära—and ornaments; carcitäù—adorned;
Raghunätha däsa Gosvämé’s Rädha niñöhä
ucchiñöa—the remnants of Your food; bhojinaù—eating; däsäù—Your servants; 20.6
tava—Your; mäyäm—illusory energy; jayema—we will conquer; hi—indeed. ya ekaà govindaà bhajati kapaöé dämbhikatayä
O Prabhu, we decorate ourselves with the garlands, sandalwood paste, cloth and tad abhyarëe çérëe kñaëam api na yämi vratam idam
ornaments worn by You. Since we are Your servants who eat Your remnants, we will Stavävali, Sva-niyama-daçakam 6/BR 5.10 pt
certainly conquer Your illusory energy (mäyä). [Therefore, Prabhu, we are not afraid
of Your mäyä – we are only afraid of being separated from You.] ya—who; ekam—alone; govindam—Lord Kåñëa; bhajati—worships; kapaöé—cheater;
dämbhikatayä—with hypocrisy; tad-abhyarëe—near Him; çérëe—at all; kñaëam—for
a moment; api—even; na—not; yämi—I shall go; vratam—vow; idam—this.
Kåñëa cannot be attained without Çrématé Rädhikä. The necessity of taking shelter
of the lotus feet of Çré Rädhä is expressed by Çré Raghunätha Däsa Gosvämé: “I will never go near a hypocrite who worships Govinda alone [without Rädhä].
20.4 This is my vow.”
anärädhya rädhä-padämbhoja-reëum
The conception of being a maidservant of Çré Rädhä is described in the
anäçritya våndäöavéà tat-padäìkäm following words of the Gosvämés:
asambhäñya-tad-bhäva-gambhéra-cittän 20.7
kutaù çyäma-sindho rasasyävagähaù abhimänaà parityajya präkåta-vapur-ädiñu
Sva-saìkalpa-prakäça stotra 1/VG p. 135/BR 5.10 çré-kåñëa-kåpayä gopé-dehe vraje vasämy aham
anärähya—not worshiping; rädhä-padämbhoja—Çré Rädhä’s lotus feet; renum— rädhikänucaré bhütvä pärakéya-rase sadä
dust; anäçritya—not taking shelter; våndäöavéà—of våndävana; tat-padäìkam—Her
footprints; asambhäñya—without conversing; tad-bhäva—for Her love; gambhéra- rädhä-kåñëa-viläseñu paricaryäà karomy aham
488 489
BR 5.11 Brahmä, Çiva, Närada, the Çruti-cari åñés and Näräyäëé honor and worship the
dust of Çrématé Rädhikä’s lotus feet.
“After giving up false identification with this material body, may I obtain the body
of a gopé and reside in Vraja by the mercy of Çré Kåñëa. Becoming a maidservant of
Çré Rädhä, may I always serve and attend Rädhä and Kåñëa, who enjoy pastimes of umä, ramä, satyä, çacé, candrä, rukmiëé
paramour love (pärakéya-rasa).” rädhä avatära sabe – ämnäya-väëé (7)
Çréla Gurudeva’s commentary: Pärakéya-rase sadä – The scriptures establish the Our ämnäya, revealed scriptures, declare that Umä, Ramä, Satyä, Çacé,
pre-eminence of the pärakéya-rasa of Vraja. By serving Çré Rädhä-Kåñëa in the mood Candrävalé and Rukmiëé are all Rädhä’s expansions.
of wedded love (svakéya), one will attain Goloka [the outer portion of Goloka
Våndävana], and by serving in paramour love, one will attain Vraja-Våndävana, the hena rädhä-paricaryä jäkara dhana
absolute innermost chamber of Goloka-dhäma where Çré Rädhä-Kåñëa’s nikuïja-léläs
take place. There, the maïjaré-sakhés, being endowed with ulläsa-rati (much stronger
bhakativinoda tä’ra mägaye caraëa (8)
affection for Rädhä than for Kåñëa), are topmost. They render service to the rasa- Bhaktivinoda is begging at the lotus feet of those whose wealth is the service of
keli-lélä-viläsa in the secluded groves without any hesitation. Çrématé Rädhäräëé.
Çréla Bhaktivinoda Öhäkura glorifies the worship of Çré Rädhä and Çré Kåñëa Without taking shelter of the lotus feet of Çré Rädhä, one can never meet Kåñëa
as inseparable 20.9
20.8 rädhikä ujjvala-rasera äcärya
Çré Rädhä-Bhajana Mahimä, Glorification of Worship to Çré Rädhä (SGG p. 65)
rädhä-mädhava-çuddha-prema vicärya
rädhä-bhajane yadi mati nähi bhelä
ye dharila rädhä-pada parama-yatane
kåñëa-bhajana taba akäraëa gelä (1)
se päila kåñëa-pada amülya ratane
If the desire to serve Çrématé Rädhikä does not appear in my heart, my worship of
Kåñëa is simply useless.
rädhä-pada vinä kabhu kåñëa nähi mile
rädhikä däséra kåñëa sarva-vede bole
ätapa-rohita süraya nähi jäni Rädhikä-caraëa-padma, BVT/ BR 5.10 pt/SGG p. 67
rädhä-virahita mädhava nähi mäni (2) Çrématé Rädhikä is the äcärya of the mellows of amorous love (ujjvala-rasa). The
Just as the sun cannot be perceived without sunlight, in the same way I do not pure love between Rädhä and Mädhava is meant to be discussed and contemplated.
recognize Mädhava without Rädhä. Those who place Çrématé Rädhikä's lotus feet in their hearts and worship them with
great care obtain the priceless jewel of Kåñëa's lotus feet. Without taking shelter of
kevala mädhava püjaye, so ajïäné the lotus feet of Rädhä, one can never meet Kåñëa. The Vedic scriptures declare that
Kåñëa is the property of the maïjaré maidservants of Çré Rädhä.
rädhä-anädara koroi abhimäna (3)
Those who worship Mädhava alone are ignorant; they simply neglect Çrématé Çréla Bhaktivinoda Öhäkura expresses his internal mood in Gétä-mälä:
Rädhikä out of unmitigated pride.
20.10
rädhikä-däsé jadi hoya abhimäna Dekhite Dekhite, (SGG p. 74)
çégrai milai taba Gokula-käna (4) dekhite dekhite, bhulibo vä kabe, nija-sthüla-paricaya
If you develop pride in being Çrématé Rädhikä's exclusive maidservant, then very nayane heribo, vraja-pura-çobhä, nitya cid-änanda-maya (1)
quickly you will meet Gokula Käna (Kåñëa). When I will forget my gross bodily identity, then I will behold the exquisite beauty
of Vraja, full of eternal spiritual bliss and cognizance.
brahmä, çiva, närada, çruti, näräyaëé
rädhikä-pada-raja püjaye mäni (6)
490 491
våñabhänu-pure, janama laibo, yävaöe viväha ha'be Pride in one’s service is described in these words of Çréla Raghunätha däsa Gosvämé:
vraja-gopé-bhäva, hoibe svabhäva, äna bhäva nä rohibe (2) 20.12
I shall take birth in Våñabhänu Mahäräja's town and will marry in the nearby navaà divyaà kävyaà sva-kåtam atulaà näöaka-kulaà
village of Yävaö. My sole disposition and nature will be that of a cowherd maiden. prahelé-güòhärthäù sakhi-rucira-véëä-dhvani-gatiù
kadä sneholläsair lalita-lalitä-preraëa-balät
nija-siddha-deha, nija-siddha-näma, nija-rüpa-sva-vasana
sa-lajjaà gändharvä sa-rasam asakåc chikñayati mäm
rädhä-kåpä-bole, lobhibo vä kabe, kåñëa-prema-prakaraëa (3)
Sva-saìkalpa-prakäça-stotra 2/BR 8.21
When will I obtain, by the power of Rädhä's mercy, my own eternal spiritual body,
my own realised name and dress embellishing by form? When will I receive initiation navam—new; divyam—transcendental; kävyam—poem; sva-kåtam—written by you;
into the techniques of expressing divine love for Kåñëa? atulam—peerless; näöaka—drama; kulam—plural; praheléù—riddles and puns;
güòha—hidden; arthäù—meanings; sakhi—O friend; rucira—beautiful; véëä—of
yämuna-salila-äharaëe giyä, bujhibo yugala-rasa the véëä; dhvani—the sound; gatiù—movement; kadä—when?; sneha—with love;
ulläsaiù—with splendid happiness; lalita—charming and playful; lalitä—Lalitä;
prema-mugdha ha’ye, pägaliné-präya, gäiba rädhära yaça (4) preraëa—of the direction; balät—on the strength; sa—with; lajjam—shyness;
As I go to draw water from the Yamunä, I will understand the confidential mellows gändharvä—Çré Rädhä; sa—with; rasam—sweetness; asakåc—again and again;
of Yugala-Kiçora’s loving affairs. Being captivated by prema, I will sing Çré Rädhikä’s chikñayati—will teach; mäm—me.
glories just like a madwoman. Aho! When, in a secluded place, will I receive such fortune that Çrématé Rädhikä
will, upon the request of Çrématé Lalitä-devé, affectionately and happily – yet shyly –
Taking shelter of the maïjarés is described by Çréla Raghunätha däsa Gosvämé: teach me dramas composed by Herself, new poems, riddles with deep meanings, and
20.11 melodies on the véëä?
tämbülärpaëa-päda-mardana-payodänäbhisärädibhir
Rejecting all types of dharma, out of the desire to serve Çré Rädhä’s lotus feet
våndäraëya-maheçvaréà priyatayä yäs toñayanti priyäù is described by Prabodhänanda Sarasvaté
präëa-preñöha-sakhé-kuläd api kiläsaìkocitä bhümikäù 20.13
kelé-bhümiñu rüpa-maïjaré-mukhäs tä däsikäù saàçraye düräd apäsya svajanän sukham artha-koöià
Stavävalé (Vraja-viläsa-stava 38)/JD Ch. 39/BR 8.20 sarveñu sädhana-vareñu ciraà niräçaù
saàçraye—I take shelter; täù priyäù däsikäù—of those dear servants; rüpa-maïjaré- varñantam eva sahajädbhuta-saukhya-dhäräà
mukhäù—headed by Çré Rüpa Maïjaré; yäù toñayanti—who give pleasure;
våndäraëya-maheçvarém—to the queen of Våndävana; priyatayä—by their endearing
çré-rädhikä-caraëa-reëum ahaà smarämi
qualities; abhisära—-by taking her out to Her trysts with Çré Kåñëa; payaù-däna— Çré Rädhä-rasa-sudhä-nidhiù 33/BR 5.12
offering (refreshing and fragrant) water; tämbüla-arpaëa—offering betel-nuts; päda-
The desire for the pleasure received from relationships with family and friends; for
mardana—massaging Her feet; ädibhiù—and so forth; bhümikäù—they act as her
the four goals of life, namely dharma, artha, käma and mokña; and for limitless wealth
chaperones; kila—indeed; api—unlike; sakhé-kulät—the group of sakhés; präëa-
and so forth, are the causes of anarthas. Knowing this, I abandoned them all. I
preñöha—headed by Lalitä and Viçäkhä; api asaìkocitäù—(they are) without
worship the foot-dust of Çré Rädhä, which showers natural, wonderful happiness,
hesitation; kelé-bhümiñu—within the pleasure groves.
and I always hold this foot-dust upon my head.
"I take shelter of the maidservants of Çrématé Rädhikä headed by Rüpa Maïjaré.
Çréla Gurudeva’s commentary: Sädhakas who possess exclusive faith in Çré Rädhä
They act as Her chaperones and affectionately satisfy Çrématé Rädhikä by their
(rädhä-niñöhä) are solely attached to the fragrance of Her lotus feet. Without Çré Rädhä,
various services, such as offering tämbüla, massaging Her feet, bringing Her water
they do not even have a taste for Çré Kåñëa. Material happiness seems insignificant to
and taking Her to Her randevouses with Kåñëa. Unlike the präëa-preñöha-sakhés,
such sädhakas, who have firm attachment for Her lotus feet and who are not inclined
they can without hesitation perform any service within the pleasure groves."
towards any other spiritual goal (sädhya) or any other practice (sädhana) to attain it.
Even other exalted sädhanas are obstacles on the path of prema-bhakti.
492 493
In this way, the sädhaka worships the dust of Çrématé Rädhikä’s lotus feet Praying to attain the service of Çré Rädhä birth after birth
20.14 20.16
äçäsya däsyaà våñabhänu-jäyäs tasyä apära-rasa-sära-viläsa-mürter
tére samadhyäsya ca bhänu-jäyäù änanda-kanda-paramädbhuta-saukhya-lakñmyäù
kadä nu våndävana-kuïja-véthiñv brahmädi-durlabha-gater våñabhänu-jäyäù
ahaà nu rädhe hy atithir bhaveyam kaiìkaryam eva mama janmani janmani syät
Çré Rädhä-rasa-sudhä-nidhi 198/BR 5.13 Çré Rädhä-rasa-sudhä-nidhi 40/BR 5.15
äçä—hope; asya—of that; däsyam—service; våñabhänu-jäyäù—of Rädhä, “Birth after birth, may I attain the position of being a maidservant of the daughter
Våñabhänu’s daughter; tére—on the shore; samadhyä asya—arranging; ca—and; of King Våñabhänu. She is the viläsa-mürti (personification of playful pastimes) of
bhänujäyäù—of the Yamuna; kadä—when; nu—indeed; våndävana-kuïja-véthiñv— Çyämasundara, who is Himself the essence of limitless rasa. She is Çré Kåñëa’s
on the pathways of Våndävana forest; aham—I; nu—indeed; rädhe—O Rädhä; hi— supremely wonderful pleasure-Lakñmé, and She is most difficult to attain even for
indeed; athitiù—a guest; bhaveyam—may become. Brahmä and other exalted personalities.”
“O Rädhä! O Våñabhänu-nandiné! When will I, with the hope of becoming Your
maidservant, reside on the bank of the Yamunä as a guest on the pathways of 20.17
Våndävana’s kuïjas?” mad-éçä-näthatve vraja-vipina-candraà vraja-vaneçvaréà täà näthatve
MS 9/BR p. 212 (please refer to 11.65 for the full çloka)
Constantly seeking Kåñëa through saìkértana in the mood of çré-rädhä-däsya:
“Always remember Våndävana-candra as the präëanätha of my Sväminé,
20.15 Våndävaneçvaré Çré Rädhikä.”
dhyäyantaà çikhi-piccha-maulim aniçaà tan-näma saìkértayan
nityaà tac-caraëämbujaà paricaran tan-mantra-varyaà japan Çré Rädhä-Prärthanä
20.18
çré-rädhä-pada-däsyam eva paramäbhéñöaà hådä dhärayan
çyämasundara çikhaëòa-çekhara
karhi syäà tad-anugraheëa paramädbhutänurägotsavaù
smera-häsa muralé-manohara
Çré Rädhä-rasa-sudhä-nidhi 259/BR 5.14
rädhikä-rasika mäà kåpä-nidhe
dhyäyan—meditating; tam—on Him; çikhi-piccha-maulim—peacock-feather crown;
aniçam—day and night; tan-näma—His name; saìkértayan—chanting; nityam— sva-priyä-caraëa-kiìkaréà kuru
always; tat-caraëämbhujam—His lotus feet; paricaran—serving; tan-mantra- Çré Rädhä-Prärthanä 2/ SGG p. 167
varyam—His excellent mantra; japan—chanting; çri-rädhä-päda-däsyam—service
to Çré Rädhä’s feet; eva—indeed; paramäbhiñöam—greatest desire; hådä—with the O Çyämasundara! O You whose head is adorned with peacock feathers! Your face
heart; dhärayan—holding; karhi—when?; syäm—I will be; tad-anugrahena—by His is always graced with a playful smile, Your flute-playing is enchanting, and You are
mercy; paramodbhuta-anurägotsavaù—a most wonderful festival of love for Her. expert in relishing rasa with Çrématé Rädhikä. Because You are an ocean of mercy, I
am appealing to You to please make me a kiìkaré (maidservant) at the feet of Your
“Keeping at my heart my highest aspiration of one day becoming a maidservant of beloved.
Çré Rädhä’s lotus feet, I will constantly meditate on Çré Kåñëa, whose head is
decorated with a peacock feather. I will constantly chant His name, eternally serve Çréla Gurudeva: Çré Kiçoré’s maidservants (kiìkarés) are always devoted to Her
His lotus feet and always utter His most excellent mantras. May He bestow mercy service. The word kaiìkarya expresses a mood of being ardent to serve and it means
upon me at any moment so I will attain anurägotsava, the great festival of kià karomi, “What may I do? What service can I do?” – This mood is expressed in
attachment to Çré Rädhä.” pure rädhä-däsya, or maïjaré-bhäva. May I attain this kaiìkarya of Çré Våñabhänu-
nandiné birth after birth. To serve exclusively under the guidance of the vraja-devés
is called ‘tat-tad-bhäva-icchämayé kämänugä-bhakti’. This is the deep meaning of the
above text.
494 495
Without being in the änugatya of the gopés one cannot enter the lélä Täà vraja-vane-éçvaréà näthatve smara – Remember Çrématé Rädhikä as
20.19 one’s Sväminé. In his Viläpa-kusumäïjaliù, Çréla Raghunätha Däsa Gosvämé
sakhé vinä ei léläya anyera nähi gati has acknowledged çrématé Rädhikä as his Sväminé. With great fervor and
perturbation he prays in a mood of single-minded devotion in order to obtain
sakhé-bhäve ye täìre kare anugati Her service:
rädhä-kåñëa-kuïja-sevä-sädhya sei päya 20.21
sei sädhya päite ära nähika upäya aty-utkaöena nitaräà virahänalena
CC Mad 8.204-5/BR 5.15 pt dandahyamäna hådayä kila käpi däsé
sakhé vinä—without the gopés; ei léläya—in these pastimes; anyera—of others; hä svämini kñaëam iha praëayena gäòham
nähi—there is not; gati—entrance; sakhé-bhäve—in the mood of the gopés; ye— äkrandanena vidhurä vilapämi padyaiù
anyone who; täìre—Lord Kåñëa; kare—does; anugati—following; rädhä-kåñëa—of
Rädhä and Kåñëa; kuïja-sevä—of service in the kuïjas, or gardens, of Våndävana; Çré Viläpa-kusumäïjaliù 7/MS 9.2
sädhya—the goal; sei päya—he gets; sei—that; sädhya—achievement; päite—to aty-utkatena—very great; nitaräm—completely; viraha—of separation; analena—
receive; ära—other; nähika—there is not; upäya—means. with the fire; dandahyamäna—always burning; hådayä—heart; kila—indeed; käpi—
Without the guidance of the sakhés, one cannot enter these pastimes. One who a certain; däsé—maidservant; hä—O; svämini—mistress; kñaëam—for a moment;
worships Kåñëa in the mood of the sakhés, following in their footsteps, can attain the iha—here; praëayena—with love; gäòham—deeply; äkrandhanena—with crying;
service of Rädhä-Kåñëa in the kuïjas of Våndävana. There is no other means to vidhurä—agitated; vilapämi—I lament; padyaiù—in poetic çlokas.
achieve this goal. “O Sväminé Çré Rädhikä! I am Your maïjaré maidservant. But my heart is burning
due to the virulent fire of separation from You. I cry repeatedly and thus I have
Searching for Çré Rädhänätha while engaged in the service of Çré Rädhä 20.20 become thoroughly aggrieved. Seeing no other means of reprieval, I reside at Çré
Govardhana by the bank of Çré Rädhä-kuëòa and lovingly supplicate Your lotus feet
rädhä-näma-sudhä-rasaà rasayituà jihvästu me vihvalä with these few çlokas of lamentation.”
pädau tat-padakäìkitäsu caratäà våndäöavé-véthisu
tat-karmaiva karaù karotu hådayaà tasyäù pädaà dhyäyatät A prayer to attain Çré Rädhä’s lotus feet, which are the only goal
tad-bhävotsavataù paraà bhavatu me tat-präëa-näthe ratiù 20.22
Çré Rädhä-rasa-sudhä-nidhi 142/BR 5.16 devi duùkha-kula-sägarodare

rädhä-näma-sudhä-rasam—the nectar of Rädhä’s name; rasayitum—to taste; jihvä— düyamänam ati-durgataà janam
tongue; asti—is; me-of me; vihvalä—agitated; pädau—feet; tat-padakäìkitäsu— tvaà kåpä-prabala-naukayädbhutaà
marked with Her footprints; caratäm—should walk; våndäöavé-véthisu—on the
pathways in Våndävana; tat-karma—Her work; eva—indeed; karaù—hand;
präpaya svapada-paìkajälayam
karotu—should do; hådayam—heart; tasyäù—of Her; pädam—feet; dhyäyatät— Çré Viläpa-kusumäïjaliù 8/MS 9.2/BR 5.17
should meditate; tad-bhävotsavataù—with a festival of love; param—great;
devi—O queen; duùkha—of sufferings; kula—of multitudes; sägara—an ocean;
bhavatu—may be; me—of me; tat-präëa-näthe—to the Lord of Her life; ratiù—love.
udare—in the belly; düyamänam—suffering; até-durgatam—very unfortunate;
“May my tongue become constantly overwhelmed by relishing the nectarean rasa janam—person; tvam—You; kåpä—of mercy; prabala—the strength; naukayä—with
of the name Rädhä, may my feet wander on the pathways of that Våndävana where the boat; adbhutam—wonderful; präpaya—please cause to attain; sva-pada-
Våñabhänu-nandiné walks, may both my hands be engaged in Sväminé’s service, and paìkaja—of Your own lotus feet; alayam—the abode.
may my heart contemplate Her lotus feet. By Çrématé’s festival of ecstatic moods
“May You be pleased, O Vraja-viläsini, Çré Rädhikä! Having fallen into the
(bhävotsava), may one-pointed attachment manifest within me for Her präëanätha,
unfathomable ocean of intense grief, I am severely tormented and seized by calamity.
Çré Çyämasundara. This is my earnest prayer.”
O Parama-karuëämayi! Kindly place me upon the indestructible boat of Your mercy
and grant me the direct service of Your lotus feet.”
496 497
The inclination to be solely attached to serving Çré Rädhä A happiness millions of times greater
20.23 20.25
pädäbjayos tava vinä vara-däsyam eva rädhära svarüpa – kåñëa-prema-kalpa-latä
nänyat kadäpi samaye kila devi yäce sakhé-gaëa haya tära pallava-puñpa pätä
sakhyäya te mama namo ’stu namo ’stu nityaà kåñëa-lélämåta yadi latäke siïcaya
däsyäya te mama raso ’stu raso ’stu satyam nija-sukha haite pallavädyera koöi-sukha haya
Çré Viläpa-kusumäïjaliù 16/VG p. 137/BR 5.18 CC Mad 8.209–10/BR 5.18 pt
päda—feet; abjayoù—at the lotus flowers; tava—of You; vinä—without; vara— rädhära svarüpa—the spiritual nature of Çrématé Rädhäräëé; kåñëa-prema—of love
excellent; däsyam—service; eva—certainly; na—not; anyat—anything else; kadä of Kåñëa; kalpa-latä—a creeper; sakhé-gaëa—the gopés; haya—are; tära—of that
api—ever; samaye—at the time; kila—certainly; devi—O queen; yäce—I beg; creeper; pallava—the twigs; puñpa—flowers; pätä—and leaves. kåñëa-lélämåta—the
säkhyäya—for friendship; te—of You; mama—of me; namaù—obeisances; astu— nectar of Kåñëa’s pastimes; yadi—if; latäke—the creeper; siïcaya—sprinkles; nija-
may be; namaù—obeisances; astu—may be; nityam—eternally; däsyäya—for service; sukha haite—than personal happiness; pallava-ädyera—of the twigs, flowers and
te—of You; mama—of me; rasaù—sweetness; astu—may be; rasaù—sweetness; leaves; koöi—ten million times; sukha—the happiness; haya—there is.
astu—may be; satyam—in truth.
By nature Çré Rädhä is like a creeper of kåñëa-prema and the sakhés are the leaves,
“O Devé Rädhikä! I am not praying for anything except that most exalted direct flowers and twigs of that creeper. When the nectar of Kåñëa’s pastimes is sprinkled
service to Your lotus feet. Time and again I offer praëama from afar to Your sakhétva, on that creeper, the leaves, flowers and twigs experience a happiness millions of
a position as Your sakhé, but I vow that my unwavering devotion will always be only times greater than if they were to be directly sprinkled with this nectar.
for Your däsétva, a position as Your maidservant.” [Therefore, let me truly have eager
spiritual thirst for Your service! And if I am not qualified for this, then at least make
me attached to this aspiration, so that one day I may attain it.]
Rädhä’s bhäva is reflected in the maïjarés. This is described in the first verse
of Çré Viläpa-kusumäïjaliù
Çréla Gurudeva: When he is praying for ‘däsitva’, we should understand that this 20.26
means a position as a ‘pälya-däsé’ of Rädhikä. It is considered superior because from
this position one can witness and serve Rädhä-Kåñëa’s intimate pastimes, which tvaà rüpa-maïjari sakhé! prathitä pure ’smin
even the sakhés cannot. This çloka expresses the essence of Rädha-däsyam. (VK puàsaù parasya vadanaà na hi paçyaséti
lecture 12.02.92)
bimbädhare kñatam anägata-bhartåkäyä
yat te vyadhäyi kim u tac chuka-puìgavena
One who wishes to enter the ocean of Rädha-däsyam will never desire
enjoyment with Çré Hari,even in dreams Çré Viläpa-kusumäïjaliù 1/BR 5.18 pt
20.24 tvam—you; rüpa-maïjaré—O Rüpa maïjari; sakhi—O friend; prathitä—famous;
ananya-çré-rädhä-pada-kamala-däsyaika-rasa-dhér pure—city; asmin—in this; puàsaù—of the person; parasya—supreme; vadanam—
the face; na—not; hi—indeed; paçyasi—you see; iti—thus; bimba—bimba fruit;
hareù saìge raìga-svapana-samaye näpi dadhaté adhare—lips; kñatam—bite; anägata—not arrived; bhartåkäyäù—whose husband;
Çré Våndävana-mahimämåta 16.94/BR 5.18 pt yat—which; te—of you; vyadhäyi—caused; kim—what?; u—indeed; tac—that;
chuka—parrot; puìgavena—great.
ananya—without an other; çré-rädhä—of Çré Rädhä; pada-kamala—to the lotus feet;
däsya—of service; eka—sole; rasa—nectar; dhér—thoughts; hareù—of Lord Hari; “My dear sakhé Rüpa Maïjari, you are well known in Vraja for not even looking
saìge—in the association; aìga—limbs; svapana—of sleeping; samayena—at the at the face of any man other than your husband. Therefore it is surprising that your
time; api—also; dadhaté—placing; lips, red-like bimba fruits, have been bitten, even though your husband is not at
home. Has this been done by the best of parrots?”
Single-pointed service to the lotus feet of Çré Rädhä is an ocean of transcendental
rasa. One who wishes to enter that ocean will never desire enjoyment with Çré Hari, [Çréla Gurudeva’s purport:] When Kåñëa drinks the nectar of Rädhä’s lips, the
even in dreams. resultant bhäva is also reflected in the maïjaris who become as if intoxicated.
498 499
20.31
A sincere prayer for attaining çré-rädhä-däsya
20.27 ätmänaà cintayet tatra täsäà madhye manoramäm
rädhe våndävanädhéçe karuëämåta-vähini rüpaya-yauvana-sampannäà kiçoréà premodäkåtim
kåpayä nija-pädäbja-däsyaà mahyaà pradéyatäm rädhikänucaréà nityaà tat-sevana-paräyaëäà
Arcana Paddhati (HBV)/BR sankñepa, vijïäpti-païcaka kåñëäd apy adhikaà prema rädhikäyäà prakurvatém
O Çrématé Rädhikä, O queen of Våndävana, You are a flowing river of Sanat-kumära-saàhitä/BPKG Biog/PP p. 88
incomparable compassion. Please bestow upon me the service of Your lotus feet. Sadäçiva is giving instruction to Näradajé on the subject of siddha-deha suitable
for rendering service to the Divine Couple. “O Närada! Meditate in this way upon
The identity of a perfected soul (siddha-paricaya) your own svarüpa among Çré Kåñëa’s beloved associates who take pride in being His
20.28 paramours in the apräkåta Våndävana Dhäma. ‘I am an extremely lovely and
supremely blissful kiçoré (adolescent girl), endowed with youthful beauty. I am an
dukülaà vibhräëäm atha kuca-taöe kaïcu-kapaöaà eternal maidservant of Çrématé Rädhikä. Having arranged for Çré Kåñëa’s dearmost
prasädaà sväminyäù svakara-tala-dattaà praëayataù mistress Çrématé Rädhikä to meet with Him. I will always make them both happy.
Therefore, I am the maidservant of Rädhikä, the most beloved of Kåñëa. Remaining
sthitäà nityaà pärçve vividha-paricaryaika-caturäà always and forever engaged in the service of the Divine Couple, may I maintain more
kiçorém ätmänaà caöula-parakéyäà nu kalaye love for Çrématé than for Kåñëa.
Çré Rädhä-rasa-sudhä-nidhi 53/BR 8.5 Çréla Gurudeva: The word cintayet in the above verse from the Sanat-kumära-
saàhitä means that the sädhaka should nourish the following firm conception: “I am
When will I remain near Sväminé eternally, intent on serving Her in various ways?
a kiçoré with the same moods and qualities as the nitya-siddha-maïjarés of Çré Rädhä.”
When, wearing Her silken cloth and bodice that She affectionately gave me with Her
A Gauòéya Vaiñëava sädhaka in deep meditation will maintain the conception that,
own hands, will I be able to count myself as a clever and very beautiful kiçoré?
“I am not this body, these senses and so forth; I am a maidservant of Çré Rädhä and
I am endowed with qualities such as the beauty and rasa of a gopa-kiçoré.” This deep
The cherished desire of the Gauòéya Vaiñëavas is to possess the self-identity meditation on the soul (ätma-cintana) will quickly result in his giving up
(abhimäna) of being a maidservant of Çré Rädhä. The appropriate sädhana identification with the material body, and he will attain svarüpa-siddhi. The main
to attain one’s ‘svarüpa’ and one’s service to Çré Rädhä is revealed by Çré Guru: goal of the Gauòéya Vaiñëavas is to become a rädhä-däsé, a maidservant of Çré Rädhä.
20.29 The sädhaka remains ever fixed on this goal, just as the position of the pole star is
fixed in the sky. By the mercy of Çré Guru, the sädhaka is introduced to his eternal
ätmänaà cintayet tatra / ätmänaà väsanä-mayém identity as a maidservant of Çré Rädhä. Upon attaining that, he abandons his bodily
äjïä-sevä-paräà tat tat / kåpälaìkära-bhüñitäm identity as a servant of mäyä, and he completely maintains the self-identity of being
a rädhä-däsé. (BR 8.5 pt, p. 371-2)
Sanat-kumära-saàhitä/JD Ch. 38/BR 8.5 pt
Çréla Bhaktivinoda Öhäkura has described his siddha-svarüpa as follows:

20.30 20.32
sakhénäà saìginé-rüpäm / täsäà madhye manoramam Varaìe Taòit (Siddhi-Lalasa), Géta-mälä/BPKG Biog/PP p. 90/KSH A25
rüpa-yauvana-sampannäà / kiçoréà pramadäkåtim varaìe taòit-väsa tärävalé / kamala maëjaré näma
Prema-bhakti-candrikä 5.11 säòe bära varña vayasa satata / svänanda-sukhada dhäma
A sädhaka of räga-märga should internally perceive himself to be one of the “My complexion is like a flash of lightning and my dress is bedecked with
young, beautiful gopé beloveds of Çré Kåñëa. He should meditate on his desired twinkling stars. My name is Kamalä Maëjaré and I am eternally twelve-and-a-half
svarüpa as a female companion of Çré Rädhä’s maidservants, such as Çré Rüpa years old. My abode is Svänanda Sukhada Kuïja.”
Maïjaré and Çré Rati Maïjaré, and adorned in the ornaments mercifully given by
them, he should completely absorb himself in service to Çré Rädhä-Mädhava karpüra-sevä lalitära gaìa / rädhä yütheçvaré hana
according to their instructions.
mameçvaré-nätha çré-nanda-nandana / ämära paräìa-dhana
500 501
“My service is to supply camphor to Çré Yugala. I serve in the gaìa of Lalitä and yat-kiìkaréñu—among whose maidservants; bahuçaù—many; khalu—indeed; käku-
Çré Rädhä is my yütheçvaré. The Beloved of my Sväminé, the son of Nanda Mahäräja, väëé—plaintive words; nityam—always; parasya—of the supreme; puruñasya—
is the treasure of my life.” person; çikhaëòa-mauleù—who wears a peacock-feather crown; tasyäù—of Her;
kadä—when?; rasa-nidheù—an ocean of nectar; våñabhänu—of King Vrsabhanu;
çré-rüpa-maëjaré prabhåtira sama / yugala seväya äça jäyäù—of the daughter; tat—keli—pastime; kuïja—groves; bhavana—abode;
avaçya se-rüpa sevä päba ämi / paräkäñöhä suviçväsa aìgana—courtyard; marjané—cleaning; syäm—I will be.
“I aspire to serve Çré Yugala like Rüpa Maëjaré and others, and I am confident that “O daughter of Våñabhänu Mahäräja, O ocean of rasa! The Supreme Bhagavän,
I will surely attain this service. This is my highest aspiration.” the source of all avatäras who wears a peacock feather in His hair, falls at the feet of
Your maidservants and propitiates them with many humble and grief-stricken words
kabe vä e däsé saàsiddhi labhibe / rädhä-kuëòe väsa kari’ to be allowed entrance into Your kuïja where You engage in playful, amorous
pastimes. If only I could become one stick in the broom used by Your sakhés to clean
rädhä-kåñìa sevä satata karibe / pürva-småti parihari’ Your delightful kuïja, I would consider my life a success.”
“Oh, when will this maidservant attain complete perfection and, residing at Çré
Rädhä-kuìòa, serve Çré Rädhä-Kåñìa in complete forgetfulness of my past?” O Våñabhänu-nandiné! please make me the perpetual object of Your merciful glance
20.35
A prayer to attain the position of a maidservant of Çré Rädhä, who attracts itémam adbhutaà-stavaà niçamya bhänu-nandiné
the mind of Çré Kåñëa, is found in Çré Rädhä-rasa-sudhä-nidhiù:
20.33
karotu santataà janaà kåpä-kaöäkña-bhäjanam
veëuà karän nipatitaà skhalitaà çikhaëòaà bhavet tadaiva-saïcita-tri-rüpa-karma-näçanaà
bhrañöaà ca péta-vasanaà vraja-räja-sünoù bhavet tadä vrajendra-sünu-maëòala-praveçanam
Çré Rädhä-kåpä-kaöäkña-stava-räjaù 13/SGG p.155
yasyäù kaöäkña-çara-ghäta-vimürcchitasya
täà rädhikäà kadä paricarämi rasena ité—this; mam—mine; adbhutaà—wonderful; stavaà—prayer; niçamya—hearing;
bhänu—of Våñabhänu; nandiné—daughter; karotu—make; santataà—always; janaà—
Çré Rädhä-rasa-sudhä-nidhi 39/BR 5.20/BMP p.87/ORY p. 29 person; kåpä—of Your merciful; kaöäkña—sidelong-glance; bhäjanam—object of;
kadä—when; rasena—with rasa; paricarämi—will I serve; täà—that; rädhikäà—of bhavet—should; tadaiva—then certainly; saïcita—accumulated; tri-rüpa—three types;
Çrématé Rädhikä; ghäta—by the striking; çara—of the arrows; yasyäù—of whose; karma—of karma; näçanaà—destroyed; bhavet—should; tadä—then; vrajendra—of
kaöa-akña—sidelong glances; vraja-räja-sünoù—the son of the King of Vraja; the king of Vraja; sünu—of the son; maëòala—circle; praveçanam—entrance to.
vimürcchitasya—His; veëum—veëu flute; nipatitaà—falling; karät—from His hand; O Våñabhänu-nandiné! Upon hearing this wonderful prayer, please make me the
çikaëòaà—peacock-feather crown; skhalitaà—slipping; ca—and; péta-vasanaà— perpetual object of Your merciful glance. Then, by the influence of Your mercy, all
yellow cloth; bhrañöaà—slips off. the reactions to my karma will be destroyed and, realising my internal identity as a
“When, with rasa, will I serve Çré Rädhä, whose arrow-like sidelong glance causes maïjaré, I will enter the circle of Çrématé Rädhikä’s sakhés to participate in Çré
Çré Nanda-nandana to faint, the flute to fall from His hands, the peacock-feather Vrajendra-sünu’s eternal pastimes.
crown to slip from His head, and His yellow cloth to fall from His body?”
Maïjaré-bhäva
Kåñëa begs the mercy of the maïjarés in order to meet with Çrématé Rädhikä 20.36
20.34 Pälya-Däsé kari’, Çréla Bhaktivinoda Öhäkura (Géta-mäla, song 4)
yat-kiìkaréñu bahuçaù khalu käku-väëé palya-däsé kari’, lalitä sundari, ämäre loiyä kabe
nityaà parasya puruñasya çikhaëòa-mauleù çré-rädhikä-pade, kale miläibe, ajïa-sevä samarpibe
tasyäù kadä rasa-nidher våñabhänu-jäyäs When will beautiful Lalitä foster me as her own aspirant novice maidservant?
Then later she will offer me up unto the lotus feet of Çrématé Rädhäräëé, and will
tat-keli-kuïja-bhavanäìgana-marjané syäm place me entirely at Her disposal for rendering various services according to Her own
Çré Rädhä-rasa-sudhä-nidhiù 8, Prabodhänanda Sarasvaté merciful orders.
502 503
çré rüpa maïjaré, saìge jäbo kabe, rasa-sevä-çikñä tare

tad-anugä ho’ye, rädhä-kuëòa-tate, rohibo harñitäntare
When will Çré Rüpa Maïjaré take me along with herself to the banks of Çré Rädhä-
kuëòa to give me lessons in the performance of services to the Divine Couple. She
will take me there and make me practice by following her instructions and activities.
Thus I will feel great delight in my heart.
çré-viñäkhä-pade, saìgéta çikhibo, kåñëa-lélä rasamoy

çré-rati-maïjaré, çré-rasa-maïjaré, hoibe sabe sadoy Additional Chapters
At the lotus feet of Çré Viñäkhä I will learn music and songs which are all
abounding in the transcendental mellows of Kåñëa’s pastimes. All the other sakhés in
our group, including Çré Rati Maïjaré and Çré Rasa Maïjaré will also share their most
kind and affectionate dealings with me.
Chapter 21 – Pramäëa-tattva
parama änanda, sakale miliyä, rädhikä caraëe rabo The teachings of the Vedas received through Guru-paramparä
ei paräkäñöha, siddha kabe habe, päbo rädhä-padäsaba
All of us will meet together, feeling supreme bliss and remaining by the lotus feet
of Çré Rädhikä. When, O when will there be this highest excellence of the Tattva-siddhänta summarized in 10 çlokas
culmination of spiritual perfection, whereby I will receive the intoxicating honey 21.1
flowing from the lotus feet of Çré Rädhikä?
ämnäyaù präha tattvaà harim iha paramaà sarva-çaktià rasäbdhià
Thus ends the 20th chapter – Rädhä-däsyam tad-bhinnäàçäàç ca jévän prakåti-kavalitän tad-vimuktäàç ca bhäväd
bhedäbheda-prakäçaà sakalam api hareù sädhanaà çuddha-bhaktià
sädhyaà tat-prétim evety upadiçati janän gaura-candraù svayaà saù
Daça-müla-tattva, invocation/JD Ch 13/Biog p. 350
ämnäya—the Vedas; präha—proclaim; tattvaà—Absolute Truth; harim—Çré Hari;
iha—here; paramaà—the supreme; sarva-çaktim—the possessor of all potencies;
rasäbdhià—an ocean of rasa; tad-bhinnäàçän—His separated parts; ca—and;
jévän—jivas; prakåti—His illusory potency; kavalitän—swallowed up; tad-
vimuktän—His separated parts; ca—and; bhäväd- by nature; bheda-abheda—one
and different; prakäçam—a manifestation; sakalam—everything; api—and; hareù—
of Çré Hari; sädhanaà—the means for attaiment; çuddha-bhaktim—is the pure
bhakti; sädhyam—the ultimate goal; tat-prétim—is love for Him; eva iti—certainly
thus; upadiçati—instructs; janän—the people; gaura-candraù—the Golden Lord
whose effulgence resembles a moon; svayaà—personally; saù—He.
1. Pramäëa: The teachings of the Vedas received through Guru-paramparä are
known as ämnäya. The infallible evidence of the Vedas, of the småti-çästras headed
by the Çrémad Bhägavatam, as well as evidence such as direct sense perception
(pradhäna), that concur with the guidance of the Vedas, are all accepted as pramäëa
(evidence). This pramäëa establishes the following prameyas (fundamental truths):
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Ç R É Ç L O K Ä M Å TA M A DD I T I O NAL C H A P T E RS P RA M Ä Ë A-TAT T VA
Sambandha: The definition of ämnäya

2. Parama-tattva – Çré Hari alone is the Supreme Absolute Truth. 21.3
3. Sarva-çaktimän – Çré Kåñëa is the possessor of all potencies. ämnäyah çrutayaù säksäd / brahma-vidyeti viçrutaù
4. Akila-rasämåta-sindhu – He is the ocean of nectarean mellows and divine sweetness. guru-paramparä präptäù / viçva-kartuù hi brähmaëa
5. Vibhinnäàça-tattva – Both the mukta (liberated) and baddha (conditioned) jévas
are His eternally separated parts and parcels. Mahäjana-kärikä/Daça-müla/GKH 1.62
6. Baddha-jévas –Conditioned souls are subject to the control and covering of mäyä. Transcendental knowledge, which is received through the system of paramparä,
7. Mukta-jévas – Liberated souls are forever free from mäyä. beginning with Brahmä, the creator, and which is embodied in the Çruti is known as
ämnäya, or the authorized sacred tradition.
8. Acintya-Bhedäbheda-tattva – The entire universe, consisting of the conscious
(cit) and unconscious (acit), is Çré Hari’s acintya-bhedäbheda-prakäça, that is to
say, it is His manifestation which is inconceivably both different and non- Real dharma is enacted by Kåñëa
different from Him. 21.4
Abhidheya: dharmaà tu säkñäd bhagavat-praëétaà

9. Çuddha-bhakti – Pure devotional service is the only practice (sädhana) to attain SB 6.3.19
spiritual perfection (sädhya).
dharmam—real religious principles, or bona fide spiritual principles; tu—but;
Prayojana: säkñät—directly; bhagavat—by the Supreme Personality of Godhead; praëétam—
10. Kåñëa-préti – Transcendental love and affection for Çré Kåñëa is the one and only enacted.
final object of attainment (sädhya-vastu). Real religious principles are enacted by the Supreme Personality of Godhead.
21.2 Çré Kåñëa instructed Brahmä directly

svataù-siddho vedo hari-dayita-vedha-prabhåtitaù 21.5
pramäëaà sat-präptaà pramiti-viñayän tän nava-vidhän yathä brahmaëe bhagavän svayam upadiçyänubhävitavän
tathä pratyakñädi-pramiti-sahitaà sädhayati naù CC Ädi 1.50
na yuktis tarkäkhyä praviçati tathä çakti-rahitä yathä—just as; brahmaëe—unto Lord Brahmä; bhagavän—the Supreme Lord;
Daça-müla 1/JD Ch. 13 svayam—Himself; upadiçya—having instructed; anubhävitavän—caused to perceive.
svataù—independently; siddhaù—perfect; vedaù—the Vedas; hari—of Lord Hari; The Supreme Personality of Godhead taught Brahmä and made him self-realised.
dayita—the object of mercy; vedaù—Lord Brahmä, the creator of the universe;
prabhåtitaù—beginning with; pramäëam—evidence; sat—transcendental; Transcendental knowledge descends through the disciplic succession starting
präptaù—attained; pramiti—of knowledge; viñayän—the scope; tat—of that; nava— with Brahmä
nine; vidhän—parts; tathä—in that way; pratyäkña—present before the eyes; ädi—
21.6
beginning with; pramiti—knowledge; sahitam—along with; sädhayati—stands as
evidence; naù—for us; na—not; yuktiù—reason; tarka—as logic; äkhya—names; brahmä devänäà prathamaù sambabhüva / viçvasya kartä bhuvanasya goptä
praviçati—enters; tathä—in that realms; çakti—of power; rahitä—devoid.
sa brahma-vidyäà sarva-vidyä-pratiñöhäm / atharväya jyeñöha-puträya präha
The self-evident Vedas, which have been received in the sampradäya through the Muëòaka Upaniñad 1.1.1
Guru-paramparä by recipients of Çré Hari’s mercy such as Brahmäjé and others, are
known as ämnäya-väkya. The nine prameya-tattvas are established by these ämnaya- om—Oà; brahmä—Brahmä; devänäm—of the demigods; prathamam—first;
väkyas with the help of other pramänas that follow the guidance of these çastras, sambabhüva—born; viçvasya—of the universe; kartä—the creator; bhuvanasya—of
such as evidence obtained by direct sense perception (pratyakña). Reasoning that is the worlds; goptä—the protector; sa—he; brahma-vidyäm—spirtiual knowledge;
only based on logic is always lame in the matter of evaluating inconceivable subject sarva-vidyä-pratiñöhäm—the basis of all knowledge; atharväya—to Atharvä; jyeñöha-
matters, since logic and argument have no access to the realm of the inconceivable. puträya—his eldest son; präha—spoke.
506 507
Ç R É Ç L O K Ä M Å TA M A DD I T I O NAL C H A P T E RS P RA M Ä Ë A-TAT T VA
Lord Brahmä is the foremost of the demigods. He is the creator of the universe, knowledge; tataù—from Manu; bhågu-ädayaù—those headed by Bhågu Muni; agåhëan—
and its guardian. He instructed his eldest son, Atharva in the science of accepted; sapta—seven; brahma—in Vedic literature; mahä-åñayaù—most learned sages.
transcendental knowledge (brahma-vidyä), and thus became the first teacher within
the universe. All other knowledge is based on this knowledge. The Supreme Personality of Godhead said: By the influence of time, the
transcendental sound of Vedic knowledge was lost at the time of annihilation.
Therefore, when the subsequent creation took place, I spoke the Vedic knowledge to
What is brahma-vidyä? Brahmä because I Myself am the religious principles enunciated in the Vedas. Lord
21.7 Brahmä instructed his eldest son, Manu in the Vedic knowledge, and Manu in turn
instructed the same science to the seven great sages headed by Bhågu Muni.
yenäkñaraà puruñaà veda satyaà / proväca täà tattvato brahma-vidyäm
Muëòaka Upaniñad 1.2.13
Mundane arguments cannot touch transcendental subject matters
Brahma-vidyä is knowledge that reveals the true svarüpa of para-brahma, the 21.10
indestructible Puruñottama.
acintyäù khalu ye bhäva / na täàs tarkeëa yojayet
Transcendental knowledge is received through the Paramparä prakåtibhyaù paraà yac ca / tad acintyasya lakñaëam
21.8 Mahäbhärata (Bhéñma-parva 5.22) / JD ch. 13
evaà paramparä-präptam / imaà räjarñayo viduù acintyäù—inconceivable; khalu—certainly; ye—those; bhäväù—subject matters;
na—not; tän—them; tarkeëa—by argument; yojayet—one may understand;
sa käleneha mahatä / yogo nañöaù parantapa prakåtibhyaù—to material nature; param—transcendental; yat—that which; ca—
BG 4.2 and; tat—that; acintyasya—of the inconceivable; lakñaëam—a symptom.
evam—thus; paramparä—by disciplic succession; präptam—received; imam—this Anything transcendental to material nature is called inconceivable, whereas
science; räja-åñayaù—the saintly kings; viduù—understood; saù—that knowledge; arguments are all mundane. Since mundane arguments cannot touch transcendental
kälena—in the course of time; iha—in this world; mahatä—great; yogaù—the subject matters, one should not try to understand transcendental subjects through
science of one’s relationship with the Supreme; nañöaù—scattered; parantapa—O mundane arguments.
Arjuna, subduer of the enemies.
This supreme science was thus received through the chain of disciplic succession, The Vedas are not to be interpreted
and the saintly kings understood it in that way. But in course of time the succession 21.11
was broken, and therefore the science as it is appears to be lost.
svataù-pramäëa veda—pramäëa-çiromaëi
The Paramparä is an eternal principle lakñaëä karile svataù-pramäëatä-häni
21.9 CC Ädi 7.132
kälena nañöä pralaye väëéyaà veda-saàjïitä svataù-pramäëa—self-evident; veda—the Vedic literatures; pramäëa—evidence;
çiromaëi—topmost; lakñaëä—interpretation; karile—doing; svataù-pramäëatä—
mayädau brahmaëe proktä dharmo yasyäà mad-ätmakaù self-evidence; häni—lost.
tena proktä sva-puträya manave pürva-jäya sä
[Çré Caitanya Mahäprabhu instructed Prakäçänanda Sarasvaté:] “The self-evident
tato bhågv-ädayo ’gåhëan sapta brahma-maharñayaù Vedic literatures are the highest evidence of all, but if these literatures are
SB 11.14.3-4/JD Ch. 6 & 13 interpreted, their self-evident nature is lost.”
çré-bhagavän uväca—the Supreme Personality of Godhead said; kälena—by the influence
of time; nañöä—lost; pralaye—at the time of annihilation; väëé—message; iyam—this; The Vedas are self-evident and the foremost evidence
veda-saàjïitä—consisting of the Vedas; mayä—by Me; ädau—at the time of creation; 21.12
brahmaëe—unto Lord Brahmä; proktä—spoken; dharmaù—religious principles; yasyäm— pramäëera madhye çruti-pramäëa pradhäna
in which; mat-ätmakaù—identical with Me; tena—by Brahmä; proktä—spoken; sva-
puträya—to his son; manave—to Manu; pürva-jäya—the oldest; sä—that Vedic çruti ye mukhyärtha kahe, sei se pramäëa
508 509
CC Mad 6.135
pramäëera—of the evidences; madhye—in the midst; çruti—the Vedic version;
pramäëa—evidence; pradhäna—chief; çruti—the Vedic version; ye—whatever;
mukhya-artha—chief meaning; kahe—says; sei se—that indeed; pramäëa—evidence;
[Çré Caitanya Mahäprabhu said:] Although there is other evidence, the evidence
given in the Vedic version must be taken as foremost. Vedic versions understood
directly are first-class evidence.
Çrémad-Bhägavatam Describes the Four Kinds of Evidence

Chapter 22 – Other çlokas
21.13
çrutiù pratyakñam aitihyam / anumänaà catuñöayam A. Rüpa- and Sanätana-çikñä 511
B. Çré Rämänanda-saàväda 520
pramäëeñv anavasthänäd / vikalpät sa virajyate
C. Ornamental çlokas by Çréla Rüpa Gosvämé 422
SB 11.19.17
D. Mahä-prasädam 523
çrutiù—Vedic knowledge; pratyakñam—direct experience; aitihyam—traditional E. Mäyäväda is thoroughly condemned 527
wisdom; anumänam—logical induction; catuñöayam—fourfold; pramäneñu—among F. Manah-çikñä çlokas 532
all types of evidence; anavasthänät—due to the flickering nature; vikalpät—from
material diversity; saù—a person; virajyate—becomes detached. G. Vedänta-sütra çlokas and single lines 534
H. Çré Nåsiàhadeva Prayers 535
From the four types of evidence – Vedic knowledge, direct experience, traditional
I. Tulasé Devé 537
wisdom and logical induction – one can understand the temporary, insubstantial situation
of the material world, by which one becomes detached from the duality of this world. J. Prominent Çlokas used by Çréla Gurudeva 540
Manu-saàhitä describes Three Kinds of Evidence

21.14
~ A. Rüpa and Sanätana çikñä ~
pratyakñaç cänumanaï ca çästraï ca vividhägamam Rüpa and Sanätana are the recipients of Caitanya Mahäprabhu’s mercy
22.1
trayaà suviditaà käryaà dharma-çuddhim abhépsatä
Manu 12.105
kälena våndävana-keli-värtä
If one wants to understand what is reality, one must consider the three kinds of
lupteti täà khyäpayituà viçiñya
evidence: Vedic evidence, perception, and inference. kåpämåtenäbhiçiñeca devas
tatraiva rüpaà ca sanätanaà ca
Of the three kinds of evidence, revealed scriptures (Vedic çästra) is the best Caitanya-candrodaya-näöaka 9.38/CC Mad 19.119
21.15
kälena—in the course of time; våndävana-keli-värtä—topics concerning the
pratyakñe ‘ntarbhaved yasmäd atithyaà tena deçikah transcendental mellows of the pastimes of Lord Kåñëa in Våndävana; luptä—almost
pramäëaà trividhaà präkhyät tatra mukhyä çrutir bhavet lost; iti—thus; täm—all those; khyäpayitum—to enunciate; viçiñya—making specific;
kåpä-amåtena—with the nectar of mercy; abhiçiñeca—sprinkled; devaù—the Lord;
Prameya-ratnävalé 9.2 tatra—there, in Våndävana; eva—indeed; rüpam—Çréla Rüpa Gosvämé; ca—and;
Since hearsay is included in perception, Madhväcärya has said that the means of sanätanam—Sanätana Gosvämé; ca—as well as.
proper knowledge are three, among which çruti, or revelation scriptures, is the highest.
In the course of time, tidings of Kåñëa’s divine pastimes in Våndävana had been
lost. To make them thoroughly known again, the Lord showered His mercy on Rüpa
Thus ends the 21st Chapter – Pramäëa-tattva and Sanätana in the very land of Våndävana.
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Ç R É Ç L O K Ä M Å TA M A DD I T I O NAL C H A P T E RS OTHER ÇLOKAS / A
Rüpa Gosvämé is glorified Çréla Rüpa Gosvämé Vijïapti

22.2 22.4
priya-svarüpe dayita-svarüpe ädadänas tåëaà dantair idaà yäce punaù punaù

prema-svarüpe sahajäbhirüpe çrémad-rüpa-padämbhoja-dhüliù syäà janma-janmani
nijänurüpe prabhur eka-rüpe Çré Däna-Keli-Cintämaëiù 175, Raghunätha däsa Gosvämé
tatäna-rüpe sva-viläsa-rüpe ädadänaù—taking; tåëam—a blade of grass; dantaiù—in my teeth; idam—this;

yäce—I beg; punaù punaù—againg and again; çrémat-rüpa—of Çréla Rupa Gosvami;
Caitanya-candrodaya-näöaka 9.39/CC Mad 19.121 pada-ambhoja—of the lotus feet; dhüliù—dust; syäm—may be; janma-anmani—
priya-svarüpe—unto the person whose dear friend was Çréla Svarüpa Dämodara birth after birth.
Gosvämé; dayita-svarüpe—who was very dear to Him (Çré Caitanya Mahäprabhu);
“Taking a straw between my teeth, crying and begging and falling on the ground
prema-svarüpe—unto the replica of His personal ecstatic love; sahaja-abhirüpe—
again and again, I am praying that life after life, I only want to touch the footdust of
who was naturally very beautiful; nija-anurüpe—who exactly followed the principles
Çré Rüpa Maïjaré.”
of Çré Caitanya Mahäprabhu; prabhuù—Çré Caitanya Mahäprabhu; eka-rüpe—to the
one; tatäna—explained; rüpe—unto Rüpa Gosvämé; sva-viläsa-rüpe—who describes
the pastimes of Lord Kåñëa. 22.5
çré-caitanya mano’bhéñöaà sthäpitaà yena bhütale
“Indeed, Çréla Rüpa Gosvämé, whose dear friend was Svarüpa Dämodara, was the
exact replica of Çré Caitanya Mahäprabhu, and he was very, very dear to the Lord. svayaà rüpaù kadä mahyaà dadäti sva-padäntikam
Being the embodiment of Çré Caitanya Mahäprabhu’s ecstatic love, Rüpa Gosvämé Çré Prema-bhakti-candrikä, Çréla Narottama däsa Öhäkura
was naturally very beautiful. He very carefully followed the principles enunciated by
çré-caitanya-of Lord Caitanya; manah-abhéñöam—the innermost desire; sthäpitam-
the Lord, and he was a competent person to explain properly the pastimes of Lord
established; yena-by whom; bhütale-in the material world; svayam-personally; rüpaù-
Kåñëa. Çré Caitanya Mahäprabhu expanded His mercy to Çréla Rüpa Gosvämé just so
Çréla Rüpa Gosvami; kadä-when? mahyam-to me; dadäti-will give; sva-pada-
he could render service by writing transcendental literatures.”
antikam—shelter at the tips of his lotus feet.
22.3 When will Çré Rüpa Gosvämé give me the shelter of his lotus feet? Because he
understood the innermost desire of Çré Caitanya Mahäprabhu, he was able to
çrémad-rüpa-padämbhoja- establish His mission in this world and is very dear to the Lord.
dhüli-mätraika-sevinä
kenacid grathitä padyair 22.6
mäläghreyä tad-äçrayaiù abhéra-pallé-pati-putra-känyä-

Çré Viçäkhänandäbhida-stotra 134 (Stavävalé), RDG däsyäbhiläñäti-baläçva-vära
çrémad-rüpa—of Çréla Rüpa Gosvämé; padämbhoja—of the lotus feet; dhülé—the çré-rüpa-cintämaëi-sapti-saàstho
dust; mätraika—only; sevinä—by a servant; kenacid—by someone; grathitä—strung; mat-svänta-durdänta-hayecchur ästäm
padyaiù—with verses; mälä—a garland; äghreyä—to be smelled; tad—of Him;
äçrayaiù—by they who have taken shelter. Çré Stavävalé, Abhéñöa-sücanam 1, Raghunätha däsa Gosvämé
abhéra—of the cowherds; pallé—of the village; pati—of the king; putra—the son;
A certain servant of the dust of Çréla Rüpa Gosvämé’s lotus feet has strung this käntä—the beloved; däsya—service; abhiläña—desire; ati—great; bala—strong;
garland of verses glorifying Çré Rädhä’s lotus feet. They who have taken shelter of açva—horse; vära—riding; çré-rüpa—Çréla Rüpa Gosvämé; cintämaëi—
Çréla Rüpa Gosvämé will be able to appreciate the sweet fragrance of this garland of transcendental gems; sapti—seven; saàsthaù—riding; mat—of me; svänta—the
verses. heart; durdänta—uncontrollable; haya—horse; icchuù—desiring; ästäm—may be.
“I pray that the wild horse of my heart may become like the cintämaëi-jewel horse
Çréla Rüpa Gosvämé, which carries as its rider the desire to serve the gopa-prince’s
beloved (Çrématé Rädhikä).”
512 513
Without Rüpa Gosvämé who could have opened the store house of vraja-prema mälé haïä—becoming a gardener; kare—does; sei—that; béja—seed of devotional
22.7 service; äropaëa—sowing; çravaëa—of hearing; kértana—of chanting; jale—with
the water; karaye—does; secana—sprinkling.
yaì kali rüpa çaréra nä dharata?
When a person receives the seed of devotional service, he should take care of it
taì vraja-prema-mahänidhi-kuöharika, kaun kapäöa ughäòata (1) by becoming a gardener and sowing the seed in his heart. If he waters the seed
Yan Kali Rüpa, Mädhava däsa/SGG p. 32 gradually by the process of çravaëa and kértana [hearing and chanting], the seed will
begin to sprout.
If Çréla Rüpa Gosvämé would not have appeared in this age of Kali, then who
could have opened the great store-house of vraja-prema that contained the topmost
love of the vraja-gopés? Who could have opened the door and distributed its contents 22.10
freely? upajiyä bäòe latä ‘brahmäëòa’ bhedi’ yäya
‘virajä’, ‘brahma-loka’ bhedi’ ‘para-vyoma’ päya
Caitanya Mahäprabhu empowered Rüpa Gosvämé
Mad 19.153
22.8
våndävanéyäà rasa-keli-värtäà upajiyä—being cultivated; bäòe—grows; latä—the creeper of devotional service;
brahmäëòa—the whole universe; bhedi’—penetrating; yäya—goes; virajä—the river
kälena luptäà nija-çaktim utkaù between the spiritual world and the material world; brahma-loka—the Brahman
saïcärya rüpe vyatanot punaù sa effulgence; bhedi’—penetrating; para-vyoma—the spiritual sky; päya—attains.
prabhur vidhau präg iva loka-såñöim As one waters the bhakti-latä-béja, the seed sprouts, and the creeper gradually
grows to the point where it penetrates the walls of this universe and goes beyond the
CC Mad 19.1
Virajä River, lying between the spiritual world and the material world. It attains
våndävanéyäm—related to Våndävana; rasa-keli-värtäm—talks about the pastimes of brahma-loka, the Brahman effulgence, and penetrating through that stratum, it
Çré Kåñëa; kälena—with the course of time; luptäm—lost; nija-çaktim—His personal reaches the spiritual sky and the spiritual planet Goloka Våndävana.
potency; utkaù—being eager; saïcärya—infusing; rüpe—to Rüpa Gosvämé;
vyatanot—manifested; punaù—again; saù—He; —Çré Caitanya Mahäprabhu; 22.11
vidhau—unto Lord Brahmä; präk iva—as formerly; loka-såñöim—the creation of this
cosmic manifestation. tabe yäya tad-upari ‘goloka-våndävana’
Before the creation of this cosmic manifestation, the Lord enlightened the heart
‘kåñëa-caraëa’-kalpa-våkñe kare ärohaëa
of Lord Brahmä with the details of the creation and manifested the Vedic CC Mad 19.154
knowledge. In exactly the same way, the Lord, being anxious to revive the
tabe—thereafter; yäya—goes; tat-upari—to the top of that (the spiritual sky);
Våndävana pastimes of Lord Kåñëa, impregnated the heart of Rüpa Gosvämé with
goloka-våndävana—to the planet known as Goloka Våndävana where Kåñëa lives;
spiritual potency. By this potency, Çréla Rüpa Gosvämé could revive the activities of
kåñëa-caraëa—of the lotus feet of Lord Kåñëa; kalpa-våkñe—on the desire tree; kare
Kåñëa in Våndävana, activities almost lost to memory. In this way, He spread Kåñëa
ärohaëa—climbs.
consciousness throughout the world.
Being situated in one’s heart and being watered by çravaëa-kértana, the bhakti
creeper grows more and more. In this way it attains the shelter of the desire tree of
the lotus feet of Kåñëa, who is eternally situated in the planet known as Goloka
~ Rüpa-çékñä ~ Våndävana, in the topmost region of the spiritual sky.
(Çré Caitanya Caritämåta, Madhya lélä, Ch. 19)
22.12
22.9
tähäì vistärita haïä phale prema-phala
mälé haïä kare sei béja äropaëa
ihäì mälé sece nitya çravaëädi jala
çravaëa-kértana-jale karaye secana
Mad 19.155
Mad 19.152
514 515
tähäì—there in the spiritual world (in the Goloka Våndävana planet); vistärita— I was unwilling to drink the nectar of bhakti-rasa laced with renunciation, but
expanded; haïä—becoming; phale—produces; prema-phala—the fruit known as Çréla Sanätana Gosvämé, being an ocean of mercy who cannot tolerate the sufferings
love of Godhead; ihäì—in the material world, where the devotee is still present; of others, induced me to drink it. Therefore, I take shelter of Çréla Sanätana Gosvämé
mälé—exactly like a gardener; sece—sprinkles; nitya—regularly, without fail; as my çikña-guru.
çravaëa-ädi jala—the water of çravaëa, kértana and so on.
The creeper greatly expands in the Goloka Våndävana planet, and there it Sanätana Gosvämé inquired from Mahäprabhu:
produces the fruit of love for Kåñëa. Although remaining in the material world, the 22.15
gardener regularly sprinkles the creeper with the water of hearing and chanting. ‘ke ämi’, ‘kene ämäya järe täpa-traya’
ihä nähi jäni—‘kemane hita haya’
Vaiñëava-aparädha is the greatest obstacle to bhakti
Mad 20.102
22.13
yadi vaiñëava-aparädha uöhe häté mätä ke ämi—who am I; kene—why; ämäya—unto me; järe—give trouble; täpa-traya—
the three kinds of miserable conditions; ihä—this; nähi jäni—I do not know;
upäòe vä chiëòe, tära çukhi’ yäya pätä kemane—how; hita—my welfare; haya—there is.
Mad 19.156 Who am I? Why do the threefold miseries always give me trouble? If I do not know
yadi—if; vaiñëava-aparädha—an offense at the feet of a Vaiñëava; uöhe—arises; this, how can I be benefited?
häté—an elephant; mätä—mad; upäòe—uproots; vä—or; chiëòe—breaks; tära—of
the creeper; çukhi’—shriveling up; yäya—goes; pätä—the leaf. Mahäprabhu replied to Sanätana Gosvämé:
If the devotee commits an offense at the feet of a Vaiñëava while cultivating the 22.16
creeper of devotional service in the material world, his offense is compared to a mad jévera ‘svarüpa’ haya—kåñëera ‘nitya-däsa’
elephant that uproots the creeper and breaks it. In this way the leaves of the creeper
are dried up. kåñëera ‘taöasthä-çakti’ ‘bhedäbheda-prakäça’
süryäàça-kiraëa, yaiche agni-jvälä-caya
sväbhävika kåñëera tina-prakära ‘çakti’ haya
~ Sanätana-çékñä ~ kåñëera sväbhävika tina-çakti-pariëati
(Çré Caitanya-Caritämåta, Madhya-lélä, Ch. 20-23) cic-chakti, jéva-çakti, ära mäyä-çakti
Çréla Sanätana Gosvämé Vandanä (Sambandha-jïäna äcärya) CC Mad 20.108-109, 111
22.14 jévera—of the living entity; svarüpa—the constitutional position; haya—is;
vairägya-yug bhakti-rasaà prayatnair kåñëera—of Lord Kåñëa; nitya-däsa—eternal servant; kåñëera—of Lord Kåñëa;
taöasthä—marginal; çakti—potency; bheda-abheda—one and different; prakäça—
apäyayan mäm anabhépsum andham manifestation; sürya-aàça—part and parcel of the sun; kiraëa—a ray of sunshine;
kåpämbudhir yaù para-duùkha-duùkhé yaiche—as; agni-jvälä-caya—molecular particle of fire; sväbhävika—naturally;
kåñëera—of Lord Kåñëa; tina-prakära—three varieties; çakti—energies; haya—there
sanätanäà taà prabhum äçrayämi are; kåñëera—of Lord Kåñëa; sväbhävika—natural; tina—three; çakti—of energies;
Çré Viläpa-kusumäïjaliù 6, Çréla Raghunätha däsa Gosvämé pariëati—transformations; cit-çakti—spiritual potency; jéva-çakti—spiritual sparks,
living entities; ära—and; mäyä-çakti—illusory energy.
vairägya—with renunciation; yug—endowed; bhakti—of devotional service;
rasam—the nectar; prayatnaiù—with great effort; apäyayan—mad to drink; mäm— It is the living entity’s constitutional position to be an eternal servant of Kåñëa
me; anabhépsum—unwilling; andham—blind; kåpä—of mercy; ambudhiù—an ocean; because he is the marginal energy of Kåñëa and a manifestation simultaneously one
yaù—who; para—of others; duùkha—by the unhappiness; duùkhé—unhappy; with and different from the Lord, like a molecular particle of sunshine or fire. Kåñëa
sanätanaù—Sanätana Gosvämé; tam—of him; prabhum—the master; äçrayämi—I has three varieties of energy. Lord Kåñëa naturally has three energetic
take shelter. transformations, and these are known as the spiritual potency (cit-çakti), the living
entity potency (jéva-çakti) and the illusory potency (mäyä-çakti).
516 517
Where there is light there is no darkness One must follow a clearly defined sequence (krama) in order to enter the
22.17 realm of bhakti
kåñëa—sürya-sama; mäyä haya andhakära 22.20
yähäì kåñëa, tähäì nähi mäyära adhikära kona bhägye kona jévera ‘çraddhä’ yadi haya
CC Mad 22.31 tabe sei jéva ‘sädhu-saìga’ ye karaya
kåñëa—Kåñëa, the Supreme Personality of Godhead; sürya-sama—like the sun sädhu-saìga haite haya ‘çravaëa-kértana’
planet; mäyä—the illusory energy; haya—is; andhakära—darkness; yähäì kåñëa— sädhana-bhaktye haya ‘sarvänartha-nivartana’
wherever there is Kåñëa; tähäì—there; nähi—not; mäyära—of mäyä, or the
darkness of illusion; adhikära—the jurisdiction. anartha-nivåtti haile bhaktye ‘niñöhä’ haya
Kåñëa is compared to sunshine, and mäyä is compared to darkness. Wherever
niñöhä haite çravaëädye ‘ruci’ upajaya
there is sunshine, there cannot be darkness. As soon as one takes to Kåñëa ruci haite bhaktye haya ‘äsakti’ pracura
consciousness, the darkness of illusion (the influence of the external energy) will äsakti haite citte janme kåñëe préty-aìkura
immediately vanish.
sei ‘bhäva’ gäòha haile dhare ‘prema’-näma
However, the Jéva cannot revive his Kåñëa consciousness by his own effort sei premä ‘prayojana’ sarvänanda-dhäma
22.18 CC Mad 23.9-13/PP p . 83
mäyä-mugdha jévera nähi svataù kåñëa-jïäna kona bhägye—by some good fortune; kona jévera—of some living entity; çraddhä yadi
jévere kåpäya kailä kåñëa veda-puräëa haya—if there is faith; tabe—then; sei jéva—that living entity; sädhu-saìga—
association with devotees; ye—certainly; karaya—makes. sädhu-saìga haite—from
Mad 20.122 association with devotees; haya—there is; çravaëa-kértana—hearing, chanting and
mäyä-mugdha—bewildered by the illusory energy; jévera—of the conditioned soul; so on; sädhana-bhaktye—by devotional service; haya—there is; sarva—all; anartha-
nähi—there is not; svataù—automatically; kåñëa-jïäna—knowledge of Kåñëa; nivartana—disappearance of unwanted things. anartha-nivåtti—disappearance of
jévere—unto the conditioned soul; kåpäya—out of mercy; kailä—presented; kåñëa— all unwanted contamination; haile—when there is; bhaktye—in devotional service;
Lord Kåñëa; veda-puräëa—the Vedic literature and the Puräëas. niñöhä—firm faith; haya—there is; niñöhä haite—from such firm faith; çravaëa-
ädye—in hearing, chanting and so on; ruci—taste; upajaya—awakens. ruci haite—
The conditioned soul, bewildered by mäyä, cannot revive his Kåñëa consciousness from such a taste; bhaktye—in devotional service; haya—there is; äsakti—
by his own effort. But out of causeless mercy, Lord Kåñëa compiled the Vedic attachment; pracura—deep; äsakti haite—from attachment; citte—within the heart;
literature and its supplements, the Puräëas. janme—appears; kåñëe—for Kåñëa; préti-aìkura—the seed of affection. sei bhäva—
that emotional condition; gäòha haile—when it becomes intensified; dhare—takes;
22.19 prema-näma—the name love of Godhead; sei premä—that love of Godhead;
‘çästra-guru-ätma’- rüpe äpanäre jänäna prayojana—the ultimate goal of life; sarva-änanda-dhäma—the reservoir of all
pleasure.
‘kåñëa mora prabhu, trätä’—jévera haya jïäna
CC Mad 20.123 If, by good fortune, a jéva develops faith (çraddhä) in Kåñëa, he begins to associate
with pure devotees (sädhu-saìga), and in that association he engages in hearing and
çästra-guru-ätma-rüpe—in the form of the Vedic literature, the spiritual master and chanting. By following sädhana-bhakti he becomes free from all anarthas (anartha-
the Supersoul; äpanäre jänäna—informs about Himself; kåñëa—Lord Kåñëa; mora— nivåtti) and advances to the stage of firm faith (niñöhä) whereby taste (ruci) awakens
my; prabhu—Lord; trätä—deliverer; jévera—of the conditioned soul; haya—there is; for çravaëa, kértana and so on. After ruci, äsakti (deep attachment) arises and when
jïäna—knowledge. äsakti thickens, the seed of of bhäva (deep affection) is born in the heart. When
bhäva is intensified, it becomes prema (love of God). This prema is the ultimate goal
The forgetful conditioned soul is educated by Kåñëa through the Vedic literatures,
and the abode of all bliss.
the realized spiritual master and the Supersoul. Through these, he can understand
Çré Kåñëa as He is, and he can understand Him as his eternal master and deliverer Çréla Gurudeva: It is quite impossible for one who transgress this sequence to enter
from the clutches of mäyä. In this way one can acquire real knowledge of his the realm of bhakti. Thus, those who want to enter this realm while neglecting the
conditioned life and can come to understand how to attain liberation.
518 519
Ç R É Ç L O K Ä M Å TA M A DD I T I O NAL C H A P T E RS OTHER ÇLOKAS / B
limbs of vaidhé sädhana-bhakti are in all respects unrestrained and outside the rädhä-kåñëa-kuïja-sevä-sädhya sei päya
conclusions of çästra. They have no relation at all with çuddha-bhakti. (PP p. 84)
sei sädhya päite ära nähika upäya
~ Thus ends section A. Rüpa- and Sanätana-çikñä ~ CC Mad 8. 202-205/PP p. 84
rädhä-kåñëera lélä—the pastimes of Rädhä and Kåñëa; ei—this is; ati—very much;
güòhatara—more confidential; däsya—of servitude; vätsalya-ädi—and of parental
love, etc.; bhäve—in the moods; nä haya—is not; gocara—appreciated. sabe—only;
*** eka—one; sakhé-gaëera—of the gopés; ihäì—in this; adhikära—qualification;
sakhé—the gopés; haite—from; haya—is; ei lélära—of these pastimes; vistära—the
~ B. Çré Rämänanda-saàväda ~ expansion. sakhé vinä—without the gopés; ei lélä—these pastimes; puñöa—nourished;
(The discussion between Mahäprabhu and Rämänanda Räya) nähi haya—are never; sakhé—the gopés; lélä—the pastimes; vistäriyä—expanding;
sakhé—the gopés; äsvädaya—taste this mellow. sakhé vinä—without the gopés; ei
Çréla Gurudeva: By considering the gradations of sädhya-vastu (ultimate objective) léläya—in these pastimes; anyera—of others; nähi—there is not; gati—entrance;
we find that the prema of Çrématé Rädhäjé for Kåñëa is the crest-jewel. Furthermore, sakhé-bhäve—in the mood of the gopés; ye—anyone who; täìre—Lord Kåñëa; kare—
Çré Caitanya Mahäprabhu has explained that the sädhya for the living entities is does; anugati—following; rädhä-kåñëa—of Rädhä and Kåñëa; kuïja-sevä—of service
Rädhä-däsyam, service to Çrématé Rädhikä imbued with pärakéya-bhäva. In order to in the kuïjas, or gardens, of Våndävana; sädhya—the goal; sei päya—he gets; sei—
obtain this sädhya-vastu, proper sädhana is absolutely necessary. that; sädhya—achievement; päite—to receive; ära—other; nähika—there is not;
upäya—means.
Çré Caitanya Mahäprabhu enquired from Çréla Rämänanda Räya The pastimes of Rädhä and Kåñëa are very confidential and cannot be understood
22.21 through the mellows of servitude, fraternity or parental affection. In truth, only the
‘sädhya-vastu’ ‘sädhana’ vinu keha nähi päya gopés have the right to appreciate these transcendental pastimes, and it is only by
them that these pastimes can be expanded. Without the gopés, these pastimes
kåpä kari’ kaha, räya, päbära upäya between Rädhä and Kåñëa cannot be nourished. Only by their cooperation are such
CC Mad 8.197/PP p. 84 pastimes broadcast. It is their buisness to taste rasa (the mellows of love). One
cannot enter into these pastimes without the help of the gopés. Only one who does
sädhya-vastu—the goal of life; sädhana vinu—without practicing the process; keha bhajana in the mood of the gopés, following in their footsteps, can engage in the
nähi päya—no one achieves; kåpä kari’—very mercifully; kaha—please explain; service of Çré Çré Rädhä-Kåñëa in the leafy groves of Våndävana. Only then can one
räya—My dear Rämänanda Räya; päbära upäya—the means of achieving. understand the conjugal love between Rädhä and Kåñëa. There is no other
The goal of life (sädhya) cannot be achieved unless one accepts the appropriate procedure.
process (sädhana). Now, being merciful upon Me, please explain the means by which 22.23
this goal can be attained.
ataeva gopé-bhäva kari aìgékära
Çré Rämänanda Räya replied: rätri-dina cinte rädhä-kåñëera vihära
22.22 siddha-dehe cinti’ kare tähäì niñevana
rädhä-kåñëera lélä ei ati güòhatara sakhé-bhäve päya rädhä-kåñëera caraëa
däsya-vätsalyädi-bhäve nä haya gocara CC Mad 8.228-229/PP p. 85
sabe eka sakhé-gaëera ihäì adhikära ataeva—therefore; gopé-bhäva—the loving mood of the gopés; kari—making;
sakhé haite haya ei lélära vistära aìgékära—acceptance; rätri-dina—day and night; cinte—one meditates; rädhä-
kåñëera—of Rädhä and Kåñëa; vihära—the pastimes; siddha-dehe—in the perfected
sakhé vinä ei lélä puñöa nähi haya spiritual body; cinti’—by meditating; kare—does; tähäì—in the spiritual world;
sakhé lélä vistäriyä, sakhé äsvädaya niñevana—service; sakhé-bhäve—in mood of the gopés; päya—gets; rädhä-kåñëera—
of Rädhä and Kåñëa; caraëa—the lotus feet.
sakhé vinä ei léläya anyera nähi gati
sakhé-bhäve ye täìre kare anugati
520 521
Ç R É Ç L O K Ä M Å TA M A DD I T I O NAL C H A P T E RS OTHER ÇLOKAS / C-D
Therefore one should accept the mood of the gopés in their service. In such a The Lord, who is splendidly anointed with sandal paste, whose chest is broad, and
transcendental mood, one should always think of the pastimes of Çré Rädhä and who is the most handsome person in the world of moving and nonmoving creatures,
Kåñëa. After meditating on Rädhä and Kåñëa and Their pastimes for a long time in became the thief that gracefully stole the gopés’ garments.
the internally conceived spiritual body (siddha-deha), one attains the opportunity to
serve the lotus feet of Rähä-Kåñëa as one of the vraja-gopés. 22.26
Çréla Gurudeva’s commentary: Essentially, the gist of the matter is that the love- dhare dharädhara-dharaà / dhärädhara-dhurä-rudham
laden lélä of Rädhä-Kåñëa is so confidential and so full of mysteries that it is
imperceptible, even for those in the moods of däsya and vätsalya. Only the sakhés are dhéra-dhér ärarädhädhi- / rodhaà rädhä dhurandharam
eligible for this. Therefore, no one can attain the service of Çrématé Rädhikä or the dhare—on the hill; dharädhara—of the hill; dharam—the holder; dhärädhara—of
kuïja-sevä of Çré Rädhä-Kåñëa Yugala by sädhana without accepting the änugatya of the rainclouds; dhurä—the burden; rudham—holding back; dhéra—steady; dhéù—at
the sakhés, that is, without being under their guidance. Thus the only means of heart; ärarädha—worshiped; ädhi—distress at heart; rodham—stopping; rädhä—
attaining this supreme sädhya is meditation on the léläs of Rädhä-Kåñëa throughout Rädhä; dhurandharam—the protector of the devotees.
the day and night by the internally conceived siddha-deha in the mood of the sakhés.
(PP p. 85) On the hill earnest Rädha worshiped the Supreme Lord, who lifted Govardhana
Hill, checked the devastating rain, and stopped the anguish of the devotees.
~ Thus ends section B. Çré Rämänanda-saàväda ~
22.27
ninunnänonanaà nünaà / nänünonnänano ‘nuniù
*** nänenänaà ninun nenaà / nänaun nänänano nanu
ninunnänonanam—Lord Kåñëa, the killer of Çakaöäsura; nünam—certainly;
~ C. Ornamental çlokas by Çréla Rupa Gosvämé ~ nänüna—completely; unna—full of tears; änanaù—face; anuniù—trying to pacify;
(From Çré Stava-mäla, Citra-kavitva) nänä—various; inänam—of the demigods; ninun—impelled; na—not; inam—Lord
Kåñëa; na—not; anaun—offered prayers; nänä-änanaù—many-headed Lord
22.24
Brahmä; nanu—indeed.
rasäsära-susärorur / asuräriù sasära saù
Did not Lord Brahmä, tears streaming down his face, recite many prayers, trying
saàsäräsir asau räse / suriraàsuù sa-särasaù to pacify Lord Kåñëa, the killer of Çakaöäsura?
rasa—of nectar; äsära—shower; susära—broad; uruù—thighs; asura—of the
demons; ariù—the enemy; sasära—went; saù—He; saàsära—for the cycle of ~ Thus ends section C. Ornamental çlokas by Çréla Rüpa Gosvämé ~
repeated birth and death; asiù—a sword; asau—He; räse—in the räsa dance;
suriraàsuù—filled with amorous desires; sa—with; särasaù—a lotus.
The Lord, who is a shower of nectar, whose thighs are broad, who kills the demons, ***
and who with a sword cuts the cycle of repeated birth and death, holding a lotus
flower, and filled with transcendental amorous desire, entered the räsa dance.
22.25 ~ D. Mahä-prasädam ~
carcoru-rocir uccorä / ruciro ‘raà caräcare 22.28
cauräcäro ‘ciräc céraà / rucä cärur acücurat kåñëa-vakträmbujocchiñöaà

carcä—with ointments; uru—very; rociù—splendid; ucca—a broad; urä—chest; prasädaà param ädarät
ruciraù—handsome; aram—very; cara-acare—in the world of moving and non- dattaà dhaniñöhayä devi
moving beings; caura—of theft; äcäraù—activities; aciräc—quickly; céram—the
garments; rucä—with splendor; cäruù—handsome; acücurat—stole. kim äneñyämi te 'grataù
Çré Viläpa-kusumäïjaliù 48
522 523
Ç R É Ç L O K Ä M Å TA M A DD I T I O NAL C H A P T E RS OTHER ÇLOKAS / D
kåñëa—of Lord Kåñëa; vaktra—mouth; ambuja—lotus; ucchiñöam—left; prasädam— CC Antya 16.94

mercy, offered food; param—great; ädarät—with respect; dattam—placed;
ei dravye—in these ingredients; eta—so much; sväda—taste; kähäì—where; haite—
dhaniñöhayä—by Dhaniñöhä; devi—O queen; kim—whether?; äneñyämi—I will
from; äila—has come; kåñëera—of Lord Kåñëa; adhara-amåta—nectar from the lips;
bring; te—of You; agrataù—into the presence.
ithe—in this; saïcärila—has spread.
O devi! When will I place before You the prasädam remnants from the lotus
Çré Caitanya Mahäprabhu considered, “Where has such a taste in this prasädam
mouth of Lord Kåñëa, that were most diligently brought to me by Dhaniñöhä?
come from? Certainly it is due to its having been touched by the nectar of Kåñëa’s lips.”
22.29 22.32
nänä-vidhair amåta-sära-rasäyanais taiù tanu-mana karäya kñobha, bäòäya surata-lobha,
kåñëa-prasäda-militair iha bhojya-peyaiù harña-çokädi-bhära vinäçaya
hä kuìkumäìgi lalitädi-sakhé-våtä tvaà päsaräya anya rasa, jagat kare ätma-vaça,
yatnän mayä kim u taräm upabhojanéyä lajjä, dharma, dhairya kare kñaya
Çré Viläpa-kusumäïjaliù 49 nägara, çuna tomära adhara-carita
nänä—various; vidhaiù—kinds; amåta—than nectar; sära—better; rasäyanaiù— mätäya näréra mana, jihvä kare äkarñaëa,
with nectar; taiù—with them; kåñëa—of Lord Kåñëa; prasäda—with the prasädam; vicärite saba viparéta
militaiù—mixed; iha—here; bhojya—to be eaten; peyaiù—to be drank; hä—O!;
kuìkuma-aìgi—girl whose limbs are decorted with kuìkuma; lalitädi—headed by CC Antya 16.122-123
Lalitä; sakhé—by the gopé friends; våtä—accompanied; tvam—You; yatnän—with tanu—body; mana—mind; karäya—cause; kñobha—agitation; bäòäya—increase;
great endeavor; mayä—by me ; kim—whether?; u—indeed; taräm—more; surata-lobha—lusty desires for enjoyment; harña—of jubilation; çoka—lamentation;
upabhojanéyä—to be enjoyed. ädi—and so on; bhära—burden; vinäçaya—destroy; päsaräya—cause to forget; anya
O Kuìkumäìgi (She whose limbs are anointed with kuìkuma), when will I very rasa—other tastes; jagat—the whole world; kare—make; ätma-vaça—under their
lovingly feed You, Lalitä, and Your other sakhés nectar drinks and varieties of control; lajjä—shame; dharma—religion; dhairya—patience; kare kñaya—vanquish;
ambrosial foodstuffs mixed with the nectar of Kåñëa’s lips? nägara—O lover; çuna—hear; tomära—Your; adhara—of lips; carita—the
characteristics; mätäya—madden; näréra—of women; mana—mind; jihvä—tongue;
kare äkarñaëa—attract; vicärite—considering; saba—all; viparéta—opposite.
22.30
“My dear lover,” Lord Caitanya said in the mood of Çrématé Rädhäräëé, “let Me
koöi-amåta-sväda päïä prabhura camatkära describe some of the characteristics of Your transcendental lips. They agitate the mind
sarväìge pulaka, netre vahe açru-dhära and body of everyone, they increase lusty desires for enjoyment, they destroy the
burden of material happiness and lamentation, and they make one forget all material
CC Antya 16.93
tastes. The whole world falls under their control. They vanquish shame, religion and
koöi—millions upon millions; amåta—nectar; sväda—taste; päïä—getting; patience, especially in women. Indeed, they inspire madness in the minds of all women.
prabhura—of Çré Caitanya Mahäprabhu; camatkära—great satisfaction; sarva- Your lips increase the greed of the tongue and thus attract it. Considering all this, We
aìge—all over the body; pulaka—standing of the hair; netre—from the eyes; vahe— see that the activities of Your transcendental lips are always paradoxical. (BVSP)
flows; açru-dhära—a stream of tears.
[An alternative translation by Çréla Gurudeva:] Dhairya (patience) and lajja
To Çré Caitanya Mahäprabhu the prasädam tasted millions upon millions of times (shame) are what obstructs a gopé from meeting Kåñëa. Being afraid of what others
better than nectar, and thus He was fully satisfied. The hair all over His body stood will say if she goes to Him, or desiring to go to Him in such a way that no one will
on end, and incessant tears flowed from His eyes. know of it - both of these are vanquished when one takes His remnants. Taking His
prasädam remnants clears the way and then one will not care for anything, whether
22.31 it is day or night or anything. These remnants have so much potency.
‘ei dravye eta sväda kähäì haite äila?

kåñëera adharämåta ithe saïcärila’
524 525
Ç R É Ç L O K Ä M Å TA M A DD I T I O NAL C H A P T E RS OTHER ÇLOKAS / E
22.33
~ E. Mäyäväda is thoroughly condemned ~
prasäde sarva-duùkhänäà / hänir asyopajäyate (Mukti, Mäyäväda and Impersonalism)
prasanna-cetaso hy äçu / buddhiù paryavatiñöhate
Real liberation means to be established in one’s svarupa
SBG 2.65
22.35
prasäde—on attainment of mercy; häniù—diminished, dispelled; sarva muktir hitvänyathä rüpaà sva-rüpeëa vyavasthitiù
duùkhänäm—all miseries; upajäyate—takes place; buddhiù—(the) intelligence;
asya—of such a man; prasanna-cetasaù—whose mind is content; hi—certainly; SB 2.10.6/JD Ch.17
äçu—very soon; paryavatiñöhate—becomes fixed in all respects, properly situated. muktiù—liberation; hitvä—giving up; anyathä—otherwise; rüpam—form; sva-rüpeëa—in
Upon attaining Çré Kåñëa’s mercy (His prasäda remnants), all sufferings are one’s spiritual, constitutional form; vyavasthitiù—permanent situation, eternal position.
dispelled. As a rsult, one’s consciousness becomes clear and enlivened, and one’s Real liberation means realizing one’s svarüpa and being established in one’s nitya-
intelligence becomes properly situated (on attaining his desired spiritual gaol). sevä [In other words, one is not liberated upon leaving this body if he takes another
body, nor if he simply doesn’t take another form. Real liberation is when one enters,
• mahä-prasäde govinde – see 12.B.15 by loving devotional service, into the spiritual world].
Prasäda-sevayä The Çrémad Bhagavätam completely rejects the cheating ways of materially
22.34 motivated religiosity and impersonalism, dharmaù projjihita-kaitavo
from Çréla Bhaktivinoda Öhäkura’s Gétävalé (SB 1.1.2). Explaining this Bhagavätam çloka, Kåñëadäsa Kaviräja says:
bhäi-re! çaréra avidyä-jäla, jaòendriya tähe käla, 22.36
jéve phele viñaya-sägare tära madhye mokña-väïchä kaitava-pradhäna
tära madhye jihvä ati, lobhamaya sudurmati, yähä haite kåñëa-bhakti haya antardhäna
täke jetä kaöhina saàsäre (1) CC Ädi 1.92
tära—of them; madhye—in the midst; mokña-väïchä—the desire to merge into the
kåñëa baòa dayämaya, karibäre jihvä jaya, Supreme; kaitava—of cheating processes; pradhäna—the chief; yähä haite—from
sva-prasäda-anna dila bhäi which; kåñëa-bhakti—devotion to Lord Kåñëa; haya—becomes; antardhäna—
disappearance.
sei annämåta päo, rädhä-kåñëa-guëa-gäo,
preme òäko caitanya-nitäi (2) The foremost process of cheating is to desire to achieve liberation by merging into
the Supreme, for this causes the permanent disappearance of loving service to Kåñëa.
O brothers! This material body is a place of ignorance, and the senses are a
network of paths leading to death. The senses cast the soul into this ocean of material 22.37
sense-enjoyment, and of all the senses, the tongue is most voracious and
uncontrollable; it is very difficult to conquer the tongue in this world. O brothers! kathä mukti-vyäghryä na çåëu kila sarvätma-gilaëéù
Lord Kåñëa is very kind to us and has given us such nice prasäda just to control the Çré Manaù-çikñä 4 (2nd line)
tongue. Now let us take this prasäda to our full satisfaction and glorify Çré Çré Rädhä-
Kåñëa, and in love call for the help of Caitanya Mahäprabhu and Nityänanda Prabhu. kathä—talk; mukti—of impersonal liberation; vyäghryä—the tigress; na—don’t;
çåëu—hear; kila—unequivocally; sarva-ätma-gilaëéù—devouring your very soul.
~ Thus ends section D. Mahä Prasädam ~ You must unequivocally give up hearing all talk of liberation which, like a tigress,
devours your very soul.
526 527
22.40
Those who desire sayujya-mukti, merging into the Brahman effulgence, are
actually committing spiritual suicide. The devotees totally reject such liberation: bhaja govindaà bhaja govindaà bhaja govindaà müòha-mate
22.38 sampräpte sannihite käle na hi na hi rakñati dukåï-karaëe
kaivalyaà narakäyate tri-daça-pür äkäça-puñpäyate Çaìkaräcärya
durdäntendriya-käla-sarpa-paöalé protkhäta-daàñöräyate bhaja—just worship; govindam—Govinda; müòha-mate—O fool; sampräpte—
viçvaà pürëa-sukhäyate vidhi-mahendrädiç ca kéöäyate attained; sannihite—placed; käle—when the time; na—not; hi—indeed; rakñati—
protects; dukån-karaëe—the grammatical affix dukån.
yat käruëya-kaöäkña-vaibhavavatäà taà gauram eva stumaù
Caitanya-candrämåta 5
You fools and rascals, all your grammatical word jugglery of suffixes, prefixes and
philosophical speculation will not save you at the time of death. Just worship
kaivalyam—the pleasure of merging into the existence of Brahman; narakäyate—is Govinda! Worship Govinda! Worship Govinda!
considered hellish; tri-daça-pür—the heavenly planets; äkäça-puñpäyate—something
imaginary, like a flower in the sky; durdänta—formidable; indriya—the senses; käla-
sarpa—venomous snake; paöalé—multitude; protkhäta—extracted; daàñöräyate—
The soul is eternal; the jéva’s individuality is never lost
teeth; viçvam—the material world; pürëa—completely; sukhäyate—happy; vidhi— 22.41
Lord Brahmä; mahendra—Indra, the king of heaven; ädiù—the demigods; ca—and; na tv evähaà jätu näsaà / na tvaà neme janädhipäù
kéöäyate—become like an insect; yat—of whom; käruëya—mercy; kaöäkña—glance;
vaibhavavatäm—of the most confidential devotee; tam—unto; gauram—Lord na caiva na bhaviñyämaù / sarve vayam ataù param
Caitanya Mahäprabhu; eva—certainly; stumaù—glorify. BG 2.12
For a devotee, the pleasure of merging into the existence of Brahman is na—never; tu—but; eva—certainly; aham—I; jätu—at any time; na—did not;
considered hellish. Similarly, he considers promotion to heavenly planets just äsam—exist; na—not; tvam—you; na—not; ime—all these; jana-adhipäù—kings;
another kind of phantasmagoria. The yogés meditate for sense control, but for the na—never; ca—also; eva—certainly; na—not; bhaviñyämaù—shall exist; sarve
devotee the senses appear like serpents with broken teeth. The whole material world vayam—all of us; ataù param—hereafter.
appears joyful for a devotee, and even great personalities like Lord Brahmä and Lord
Indra are considered no better than insects. Such is the position of a devotee who Never was there a time when I did not exist, nor you, nor all these kings; nor in
has received but a small glance of the mercy of Çré Caitanya Mahäprabhu. Unto this the future shall any of us ever cease to be.
most magnanimous personality I offer my respectful obeisances.
22.42
22.39 nätyantikaà vigaëayanty api te prasädaà
advaita-véthé-pathikair upäsyäù kimv anyad arpita-bhayaà bhruva unnayais te
svänanda-siàhäsana-labdha-dékñäù ye ’ìga tvad-aìghri-çaraëä bhavataù kathäyäù
çaöhena kenäpi vayaà haöhena kértanya-tértha-yaçasaù kuçalä rasa-jïäù
däsé-kåtä gopa-vadhü-viöena SB 3.15.48
Bilvamaìgala Öhäkura/BRS 3.1.44/BRSB p. 204/ CC Mad 10.178, 24.133 na—not; ätyantikam—liberation; vigaëayanti—care for; api—even; te—those;
advaita-véthé—of the path of monism; pathikaiù—by the wanderers; upäsyäù— prasädam—benedictions; kim u—what to speak; anyat—other material happinesses;
worshipable; sva-änanda—of self-realisation; siàha-äsana—on the throne; labdha- arpita—given; bhayam—fearfulness; bhruvaù—of the eyebrows; unnayaiù—by the
dékñäù—being initiated; çaöhena—by a cheater; kena-api—some; vayam—I; raising; te—Your; ye—those devotees; aìga—O Supreme Personality of Godhead;
haöhena—by force; däsé-kåtä—made into a maidservant; gopa-vadhü-viöena—by a tvat—Your; aìghri—lotus feet; çaraëäù—who have taken shelter; bhavataù—Your;
boy engaged in joking with the gopés. kathäyäù—narrations; kértanya—worth chanting; tértha—pure; yaçasaù—glories;
kuçaläù—very expert; rasa-jïäù—knowers of the mellows or humors.
“Although I was worshiped by those on the path of impersonal liberation and
initiated into self-realisation through the yoga system, I have nonetheless been forcibly Persons who are very expert and most intelligent in understanding things as they
turned into a maidservant by some cunning boy who is always joking with the gopés.’” are engage in hearing narrations of the auspicious activities and pastimes of the
Lord, which are worth chanting and worth hearing. Such persons do not care even
528 529
for the highest material benediction, namely liberation, to say nothing of other less O Lord, I do not want liberation. I receive no pleasure in hearing any topic other
important benedictions like the material happiness of the heavenly kingdom. than the glorious narrations of the nectar of Your lotus feet. This nectar emanates
from the mouths of saintly persons from deep within their hearts. I beg only for the
boon that You will give me ten thousands ears with which I can always hear the
Paramänanda is far superior to Brahmänanda sweetness of Your pastimes.
22.43
yä nirvåtis tanu-bhåtäà tava päda-padma- Residence in heaven, sovereignty over the Earth, the perfections of yoga and even
dhyänäd bhavaj-jana-kathä-çravaëena vä syät liberation are all insignificant for a devotee, as confirmed by Våträsura’s prayer:
sä brahmaëi sva-mahimany api nätha mä bhüt 22.45
kià tv antakäsi-lulität patatäà vimänät na näka-påñöhaà na ca pärameñöhyaà

SB 4.9.10/BR 4.16 na särva-bhaumaà na rasädhipatyam
yä—that which; nirvåtiù—bliss; tanu-bhåtäm—of the embodied; tava—Your; na yoga-siddhér apunar-bhavaà vä
päda-padma—lotus feet; dhyänät—from meditating upon; bhavat-jana—from samaïjasa tvä virahayya käìkñe
Your intimate devotees; kathä—topics; çravaëena—by hearing; vä—or; syät—
SB 6.11.25/BR 4.18
comes into being; sä—that bliss; brahmaëi—in the impersonal Brahman; sva-
mahimani—Your own magnificence; api—even; nätha—O Lord; mä—never; na—not; näka-påñöham—the heavenly planets or Dhruvaloka; na—nor; ca—also;
bhüt—exists; kim—what to speak of; tu—then; antaka-asi—by the sword of pärameñöhyam—the planet on which Lord Brahmä resides; na—nor; särva-
death; lulität—being destroyed; patatäm—of those who fall down; vimänät—from bhaumam—sovereignty of the whole earthly planetary system; na—nor; rasä-
their airplanes. ädhipatyam—sovereignty of the lower planetary systems; na—nor; yoga-siddhéù—
eight kinds of mystic yogic power (aëimä, laghimä, mahimä, etc.); apunaù-bhavam—
My Lord, the transcendental bliss derived from meditating upon Your lotus feet liberation from rebirth in a material body; vä—or; samaïjasa—O source of all
or hearing about Your glories from pure devotees is so unlimited that it is far beyond opportunities; tvä—You; virahayya—being separated from; käìkñe—I desire.
the stage of brahmänanda, wherein one thinks himself merged in the impersonal
Brahman as one with the Supreme. Since brahmänanda is also defeated by the O source of all good fortune, I have no desire to have a position of great
transcendental bliss derived from devotional service, then what to speak of the sovereignty like that of Dhruva or Brahmä, or rulership over the Earth; nor do I
temporary blissfulness of elevating oneself to the heavenly planets, which is ended desire aëimä or any other mystic perfections. I do not even want liberation, if
by the separating sword of time? Although one may be elevated to the heavenly attaining it means I would have to give You up.
planets, he falls down in due course of time.
22.46
Liberation is insignificant compared to hearing hari-kathä from a sädhu hari-bhakti-mahädevyäù sarvä muktyädi-siddhayaù
22.44
bhuktayaç cädbhutäs tasyäç ceöikävad anuvratäù
na kämaye nätha tad apy ahaà kvacin
Närada-païcarätra/Bhakti-rasämåta-sindhu 1.1.34/VG p. 124/BTV p. 68
na yatra yuñmac-caraëämbujäsavaù
Sälokya and the five kinds of muktis, the eight siddhis, omniscience, the post of
mahattamäntar-hådayän mukha-cyuto Indra and the post of Brahmä are all maidservants of Hari-bhakti Mahädevé. So
vidhatsva karëäyutam eña me varaù wherever she is present, her maidservants like bhuktis, siddhis, and muktis
automatically appear there with folded hands waiting for her orders.
SB 4.20.24/BR 4.17
[Editorial note: For more çlokas on this topic, please refer to (1) Biography, 7th part,
na—not; kämaye—do I desire; nätha—O master; tat—that; api—even; aham—I; “The life history of mäyäväda” (p. 481); (2) Çréla BPKG’s book (renamed “Beyond
kvacit—at any time; na—not; yatra—where; yuñmat—Your; caraëa-ambuja—of the Nirväna”); (3) CC Ädi 7.65-150 – Mahäprabhu converting Prakäçänanda Sarasvaté
lotus feet; äsavaù—the nectarean beverage; mahat-tama—of the great devotees; and the Mäyävädi sannyäsés (a breathtaking demolition of mäyäväda philosophy).]
antaù-hådayät—from the core of the heart; mukha—from the mouths; cyutaù—
being delivered; vidhatsva—give; karëa—ears; ayutam—one million; eñaù—this;
me—my; varaù—benediction. ~ Thus ends section E. Mäyäväda is thoroughly condemned ~
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Ç R É Ç L O K Ä M Å TA M A DD I T I O NAL C H A P T E RS OTHER ÇLOKAS / F
*** samam—in accordance with; çré—rüpeëa—Çréla Rupa Gosvami; smara—with

amorous love; vivaça—overwhelmed; rädhä—giribhåtoù—Çré Çré Rädha—
~ F. Manah-çikñä çlokas ~ Giridhäré; vraje—in Vraja; säkñät—the direct; sevä—service; labhana—
(Eleven excellent instructions to the mind) obtaining;vidhaye—for the method; tad—gaëa—yujoù—along with Their
associates; tad—ijya— (by) worshiping Them; akhyä—chanting Their names;
1. gurau goñöhe goñöhälayiñu sujane bhüsura-gaëe 11.53 dhyäna—meditating; çravaëa—hearing; nati—and bowing down; païca—five;
2. na dharmaà nädharmaà çruti-gaëa-niruktaà 18.5 amåtam—nectars; idam—this; dhayan—drinking; nityä—eternal; govardhanam—
3. yadéccher äväsam vraja-bhuvi sa-rägam prati-janur 15.46 Çré Govardhana; anudinam—every day; tvam—you; bhaja—worship; manaù—O
4. asad-värtä-veñyä visåja mati-sarvasva-haraëéù 12.D.14 mind.
5. asäc-ceñöä-kañöa-prada-vikaöa-päçälibhir iha 12.F.2
6. are cetaù prodyat-kapaöa-kuöinäöi-bhara-khara 12.F.43 (Now the method of performing very deep and confidential bhajana is being
7. pratiñöhäçä dhåñöä çvapaca-ramaëé me hådi naöet 12.F.44 explained) O my dear mind, in order to obtain the direct service of Çré Çré Rädhä-
8. yathä duñöatvam me davayati çaöhasyäpi kåpayä 22.44 Giridhäré, who are always entranced by amorous desire, and the service of Their
9. mad-éçä-näthatve vraja-vipina-candram- vraja-vane 11.54 eternal associates in Vraja, one should drink the païcämåta of service to Them in
10. ratim gauré-léle apé tapati saundarya kiraëaiù 19.11 accordance with the method prescribed by Çré Rüpa Gosvämé. This païcämåta is
11. samam çré-rüpeëa smara-vivaça-rädhä-giribhåtor 22.45 ambrosial nectar comprised of the following five ingredients: worship of Çré Yugala
12. manaù-çikñä-daikädaçaka-varam etan madhurayä 22.46 (arcana), chanting the glories of Their transcendental names, forms, qualities and
pastimes (saìkértana), meditating upon Them (dhyäna), hearing the glories of Their
22.47 names, forms, qualities and pastimes (çravaëa), and offering praëäma unto Them. In
addition, one should worship Çré Govardhana daily in accordance with the precepts
yathä duñöatvam me davayati çaöhasyäpi kåpayä of bhakti.
yathä mahyam premämåtam api dadäty ujjvalam asau
yathä çré-gändharvä-bhajana-vidhaye prerayati mäà 22.49
tathä goñöhe käkvä giridharam iha tvam bhaja manaù (8) manaù-çikñä-daikädaçaka-varam etan madhurayä
yathä—so that; duñöatvam—wickedness; me—my; davayati—drives away; girä gäyaty uccaiù samadhi-gata-sarvärtha-tati yaù
çaöhasyäpi—although (É am) corrupt; kåpayä— mercifully; yathä—so that; sa-yüthaù çré-rüpänuga iha bhavan gokula-vane
mahyam—to me; premämåtam—nectar of divine love; api—also; dadäti—He gives;
ujjvalam—the radiant; asau—He; yathä—(and) so that; çré-gändharvä—of Çrématé jano rädhä-kåñëätula-bhajana-ratnaà sa labhate (12)
Rädhikä; bhajana-vidhaye—in the service; prerayati—He impels; mäm—me; tathä— manaù—to the mind; çikñä—instructions; da—giving; ekädaçaka—eight verses;
in such a manner; goñöhe-in Vraja; käkvä-with humble words; giridharam-Çré varam—excellent; etan—these; madhurayä—with a sweet; girä—voice; gäyati—
Giridhäré; iha-here; tvam-you; bhaja-worship; manaù-O mind. sings; uccaiù—aloud; samadhigata—having thoroughly understood; sarva—all;
artha-tati—the many meanings; yaù—who; sa-yüthaù—with associates; çré-
(By the association of sädhus, hlädiné-çakti is transmitted into the sädhaka’s heart,
rüpänugaù—follower of Çréla Rupa Gosvami; iha—here; bhavan—becomes; gokula-
dispels all corruption and brings about the highest perfection. But that type of
vane—in this Gokula Forest; janaù—person; rädhä-kåñëa—unto Rädhä-Kåñëa;
sädhu-saìga is not easily available.) Therefore, O mind, with utter humility and
atula—incomparable; bhajana—worship; ratnam—jewel; saù—he; labhate—
grief-stricken words, just worship Çré Giridhäré Kåñëa in such a way that He will
attains.
become pleased with me. By His causeless mercy He will remove my wickedness,
bestow the nectar of His supremely radiant prema, and confer upon me the (While instructing his own mind, Çré Raghunätha Däsa Gosvämé offers the
inspiration to worship Çrématé Rädhikä. following benediction in order to inspire other devotees to study and recite this
stotra known as Manaù-Çikñä) Anyone who, adopting the line of Çré Rüpa Gosvämé
22.48 and his followers, takes up residence in Gokula-vana (in Çré Vraja-maëòala near Çré
Govardhana) and loudly sings these eleven excellent instructions to the mind in a
samam çré-rüpeëa smara-vivaça-rädhä-giribhåtor melodious voice with full understanding of their meaning, will certainly obtain the
vraje säkñät-sevä-labhana-vidhaye tad-gaëa-yujoù matchless gem of worshipping Çré Çré Rädhä-Kåñëa.
tad-ijyäkhyä-dhyäna-çravaëa-nati-païcämåtam idaà
~ Thus ends section F. Manah-çikñä çlokas ~
dhayan nityä govardhanam anudinam tvam bhaja manaù (11)
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*** c– punar müñiko bhava

“Again Become a Mouse.” (One who turns against his Gurudeva, turns back into
~ G. Vedänta-sütra çlokas and single lines ~ a mouse).
Vedänta-sütra çlokas
d– guëa-grähé – doñam adarçi
22.G
The devotee, like a honeybee, focuses on the good qualities of others and
a– athäto brahma-jijïäsä – Vedänta-sütra 1.1.1 overlooks their faults. (CC Ädi 8.62)
atha—now; ato—therefore; brahma-jijïäsä—inquire into the Absolute Truth.
e– ätmavan manyate jagat
Now (that you have a human body) you should inquire into Brahman, the
Supreme Absolute Truth, Çré Kåñëa. Everyone thinks of others according to his own position or preconceived notions;
one sees the world just as one sees himself.
b– janmädy asya yataù – Vedänta-sütra 1.1.2
f– “mitaà ca säraà ca vaco hi vägmitä” iti
janma-ädi—creation, maintenance and destruction; asya—of the manifested
universes (the material world); yataù—from whom. “Essential truth spoken concisely is true eloquence.” (CC Ädi 1.106)
That Brahman (the Supreme Spirit) is He from whom the creation, sustenance
and destruction of the manifested universe arise. ~ Thus ends section G. Vedänta-sütra çlokas and single lines ~
c– çästra-yonitvät samanvaya – Vedänta-sütra 1.1.3

çästra – the Vedic scriptures; yoni – source; tvat – on account of; ***
To know the Absolute Truth one should study çästra, but without taking shelter ~ H. Çré Nåsiàhadeva Prayers ~
of and hearing from a bona fide Guru, çästra will not help at all.
Çré Nåsiàha Vandanä
d– änanda-mayo ’bhyäsät – Vedänta-sütra 1.1.12 22.50
änandamaya—consisting of bliss; abhyäsät—by nature. çré-nåsiàha, jaya nåsiàha, jaya jaya nåsiàha
By nature, the Supreme Lord is blissful. prahlädeça jaya padmä-mukha-padma-bhåìga
CC Mad 8.5
e– tarkäpratiñöhänät – Vedänta-sütra 2.1.11
çré-nåsiàha—Lord Nåsiàha with Lakñmé; jaya nåsiàha—all glories to Lord Nåsiàha;
Logic is not the basis for understanding anything transcendental [JD Ch. 13&19]
jaya jaya—again and again glories; nåsiàha—to Nåsiàhadeva; prahläda-éça—to the
Lord of Prahläda Mahäräja; jaya—all glories; padmä—of the goddess of fortune;
Single-line çlokas mukha-padma—of the lotuslike face; bhåìga—the bee.
a – tamasi mä jyotir gamaù “‘All glories to Nåsiàhadeva! All glories to Nåsiàhadeva, who is the Lord of
Don’t remain in this darkness (of material existence), go to the light (of spiritual Prahläda Mahäräja and, like a honeybee, is always engaged in beholding the lotus-
life, of pure bhakti). like face of the goddess of fortune.’
b– ätyantika-duùkha-nivåttiù 22.51
Ätyantika—ultimate; duùkha—sufferings; nivåttiù—stopping. väg-éçä yasya vadane / lakñmér yasya ca vakñasi
The aim of human life should be to put an end to the ultimate sufferings (janma- yasyäste hådaye saàvit / taà nåsiàham ahaà bhaje
måtyu-jarä-vyädhi: birth, death, old age, and disease). Çrédhara Swämé, commentary on SB 10.87.1
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Ç R É Ç L O K Ä M Å TA M A DD I T I O NAL C H A P T E RS OTHER ÇLOKAS / H-I
In His mouth the goddess Çuddha-Sarasvaté is always present, on His chest yadi—if; däsyasi—want to give; me—me; kämän—anything desirable; varän—as
Lakñmé-devé always sports, and within His heart transcendental knowledge is Your benediction; tvam—You; varada-åñabha—O Supreme Personality of Godhead,
situated– I worship that Nåsiàhadeva. who can give any benediction; kämänäm—of all desires for material happiness;
hådi—within the core of my heart; asaàroham—no growth; bhava taù—from You;
22.52 tu—then; våëe—I pray for; varam—such a benediction.
prahläda-hådayählädaà bhaktävidyä-vidäraëam [Prahläda Mahäräja to Lord Nåsiàhadeva:] O my Lord, best of the givers of
çarad-indu-rucià vande päréndra-vadanaà harim benediction, if You at all want to bestow a desirable benediction upon me, then I
Çrédhara Swämé, commentary on SB 1.1.1 pray from Your Lordship that within the core of my heart there be no material
“Let me offer my obeisances unto Lord Nåsiàhadeva, who is always enlightening desires.
Prahläda Mahäräja within his heart and who always kills the nescience that attacks
the devotees. His mercy is distributed like moonshine, and His face is like that of a 22.55
lion. Let me offer my obeisances unto Him again and again.” ugro ’py anugra eväyaà / sva-bhaktänäà nå-keçaré
keçaréva sva-potänäm / anyeñäà ugra-vikramaù
Çré Nåsiàha-Praëäma
22.53 CC Mad 8.6/ Çrédhara Svämé’s commentary on Çrémad-Bhägavatam 7.9.1
namas te narasiàhäya prahlädähläda-däyine hiraëyakaçipor vakñaù ugraù—ferocious; api—although; anugraù—not ferocious; eva—certainly; ayam—
this; sva-bhaktänäm—to His pure devotees; nå-keçaré—having the body of a human
çilä-öaìka nakhälaye (1) being and a lion; keçaré iva—like a lioness; sva-potänäm—to her young cubs;
I offer praëäma unto Narasiàha Bhagavän, who gives joy to Prahläda Mahäräja anyeñäm—to others; ugra—ferocious; vikramaù—whose strength.
and whose nails are like chisels on the stone-like chest of the demon Hiraëyakaçipu. Although very ferocious, the lioness is very kind to her cubs. Similarly, although
very ferocious to nondevotees like Hiraëyakaçipu, Lord Nåsiàhadeva is very, very
ito nåsiàhaù parato nåsiàho yato yato yämi tato nåsiàhaù soft and kind to devotees like Prahläda Mahäräja. (This çloka is quoted in BPKG
bahir nåsiàho hådaye nåsiàho nåsiàham ädià çaraëaà prapadye (2) Biography, in relation to Param-gurudeva’s lion-like quality)
Nåsiàhadeva is here and also there. Wherever I go Nåsiàhadeva is there. He is in
the heart and is outside as well. I surrender unto Nåsiàhadeva, the origin of ~ Thus ends section H. Çré Nåsiàhadeva Prayers ~
everything and the supreme refuge.
tava kara-kamala-vare nakham adbhuta-çåìgaà

***
dalita-hiraëyakaçipu-tanu-bhåìgam
~ I. Tulasé Devé ~
keçava dhåta-narahari-rüpa jaya jagadéça hare (3)
Çré Daçävatära-stotram Turning ordinary water into sacred, Ganga water for bathing Tulasé
22.56
O Keçava! O You who assume the form of half-man, half-lion! O Jagadiça! O You
who remove Your devotees’ suffering! All glories to You, because with one of the gaìge ca yamune caiva
wonderful petal-like nails of Your beautiful lotus hands You rip asunder the bee-like godävaré sarasvaté
body of Hiraëyakaçipu. It is astonishing that ordinarily it is the bee which rips the
petals of the lotus, but here the petal rips apart the bee. narmade sindho käveré
jale ‘smin sannidhim kuru
O my Lord! May there be no material desires within the core of my heart gaìgä, yamunä, godävaré, sarasvaté, narmadä, sindhuù, käveré rivers; jale—water;
22.54 asmin—in this; sannidhim—your residence; kuru—make.
yadi däsyasi me kämän / varäàs tvaà varadarñabha O holy rivers, kindly come and reside in this water.
kämänäà hådy asaàrohaà / bhavatas tu våëe varam
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Ç R É Ç L O K Ä M Å TA M A DD I T I O NAL C H A P T E RS OTHER ÇLOKAS / I
The mantra for bathing Tulasé devé püjä—for worship; mantraù—the mantra; nirmitä—created; tvam—you; purä—
22.57 before; devaiù—by the demigods; arcitä—worshiped; tvam—you; suräsuraiù—by the
suras and asuras; tulasi—O Tulasé; hara—please remove; me—of me; päpam—the
govinda-vallabhäà devéà sin; püjäm—worship; gåhëa—please accept; namaù—obeisances; astu—are; te—
bhakti-caitanya-käriëéà unto you.
snäpayämi jagad-dhätréà You came into being long ago, and are worshipped by demigods and demons alike.
O Tulasé, my obeisance unto you. Kindly dispel my ignorance and accept my worship.
kåñëa-prema-pradäyiném
BRSB p. 65
Tulasé-praëäma:
govinda vallabhäà—Govinda’s beloved; devém—Vånda devé; bhakti caitanya—the 22.61
life of bhakti; käriném—(she) is the cause; snäpayämi—let me give bath; jagad-
dhätrém—mother, nurse, one who nourishes; kåñëa-prema—Kåñëa prema; yä dåñöä nikhilägha-saìgha-çamané spåñtä vapuù pävané
prädayiném—she who bestows. rogänäm abhivanditä nirasané siktä ’ntaka-träsiné
O Devi, I am bathing you who are very dear to Govinda, who gives life to the pratyäsatti-vidhäyiné bhagavataù kåñëasya saàropitä
devotees [or who is the life of bhakti], who are the mother of the entire world and nyastä tac-caraëe subhakti-phaladä tasyai tulasyai namaù
who bestows kåñëa-prema.
HBV 9.104/BR p.423
The mantra for picking tulasé leaves and maïjarés praëäma-väkyam—words for bowing down; avanté-khaëòe—in the Avanti-khanda;
22.58 yä—who; dåñöä—seen; nikhilägha—all sins; saìgha—multitude; çamané—pacifying;
spåñöä—touched; vapuù-pävané—purifying the body; rogäëäm—of diseases;
tulasy amåta-janmäsi / sadä tvaà keçava-priyä abhivanditä—bowed down; nirasiné—expellling; siktä—watered; antaka—death;
keçavärthe cinomi tväà / varadä bhava çobhane träsiné—terrifying; pratyäsatti-vidhäyiné—giving nearness; bhagavataù—to the
Supreme Personality of Godhead; kåñëasya—Lord Kåñëa; samropitä—planted;
Arcana Dipika p. 32/BR p. 422 nyastä—placed; tä-caraëe—at the feet; vimukti-phaladä—giving liberation; tasyai—
O Tulasé born of nectar. You are always very dear to Lord Keçava. I am picking to her; tulasyai—Tulasé-devé; namaù—obeisances.
your leaves only for the sake of His worship. O bestower of benedictions, O beautiful O Tulasé, I offer my respectful obeisances unto you. Simply by seeing you all sins
one, please bestow spiritual benedictions upon me. are destroyed. Simply by touching you one’s body is purified. By offering obeisances
unto you all diseases are driven away. By offering water unto you the fear of death is
After picking leaves, recite the prayer begging for forgiveness: dispelled. By planting you one obtains proximity to the Lord. By offering you unto
22.59 the lotus feet of Çré Kåñëa, one obtains a special type of devotion, the rare fruit of
prema-bhakti.
cayanod bhava-duùkhaà ca / yad hådi tava vartate
tat kñamasva jagan-mätaù / våndä-devi namo ’stu te ~ Thus ends section I. Tulasé Devé ~
Arcana Dipika p. 32
O mother of the universe, please forgive me if I have caused you any pain by
picking your leaves. O Vånda-devé, I offer my humble obeisances unto you.
Tulasi püjä-mantraù:
22.60
nirmitä tvaà purä devair/arcitä tvaà suräsuraiù
tulasi hara me ’vidyäà/püjäà gåhna namo ’stu te
Çri Hari-bhakti-viläsa 8.1.101/BR p. 422
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*** Bhakti is superior to jïäna

n – jïäne prayäsam udapäsya namanta eva – see 11.3
~ J. Prominent Çlokas used by Çréla Gurudeva ~
The definition of what is (pure) bhakti The Bhägavatam must be heard from a pure Vaiñëava
o – yäha, bhägavata paòa vaiñëavera sthäne – see 3.16
a – anyäbhiläñitä-çünyaà – see 1.0
Controlling the urges of the mind and senses The glories of hearing Hari-kathä from a pure devotee
b – väco vegaà manasaù krodha-vegaà – see 1.11 p – satäà prasaìgän mama vérya-saàvido – see 12.D.3
Unflinching service despite all hardships Kåñëa’s lélä-kathä is the remedy to conquer the disease of the heart
c – tat te ’nukampäà su-samékñamäëo – see 12.C.37 q – vikréòitaà vraja-vadhübhir idaà ca viñëoù – see 12.D.4
Remaining undisturbed in either happiness or distress May Gauraìga be situated in the innermost core of your heart
d – duùkheñv anudvigna-manäù – see 12.C.38 r – anarpita-caréà cirät karuëayävatérëaù kalau – see 4.2
Humility is the key to prema Çré Kåñëa-saìkértana cleanses the mirror of the heart
e – tåëäd api sunécena – see 12.A.14 s – ceto-darpaëa-märjanaà – see 13.17
Çréla Gurudeva’s three basic instructions for practicing bhakti (The Three C’s): Gaura-Väëé — Çré Caitanya Mahäprabhu’s teachings in a nutshell
t – ärädhyo bhagavän vrajeça-tanayas – see 4.9
• Never Criticize – väco vegaà (Upadeçämåta, 1)
• Never Complain – tat te ‘nukampam (SB 10.14.8) / duùkheñv anudvigna-manäù (BG 2.56) Tattva siddhänta summarized from 10 çlokas
• Never stop Chanting – tåëäd api sunécena (Çikñäñöaka 3) u – ämnäyaù präha tattvaà harim – see 21.1
Human life is meant for spiritual perfection The ocean of the Bhägavatam in a single çloka
f – labdhvä su-durlabham idaà bahu-sambhavänte – see 11.19 v – jayati jana-niväso devaké-janma-vädo – see 3.43
The key çloka for Gauòéya Vaiñëavas Çré Manaù-çikñä – Preaching to the mind
g – jévera ‘svarüpa’ haya – kåñëera ‘nitya-däsa’– see 8.1 w – gurau goñöhe goñöhälayiñu sujane bhüsura-gaëe – see 11.64
Sädhu saìga is the birth place of bhakti Bhagavad Géta’s topmost instruction
h – ‘sädhu-saìga’, ‘sädhu-saìga’ – sarva-çästre kaya – see 12.B.3 x – man-manä bhava mad-bhakto – see 12.C.48
i– kåñëa-bhakti-janma-müla haya ‘sädhu-saìga’ – see 12.B.4 The nectar of your words

y – tava kathämåtaà tapta-jévanam – see 12.D.2
Divine Greed (lobha) is the only qualification
j – kåñëa-bhakti-rasa-bhävitä matiù – see 11.47 O Rädhike, I am Yours, I am Yours, I cannot live without You
z – tavaiväsmi tavaiväsmi na jévämi – see 0.31
The essence of all instructions
k – tan-näma-rüpa-caritädi-sukértanänu – see 11.32
The eight “Rüpa-Sanätana” çlokas:
How to get out of mäyä 1 – hä devi käku-bhara-gadgadayädya väca – see 0.29
l – bhayaà dvitéyäbhiniveçataù syäd – see 1.4 2 – tvaà rüpa-maïjari sakhi prathitä pure ‘smin – see 20.26
Who is a real Guru? 3 – nähaà vipro na ca nara-patir – see 14.10

m – tasmäd guruà prapadyeta – see 1.1 4 – anärädhya rädhä-padämbhoja-reëum – see 20.4
540 541
Ç R É Ç L O K Ä M Å TA M A DD I T I O NAL C H A P T E RS OTHER ÇLOKAS / J
5– çré-våndävana mama pävanaà tvam eva – see 23.12 feelings and thoughts. (Seeing myself as completely insignificant) I will give all
respect to others, seeking no honor in return. Always dancing and singing the holy
6– ärädhyo bhagavän vrajeça-tanayas – see 4.9 names, I will remain constantly absorbed in remembering Çré Kåñëa’s beautiful
7– dévyad-våndäraëya-kalpa-drumädhaù – see 0.19 pastimes.
8– yat-kiìkaréñu bahuçaù khalu käku-väëé – see 20.34
e dehera kriyä, abhyäse kariba, jévana jäpana lägi’
The sevä-kuïja çloka: çré-kåñëa-bhajane, anuküla jähä, tähe ha’ba anurägé (3)
• smara-garala-khaëòanaà – see 19.26 My bodily maintenance should simply go on by habit so that my mind can be fully
given to harinäma. I will become attached only to that which is favorable for serving
Çréla Gurudeva often recites some of the following maìgaläcaraëa çlokas Çré Kåñëa.
before giving class:
• ajïäna-timirändhasya – see 0.3 bhajanera jähä, pratiküla tähä, dåòha-bhäve teyägiba
• väïchä-kalpatarubyaç ca – see 0.14 bhajite bhajite, samaya äsile, e deha chäòiyä diba (4)
• namo mahä-vadänyäya – see 0.15 I will firmly reject whatever is unfavorable for His service. Continuing to do
• gurave gauracandräya – see 0.2 bhajana, in time I will give up this body (happily and peacefully).
• yaà pravrajantam – see 0.25 bhakativinoda, ei äçä kari’, basiyä godruma-vane
• aìga-çyämalima-chaöäbhir – see 0.27
prabhu-kåpä lägi’, vyäkula antare, sadä käde saìgopane (5)
• bhaktyä vihénä aparädha – see 0.26
Residing alone in the forest of Godruma and continuously weeping, Bhaktivinoda
• çyämasundara çikhaëòa-çekhara – see 0.28 anxiously prays, “I am living only with the hope that Mahäprabhu will bestow His
• bhajämi rädhäà aravinda-neträà – see 0.30 mercy on me.”
• tavaiväsmi tavaiväsmi – see 0.31
Thus ends the 22nd Chapter – Other Çlokas
One of Çréla Gurudeva’s favourite bhajanas
22.51
Hari Hari, Kabe Mora Ha’be Hena Dina, Çréla Bhaktivinoda Öhäkura (SGG p. 30)
hari hari, kabe mora ha’be hena dina
vimala vaiñëave, rati upajibe, väsanä haibe kñiëa (1)
hari—O Lord Hari; kabe—when; mora—my; habe—will be; hena—like this; dina—
day; vimala—pure, immaculate; vaiñëave—of the Vaiñëavas; rati—deep love and
attachment; upajibe—manifest, awaken; väsanä—material desires; haibe—will;
kñiëa—diminish, disappear.
O Hari! O Mahäprabhu! When will the fortunate day come when rati, deep love
and attachment, will come in my heart for the lotus feet of the pure-hearted
Vaiñëavas? (At that time I will honor and serve them, and thus) all my material
desires and anarthas, especially lust and anger, will go.
antara-bähire, sama vyavahära, amäné mänada ha’ba

kåñëa-saìkértane, çré-kåñëa-smaraëe, satata majiyä ra’ba (2)
(With a heart free from duplicity) my outer behavior will correspond to my inner
542 543
Chapter 23 – Madhureëa Samäpayet
All’s well that ends sweetly
madhureëa samäpayet – All undertakings should be completed sweetly.

All is well that ends in transcendental bliss (confidentially, this refers
to the culmination of the five primary rasas – madhurya-rasa).
Çré Yugala-Kiçora Dhyäna

23.1
kanaka-jalada-gätrau néla-çoëäbja-netrau
mågamada-vara-bhälau mälaté-kunda-mälau
tarala-taruëa-veçau néla-pétämbareçau
smara nibhåta-nikuïje rädhikä-kåñëacandrau
Çré Nikuïja Rahasya Stava 16, Çréla Rüpa Gosvämé
kanaka—gold; jalada—cloud; gätrau—limbs; néla—blue; çoëa—and red; abja—
lotus; netrau—eyes; måga—mada—musk; rasa—sweet; bhälau—foreheads; mälaté—
mälaté; kunda—and kunda flowers; mälau—garlands; tarala—restless; taruëa—
youth; veçau—nature; néla—blue; péta—and yellow; ambara—garments; éçau—the
divine couple; smara—remember; nibhåta-nikuïje—in the solitary pleasure grove;
rädhikä-kåñëa-candrau—the two moons of Çré Rädhikä and Kåñëa.
O mind, exclusively meditate on Çrématé Rädhikä and Kåñëacandra – Her bodily

complexion is like gold and His is like a fresh monsoon cloud; Her eyes are like blue
lotus flowers and His like red lotuses; Their foreheads are decorated with musk
tilaka; She wears a garland of mälaté flowers around Her neck and He of kuëòa
flowers; and They are wonderfully decorated in a charming and youthful fashion,
She wearing a blue dress and He a yellow garment – as They enjoy Their pastimes in
the solitary nikuïja of Vraja.
Ç R É Ç L O K Ä M Å TA M A DD I T I O NAL C H A P T E RS M A D H U R E Ë A S A M Ä PAY E T
O Gändharvikä! Be pleased with me and mercifully grant me darçana of Kåñëa is the most expert thief
Your and Your beloved Kåñëa’s lotus-like faces 23.4
23.2 Çré Caurägragaëya-Puruñäñöakam, Çré Bilvamaìgala Öhäkura/SGG p. 145
våndävane viharator iha keli-kuïje vraje prasiddhaà navanéta-cauraà
matta-dvipa-pravara-kautuka-vibhrameëa gopäìganänäà ca duküla-cauram
sandarçayasva yuvayor vadanäravinda aneka-janmärjita-päpa-cauraà
dvandvaà vidhehi mayi devi! kåpäà praséda caurägragaëyaà puruñaà namämi (1)
Çré Gändharvä-Samprärthanäñöakam 1, Çréla Rüpa Gosvämé/SGG p. 164 I offer praëäma to that foremost of thieves – who is famous in Vraja as the
våndävane—in Våndävana; viharatoù—enjoying transcendental pastimes; iha— butterthief and He who steals the gopés’ clothes, and who, for those who take shelter
here; keli-kuïje—in the pastimegrove; matta—maddened; dvipa—elephant; of Him, steals the sins which have accrued over many lifetimes.
pravara—excellent; kautuka—enthusiastic; vibhrameëa—with pastimes;
sandarçayasva—please reveal; yuvayoù—of the youthful couple; vadana-aravinda— çré rädhikäyä hådayasya cauraà
lotus face; dvandvam—pair; vidhehi—please give; mayi—to me; devi—O queen; navämbuda-çyämala-känti-cauram
kåpäm—mercy; praséda—please be kind.
padäçritänäà ca samasta-cauraà
O Devi Rädhikä! You and Çré Kåñëa are constantly enjoying Your ambrosial
amorous pastimes in the leafy pleasure-groves of Våndävana, like the intoxicated
caurägragaìyaà puruñaà namämi (2)
king of elephants sporting with his queen elephant. Therefore, O Gändharvikä! Be I offer praëäma to the king of thieves – who steals Çrématé Rädhikä’s heart, who
pleased with me and mercifully grant me darçana of Your and Your beloved Kåñëa’s steals the dark luster of a fresh raincloud, and who steals all the sins and sufferings
lotus-like faces. of those who take shelter of His feet.
O Rädhe, Kåñëa cannot be alone at night, so take Him home with you Uttama-çloka Çré Kåñëa
23.3 23.5
meghair meduram ambaraà vana-bhuvaù çyämäs tamäla-drumair vayaà tu na vitåpyäma / uttama-çloka-vikrame
naktaà bhérur ayaà tvam eva tad imaà rädhe gåhaà präpaya yac-chåëvatäà rasa-jïänäà / svädu svädu pade pade
itthaà nanda-nideçataç calitayoù praty-adhva-kuïja-drumaà SB 1.1.19
rädhä-mädhavayor jayanti yamunä-küle rahaù-kelayaù vayam—we; tu—but; na—not; vitåpyämaù—shall be satisfied; uttama-çloka—Çré
Çré Géta-Govinda 1.1 Kåñëa, who is glorified by transcendental çlokas; vikrame—adventures; yat—which;
çåëvatäm—by continuous hearing; rasa—humor; jïänäm—those who are
“O Rädhe, all directions are covered by dense and ominous clouds. The forest conversant with; svädu—relishing; svädu—palatable; pade pade—at every step.
floor has been cast into darkness by the shadows of blackish tamäla trees. Kåñëa is
naturally timid. He cannot be alone at night, so take Him home with you.” We never tire of hearing the transcendental pastimes of Uttama-çloka Çré Kåñëa, who is
glorified by hymns and prayers. Those who have developed a taste for transcendental
Çré Rädhä turned her face towards the bower of desire trees beside the forestpath relationships with Him relish hearing of His pastimes at every moment.
and, bewildered by intense joy, she honoured the words of her sakhé. When she 23.6
arrived on the bank of the Kälindé river, She initiated Her love-play in a secret place.
May the sweetness of this confidential pastime of the Divine Couple be victorious by pariniñöhito 'pi nairguëya
manifesting in the hearts of the devotees. uttama-çloka-lélayä
gåhéta-cetä räjarñe
äkhyänaà yad adhétavän
SB 2.1.9
546 547
pariniñöhitaù—fully realized; api—in spite of; nairguëye—in transcendence; I worship Çré Navadvépa-dhäma, where Kåñëa appeared in a golden form to bestow
uttama—transcendental; çloka—verses; lélayä—by the pastimes; gåhéta—being that bhakti which had never been given before; where the newly arisen forest is made
attracted; cetäù—attention; räjarñe—O saintly King; äkhyänam—delineation; yat— more beautiful by the flowing Gaìgä with her gentle, cool breezes; where Çrématé
that; adhétavän—I have studied. Rädhikä and Çré Hari appeared in a new, combined form to give that kértana which
is saturated with rasa; where an ever-fresh, new taste (of the original devotional
O saintly King, I was certainly situated perfectly in transcendence, yet I was still mellow, çåìgära-rasa) is mercifully bestowed.
attracted by narrations of the pastimes of the Lord, who is described by
transcendental çlokas.
Çré Mathura-dhäma Vandanä
23.7 23.10
äyur harati vai puàsäm / udyann astaà ca yann asau jayati mathurä-devé çreñöhä puréñu mano-ramä
tasyarte yat-kñaëo néta / uttama-çloka-värtayä parama-dayitä kaàsäräter jani-sthiti-raïjitä
SB 2.3.17 durita-haraëän mukter bhakter api pratipädanäj
äyuù—duration of life; harati—decreases; vai—certainly; puàsäm—of the people; jagati mahitä tat-tat-kréòä-kathästu vidürataù
udyan—rising; astam—setting; ca—also; yan—moving; asau—the sun; tasya—of one Båhad Bhagavatämåtam 1.1.4
who glorifies the Lord; åte—except; yat—by whom; kñaëaù—time; nétaù—utilized;
uttama-çloka—the all-good Personality of Godhead; värtayä—in the topics of. jayati—all glories; mathurä-devé—to goddess Mathurä-devé; çreñöhä—the best;
puréñu—of holy cities; manaù-ramä—attractive to the mind; parama-dayitä—most
Both by rising and by setting, the sun decreases the duration of life of everyone, dear; kaàsa-aräteù—to Kåñëa, the enemy of Kaàsa; jani-sthiti—with His birthplace;
except one who utilizes the time by discussing topics of Uttama-çloka Çré Kåñëa. raïjitä—adorned; durita—misfortune; haraëät—due to dispelling; mukteù—of
liberation; bhakteù—and devotion; api—also; pratipädanät—due to the providing;
23.8
jagati—throughout the world; mahitä—acclaimed; tat-tat—various; kréòä—of His
pastimes; kathä—the mentioning; astu—let it remain; vidürataù—distant.
anyonyam äsét saïjalpa / uttama-çloka-cetasäm
All glories to goddess Mathurä-devé, the best of holy cities! She enchants the
kauravendra-pura-stréëäà / sarva-çruti-mano-haraù mind, she is most dear to the enemy of Kaàsa, and she is adorned with the Lord’s
SB 1.10.20 birthplace. The city of Mathurä is acclaimed throughout the world for dispelling
misery and bestowing liberation and devotion, not to mention the various pastimes
anyonyam—among each other; äsét—there was; saïjalpaù—talking; uttama-çloka— the Lord has played there.
the Supreme, who is praised by selected poetry; cetasäm—of those whose hearts are
absorbed in that way; kaurava-indra—the king of the Kurus; pura—capital; stréëäm—
all the ladies; sarva—all; çruti—the Vedas; manaù-haraù—attractive to the mind. Çré Våndävana-dhäma Vandanä
23.11
Absorbed in the thought of the transcendental qualities of the Lord, who is
glorified in poetic çlokas, the ladies on the roofs of all the houses of Hastinäpura jayati jayati våndäraëyam etan muräreù
began to talk of Him. This talk was more attractive than the hymns of the Vedas. priyatamam ati-sädhusvänta-vaikuëöha-väsät
ramayati sa sadä gäù pälayan yatra gopéù
Çré Navavépa-dhäma Vandanä
23.9
svarita-madhura-veëur vardhayan prema räse
Båhad Bhägavatämåtm 1.1.5
navéna-çré-bhaktià nava-kanaka-gauräkåti-patià
jayati jayati—all glories, all glories; vånda-araëyam—to Våndävana forest; etat—this;
naväraëya-çreëé-nava-sura-sarid-väta-valitam muräreù—of Lord Kåñëa; priya-tamam—most dear; ati—more; sädhu—of elevated
navéna-çré-rädhä-hari-rasamayotkértana-vidhià saints; sva-anta—in their hearts; vaikuëöha—in Vaikuëöha; väsät—than residing;
navadvépaà vande nava-karuëa-mädyan nava-rucim ramayati—gives pleasure; saù—He (Kåñëa); sadä—always; gäù—the cows;
pälayan—while tending; yatra—where; gopéù—to the gopés; svarita—is sounded;
Çré Navadvépa-Çataka, Prabodhänanda Sarasvaté
548 549
madhura—sweetly; veëuù—whose flute; vardhayan—increasing; prema—pure love; I offer praëäma unto the haughty Çré Lalitä-devé who is charmingly endowed with
räse—in the mood of the räsa dance. many beautiful, sweet qualities (sulalitä). She has natural expertise in all arts (lalitä),
thus her sevä self-manifests. She wipes away the glittering drops of perspiration which
All glories, all glories to this place where we are living, Lord Muräri’s Våndävana appear upon the lotus feet of Çré Rädhä and Mädhava when They meet; and she is
forest! He prefers residing here to residing in Vaikuëöha or in the hearts of elevated perpetually immersed in the most elevated mellow of sauhåda-rasa, or undivided
saints. In Våndävana, while always tending His cows, He gives pleasure to the gopés, absorption in fulfilling the heart’s desire of her intimate friend Çrématé Rädhikä.
whose love for Him in the mood of the räsa dance He increases by sweetly playing
His flute.
Viçäkhäà çikñälé-vitaraëa-gurutve smara – Remember Çré Viçäkhä as one’s çikñä
guru. and pray to Her to bestow darçana of and rati for Çré Rädhä-Kåñëa
Taking shelter of Çré Våndävana dhäma
23.14
23.12
kñaëam api tava saìgaà na tyajed eva devé
çré-våndävana mama pävanaà tvam eva
tvam asi sama-vayastvän narma-bhümir yad asyäù
çré-våndävana mama jévanaà tvam eva
iti sumukhi viçäkhe darçayitvä mad-éçäà
çré-våndävana mama bhüñaëaà tvam eva
mama viraha-hatäyäù präëa-rakñäà kuruñva
çré-våndävana mama sad-yaças tvam eva
Çré Viläpa-kusumäïjaliù 99/MS 9.6
Çré Våndävana-mahimämåta,12.78, Prabhodanända Sarasvati/BRSB p.109
kñaëam—for a moment; api—even; tava—Your; saìgam—company; na—not;
çré-våndävana-O Våndävana, the abode of Çré Rädhikä; mama-my; pävanaà-purifier; tyajed—will leave; eva—indeed; devé—Queen; tvam—You; asi—are;
tvam-you; eva-indeed; mama-my; jévanaà-life; tvam-you; eva-indeed; mama-my; samavayastvän—because of being the same age; narma—of playful, joking pastimes;
bhüñaëaà-ornament; tvam-you; mama-my; sad-yaçaù—eternal fame; tvam-you; eva- bhümiù—the realm; yad—which; asyäù—of her; iti—thus; sumukhi—O girl with the
indeed. beautiful face; viçäkhe—O Viçäkhä; darçayitvä—revealing; mad—my; éçäm—queen;
“O Çré Våndävana, Rädhikä’s abode, you are my purity, you are my life and soul, mama—of me; viraha—separation; hatäyäù—killed; präëa—of life; rakñäm—
you are my ornament and my eternal fame.” protection; kuruñva—please do.
“O Sumukhi (beautiful-faced girl)! O Viçäkhä! Because you are precisely the same
Lalitäà tad-atula-sakhitve smara – Remember Çré Lalitä as the peerless age as my mistress, Çré Rädhikä, you are the abode of Her playful pastimes. She
friend of Çrémati Rädhikä cannot give up your association even for a moment. I have become extremely
23.13 agitated and distressed due to separation from Her. Kindly grant me darçana of Her
lotus feet and thus preserve my life.”
rädhä-mukunda-pada-sambhava-gharma-bindu
nirmaïchanopakaraëé-kåta-deha-lakñäm Çré Yamunä is considered nondifferent from Çré Viçkhä. Çré Baladeva
uttuìga-sauhåda-viçeña-vaçät pragalbhäà Vidyäbhüñaëa has cited the following verse in confirmation of this:
devéà guëaiù sulalitäà lalitäà namämi (1) 23.15
Çré stava-mälä, Çréla Rüpa Gosvämé/MS 9.3/SGG p. 188 viçäkhorasi yä viñëor yasyäà viñëur-jalätmani
rädhä—of Rädhä; mukunda—and Mukunda; pada—from the feet; sambhava— nityaà nimajjati prétyä täà sauréà yamunäà stumaù
produced; gharma—of perspiration; bindu—drops; nirmaïchana—for worship; MS 9.4
upakaraëé—kåta—become an instrument; deha—lakñäm—whose body; uttuìga—
Lord Viñëu daily immerses Himself and plays with great pleasure and affection in
exalted; sauhåda—friendship; viçeña—specific; vaçät—because of being controlled;
the water of the Yamun., the liquid form of Viçäkhä devé. I offer prayers to Yamunä
pragalbhäà—bold; devéà—Devé; guëaiù—with virtues; su—very; lalitäà—
devé, the daughter of the sun-god Sürya.
charming; lalitäà—to Lalitä; namämi—I offer my respectful obeisances.
550 551
Çré Vidyäbhüñaëapäda comments on the above verse as follows: Çré Yamunä Praëäma
23.16 23.19
viçäkhä yamunä-vapur iti vicäreëa gaìgädi-tértha-pariñevita-päda-padmäà
yamunä-stutyä tat-stutir, iti vidyäbhüñaëaù goloka-saukhya-rasa-püramahià mahimnä
MS 9.4 äplävitäkhila-sudhäsu-jaläàsukhäbdhau
Çré Viçäkhä is considered as the vapu or embodiment of Yamunä. Therefore, by rädhä-mukunda-muditäà yamunäà namämi
offering prayers to Yamunä one automatically offers prayers to Viçäkhä.
Padma Puräëa/BMP p.389
Çréla Rüpa Gosvämé has composed the following prayer in glorification of Çré I offer praëämas time and again unto Çré Yamunä-devé, whose lotus feet are served
by the purifying holy places headed by the Gaìgä, who is glorious due to possessing
Yamunä devotion for Çré Kåñëa in the mood of mädhurya-rasa, who is the ocean which
23.17 immerses everyone in the waters of nectarean devotional ecstasy, and who always
bhrätur antakasya pattane ’bhipatti-häriëé provides Çré Rädhä-Mukunda with great happiness.
prekñayäti-päpino ’pi päpa-sindhu-täriëé
Çré Yamunä Vandanä
néra-mädhurébhir apy açeña-citta-bandhiné
23.20
mäà punätu sarvadäravinda-bandhu-nandiné (1)
jayati taraëi-putré dharma-räja-svasä yä
Çré Yamunäñöakam 1, Stava-mälä
kalayati mathuräyäù sakhyam atyeti gaìgäm
May Yamunä-devé, the daughter of the sun-god Sürya, always purify me. She saves
those who touch her from going to the realm of her brother Yamaräja, and merely
mura-hara-dayitä tat-päda-padma-prasütaà
seeing her exonerates even greatly wicked people from the ocean of their sinful vahati ca makarandaà néra-püra-cchalena
deeds. The attractiveness of her waters captivates everyone’s heart. Çré Båhad Bhagavatämåtam 1.1.6
jayati—all glories; taraëi-putré—to the daughter of the sun-god; dharma-räja—of the
Çré Yamunä Vijïapti lord of death; svasä—the sister; yä—who; kalayati—has established; mathuräyäù—
23.18 with Mathurä District; sakhyam—friendship; atyeti—who exceeds; gaìgäm—the
cidänanda-bhänoù sadä nanda-sünoù river Gaìgä; mura-hara—to the killer of Mura; dayitä—beloved; tat—from His;
päda-padma—lotus feet; prasütam—which is generated; vahati—she carries; ca—
para-prema-pätré drava-brahma-gätré and; makarandam—the nectar; néra-püra—a body of water; chalena—on the pretext
aghänäà lavitré jagat-kñema-dhätré of being.
pavitré-kriyän no vapur-mitra-putré All glories to Çré Yamunä, the daughter of the sun-god and sister of Yamaräja. She
Padma Puräëa/ CC Mad 3.28/BMP p. 388 is beloved of Kåñëa, the killer of Mura. She has made friends with Mathurä District
and has exceeded the greatness of Gaìgädevé. On the pretext of being a river, she
cit-änanda-bhänoù—of the direct manifestation of spiritual energy and bliss; sadä— carries the nectar flowing from Lord Çré Kåñëa’s lotus feet.
always; nanda-sünoù—of the son of Mahäräja Nanda; para-prema-pätré—the giver of
the highest love; drava-brahma-gätré—composed of the water of the spiritual world;
aghänäm—of all sins and offenses; lavitré—the destroyer; jagat-kñema-dhätré—the Çré Govardhana-Vandanä
performer of everything auspicious for the world; pavitré-kriyät—kindly purify; 23.21
naù—our; vapuù—existence; mitra-putré—the daughter of the sun-god. govardhano jayati çaila-kulädhiräjo
May Yamunä-devé, the daughter of the Sun-god – who is a reservoir of prema for yo gopikäbhir udito hari-däsa-varyaù
Çré Nanda-süno (son of Nanda), the embodiment of spiritual bliss; whose liquid body
is completely transcendental; who forgives sins and offences; and who bestows
kåñëena çakra-makha-bhaìga-kåtärcito yaù
auspiciousness upon the universe – purify me. saptäham asya kara-padma-tale ’py avätsét
552 553
Çré Båhad Bhägavatämåtam 1.1.7 O Rädhä-kuëòa! My mistress is engaging in very secret and beautiful playful
pastimes with Her darling Kåñëa in the kuïjas on your banks. You are so near and
govardhanaù—to Govardhana Hill; jayati—all glories; çaila—of mountains; kula—
dear to Them. Therefore I am taking your shelter and pray for your mercy that you
of the community; adhiräjaù—the king; yaù—which; gopikäbhir—by the gopés;
will show me my Sväminé, who is my very life and soul.
uditaù—proclaimed; hari—of Lord Hari; däsa—of all the servants; varyaù—the
best; kåñëena—by Lord Kåñëa; çakra—of Indra; makha—the sacrifice; bhaìga—
breaking; kåta—done; arcitaù—worshipped; yaù—which; säpta—seven; aham—for Çré Paurëamäsé-devé Praëäma
days; asya—of Him; kara—hand; padma—lotus; tale—on the surface; api—also; 23.24
avatsit—rested.
rädheça-keli-prabhutä-vinoda-
Glory to Govardhana Hill, the king of all mountains including Sumeru, who was vinyäsa-vijïäà vraja-vanditäìghrim
given the title hari-däsa-varyaù, the best servant of Hari, by the gopés, who was
worshiped by Çré Kåñëa after He stopped the Vrajaväsés’ sacrifice to Indra, and who kåpälutädyäkhila-viçva-vandyäà
was held in Kåñëa’s lotus hand for seven days. çré-paurëamäséà çirasä namämi
SGG p. 13
Çré Govardhana-Praëäma
23.22 I bow my head and offer praëäma unto Çré Paurëamäsé-devé, who is completely
adept at arranging the most elevated varieties of enjoyment for the master of Çrématé
saptäham eväcyuta-hasta-paìkaje Rädhikä; whose lotus feet are worshiped by the Vrajaväsés; and who, due to
bhåìgäyamänaà phala-müla-kandaraiù possessing the entirety of transcendental qualities starting with kindness, is
worshipable to everyone in the entire universe.
saàsevyamänaà harim ätma-våndakair
govardhanädrià çirasä namämi Çré Vraja-väsi Vandanä
Çré Båhad-Bhägavatämåtam, Çréla Sanätana Gosvämé 23.25
I bow my head and offer praëäma unto Giriräja Govardhana, who rested upon the mudä yatra brahmä tån-nikara-gulmädiñu paraà
lotus hand of Acyuta for seven days, who is embellished with the humming of black bees, sadä käìkñan janmärpita-vividha-karmäpy anudinam
and who expertly serves Hari and His dearest devotees by providing caves and kuïjas
which supply an abundance of varieties of fruits, flowers, and roots for their enjoyment. kramäd ye tatraiva vraja-bhuvi vasanti priya-janä
mayä te te vandyäù parama-vinayät puëya-khacitäù
Priyasaro tat-prekñä-lalita-rati-datve smara – Remember Çré Rädhä-kuëòä as Çré Vraja-viläsa-stava 100, Raghunätha däsa Gosvämé/BMP p. 422
granting darçana of Çré Rädhä-Kåñëa and bestowing sublime rati for Them
23.23
Although Brahmä is always very busy carrying out his many weighty duties
including creating the material universe, still he longs to take birth in Våndävana as
he çré sarovara sadä tvayi sä mad-éñä- a blade of grass, a shrub, or in any other species. With utmost humility I worship each
prañöhena särdham iha khelati käma-raìgaiù of the dear devotees who reside in that Våndävana. They are all supremely
worshipable and highly pious.
tvaà cet priyät priyam atéva tayor itémäà
ha darçayädya kåpayä mama jévitaà täm I forever pray to the dust of the lotus feet of the gopés
Viläpa Kusumäïjaliù 98, Raghunätha däsa Gosvämé/MS 9.5 23.26
he—O!; çré-sarovara—beautiful lake; sadä—eternally; tvayi—in you; sä—She; vande nanda-vraja-stréëäà
mad—my; éçä—queen; preñöhena—Her beloved; särdham—with; iha—here; päda-reëum abhékñëaçaù
khelati—enjoys transcendental pastimes; käma—of Käma; raìgaiù—with the bliss;
tvam—you; cet—if; priyät—than the dear; priyam—more dear; atéva—great; yäsäà hari-kathodgétaà
tayoù—of Them; iti—thus; imam—this; hä—O!; darçaya—please reveal; adya— punäti bhuvana-trayam
now; kåpayä—with mercy; mama—of me; jévitam—the life; tam—that.
SB 10.47.63/BMP p. 276
554 555
vande—I offer my respects; nanda-vraja—of the cowherd village of Nanda Mahäräja;
stréëäm—of the women; päda—of the feet; reëum—to the dust; abhékñëaçaù—
perpetually; yäsäm—whose; hari—of Lord Kåñëa; kathä—about the topics;
udgétam—loud chanting; punäti—purifies; bhuvana-trayam—the three worlds.
[Çré Uddhava prayed:] “I forever pray to the dust of the lotus feet of the gopés in
Nandagaon. The hari-kathä emanating from their lotus lips in their separation from
Kåñëa purifies the entire universe.”
Kåñëa’s flute
23.27
paräàåñöäìguñöha-trayam asita-ratnair ubhayato
vahanté saìkérëau maëibhir arunais tat parisarau
tayor madhye hirojjvala-vimala-jämbünada-mayé
kare kalyäëéyaà viharati hareù keli-muralé
Vidagdha-Mädhava 3.1
punaù—again; nirüpya—glancing; parämåñöä—measured; anguñöha-trayam—a
length of three fingers; asita-ratnaiù—with valuable indra-nila jewels; ubhayätaù—
from both ends; vahanté—having; saìkérnau—bedecked; manibhiù—by gems;
aruëaih—rubies; tat-parisarau—the two ends of the flute; tayoù madhye—betweeen
them; héra—with diamonds; ujjvala—blazing; vimala—pure; jämbünada-mayé—
covered with gold plate; kare—in the hand; kalyäni—very auspicious; iyam—this;
viharati—glitters; hareù—of Kåñëa; keli-muralé—the pastime flute.
The flute of Kåñëa’s pastimes measures three fingers in length, and it is bedecked with
indra-néla gems. At the ends of the flute are aruëa gems (rubies), glittering beautifully,
and in between the flute is plated with gold, set ablaze by diamonds. This auspicious flute,
pleasing to Kåñëa, is glittering in His hand with transcendental brilliance.
23.28
gopyaù kim äcarad ayaà kuçalaà sma veëur
dämodarädhara-sudhäm api gopikänäm
bhuìkte svayaà yad avaçiñöa-rasaà hradinyo
håñyat-tvaco 'çru mumucus taravo yathäryaù
Veëu-Géta 9 (SB 10.21.9)
gopyaù—O gopés; kim—what; äcarat—performed; ayam—this; kuçalam—auspicious
activities; sma—certainly; veëuù—the flute; dämodara—of Kåñëa; adhara-
sudhäm—the nectar of the lips; api—even; gopikänäm—which is owned by the
gopés; bhuìkte—enjoys; svayam—independently; yat—from which; avaçiñöa—
remaining; rasam—the taste only; hradinyaù—the rivers; håñyat—feeling jubilant;
tvacaù—whose bodies; açru—tears; mumucuù—shed; taravaù—the trees; yathä—
exactly like; äryäù—old forefathers.
556
O dear sakhés! Although the flute is male, we cannot imagine what sort of sädhana saìghaööayantaù – as they crushed; sambhåta-taëòulän – the stored rice; musalaiù –
and bhajana he must have performed in his previous births that in our very presence he with their pestles; ca – and; ulükhale – grinding mortars; pramugdhäù – the
is drinking the nectar of Dämodara's lips, which rightfully belongs to us alone. He is not enchanted; gopyaù – gopés; anurägäù – (in whose hearts) the state of anuräga, in
even sparing a drop of that rasa for us. On the pretext of their blossoming lotus flowers, which one always thinks one is beholding Çré Kåñëa for the first time; janita – was
the rivers, which have nourished the flute with their water (rasa), are exhibiting born; gäyanti – sang; iti – thus; govinda-dämodara-mädhava – O Govinda,
symptoms of ecstatic horripilation. The trees, who are forefathers of the flute, are equal Dämodara, Mädhava.
to the best of men. Seeing their descendant filled with such intense love for the Lord,
they have become overjoyed, and tears of ecstasy are flowing from their eyes. While threshing their stock of rice with their mortars and pestles, the gopés, their
hearts enchanted by anuräga for Çré Kåñëa, would sing “O Govinda, Dämodara,
Çréla Gurudeva: Çrématé Rädhikä says, “Although the flute is male, he desires to drink Mädhava”.
the nectar of Kåñëa's lips, and drinking more and more, he has left nothing for us. The
nectar of Kåñëa's lips is really meant for us because we are of the same caste of cowherds
whereas this bamboo flute is only dull matter. He consumes this nectar directly in front O my tongue, always call out “Govinda, Dämodara, Mädhava”
of us, and we are helpless to do anything about it. He seems to be very courageous, but 23.31
really he is a hooligan. He is looting our own property right in front of us.” vicitra-varëäbharaëäbhiräme
’bhidhehi vakträmbuja-räja-haàsi
Kåñëa’s flute melody causes His dearmost vraja-gopés to release an
unprecedented flow of nectar talks instigated by the rapture of prema sadä madéye rasane ’graraìge
23.29 govinda-dämodara-mädhaveti (9)
veëu-näda-sudhä-våñöyä madéye rasane – O my tongue; räja-haàsi – O queen of swans; vaktra-ambuja – with
a face like a blossoming lotus; vicitra-varëa-abharaëa-abhiräme – O you who delight
niñkramayyokti mädhurém in decorating yourself with astonishing syllables; agra-raìge – with your delightful
yäsäà naù päyayämäsa tip; sadä – incessantly; abhidhehi – call out; iti – thus; govinda-dämodaramädhava –
kåñëas tä eva no gatiù Govinda, Dämodara, Mädhava.
Veëu-géta, Introduction O my tongue, O queen of swans whose face resembles a blossoming lotus, you
always delight in decorating yourself with astonishing syllables. Therefore, with your
sudhä-våñöyä—through the nectarean showers; veëu-näda—of the bamboo flute’s delightful tip, kindly always call out “Govinda, Dämodara, Mädhava”.
vibrations; kåñëaù—the all-attractive person; päyayäm äsa naù—made us drink;
mädhurém—sweetness; niñkramayya—coming forth; ukti—in the form of utterances;
täù—those (gopés); yäsäm—whose (utterances); eva—(are) indeed; naù—our;
gatiù—(lives) objective.
~ Samäpt ~
By the shower of nectar in the form of the melody of His flute, Çré Kåñëa, who is
adept at all kinds of playful pastimes throughout Vraja, has caused His dearmost
vraja-gopés to release an unprecedented flow of loveliness in the form of their words
instigated by the rapture of prema. He has thus bestowed upon us the good fortune
of drinking the songs of those cowherd maidens, who are our one and only shelter.
The gopés, whose hearts are enchanted by anuräga for Çré Kåñëa, always sing
“O Govinda, Dämodara, Mädhava”
23.30
ulükhale sambhåta-taëòuläàç ca
saàghaööayanto musalaiù pramugdhäù
gäyanti gopyo janitänurägä
govinda-dämodara-mädhaveti (4)
558 559
Appendix
Abbreviations General Index
Çré Çikñäñöaka
BVNM or ‘Çréla Gurudeva’ – Çréla Bhaktivedänta Näräyaëa Gosvämé Mahäräja 1. ceto-darpaëa-märjanam 13.17
BVSP - Çréla Bhaktivedänta Swämé Prabhupäda 2. nämnäm akäri bahudhä 13.1
BPKG - Çréla Bhakti Prajïäna Keçava Gosvämé Mahäräja 3. tåëäd api sunécena 12.A.14
SSM- Çréla Bhakti Rakñak Çrédhara Gosvämé Mahäräja 4. na dhanaà na janaà 12.F.1
BSSP - Çréla Bhaktisiddhänta Sarasvaté Prabhupäda 5. ayi nanda-tanüja kiìkaraà 20.1
BVT - Çréla Bhaktivinoda Öhäkura 6. nayanaà galad-açru-dhärayä 14.3
RDG - Çréla Raghunätha däsa Gosvämé 7. yugäyitaà nimeñeëa 17.1
8. äçliñya vä päda-ratäà 18.1
BB - Çré Båhad-bhägavatämåta
BG - Bhagavad Géta as it is (BBT) Veëu-Géta (SB 10.21.1-20)
SBG - Çrémad Bhagavad Géta (GVP) 1. itthaà çarat-svaccha-jalam —
BMP - Çré Braja Maëòala Parikramä book 2. kusumita-vanaräji-çuñmi-bhåìga —
BR - Çré Bhajana-rahasya 3. tad vraja-striya äçrutya —
BRS - Çri Bhakti-Rasämåita-Sindhu 4. tad varëayitum ärabdäù —
BRSB - Çré Bhakti-Rasamåta-Sindhu-Bindhu 5. barhäpéòaà naöa-vara-vapu 6.43
BS - Çré Brahmä-saàhitä 6. iti vevu-ravaà räjan —
BTV- Bhakti-tattva-viveka 7. akñaëvatäà phalam idaà 16.30
8. cüta-praväla-barha —
BPKG Biog.- Çréla Bhakti Prajïäna Keçava Gosvämé Mahäräja's Biography
9. gopyaù kim äcarad 23.28
CB -Çré Caitanya Bhägavata 10. våndävanaà sakhi bhuvo 15.32
CC - Çré Caitanya Caritämåta 11. dhanyäù sma müòha-gatayo 17.2
CC Mad - Madhya-lélä; CC Antya- Antya-lélä 12. kåñëaà nirékñya —
GG - Çré Géta Govinda 13. gävaç ca kåñëa-mukha —
GKH - Çré Gauòéya-Kaëöhahära 14. präyo batämba vihagä —
GKH (P) - GKH Pariçiñöa (appendix): Çlokas added by Çréla Gurudeva (to the GVP 15. nadyas tadä tad upadhärya 15.33
Hindi edition of Çré Gauòéya-Kaëöhahära) 16. dåñövätape vraja-paçün —
HBV - Çré Hari-bhakti-viläsa 17. pürëäù pulindya urugäya 15.34
JD - Jaiva Dharma 18. hantäyam adrir abalä hari 15.35
19. gä gopakair anu-vanam 17.6
KSD - Kértanéyaù Sadä Hariù (Songbook)
20. evaà-vidhä —
MK - Çré Mädhurya Kädambiné
MS - Çré Manaù-çékñä
ORY - The Origin of Ratha-yäträ Çré Viläpa-kusumäïjaliù
PJ - Çré Prapanna Jévanämåtaà 1. tvaà rüpa-maïjari sakhé! 20.26
PS - Çré Prema Sampuöa 6. vairägya-yug bhakti-rasaà 22.14
PP - Prabandha Païcakam (Five Essential Essays) 7. aty-utkaöena nitaräà 20.21
RRSN - Çré Rädhä-rasa-sudha-nidhi 8. devi duùkha-kula-sägarodare 20.22
SB - Çrémad Bhägavatam 16. pädäbjayos tava vinä vara 20.23
SGGG - Çré Gauòéya Géti-guccha Songbook (2003 ed.) 48. dukülaà vibhräëäm atha kuca 20.28
SS - Çré Çikñäñöaka 49. ätmänaà cintayet tatra 20.29
72. çré-rüpa-maïjari-karärcita-päda-padma 11.66
VG - Çré Veëu-Géta 99. kñaëam api tava saìgaà na 23.14
VK - Çré Viläpa-kusumäïjaliù 101. lakñmér yad-aìghré-kamalasya 19.21
Upad. - Çré Upadeçämåta 102. äçä-bharair amåta-sindhu-mayaiù 14.7
pt - Purport
Ç R É Ç L O K Ä M Å TA M APPENDIX G E N E RAL I N D E X
Çré Upadeçämåta Other Sections

1. väco vegaà 1.11 Advaita tattva 5.16
2. atyähäraù prayäsaç ca 12.C.58 Catuù Çloké Bhägavatam 3.30
3. utsähän niçcayäd dhairyät 12.C.11 Catuù Çloké Bhagavad-gétä 3.36
4. dadäti pratigåëäti 12.B.20 Dékñä – Divine Knowledge 1.44
5. kåñëeti yasya giri taà 2.28 Different types of Bhakti 11.34
6. dåñöaiù svabhäva-janitair 2.29 Gadadhära tattva 5.25
7. syät kåñëa-näma-caritädi 12.C.12 Gradations of Bhakti 12.E
8. tan-näma-rüpa-caritädi 11.32 Guru-tattva - Notes 1.64
9. vaikuëöhäj janito varä madhu 19.15 Humility 12.A
10. karmibhyaù parito hareù 19.16 Jéva svarüpa 8.33
11. kåñëasyoccaiù praëaya 19.17 Kértana 13.60
Mahä-prasädam 22.D
Manaù-çikñä 22.F
Daça-müla-tattva Mäyäväda 22.E
Pramäëa: ämnäyaù präha tattvaà harim 21.1 Nåsiàadeva prayers 22.H
1. svataù-siddho vedo hari-dayita 21.2 Offences to Çré Näma 13.55
2. haris tv ekaà tattvaà 6.1 One-liners 22.G
3. paräkhyäyäù çakter apåthag 7.1 Ornamental Çlokas 22.C
4. sa vai hlädinyäç ca praëaya 16.1 Overcoming lust 12.F
5. sphuliìgäù åddhägner iva 8.2 Preaching 13.77
6. svarüpärthair hénän nija-sukha 8.3 Rägänugä Bhakti 11.41
7. yadä bhrämaà bhrämaà hari-rasa 12.B.8 Rägätmika-Bhakti 11.37
8. hareù çakteù sarvaà cid-acid 9.1 Rämänanda Samväda 22.B
9. çrutiù kåñëähhyänaà smaraëa 12.C.4 Remembering Kåñëa at death 12.C.83
10a. svarüpävasthäne madhura 14.2 Rüpänugä Bhakti 11.55
10b. prabhuù kaù ko jévaù kathaà 13.2 Rüpa-Sanätana Çikñä 22.A
çruti-phala: saàsevya daça-mülaà 14.38 Rüpa Çikñä 22.8
Sädhana bhakti 12.C
Sädhu-saìga 12.B
Sanätana Çikñä 22.13
Saìkértana 13.60
Çaranägati 12.A
Çiva tattva 5.30
Çraddhä 12.A.1
Çravaëam 12.D
Çréla Gurudeva’s Çlokas 22.J
Çré Çikñäñöaka 13.17
Three levels of devotees 2.35
Tulasé Devé 22.I
Vaidhé Bhakti 11.32
Vedänta sutras 22.G
564 565
Verse (Original ref.) Çlokämåtam ref. Çloka Index

Some çlokas from Prahläda caritra (SB 7th canto, ch. 5-10) A äliìganaà varaà manye 12.B.31
ämäke ta’ ye ye bhakta bhaje 16.17
tat sädhu manye 'sura-varya dehinäà (7.5.5) 12.F.31 abhimänaà parityajya präkåta 20.7 amala-kamala-käntià néla 19.24
sa yadänuvrataù puàsäà (7.5.12) 11.24 abhéra-pallé-pati-putra-känyä 22.6 amala-kamala-räji-sparçi-väta 19.25
tata enaà gurur jïätvä (7.5.19) — ä-brahma-bhuvanäl lokäù 8.21 amäné mänada 1.58
ñravaëaà kértanaà viñëoù (7.5.23) 12.C.5 äcäryaà mäà vijänéyän 1.6 ämära darçane kåñëa päila eta 15.9
iti puàsärpitä viñëau (7.5.24) 12.C.5 acchedyo ’yam adähyo ’yam 8.25 ämära samäna héna nähi e 7.25
matir na kåñëa parataù svato vä (7.5.30) 12.C.68 acintyäù khalu ye bhäva 21.10 ämäre éçvara mäne 16.16
na te viduù svärtha-gatià hi viñëuà (7.5.31) 12.C.69 ädadänas tåëaà dantair idaà 22.4 amaryädaù kñudraç cala-matir 12.A.24
naiñäà matis tävad urukramäìghrià (7.5.32) 12.B.22 ädau çraddhä tataù sädhu-saìgo 12.C.3 ambaréñaà çuka-proktaà nityaà 3.41
kaumära äcaret präjïo (7.6.1) 11.21 adhane yatana kari’ dhana 4.46 ‘ämi ta’ vaiñëava 1.58
sukham aindriyakaà daityä (7.6.3) — adhikära nä labhiyä siddha-deha 8.34 ämnäyaù präha tattvaà harim iha 21.1
guru-çuçrüñayä bhaktyä (7.7.30) 1.28 ädi-madhyävasäneñu 3.4 ämnäyaù präha tattvaà harim iha 6.33
vipräd dvi-ñaò-guëa-yutäd aravinda-näbha (7.9.10) 2.26 advaita-äcärya-gosäïi säkñät 5.22 ämnäyah çrutayaù säksäd 21.3
bälasya neha çaraëaà pitarau nåsiàha (7.9.19) — advaitam acyutam anädim 12.C.75 amüny adhanyäni dinäntaräëi 17.14
itthaà nå-tiryag-åñi-deva-jhañävatärair (7.9.38) — advaita-véthé-pathikair 22.39 änamräm asita-bhruvor upacitäm 14.37
naivodvije para duratyaya-vaitaraëyäs (7.9.43) — advaya-jïäna tattva-vastu 6.5 änanda-cinmaya-rasa 9.7
präyeëa deva munayaù sva-vimukti-kämä (7.9.44) — agha-cchit-smaraëaà viñëor 13.67 änanda-lélä-maya-vigrahäya 4.42
yan maithunädi-gåhamedhi-sukhaà hi tucchaà (7.9.45) 12.F.19 agha-damana-yaçodä-nandanau 13.37 änanda-mayo ’bhyäsät 22.G
yadi däsyasi me kämän (7.10.7) 22.54 aghaöana ghaöana patéyasé 9.8 änandäàçe ‘hlädiné’ 7.10
ahaà bhakta-parädhéno 2.6 anaìga-rasa-cäturé-capala-cäru 15.28
aham eva kvacid brahman 4.11 ananta sphaöike yaiche eka 6.20
Some çlokas from Dhruva caritra (SB 9th canto, ch. 4) aham eväsam evägre 3.31 ananya-mamatä viñëau mamatä 15.19
näbhägäd ambaréño 'bhün (9.4.13) — ahaà hare tava pädaika-müla- 14.9 ananyäç cintayanto mäà 12.A.9
sa vai manaù kåñëa-pädäravindayor (9.4.18-20) 12.E.3 ahaà hi sarva-yajïänäà 6.11 ananya-çré-rädhä-pada-kamala 20.24
ahaà bhakta-parädhéno (9.4.63) 2.6 ahaà sarvasya prabhavo 3.35 anärädhya rädhä-padämbhoja 20.4
sädhavo hådayaà mahyaà (9.4.68) 2.7 ahaà vedmi çuko vetti 3.21 anarpita-caréà cirät 4.2
tat te 'nukampäà su-samékñamäëo (10.14.8) 12.C.36 ahaìkäre matta haiyä 5.17 anarthopaçamaà säkñäd 3.5
ahaìkåtir ma-käraù syän 12.A.20 anäsaktasya viñayän yathärham 12.C.78
ähära-nidrä-bhaya-maithunaà 11.22 anäçritaù karma-phalaà 12.C.79
Some initial çlokas from Rämänanda-samväda (CC Mad 8) aho ananta-däsänäà 12.C.87 anayärädhito nünaà 19.11
saïcärya rämäbhidha-bhakta-meghe (CC Mad 8.1) — aho baké yaà stana-käla-küöaà 6.46 aìgäni yasya sakalendriya 9.4
mahad-vicalanaà nèëäà (SB 10.8.4 - Mad 8.40) 2.20 aho bata çva-paco ’to garéyän 13.72 aìga-çyämalima-chaöäbhir abhito 0.27
varëäçramäcära-vatä (Mad 8.58) 10.10 aho bhägyam aho bhägyaà 6.47 ‘aìghri-padma-sudhä ’ya kahe 11.45
ataù pumbhir dvija-çreñöhä (SB 1.2.13) 10.11 aho ’ti-dhanyä vraja-go 16.26 antaù kåñëaà bahir-gauraà 4.28
cätur-varëyaà mayä såñöaà (BG 4.13) 10.12 aho vidhätas tava na kvacid 17.8 anta-käle ca mäm eva 12.C.84
yat karoñi yad açnäsi (BG 9.27 - Mad 8.60) 11.37 ähuç ca te nalina-näbha 17.22 anugrahäya bhaktänäà 12.D.7
dharmaù svanuñöhitaù puàsäà (SB 1.2.8) 11.8 aiçvarya-jïänete saba jagat 16.15 änukülyasya saìkalpaù 12.A.7
prakåteù kriyamäëämi (BG 3.27) 12.A.21 aiçvaryasya samagrasya 6.14 anyäbhiläñitä-çünyaà 1.0, 12.C.23
svadharma-tyäga (Mad 8.61) — ajämile nistärilä ye-kåñëera 12.C.60 anyera hådaya—mana 17.28
sarva-dharmän parityajya (BG 18.66 - Mad 8.63) 12.A.8 äjänu-lambita-bhujau 5.16 anyonyam äsét saïjalpa 23.8
na dharmaà nädharmaà (Manaù-çikñä 2) 18.5 ajäta-pakñä iva mätaraà khagäù 14.8 apagata-rädho yasmät iti 2.4
jïäna-miçrä bhakti (Mad 8.64) — ajïäna-timirändhasya jïänäïjana 0.3 äpane äcare keha 2.21
brahma-bhütaù prasannätmä (BG 18.54 - Mad 8.65) 11.38 ajïäna-timirändhasya jïänäïjana 0.3 äpani karimu bhakta-bhäva 4.6
jïäna-çünyä bhakti (Mad 8.66) — ajo ‘pi sann avyayätmä 6.26 äpannaù saàsåtià ghoräà 13.82
jïäne prayäsam udapäsya (SB 10.14.3 - Mad 8.67) 11.3 akämaù sarva-kämo vä 12.C.24 aparädha-sahasra-bhäjanaà 12.A.25
prema-bhakti – sarva-sädhya-sära (Mad 8.68) — akhila-rasämåta-mürtiù 16.1 aparas tu tat paräìmukhatva 8.31
nänopacära-kåta-püjanam ärta-bandhoù (Mad 8.69) 11.46 akñaëvatäà phalam idaà na paraà16.30 apareyam itas tv anyäà 8.12
kåñëa-bhakti-rasa-bhävitä matiù (Padyävalé 13 - Mad 8.70) 11.47 akñëoù phalaà tvädåça-darçanaà 2.27 api cet su-duräcäro 2.30
alaà tri-diva-värtayä kim iti 15.24 apräkåta vastu nahe präkåta 8.37
566
Ç R É Ç L O K Ä M Å TA M APPENDIX ÇLOKA INDEX
äpüryamäëam acala-pratiñöhaà 12.F.39 ayatim niyatià caiva 1.39 bhogaiçvarya-prasaktänäà 12.F.12 dhanyänäà hådi bhäsatäà 15.25
ärädhanänäà sarveñäà 12.B.27 ayi déna-dayärdra nätha he 17.7 bhoktäraà yajïa-tapasäà 6.10 dhare dharädhara-dharaà 22.26
ärädhitaà nava-vanaà vraja 4.39 ayi nanda-tanuja kiìkaraà 20.1 bhrama, pramäda, vipralipsä 1.40 dharmaù projjhita-kaitavo ’tra 3.2
ärädhyo bhagavän vrajeça 4.9 äyur harati vai puàsäm 23.7 bhuktià muktià harir dadyäd 12.C.91 dharmaù svanuñöhitaù puàsäà 11.8
ära kena mäyä-jäle paòitecha 8.40 bhukti mukti, je-gati, tähe 11.11 dharmaà tu säkñäd bhagavat 21.4
arcäyäm eva haraye püjäà yaù 2.40 B bhukti-mukti-spåhä yävat 12.C.62 dharma-vrata-tyäga-hutädi-sarva 13.57
ärcye viñëau çilä-dhér guruñu 1.56 baddha-jéve kåpä kari kåñëa 13.83 bhümir äpo ’nalo väyuù 7.19 dharma-vyatikramo dåñöa 2.34
are cetaù prodyat-kapaöa-kuöi 12.F.45 bädhyamäno ’pi mad-bhakto 12.F.43 bhütäni yänti bhütejyä 11.30 dhätar yad asmin bhava éça 13.23
artha-vädaù 13.57 bahubhir militvä tad-gäna 13.61 bile batorukrama-vikramän ye 12.D.12 dhyäyantaà çikhi-piccha-maulim 20.14
artho ’yaà brahma-süträëäà 3.8 bahu janma kare yadi çravaëa 13.56 brahma-bhütaù prasannätmä 11.38 dhyäyato viñayän puàsaù 12.F.3
arvato manaso ’saìgam 11.36 bahünäà janmanäm ante 2.22 brahmacäré guru-kule 2.51 dhyeyaà sadä paribhava-ghnam 4.14
äçä-bharair amåta-sindhu-mayaiù 14.7 bahu-çästre bahu-väkye citte 12.D.13 brahmä devänäà prathamaù 21.6 dépärcir eva hi daçäntaram 9.5
asäc-ceñöä-kañöa-prada-vikaöa- 12.F.2 bähya, antara—ihära dui 11.55 brähmaëaù kñatriyo vaiçyaù 10.3 dévyad-våndäraëya-kalpa 0.19
asad-värtä-veñyä visåja mati 12.D.16 bälägra-çata-bhägasya çatadhä 8.18 brahmäëòa bhramite kona 1.13 divya-jïänaà kñapayati iti 1.46
äsäm aho caraëa-reëu 12.E.7, 14.29 barhäpéòäbhirämaà mågamada 6.55 brahmäëòa bhramite kona 15.20 divyaà jïänaà yato dadyät 1.45
äsan varëäs trayo hy asya 4.23 barhäpéòaà naöa-vara-vapuù 6.43 brahmaëo hi pratiñöhäham 6.16 dåg-amobhobhir dhautaù pulaka 14.39
äçäsya däsyaà våñabhänu-jäyäs 20.14 bhagavad-bhakti-hénasya 12.C.61 dåñöaiù svabhäva-janitair 2.29
asat-saìga-tyäga 12.B.30 bhagaväàs täs tathä-bhütä 17.23 C dåñövä striyaà deva-mäyäà 12.F.23
äçliñya vä päda-ratäà pinañöu 18.1 bhagavän api tä rätåéù 7.17 caitanyacandra mama håt-kumudaà 4.38 ‘duùkha-madhye kona duùkha 17.30
açraddadhäne vimukhe ’py 13.57 bhagavän brahma kärtsnyena 12.C.43 caitanya-nityänande nähi esaba 13.58 duùkheñv anudvigna-manäù 12.C.38
äçraya laiyä bhaje 12.C.93 bhägavata je na mäne se yavana 3.24 caitanyera ädi-bhakta 5.10 dui bhäi eka-tanu samäna 5.12
añöädaça-mahädoñaiù 16.4 bhäi-re! çaréra avidyä-jäla 22.34 caïcala-jévana-srota pravähiyä 12.C.92 dukülaà vibhräëäm atha kuca 20.28
ata ätyantikaà kñemaà 12.B.6 bhaja govindaà bhaja govindaà 22.40 caëòälo ’pi dvija-çreñöha 10.5 düräd apäsya svajanän sukham 20.13
ataeva gopé-bhäva kari 22.23 bhajahü re mäna 11.20 carcoru-rocir uccorä 22.25 duñkarma-koöi-niratasya duranta 4.35
ataeva gopé-gaëera nähi käma 15.8 bhajämi rädhäà aravinda-neträà 0.30 cäri-veda-upaniñade 3.12 ‘dvaite’ bhadräbhadra-jïäna 12.C.67
ataeva käma-preme bahuta 15.6 bhajanera madhye çreñöha nava 12.C.6 cätur-varëyaà mayä såñtaà 10.12 dvä suparëä sayujä sakhäyäù 8.15
ataeva sei sukha kåñëa-sukha 15.11 bhajan kara sädhana kara murte 12.C.85 cayanod bhava-duùkhaà ca 22.59 dvi-vidha ‘vibhäva’—älambana 16.12
ataeva viñëu takhana kåñëera 6.30 bhaj ity eña vai dhätuù seväyäà 11.26 ceto-darpaëa-märjanaà bhava 13.17
ataù pumbhir dvija-çreñöhä 10.11 bhakta ämä preme bändhiyäche 15.14 channaù kalau yad abhavas 4.19 E
ataù çré-kåñëa-nämädi 8.38, 13.6 bhakta-deha päile haya guëera 8.33 chaya vega domi’ 12.B.35 e däse janané! kori’ akatava 7.25
athäto brahma-jijïäsä 22.G bhakta-gaëa, çuna mora 12.A.18 cic-chakti, svarüpa-çakti 7.5 e hena rädhära 17.38
ätapa-rohita süraya nähi jäni 20.8 bhakta-pada-dhüli ära bhakta 2.16 cidänanda-bhänoù sadä nanda 23.18 ei-bära karuëä kara vaiñëava 2.55
aöati yad bhavän ahni känanaà 17.5 bhaktävatära äcäryo ‘dvaita yaù 5.27 cil-lélä-mithunaà tattvaà 9.11 ei chaya gosäira kari caraëa 12.F.47
athäpi te deva padämbuja-dvaya 11.14 bhakti-caitanya-käriëéà 22.57 cintämaëir jayati somagirir 1.16 ‘ei dravye eta sväda kähäì 22.31
ati tuccha bhoga-äçe 8.40 bhaktiù pareçänubhavo viraktir 12.C.22 ciräd adattaà nija-gupta 4.10 ei kali-käle ära nähi kona 2.12
ätmänaà cintayet tatra 20.29 bhaktir evainaà nayati bhaktir 12.C.30 ciräd äçä-mätraà tvayi 17.19 ei-mata bhakta-bhäva kari’ 4.12
ätmänaà cintayet tatra täsäà 20.31 bhaktir udañcati yadyapi 6.66 ei païca sthäyé bhäva haya 16.13
ätmärämäç ca munayo 11.16 bhaktis tu bhagavad-bhakta 12.B.12 D ei çlokärtha äcärya karena 5.24
ätmavan manyate jagat 22.G bhaktis tvayi sthiratarä 14.15 dadäti pratigåëäti 12.B.20 eka bhägavata baòa—bhägavata 3.17
ätmendriya-préti-väïchä—täre 15.3 bhakti-yogena manasi 12.C.27 daivena te hata-dhiyo bhavataù 13.52 ekale éçvara kåñëa 6.7
atra bhakta-siddhäs trividhäù 2.48 bhaktyäham ekayä grähyaù 12.C.29 daivé hy eñä guëa-mayé 7.20 eka mahäprabhu 5.15
atra sargo visargaç ca 3.40 bhaktyä mäm abhijänäti 12.C.46 däna-vrata-tapas-tértha 13.39 ekam evädvitéyam 9.3
atyähäraù prayäsaç ca 12.C.58 bhaktyä saïjätayä bhaktyä 14.18 däsa-sakhä-piträdi-preyaséra 11.58 ekam eva paramaà tattvaà 9.2/9.3
ätyantika-duùkha-nivåttiù 22.G bhaktyä tv ananyayä çakya 12.C.45 dehino ‘smin yathä dehe 8.22 ekäntino yasya na kaïcanärthaà 13.24
aty-arväcina-rüpo ‘pi¸ 0.33 bhaktyä vihénä aparädha 0.26 dekhite dekhite, bhulibo vä kabe 20.10 ekhana bhakati-bale 8.40
aty-utkaöena nitaräà 20.21 bhärata-bhümite haila manuñya 13.76 dekhiyä nä dekhe yata abhaktera 2.14 eko ’py asau racayituà jagad 9.12
avaiñëava-mukhodgérëaà 3.18 bhavad-vidhä bhägavatäs 2.9 devaà divya-tanuà suchanda 0.8 enechi auñadhi mäyä näçibära 13.43
avaiñëavopadiñöena 1.36 bhava-jaladhi-gatänäà 12.A.10 devaà divya-tanuà suchanda 0.8 eña ätmäpahata-päpmä vijaro 8.32
avajänanti mäà müòhä 6.25 bhavantam evänucaran 12.A.27 devarñi-bhütäpta-nåëäà pitèëäà12.C.57 etäù paraà tanu-bhåto bhuvi 14.35
aviruddhän viruddhäàç ca 16.14 bhavanti puruñä loke 12.E.2 devi duùkha-kula-sägarodare 20.22 etäà sa ästhäya parätma 10.9
ävåtaà jïänam etena 12.F.6 bhaväpavargo bhramato yadä 12.B.11 devé kåñëa-mayé proktä 19.9 etan nirvidyamänänäm 13.65
ayam avilolatayädya sanätana! 6.66 bhayaà dvitéyäbhiniveçataù 1.4 dhanyäù sma müòha-gatayo ’pi 17.2 etävad eva jijïäsyaà 3.34
568 569
etävän eva loke ’smin 11.31 H janma karma ca viçvätmann 9.17 känta-bhäve nijäìga diyä karena 16.29
etävän säìkhya-yogäbhyäà 12.C.83 janmanä jäyate çüdraù 10.6 karma-käëòa jïäna-käëòa kevala12.C.64
ete cäàça-kaläù puàsaù 6.2 hä devi käku-bhara-gadgadayädya 0.29 japato hari-nämäni 13.64 karmibhyaù parito hareù 19.16
evaà dharmair manuñyäëäm 12.C.55 hä hä morä gaura-kiçora 5.32 jäta-çraddho mat-kathäsu 12.A.4 karpüra-sevä lalitära gaìa 20.32
evaà gåheñv abhirato 12.F.10 hä hanta citta-bhuvi me 4.36 jätu prärthayate na pärthiva 15.27 kartum akartum anyathä kartuà 9.9
evaà gurüpäsanayaika-bhaktyä 1.51 hä nätha ramaëa preñöha 17.37 jaya nämadheya! muni-vånda 13.28 käçäyan na ca bhojanädi-niyamän12.F.42
evaà paramparä-präptam 21.8 hantäyam adrir abalä hari-däsa 15.35 jaya navadvépa-nava-pradépa 4.43 kä stry aìga te kala-padäyata 15.41
evaà-vrataù sva-priya-näma 18.9 hanti nindati vai dveñöi 2.3 jaya nityänanda gadädharera 5.30 kasturé-tilakaà laläöa-paöale 6.56
harau ruñöe gurus trätä 1.52 (jaya) çré-rüpa¸ sanätana¸ 0.24 kasyänubhävo ’sya na deva 14.26
G hareù çakteù sarvaà cid-acid 9.1 jayatäà suratau paìgor mama 0.18 kathä imäs te kathitä mahéyasäà 3.42
hare kåñëa hare kåñëa kåñëa 0.24 jayati jana-niväso devaké-janma 3.43 kathä mukti-vyäghryä na çåëu 22.37
gadädhara-paëòitädi—prabhura 5.29 hare kåñëa hare kåñëa 13.30, 13.31
gä gopakair anu-vanaà nayator 17.6 jayati jayati våndäraëyam etan 23.11 kathaïcana småte yasmin 4.18
harer näma harer näma harer 13.4 jayati jayati kåñëa-prema 15.23 kätyäyani mahä-mäye 7.15
gaìgädi-tértha-pariñevita-päda 23.19 hari-bhakti-mahädevyäù sarvä 22.46
gaìgära paraça haile paçcäte 2.55 jayati jayati nämänanda-rüpaà 13.96 kaumära äcaret präjïo 11.21
hari-nämni kalpanam 13.57 jayati mathurä-devé çreñöhä 23.10 ‘ke ämi’, ‘kene ämäya 22.15
gaìge ca yamune caiva 22.56 harir hi nirguëaù säkñät 5.37
gaura-näma na laiyä 13.59 jayati nija-padäbja-prema 4.40 kecit kevalayä bhaktyä 12.C.42
hari-sthäne aparädhe täre 1.53, 2.55 jayati taraëi-putré dharma-räja 23.20 kecit sva-dehäntar-hådayävakäçe 6.19
'gauräìga' bolite ha'be 11.68 haris tv ekaà tattvaà vidhi 6.1
gaura-prema rasärëave se 4.33 jayati te ’dhikaà janmanä 17.4 keha mäne, kehä nä mäne 6.8
häsya, adbhuta, véra, karuëa 16.11 je änila prema-dhana karuëä 5.26 kenäpi parama-svatantra 12.B.13
gauräçraya-vigrahäya kåñëa 0.7 he deva he dayita he bhuvanaika 17.15
gaurävirbhava-bhümes tvaà 0.12 jihvaikato ’mum apakarñati 12.F.14 kena vä ächaye präëa ki sukha 4.46
he kåñëa! karuëä-sindho! déna 0.16 jihvä na vakti bhagavad-guëa- 13.91 kevala mädhava püjaye 20.8
giri-nåpa! haridäsa-çreëé 15.36 hena ki haibe mora—narma-sakhé 11.67
go-koöi-dänaà grahaëe khagasya 13.11 jihvära lälase yei iti-uti 12.F.13 khaëòa-khaëòa hai deha jäya 13.38
hena rädhä-paricaryä jäkara 20.8 jéva nistärila kåñëa-bhakti 5.21 kibä mantra dila gosäïi kibä 1.50
gopénätha, ämi to’ kämera däsa 12.F.41 heno nitäi bine bhäi 5.8
gopé-çobhä dekhi’ kåñëera çobhä 15.10 jéva-çakti taöasthäkhya 7.7 kibä vipra, kibä nyäsé, çüdra 1.26
he çré-guro jïänada déna-bandho 1.62 jévera nistära lägi’ sütra 3.23 kim iha kåëumaù kasya brümaù 17.13
gopy ädade tvayi kåtägasi däma 9.18 he çré sarovara sadä tvayi sä 23.23
gopyaù kämäd bhayät kaàso 16.8 jévera ‘svarüpa’ haya - kåñëera 8.1, 22.16 kiàvä, doìhä nä mäniïä 5.13
hiraëmayena pätreëa 6.18 jéve säkñät nähi täte guru 1.22 kintv idäném api bhavän 17.34
gopyaù kim äcarad ayaà kuçalaà 23.28 hlädinéra sära ‘prema’ 19.3
gopyaç ca kåñëam upalabhya 17.21 jïänaà parama-guhyaà me 3.29 kiräta-hüëändhra-pulinda 10.1
hlädiné sandhiné samvit 7.11 jïäna-vairägyädi—bhaktira kabhu 11.10 kértana-prabhäve 8.39, 13.70
gopyas tapaù kim acaran yad 14.36
gorä pähu nä bhajiyä mainu 4.46 I jïäne prayäsam udapäsya namanta 11.3 kleça-ghné çubhadä mokña 12.C.26
govardhano jayati çaila 23.21 kleço ’dhikataras teñäm 11.12
govindänandiné rädhä 19.8 idaà çaréraà pariëäma-peçalaà 13.54 K kona bhägye kona jévera 22.20
govinda-vallabhe rädhe 19.22 ésät vikaçi punaù dekhäya nija 13.85 kabe vä e däsé saàsiddhi 20.32 koöi-amåta-sväda päïä prabhura 22.30
grämya-kathä nä çunibe 12.D.14 içäväsyam idam sarvaà 9.7, 12.C.81 kabhu svarge uöhäya 8.10 ko vetti bhüman bhagavän 7.16
granthera ärambhe kari 0.32 iñöe svä-rasiké rägaù 11.60 kadähaà yamunä-tére 14.13 krodhäd bhavati sammohaù 12.F.4
gåhéta–viñëu–dékñäko 2.1 éçvaraù paramaù kåñëaù 6.3 kähära nikaöe gele päpa düre 2.55 kåpä kara vaiñëava öhäkura 1.58
guëa-grähé – doñam adarçi 22.G éçvara-svarüpa-bhakta täìra 2.5 kaivalyaà narakäyate tri-daça 22.38 kåñëa, gurudvaya, bhakta, çakti, 1.17
gurau goñöhe goñöhälayiñu 11.64 ésvare tad-adhéneñu bäliçeñu 2.38 kalau-çüdrä-sambhaväù 10.5 kåñëa-bahirmukha haïä bhoga 8.7
gurave gauracandräya rädhikäyai 0.2 éçvaro ’ham ahaà bhogé 12.A.29 kälena nañöä pralaye väëéyaà 21.9 kåñëa-bhakta—niñkäma 11.15
guravo bahavaù santi çiñya- 1.32 itémam adbhutaà-stavaà 20.35 kälena våndävana-keli-värtä 22.1 kåñëa-bhakti-janma-müla haya 12.B.4
guror apy avaliptasya 1.33 ito nåsiàhaù parato nåsiàho 22.53 kaler doña-nidhe räjann 13.80 ‘kåñëa-bhakti-rasa-svarüpa’ çré 3.11
guror avajïä 13.57 itthaà satäà brahma 16.24 kali-käle näma-rüpe kåñëa 13.5 kåñëa-bhakti-rasa-bhävitä 11.47
gurudeva! kåpä-bindu diyä 1.68 ity acyutäìghrià bhajato 12.C.25 kalià sabhäjayanty äryä 13.74 kåñëa bhuli’ sei jéva anädi 8.5
guru kåñëa-rüpa hana çästrera 1.19 kali-yuge lélävatära nä kare 4.21 (kåñëa) deva! bhavantaà vande 6.66
J kåñëake ähläde 7.12
guru-mukha-padma-väkya 1.67 käma, prema - doìhäkära 15.5
guru-pädäçrayas tasmät kåñëa 12.C.10 jaòavidyä jata mäyära vaibhava 11.5 kämäd dveñäd bhayät snehät 16.7 kåñëa-lélä amåta-sära 4.31
guru-pädäçraya, dékñä, gurura sevana 1.12 jagäi mädhäi haite muïi se 12.A.17 kämädénäà kati na katidhä 12.F.37 kåñëa-mantra haite habe saàsära 13.9
gurur na sa syät sva-jano na sa 1.41 jagat-mohana kåñëa 19.10 käma eña krodha eña 12.F.5 kåñëäàñaù paramätmä vai brahma 6.21
guruñü nara-matir yasya vä 1.57 janmädy asya yataù 22.G käma-gäyatré-mantra-rüpa 13.86 kåñëaà smaran janañ cäsya 11.53
guru-çuçrüñayä bhaktyä 1.28 janmädy asya yato ’nvayäd 3.1 käma-krodhera däsa haïä tära 8.9 kåñëa-nämera phala—‘premä’ 13.89
guru-varaà mukunda-preñöhatve 1.25 janmaiçvarya-çruta-çrébhir 12.C.59 kämaà krodhaà bhayaà snehaà 16.9 kåñëaç caitanya-gauräìgau 4.45
gviçuddha nirmala prema 15.4 janma karma ca me divyam 6.27 kanaka-jalada-gätrau néla 23.1 kåñëa—sürya-sama; mäyä haya 22.17
570 571
kåñëasya nänä-vidha-kértaneñu 13.71 mahäbhäva-svarüpä çré-rädhä 19.5 munayaù sädhu påñöo ’haà 12.C.49 nandaù kim akarod brahman 6.48
kåñëasyoccaiù praëaya-vasatiù 19.17 mahä-bhäva-svarüpä tvaà kåñëa 19.22 munéndra-vånda-vandite tri-loka 19.27 nänopacära-kåta-püjanam ärta 11.46
kåñëa-tulya bhägavata – vibhu 3.14 mahad-vicalanaà nèëäà 2.20 nanv agniù pramadä näma 12.F.21
kåñëa tvadéya-pada-paìkaja 12.A.23 mahä-prasäde govinde 12.B.15 N na päraye ’haà niravadya 16.19
kåñëa-vakträmbujocchiñöaà 22.28 mahat-kåpä vinä kona karme 12.B.18 na ca mat-sthäni bhütäni 9.16 na prema-gandho ’sti daräpi me 12.A.16
kåñëa-varëaà tviñäkåñëaà 4.1 mahätmänas tu mäà pärtha 2.42 na deça-käla-niyamo 13.40 na premä çravaëädi-bhaktir api 18.6
kåñëa-viñayaka premä—parama 15.21 mahat-saìgama-mähätmyam 12.B.7 na dhanaà na janaà na sundaréà 12.F.1 närada-véëojjévana! 13.27
kåñëäya väsudeväya / devaké 6.61 mahä-viñëura aàça advaita 5.20 na dharmaà nädharmaà çruti-gaëa 18.5 ‘nära’-çabde kahe sarva jévera 6.13
kåñëäya väsudeväya / haraye 6.60 mahä-viñëur jagat-kartä 5.18 nadyas tadä tad upadhärya 15.33 näräyaëa, catur-vyüha 6.29
kåñëera ananta-çakti 7.8 mälé haïä kare sei béja 22.9 nä gaëi äpana-duùkha 18.3 näräyaëaà namaskåtya 3.27
kåñëera svarüpa-vicära çuna 6.31 mamaiväàço jéva-loke 8.4 näham ätmänam äçäse 2.54 näräyaëa-paräù sarve 2.18
kåñëera yateka khelä 6.36 mama näma-çatenaiva 13.49 näham ijyä-prajätibhyäà 1.29 näräyaëo ‘pi vikåtià yäti 1.24
kåñëe sva-dhämopagate 3.10 mäm upetya punar janma 8.20 nähaà prakäçaù sarvasya 6.24 na sädhayati mäà yogo 12.C.31
kåñëeti yasya giri taà 2.28 manaù saàharaëaà çaucaà 13.34 nähaà tiñöhämi vaikuëöhe 13.84 nañöa-präyeñv abhadreñu 3.19
kåñëo ’nyo yadu-sambhüto 6.39 manaù-çikñä-daikädaçaka-varam 22.49 nähaà vedair na tapasä 12.C.44 nätaù paraà karma-nibandha 13.19
kåñëo ’pi taà dantavakraà hatvä 18.18 manasaù prakåte jäto giri 15.37 nähaà vipro na ca nara-patir 14.10 na tasya käryaà karaëaï ca 7.2
kåñëotkértana-gäna-nartana-kalä 4.38 manasija-phaëi-juñöe labdha 12.B.33 na hi bhagavann aghaöitam idaà 13.92 na tathä me priyatamo brahmä 12.E.8
kåte yad dhyäyato viñëuà 13.7 ‘mane’ nija-siddha-deha kariyä 14.21 naiñäà matis tävad 12.B.22 na tathä me priyatama ätma 12.E.6
kåti-sädhyä bhavet sädhya- 12.C.1 man-manä bhava mad-bhakto 12.C.48 naiñkarmyam apy acyuta-bhäva 11.7 na tathäsya bhavet kleço 12.F.29
kñaëam api tava saìgaà na 23.14 mano madhye sthito mantro 13.63 naivopayanty apacitià kavayas 1.21 na te viduù svärtha-gatià hi 12.C.69
kñäntir avyartha-kälatvaà 14.6 manuñyäëäà sahasreñu 2.23 na jätu kämaù kämänäm 12.F.7 na tv evähaà jätu näsaà 22.41
kñéraà yathä dadhi-vikära 5.35 manyämahe kértanam eva 13.69 na jäyate mriyate vä kadäcin 8.24 nätyantikaà vigaëayanty api te 22.42
kuläcära-vihéno’pi dåòha 10.2 märaù svayaà nu madhura-dyuti 17.16 na kämaye nätha tad apy ahaà 22.44 nauméòya te ’bhra-vapuñe taòid 6.41
kuladevé yogamäyä more kåpä 7.25 markaöa-vairägya nä kara loka 12.C.82 naktaà divä ca gatabhir jita 13.36 nava-jaladhara-varëaà 6.51
kurvanti hi tvayi ratià kuçaläù 18.14 martyo yadä tyakta-samasta 18.4 näma cintä-maëiù kåñëaç 13.3 navaà divyaà kävyaà sva-kåtam 20.12
kusuma tyajiyä ali 17.33 mätä more putra-bhäve karena 16.27 namaù oà viñëu-pädäya rädhikäyäù 0.4 navéna-çré-bhaktià nava-kanaka 23.9
kvacid rudanty acyuta-cintayä 14.22 matir na kåñëe parataù svato 12.C.68 namaù oà viñëu-pädäya keçava 0.5 na yad vacaç citra-padaà harer 3.25
kvähaà rajaù-prabhava éça tamo 12.E.1 mat-kathä-väcakaà nityaà mat 13.93 namaù oà viñëu-pädäya kåñëa 0.6, 0.9 näyam ätmä pravacanena labhyo 1.30
kvemäù striyo vana-carér 16.31 mäträ svasrä duhiträ vä 12.F.25 namaù oà viñëupädäya äcärya 0.7 näyaà deho deha-bhäjäà nåloke 12.F.15
mattaù parataraà nänyat 6.9 näma-lélä-guëädénäm uccair 13.62 näyaà çriyo ’ìga u nitänta 14.27
L mäyä-bandha haite kåñëa täre 12.B.10 nämäny anantasya hata-trapaù 14.20 näyaà sukhäpo bhagavän 12.C.73
labdhvä su-durlabham idaà 11.19 mayädhyakñeëa prakåtiù 7.21 näma-saìkértanaà proktaà 13.44 nayanaà galad-açru-dhärayä 14.3
lakñmér yad-aìghré-kamalasya 19.21 mäyä hi yasya jagad-aëòa-çatäni 7.18 näma-saìkértanaà yasya 13.75 na yänty anaçanät präëäs 17.36
lalitädi sakhé krodha kahe bära 19.18 mäyäà tu prakåtià vidyän 8.28 näma-çreñthaà manum api çacé 1.59 neha nänästi kiïcana 9.3
lobhe vraja-väséra bhäve kare 11.50 mäyä-mugdha jévera nähi svataù 22.18 namas te gaura-väëé-çré-mürtaye 0.9 neha yat karma-dharmäya 12.C.65
loke vyaväyämiña-madya-sevä 12.F.35 mäyä-çakti, bahiraìgä 7.6 namaste gurudeväya sarva-siddhi 1.61 nibaddha-mürdhäïjalir eña yäce 12.A.28
mayä tatam idaà sarvaà 9.15 namas te narasiàhäya 22.53 néca jäti, néca-saìgé 12.A.19
M mayi bhaktir hi bhütänäm 17.24 namas te särasvate deve gaura 0.6 nigama-kalpa-taror galitaà 3.3
mac-cittä mad-gata-präëä 3.36 mayi nirbaddha-hådayäù 15.38 näma vinu kali-käle nähi ära 13.10 nijäbhéñöa kåñëa-preñöha 11.56
mad-äçrayäù kathä måñöäù 2.25 meghair meduram ambaraà vana 23.3 nämnäm akäri bahudhä nija-sarva 13.1 nija-siddha-deha 20.10
mad-bhakta-püjäbhyadhikä sarva12.B.26 mémäàsä-rajasä malémasa-dåçäà 3.22 nämnäà mukhyatamaà näma 13.95 ‘nije çreñöha’ jäni’ 1.58
mad-bhakta-püjäbhyadhikä mayi 12.B.25 mitaà ca säraà ca vaco 22.G nämno baläd yasya hi päpa 13.57 nikhila-bhuvana-lakñmé-nitya- 18.12
mad-guëa-çruti-mätreëa 12.C.21 mohas tandrä bhramo rukña 16.5 nämno ’sya yävaté çaktiù 13.14 nikuïja-yüno rati-keli 1.10
madhukara-raïjita-mälati 4.47 mora putra, mora sakhä 16.20 namo bhaktivinodäya, sac-cid-änanda 0.11 nimna-gänäà yathä gaìgä 5.38
madhu-madhura-smita-lobhita 4.47 mågayur iva kapéndraà vivyadhe 15.42 namo brahmaëya-deväya 6.44 ninunnänonanaà nünaà 22.27
madhura-caritra kåñëera madhura 6.35 mriyamäëo harer näma 13.90 namo gaurakiçoräya säkñäd 0.10 nirmitä tvaà purä devair 22.60
madhura-madharam etan maìgaläà13.20 mudä gopendrasyätmaja-bhuja 5.34 namo mahä-vadänyäya kåñëa-prema 0.15 nirviëëänäà jïäna-yogo 11.39
madhuraà madhuraà vapur asya 6.63 mudä yatra brahmä tån-nikara 23.25 namo nalina-neträya veëu-vädya 6.59 niçamya gétäà tad-anaìga 15.40
mädhuryojjvala-premäòhya-çré 0.9 mükaà karoti väcälaà 1.60 nänä-bhävera bhakta-jana 4.32 niñkiïcanasya bhagavad- 12.F.20
mad-éçä-näthatve vraja-vipina 11.65 mukha-jita-çarad-induù keli 6.52 na näka-påñöhaà na ca 22.45 nitäi-pada-kamala 5.17
mad-éçä-näthatve vraja-vipina 20.17 muktänäm api siddhänäà 2.24 na näma-rüpe guëa-janma 12.C.72 ‘nitya-baddha’—kåñëa haite 8.6
mahä-bhägavata dekhe sthävara 17.3 muktir hitvänyathä rüpaà12.C.70, 22.35 nänä-vidhair amåta-sära 22.29 ‘nitya-mukta’—nitya kåñëa 8.17
572 573
nityänanda namas tubhyaà 5.2 pratyakñe ‘ntarbhaved yasmäd 21.15 rahügaëaitat tapasä na yäti 12.B.23 saàsära bhramite kona bhägye 12.B.9
nitya-siddha kåñëa-prema 12.C.2, 15.15 praviñöaù karëa-randhreëa 3.20 räja-vidyä räja-guhyaà 11.1 saàsära-duùkha-jaladhau 4.37
nityo nityänäà cetanaç 6.12 präyeëälpäyuñaù sabhya 13.81 rämädi-mürtiñu kalä-niyamena 6.6 saàsärera pära haiyä bhaktira 5.11
nivåtta-tarñair upagéyamänäd 12.D.11 prekñayäti-päpino ’pi päpa 23.17 rasaà praçaàsantu kavitva 15.26 saàsevya daça-mülaà vai hitvä 14.38
nå-deham ädyaà su-labhaà su 1.55 prema-ccheda-rujo ’vagacchati 17.11 rasäsära-susärorur asuräriù 22.24 samyak rüpeëa anugamanam 12.B.2
premadaà ca me kämadaà ca me 6.65 rasika-çekhara kåñëa parama 4.8 samyaì-masåëita-svänto 15.1
O prema dhana vinä vyartha 14.5 raso ’ham apsu kaunteya 6.22 sanat-kumäro ’vatu kämadeväd 12.F.36
ohe! vaiñëava öhäkura, dayära 12.B.35 premä haite kåñëa haya nija 12.C.32 raso vai saù / rasaà hy eväyaà 16.3 saïcäré syät samanä vä kåñëa 20.2
oà ity etad brahmaëo nediñöaà 13.29 premaiva gopa-rämänäà 15.7 ratim gauré-léle apé tapaté 19.12 saìgaà na kuryät pramadäsu 12.F.28
oà pürëam adaù pürëam idaà 9.14 premamaya bhägavata çré-kåñëera 3.15 åte ’rthaà yat pratéyeta 3.32 saìgo yaù saàsåter hetur 12.B.29
oà tad viñëoù paramaà padaà 2.8 premä nämädbhutärthaù çravaëa 4.17 rüpa-yauvana-sampannäà 20.30 saìkarñaëaù käraëa-toya-çäyé 5.1
premäïjana-cchurita-bhakti 12.C.76 saìkértyamäno bhagavän anantaù 13.26
P prema-pracäraëa ära päñaëòa 5.6 S çänta, däsya, sakhya, vätsalya 16.10
pädäbjayos tava vinä vara 20.23 prema-rasa-niryäsa karite 4.7 çabda-brahmaëi niñëäto 1.42 sä paränuraktir éçvare 12.C.18
pahile dekhiluì tomära sannyäsi 4.22 preme matta nityänanda kåpä 5.7 çabda-brahma paraà brahma 12.D.1 saptäham eväcyuta-hasta 23.22
palya-däsé kari’ 20.36 premera svabhäva - yähäì 12.A.15 sä ca çaraëäpatti–lakñaëa 12.A.3 sarva-bhüteñu yaù paçyed 2.36
païcama puruñärtha 14.12 priyaù so ’yaà kåñëaù sahacari 18.11 sac-cid-änanda-maya kåñëera 7.9 sarva-dharmän parityajya 12.A.8
païca-tattvätmakaà kåñëaà 0.22 priya-svarüpe dayita-svarüpe 22.2 ñaò-aìga çaraëägati haibe 12.A.13 sarvasya cähaà hådi sanniviñöo 6.15
païca-tattvätmakaà kåñëaà 0.22 proktena bhakti-yogena 12.A.5 sadäti-sannikåñöatvän 12.E.5 sarvathä dhvaàsa-rahitaà 15.2
paräkhyäyäù çakter apåthag api 7.1 påthivéte äche yata nagarädi 13.78 sädhana-bhakti haite haya 15.17 sarvato bhävena kértana 13.60
parakéyä-bhäve ati rasera 16.21 puàsaù striyä mithuné-bhävam 12.F.18 sädhana bhävibe jäha siddha 12.C.86 sarva-vedänta-säraà hi 3.9
paramäkiñcana-kiñcana-nara-gaëa 4.47 punar müñiko bhava 22.G sädhanaà çuddha-bhaktià 12.C.17 sarvopädhi-vinirmuktaà 12.C.20
paramärtha-gurväçrayo 1.35 puëyä bata vraja-bhuvo yad ayaà 15.29 sädhanoti sädhayati ca kåñëa 12.B.1 sarvopaniñado gävo 3.39
paräàåñöäìguñöha-trayam asita 23.27 pürëa bhagavän avatare yei 6.28 sädhäraëé dhümayitä samaïjasä 15.13 ‘çästra-guru-ätma’- rüpe 22.19
paraà çrimat-padambhojaà sadä 13.45 pürëäù pulindya urugäya-padäbja 15.34 sädhavo hådayaà mahyaà 2.7 çästra-yonitvät samanvaya 22.G
parasparänu kathanaà 14.16 pürëa-vikaçita haïä 13.42 sädhite sädhite yabe premäìkura 13.33 çästra-yukti nähi jäne dåòha 2.39
para-svabhäva-karmäëi 12.C.40, 12.C.41 puruña, yoñit, kibä sthävara 16.6 sädhu-saìga, näma-kértana 12.C.8 çästra-yuktye sunipuëa 2.37
paräsya çaktir vividhaiva 7.3 ‘sädhu-saìga’, ‘sädhu-saìga’ 12.B.3 çästroktayä prabalayä 11.42
para-vyasaniné näré 14.11 R sädhu-saìge kåñëa-bhaktye 12.B.16 satäà nindä nämnaù paramam 13.57
pareça-vaimukhyät teñäm 8.27 rädhä-bhajane yadi mati nähi 20.8 sädhu-saìge kåñëa-näma 12.B.28 satäà prasaìgän mama vérya 12.D.3
pariniñöhito 'pi nairguëya 23.6 rädhä-cintä-niveçena yasya 9.11 sädhya-sädhana-tattva ye kichu 13.46 satataà kértayanto mäà 2.43
pariträëäya sädhünäà 4.26 rädhä-däsyam apäsya yaù 20.5 ‘sädhya-vastu’ ‘sädhana’ 22.21 ñaö-karma-nipuno vipro mantra 1.27
patraà puñpaà phalaà toyaà 12.C.28 rädhä kåñëa-praëaya-vikåtir 4.3, 19.1 sahaje nirmala ei ‘brähmaëa’ 12.C.42 sat-saìga chäòi’ kainu asate 4.46
phullendévara-käntim indu 6.58 rädhä-kåñëera lélä ei ati 22.22 sahasra-nämnäà puëyänäà 13.13 sattvaà viçuddhaà vasudeva 14.4
pibanti ye bhagavata ätmanaù 12.D.17 rädhä-mukunda-pada-sambhava 23.13 sakala jagate more kare vidhi 11.44 sa uttamaçloka mahan-mukha 12.D.18
prabhuù kaù ko jévaù kathaà 13.2 rädhä-näma-sudhä-rasaà 20.19 sakala-sadguëa-vånda-ratna 6.34 sa vai hlädinyäç ca praëaya 16.1
prabhu kahe - vaiñëava-deha 1.47 rädhä pürëa-çakti, kåñëa pürëa 7.13 sakala-sädhana-çreñöha ei païca 12.C.9 sa vai manaù kåñëa 12.E.3
prabhu kahe - vaiñëava-sevä 2.17 rädhära svarüpa – kåñëa-prema 20.25 sä käma rüpä sambandha-rüpä 11.61 sa vai priyatamaç cätmä 1.54
prabhu kahe – kaun vidyä vidyä 11.2 rädhä-sanmukha-saàsaktià sakhé 1.64 sakhä çuddha-sakhye kare 16.25 sa vai puàsäà paro dharmo 12.C.19
prabhu lokanätha kabe saìge 11.67 rädhäyä bhavataç ca citta 19.4 sakhe! kalaya gauram udäram 4.47 sä vidyä tan-matir yayä 11.0
pracénänäà bhajanam atulaà 6.54 rädheça-keli-prabhutä-vinoda- 23.24 sakhé he, nä bujhiye vidhira 17.12 sa yadänuvrataù puàsäà 11.24
pragäòha-premera ei svabhäva 18.2 rädheça-keli-prabhutä-vinoda- 7.14 sakhé vinä ei léläya anyera 20.19 sei doñe mäyä-piçäcé daëòa kare 8.8
prahläda-hådayählädaà 22.52 rädheti näma nava-sundara-sédhu 13.98 sakåd uccäritaà yena harir ity 13.21 sei dväre äcaëòäle kértana 4.13
prakåteù kriyamäëäni 12.A.21 rädhe våndävanädhéçe karuëämåta 20.27 säkñäd-dhari-tvena samasta 1.7 sei navadvépe vaise 5.19
pramäëera madhye çruti-pramäëa 21.12 rädhikä-däsé jadi hoya 20.8 çaktiù saàyoginé kämä vämä 19.14 sei rädhära bhäva laïä 4.5
präëa-nätha, nä bujhiye vidhira 17.26 rädhikära bhäva-känti kari’ 4.29 çakti-çaktimator abhedaù 9.6 sei ta paräëa-nätha päinu 17.27
prasäde sarva-duùkhänäà 22.33 rädhikära prema—guru 1.44, 19.13 sa kvacin naiva gacchati 6.39 sei vibhinnäàça jéva-dui ta’ 8.16
prätar vrajäd vrajata äviçataç 15.31 rädhikä ujjvala-rasera äcärya 20.9 samam çré-rüpeëa smara-vivaça 22.48 sevä sädhaka-rüpeëa 11.54
prathaman tu guruà püjyäà tataç 1.23 rädhikä-vadana-candra-cakoraù 6.62 samäne våkñe puruño nimagno 12.B.14 sevya-sevaka-sambhoge dvayor 9.11
prati-janme kari äçä caraëera 2.55 rägamayé-bhaktira haya 11.63 samäçritä ye pada-pallava 12.C.56 siddhänta baliyä citte nä kara 12.C.14
pratiñöhäçä dhåñöä çvapaca 12.F.46 rägätmikä-bhakti—‘mukhyä’ vraja 11.49 samo ’haà sarva-bhüteñu 12.C.33 siddhir bhavati vä neti 2.53
pratyakñaç cänumanaï ca çästraï 21.14 rägätmikaika-niñöhä ye 11.51 sampradäya vihinä ye manträs te 1.49 çikñä-guruke ta’ jäni kåñëera 1.20
574 575
çivaù çakti-yutaù çaçvat 5.36 çrutiù kåñëähhyänaà smaraëa 12.C.4 tad-väg-visargo janatägha 3.26 teñäà satata-yuktänäà 3.37
çivasya çré-viñëor ya iha guëa 13.57 çrutiù pratyakñam aitihyam 21.13 tad viddhi praëipätena 1.9 teñv açänteñu müòheñu 12.F.27
smara-garala-khaëòanaà mama 19.26 çrutim apare småtim itare 6.49 tad-vijïänärthaà sa gurum 1.3 tomäke laìghiyä kothä jéve 7.25
smarantaù smärayantaç ca 14.17 çruti-çästra-nindanam 13.57 tähäì vistärita haïä phale 22.12 tomära hådaye sadä govinda 2.55
smartavyaù satataà viñëur 11.18 çruti-småti-puräëädi-païcarätra 12.C.16 tamasi mä jyotir gamaù 22.G tomära seväya 12.C.39
smäyävaloka-lava-darçita-bhäva 15.12 çrutväpi näma-mähätmye 13.55 tämbülärpaëa-päda-mardana- 20.11 träyasva bho jagannätha guro 1.63
çokämarñädibhir-bhävair 12.C.36 stambhayann ätmanätmänaà 12.F.24 taà durärädhyam ärädhyo 15.22 trayyä copaniñadbhiç ca 16.28
sphuliìgäù åddhägner iva cid 8.2 sthänäbhiläñé tapasi sthito 11.27 tam imam aham ajaà çaréra 6.23 tridaëòénäà bhakta-çiromaëià ca 0.4
‘çraddhä’-çabde—viçväsa kahe 12.A.1 sthävara-jaìgama dekhe 2.10 taà mopayätaà pratiyantu viprä 12.D.10 tåëäd api sunécena 12.A.14, 13.51
çraddhä tv anyopäya–varjaà 12.A.2 sthüla-liìgäbhimäna-janita 8.27 taà nirvyäjaà bhaja guëa-nidhià 13.16 tuhü se rohili madhupura 17.33
çraddhavän jana haya bhakti 2.35 sthüläni sükñmäëi bahüni caiva 8.26 tan-näma-rüpa-caritädi 11.32 tulasé-dala-mätreëa jalasya 5.23
‘çravaëa-madhye jévera kon 12.D.6 stréëäà nirékñaëa-sparça 12.F.26 tanu-mana karäya kñobha 22.32 tulasy amåta-janmäsi 22.58
çravaëaà kértanaà viñëoù 12.C.5 çuddha-bhakata-caraëa-reëu 12.B.24 tapasä brahmacaryeëa 12.C.13 tulayäma lavenäpi 12.B.5
çravaëayäpi bahubhir yo na 1.31 çuddha-sattva-viçeñätmä 14.1 tapta-kaïcana-gauräìgi! rädhe! 0.17 tumi kåñëa-sahacaré jagata 7.25
çravaëot-kértanädéni vaidha 11.57 süditäçrita-janärti-räçaye 13.18 tära bhakta-saìge sadä 12.D.5 tuëòe täëòaviné ratià vitanute 13.41
çreyaù-såtià bhaktim udasya te 11.6 çunechi ägame-vede mhimä 7.25 tärakäj jäyate muktiù 13.94 tuwä adarçana-ahi 17.32
‘çreyo-madhye kona çreyaù 12.B.34 çuniyächi sädhu-mukhe bole 11.67 tära madhye mokña-väïchä 22.36 tvad-bhaktaù saritäà patià 2.45
çré-caitanya mano’bhéñöaà 22.5 çünyäyate mahä-goñöhaà 17.31 tära madhye sarva-çreñöha 12.C.7, 13.66 tvak-çmaçru-roma-nakha-keça 12.F.30
çré-caitanya-mano ‘bhéñöaà 0.13 süryäàça-kiraëa 8.14 tarkäpratiñöhänät 22.G tvaà bhakti-yoga-paribhävita 12.D.9
çré-caitanya-nityänanda-advaita 5.14 çuçrüñoù çraddadhänasya 12.C.52 tarko ’pratiñöhaù çrutayo 2.47 tvaà gopikä våñaraves 1.65
çré-caitanya-prabhuà vande 4.30 suvarëa-varëo hemäìgo 4.24 taruëäruëa-karuëämaya 18.13 tvaà pratyag-ätmani tadä 16.23
çré-caitanya—sei kåñëa 5.5 sva-bhakti-yoga-läsinaà 5.31 täsäm ävirabhüc chauriù 17.16 tvaà rüpa-maïjari sakhé! 20.26
çré guru-caraëa-padma 1.67 sva-dayita-nija-bhävaà yo 4.41 tasmäd ätma-jïaà hy arcayed 12.B.21 tvayi me ’nanya-viñayä 14.33
çré-guru-gaura-rädhä-vinoda 0.33 svalpäpi rücir eva syäd bhakti 11.9 tasmäd guruà prapadyeta 1.1 tvayopabhukta-srag-gandha 20.3
çré-kåñëa-caitanya prabhu 0.23 çvapaco ‘pi mahépäla viñëu 2.50 tasmäd oàkära-sambhüto 13.88 tyaktvä su-dustyaja-surepsita 4.15
çré-kåñëa-caitanya, rädhä-kåñëa 4.1b sva-päda-mülam bhajataù 12.C.88 tasmän mad-bhakti-yuktasya 11.4 tyaktvä sva-dharmaà 2.33
çré-kåñëa-caitanya prabhu 0.23 svarüpärthair hénän nija-sukha 8.3 tasmät saìkértanaà viñëor 13.73
çré kåñëa-caraëämbhoja sevä 12.C.63 svarüpävasthäne madhura-rasa 14.2 tasmin mahan-mukharitä 12.D.19 U
çré-kåñëa gopäla hare mukunda 13.50 svasmin dhurye ‘py amäné çiçuñu 16.32 täs täù kñapäù preñöhatamena 15.39 ugro ’py anugra eväyaà 22.55
çré-kåñëa-lélä-kathane sudakñaà 0.4 sva-sukha-nibhåta-cetäs tad 11.17 tasyä apära-rasa-sära-viläsa 20.16 ulükhale sambhåta-taëòuläàç ca 31.30
çré-kåñëa-sänmukhya jä’ra 7.25 sva-svarüpa-bhramaù 8.27 tataç ca tathä-vidha-veço daça 16.32 upajiyä bäòe latä ‘brahmäëòa’ 22.10
çré kåñëa-virahe 17.38 svataù-pramäëa veda—pramäëa 21.11 täte kåñëa bhaje 1.15 ‘upäsyera madhye kon upäsya 13.48
çrémad-bhägavatärthänäm 11.33, 12.B.19 svataù-siddho vedo hari-dayita 21.2 tathä na te mädhava tävakäù 12.C.71 urarñe vihitä çästre harim 12.C.90
çrémad-bhägavataà puräëam 3.7 svayaà bhagavän kåñëa—sarväàçé 6.32 tato duùsaìgam utsåjya 12.F.31 utpanna-ratayaù samyaì 2.2
çrémad-rüpa-padämbhoja- 22.3 svayambhür näradaù çambhuù 2.46 tatra bhägavatän dharmän 11.35 utsähän niçcayäd dhairyät 12.C.11
çrémän räsa-rasärambhé 0.20 svayaà tv asämyätiçayas 14.25 tatra bhägavatän dharma 1.2 uttiñöhata jägrata 2.32
çré nityänanda-abhinnäya gaura 0.5 çyämäc chabalaà prapadye 6.40 tatra prathamo ‘ntaraëgä-çakti 8.30
çré rädhä-kåñëa-padämbhoja 0.33 çyämam eva paraà rüpaà 6.50 tatratya-yamunä svalpa 17.35 V
çré-rädhä-prema-rüpä yä purä 5.28 çyämaà hiraëya-paridhià 6.42 tat sädhu manye ’sura-varya 12.F.31 väco vegaà manasaù krodha 1.11
çré-rädhäyäù praëaya-mahimä 4.4 çyämasundara çikhaëòa-çekhara 0.28,20.18 tat-tad-bhävädi-mädhurye 11.52 vadanti tat tattva-vidas 6.4
çré rädhikäyä hådayasya cauraà 23.4 syät kåñëa-näma-caritädi-sitäpy 12.C.12 tat-tad-bhäva-icchämayé 11.62 väg gadgadä dravate yasya 2.44
çré rüpa maïjaré 20.36 tat te ’nukampäà 12.C.37 väg-éçä yasya vadane 22.51
çré-rüpa-maïjari-karärcita-päda 11.66 T tat tu laukika-sad-bandhu- 15.18 vaidha-bhakty-adhikäré tu 11.43
çré-rüpa-maëjaré prabhåtira 20.32 tabe ätmä veci’ kare åëera 5.25 tava däsya-sukhaika-saìginäà 12.A.26 vaikuëöhäj janito varä madhu 19.15
çré-rüpera kåpä jena ämä prati 11.67 tabe yäya tad-upari ‘goloka 22.11 tavaiväsmi tavaiväsmi na jévämi 0.31 vairägé, bhäé grämya-kathä 12.F.32
çré öhäkuräëé-priya dayitäya 0.5 tac ca deha-draviëa-janatä 13.53 tava kara-kamala-vare nakham 22.53 vairägya-yug bhakti-rasaà 22.14
çré öhäkuräëé-priya dayitäya 0.5 tac chraddadhänä munayo 12.C.51 tava kathämåtaà tapta-jévanaà 12.D.2 vaiñëava-caraëa vinä bhava 7.25
çré-våndävana mama pävanaà 23.12 tadä rajas-tamo-bhäväù 12.C.54 tävat karmäëi kurvéta 11.41 vaiñëaväni tu çästräëé ye 3.28
çåëvanti gäyanti gåëanty 12.C.47 tad açma-säraà hådayaà 14.14 tava vakñasi rädhäham räse 7.24 vajräd api kaöhoräëi 2.15
çåëvatäà sva-kathäù kåñëaù 12.C.53 tad astu me nätha sa bhüri 12.C.74 tayor apy ubhayor madhye 19.6 vaàçényastäsya-candraà 6.57
såñöi-sthiti-pralaya-sädhana 7.22 tad bhüri-bhägyam iha janma 14.30 tebhyo namo ’stu bhava-väridhi 13.25 väïchä-kalpa-tarubhyaç ca kåpä 0.14
çrute ’pi näma-mähätmye yaù 13.57 tad evam anantä eva jéväkhyäs 8.29 teñäm evänukampärtham 3.38 vande ‘haà çré-guroù çré-yuta 0.1
576 577
vande kåñëaà jagad-guruà 1.43 yadä yadä hi dharmasya 4.25 yathänalo däruñu bhinna éyate 8.23
vande nanda-vraja-stréëäà 23.26 yadä yäto daivän madhu-ripur 18.17 yathä rädhä priyä viñëos 19.2
vande çré-kåñëa-caitanya 5.3 yadä yäto gopé-hådaya-madano 17.10 yathä taror müla-niñecanena 12.C.77
varaà huta-vaha-jvälä 12.B.32 yad gatvä na nivartante 8.18 yathä yathä gaura-padäravinde 4.34
varaìe taòit-väsa tärävalé 20.32 yad icchasi paraà jïänaà 13.22 yatheñöaà re bhrätaù! kuru hari 5.4
varëäçramäcäravatä 10.10 yadéccher äväsaà vraja-bhuvi sa 15.44 yathottaram asau sväda 12.E.9
väsudeve bhagavati 12.C.50 yadi däsyasi me kämän 22.54 yat karmabhir yat tapasä 12.A.6
vayaà tu na vitåpyäma 23.5 yadi mäà präptum icchanti 10.8 yat karoñi yad açnäsi 11.37
veëuà karän nipatitaà 20.33 yadi vaiñëava-aparädha uöhe 22.13 yat kiïcit tåëa-gulma 14.31
veëunäda-sudhävåñöyä 23.29 yä dohane ’vahanane 15.30 yat-kiìkaréñu bahuçaù khalu 20.34
vicitra-varëäbharaëäbhiräme 23.31 yadåcchayä mat-kathädau 12.B.13 yat-kértanaà yat-smaraëaà yad 6.45
vidhi-märga-rata-jane 8.35 yä dåñöä nikhilägha-saìgha 22.61 yato vä imäni bhütäni 9.10
vidyä-vinaya-sampanne 11.23 yadyapi ämära guru—caitanyera 1.18 yat påthivyäà vréhi-yavana 12.F.8
vihäya kämän yaù sarvän 12.F.40 yadyapi samädhiñu vidhir api 6.66 yatra rägänaväptatvät 11.40
vijïäpya bhagavat-tattvaà 13.35 ya ekaà govindaà bhajati kapaöé 20.6 yat-sevayä bhagavataù 1.37
vikréòitaà vraja-vadhübhir 12.D.4 yäha, bhägavata paòa 3.16 yat taöastham tu cid-rüpaà 8.11
vékñyälakävåta-mukhaà tava 18.15 yähära komala çraddhä 2.41 yat te sujäta-caraëämburuhaà 17.25
vinäçya sarva-duùkhäni 12.A.12 yaù kaumära-haraù sa eva hi 18.10 yat tv ahaà bhavaténäà vai 14.28
vipadaù santu täù çaçvat 12.C.35 yaù çästra-vidhim utsåjya 12.C.15 yävän ahaà yathä-bhävo 3.30
vipräd dvi-ñaò-guëa-yutäd 2.26 yaà pravrajantam anupetam apeta 0.25 yävanti bhagavad-bhakter aìgäni 1.38
viracaya mayi daëòaà déna 6.53 yämuna-salila-äharaëe giyä 20.10 yei bhaje sei baòa 11.25
viräjantém abhivyaktäà 11.48 yän ästhäya naro räjan 2.31 yei sütre yei åk—viñaya-vacana 3.13
viçäkhä yamunä-vapur iti 23.16 yä nirvåtis tanu-bhåtäà tava 22.43 ye me bhakta-janäù pärtha 2.52
viçäkhorasi yä viñëor yasyäà 23.15 yaì kali rüpa çaréra nä 22.7 yena janma-çataiù pürvaà 13.15
viñama-käma-karma-bandhaù 8.27 yan maithunädi-gåhamedhi 12.F.19 yenäkñaraà puruñaà veda satyaà 21.7
viñayä vinivartante 12.C.89 yan martya-lélaupayikaà sva 16.34 ye ‘nye ‘ravindäkña vimukta 11.13
viñaya viñama viña satata 4.46 yan-nämnä nämni durgähaà 7.23 ye ‘py anya-devatä-bhaktä 11.29
viñayéra anna khäile malina 12.F.33 yäìra citte kåñëa-premä karaye 2.13 ye yathä mäà prapadyante 16.18
viñëor ekaikaà nämäpi sarva 13.12 yäre dekha, täre kaha 13.77 yo brahma-rudra-çuka-närada 19.20
viñëu-bhakti-vihénä ye caëòäläù 10.4 yarhy ambujäkñäpasasära bho 17.29 yo dustyajän dära-sutän 12.C.66
viñëu-bhakti-vihénä ye caëòäläù 2.49 yaçaù çriyäm eva pariçramaù 10.7 yoginäm api sarveñäà 11.28
viñëu-çaktir parä proktä 7.4 yasya deve parä bhaktir 1.5 yo mäà paçyati sarvatra 2.11
viçveñäm anuraïjanena janayann 18.16 yasyäham anugåhëämi 12.C.34 yo mantraù sa guruù säkñät 1.48
vraja-rasa-bhävana 4.44 yasyäù kadäpé vasanäïcala 19.19 yopayäti çanair mäyä 12.F.22
vraja-vadhü-gaëera ei bhäva 16.22 yasyäù çreyas-karaà nästi 15.16 yoñid-dhiraëyäbharaëämbarädi 12.F.23(b)
vraje prasiddhaà navanéta 23.4 yasyäà vai çrüyamäëäyäà 3.6 yo vyaktir nyäya-rahitam 1.34
våndävanaà parityajya 6.37 yasyäà vai çrüyamäëäyäà 12.D.8 yugäyitaà nimeñeëa 17.1
våndävanaà sakhi bhuvo vitanoti 15.32 yasyänanaà makara-kuëòala-cäru 14.23 yuktähära-vihärasya 12.C.80
våndävana-purandara çré-madana 17.18 yasyänuräga-lalita-smita-valgu 17.9 yuvaténäà yathä yuni yunäà ca 6.64
våndävanavani-pate! jaya soma 5.33 yasyänuräga-pluta-häsa-räsa 14.24
våndävane ‘apräkåta navéna 13.87 yasya prabhä prabhavato jagad 6.17
våndävane viharator iha keli 23.2 yasya prasädäd bhagavat-prasädo 1.14
våndävanéyäà rasa-keli-värtäà 22.8 yasyästi bhaktir bhagavaty 2.19
våndäyai tulasé-devyai priyäyai 0.21 yasyätma-buddhiù kuëape tri 12.F.17
yasya yal lakñaëaà proktaà 10.13
Y yasya yat-saìgatiù puàso 12.B.17
yadä bhrämaà bhrämaà hari-rasa12.B.8 yä te lélä-rasa-parimalodgäri 17.20
yad abhyarcya harià bhaktyä 13.8 yathä brahmaëe bhagavän svayam 21.5
yad advaitaà brahmopaniñadi tad 4.16 yathä duñöatvam me davayati 22.47
yadä na paçyaty ayathä guëehäà 12.F.16 yathägneù kñudrä visphuliìgä 8.13
yad-anucarita-lélä-karëa-péyüña 15.43 yathägniù su-samåddhärciù 12.F.44
yadävadhi mama cetaù kåñëa 12.F.38 yathä mahänti bhütäni 3.33
578 579

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Çré Çré Guru Gauräìgau jayataù, Çré Çré Radha-Vinoda-Bihäréjé ké jaya!

For questions or comments please contact [email protected]

gauräçraya-vigrahäya kåñëa-kämaika-cäriëe mädhuryojjvala-premäòhya-çré-rüpänuga-bhaktida

Çré Kåñëa Praëäma dévyad-våndäraëya-kalpa-drumädhaù

Çré Våndä-Devé Praëäma Çré Rädhä-Prärthanä (prayer)

The reason for offering maìgaläcaraëa is explained by Çréla Kåñëadäsa

Sambandha-tattva – The principle regarding the mutual relationship

tat-vijïäna-ärtham—to learn that transcendental subject matter; saù—one;

Even Harinäma cannot absolve offences committed against a Vaiñëava

Definition of sädhaka – A practitioner of devotional service

Vaiñëava-aparädha [çré-bhagavän uväca—Çré Bhagavän said,] aham—I; bhakta-parädhénaù—am

tumi—sarva-guru, tumi jagatera ärya muktänäm api siddhänäà / näräyaëa-paräyaëaù

tyaktvä—having forsaken; sva-dharmam—one’s own occupational engagement; 1) Uttama-adhikäré

~ Three levels of devotees – uttama, madhyama and kaniñöha ~ 2) Madhyama-adhikäré

saàsäraà tåëa-räçivat kim aparaà dehaà nijaà bhäravat

One should imbibe the proper mood towards a Vaiñëva

gaìgära paraça haile paçcäte pävana

CC Mad 25.98/GKH 2.9

aham—I, the Personality of Godhead; eva—certainly; äsam—existed; eva—only; 3.34

Hearing Çrémad-Bhägavatam puts an end to the cycle of birth and death

kåta-puëya-räçiù—having performed vast numbers of pious deeds; yathä yathä—to

Vijïapti O my merciful Lord, may the nectarean Ganges waters of Your

krodhädi-nakra-makaraiù kavalé-kåtasya kåñëotkértana-gäna-nartana-kalä-päthojani-bhräjitä

su-madhuram avatérëo bhakta-rüpeëa lobhät

“Failing to worship Gaurasundara, Why do I not simply die?”

adhane yatana kari’ dhana teyäginu

sat-saìga chäòi’ kainu asate viläsa

viñaya viñama viña satata khäinu

madhu-madhura-smita-lobhita-tanu-bhåtam anupama-bhäva-viläsam Chapter 5 – Nityänanda, Advaita, Gadädhara and Çiva

Çré Nityänande Niñöhä (Self-Dedication to Çré Nityänanda Prabhu) ~ Advaita-tattva ~

The Meaning of the Name Advaita Advaita is Sadäçiva

5.29 Hä Hä Morä Gaura-Kiçora

“O gatekeeper of Våndävana! O Soma, all glories to you! O you whose forehead is

The Bhägavatam extols Lord Çiva as the greatest of Vaiñëavas

The Paramätma feature BG 7.8

Kåñëa’s body is not material Viñëu is an incarnation of Kåñëa

CC Ädi 4.13 ämnäyaù—the Vedas; präha—proclaim; tattvaà—Absolute Truth; harim—Çré

The Absolute Truth is Vrajendra-nandana Çré Kåñëa Kåñëa’s madhurya form

yadyapi samädhiñu vidhir api paçyati na tava nakhägra-marécim

Daça-müla-tattva describes the potency of the lord

sac-cid-änanda-maya kåñëera svarüpa kåñëake ähläde, tä’te näma—hlädiné’

çunechi ägame-vede mhimä tomära

çré-kåñëa-sänmukhya jä’ra bhägya-krame hoya

e däse janané! kori’ akatava doyä

tomäke laìghiyä kothä jéve kåñëa päya

INTRODUCTION – In the first paragraph of Bhakti-Sandarbha, Çréla Jéva Gosvämé

8.20 dehino ‘smin yathä dehe / kaumäraà yauvanaà jarä

The jéva is different from his material body BG 2.24/Biog. p. 124

yathä—just as; analaù—the fire; däruñu—in wood; bhinnaù—separate; éyate—is

The jévätma is changeless and immortal • sva-svarüpa-bhramaù

• viñama-käma-karma-bandhaù Paramätma Sandarbha 47/GKH (P)

ati tuccha bhoga-äçe, bandé ha’ye mäyä-päçe

ekhana bhakati-bale, kåñëa-prema-sindhu-jale

Even the most fallen and sinful can be purified by sädhu-saìga

Thus ends the 10th chapter – Varëäçrama dharma tattva

SB 10.14.4/BR 1.15 dharmaù—occupation; svanuñöhitaù—executed in terms of one’s own position;

’py ajita-rucira-léläkåñöa-säras tadéyam labdhvä su-durlabham idaà bahu-sambhavänte

näropa-siddhatvaà pratyuta müòha-pronmmattädiñu tad-anukartåñv api kathaïcit SB 11.3.23/GKH (P)

Jïäna-miçra-bhakti ~ Vaidhé Bhakti ~