r r Guru Gaurgau jayata, r r Radha-Vinoda-Bihrj k jaya!

r lokmtam
The Sublime Nectar of lokas
A garland of verses offered to my worshipable Gurudeva, r rmad Bhaktivednta Nryaa Gosvm Mahrja

Published by Vraja-Prema

Contents

Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .3 Upadeval . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .6 Magalcaraa . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .13

SAMBANDHA Chapter 1 - Guru-tattva . . . . . . . . . . . . . . . . . . . . . . .31 Chapter 2 - Vaiava-tattva . . . . . . . . . . . . . . . . . . . .63 Chapter 3 - Bhagavat-tattva . . . . . . . . . . . . . . . . . . . .85 Chapter 4 - Gaura-tattva . . . . . . . . . . . . . . . . . . . . .103 Chapter 5 - Nitynanda-tattva . . . . . . . . . . . . . . . .125 Chapter 6 - Ka-tattva . . . . . . . . . . . . . . . . . . . . . .141 Chapter 7 - akti-tattva . . . . . . . . . . . . . . . . . . . . . .169 Chapter 8 - Jva-tattva . . . . . . . . . . . . . . . . . . . . . .181 Chapter 9 - Acintya-bhedbheda-tattva . . . . . . . . .199 Chapter 10 - Varrama-dharma-tattva . . . . . . . .207

ABHIDHEYA Chapter 11 - Abhidheya-tattva . . . . . . . . . . . . . . . .217 Chapter 12 - Sdhana-bhakti-tattva . . . . . . . . . . .247 12.A raddh, arangati, Humility . . . . . . . . . .247 12.B Sdhu-saga . . . . . . . . . . . . . . . . . . . . . . . . .259 12.C Sdhana-bhakti . . . . . . . . . . . . . . . . . . . . . .274 12.D ravaam . . . . . . . . . . . . . . . . . . . . . . . . . . . .313 12.E Gradations of Bhakti . . . . . . . . . . . . . . . . . . .322 12.F Overcoming impediments to bhakti . . . . . .327 Chapter 13 - Nma-tattva . . . . . . . . . . . . . . . . . . . . .349

PRAYOJANA Chapter 14 - Bhva-bhakti . . . . . . . . . . . . . . . . . . . .391 Chapter 15 - Prayojana-tattva Prema . . . . . . . . .409 Chapter 16 - Bhagavat-rasa-tattva . . . . . . . . . . . . . .429 Chapter 17 - Vipralambha Rasa . . . . . . . . . . . . . . . .443 Chapter 18 - Sambhoga Rasa . . . . . . . . . . . . . . . . . .463 Chapter 19 - Rdh-tattva . . . . . . . . . . . . . . . . . . . .473 Chapter 20 - Rdh Dsyam . . . . . . . . . . . . . . . . . .487

Introduction

stra and lokas are like an unlimited ocean of nectar. Compiling a loka book is like attempting to put an ocean into a jar, which is certainly not possible for any conditioned soul. Nevertheless, with a desire to give pleasure to my revered spiritual master, r guru-pda-padma, o viupada rpnugcrya-varya aottara ata r rmad Bhaktivednta Nryaa Gosvm Mahrja, I have endeavored to string a few lokas into a garland as a humble offering for him. In this loka 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 Rpnug guru-varga, yet he has been revealing the confidential essence of our Rpnug line in a way that is unique and astonishing. He puts particular emphasis on the treasure of rdh-dsyam (service to the lotus feet of rmat Rdhik in majar-bhva) as the exclusive goal (sdhya). It is as if this treasure had been tightly sealed, but now, through his mercy, the treasure chest has broken open and is revealing to the world the nectar of vraja-prema. It is this perspective that guided me in compiling this loka book. rla Gurudeva has said, The lokas of the Bhgavatam are not just words on paper. They are all transcendental personalities. Every loka and every word of the Bhgavatam is a glorification of rmat Rdhik. Each and every loka has its own intrinsic svarpa (personal form). We should not try to master the lokas, but instead attempt to serve them by approaching them with all humility and affection, as we would approach our Gurudeva or any high-class Vaiava. As we keep chanting and meditating on these lokas, 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. Pure bhakti appears in the heart through hearing topics of Bhagavn described in exalted lokas, but only if heard from an uttama-mah-bhgavata, from sad-guru. Hearing lokas directly from the lotus lips of sad-guru awards the highest possible benefit. When sad-guru speaks, the sound is not material but purely spiritual, abdabrahma. It carries the saffron dust from the lotus feet of rmat Rdhik and colours ones heart in ka-prema. Such spiritual sound vibration is extremely potent and can cause a miraculous transformation of ones consciousness.

ADDITIONAL CHAPTERS Chapter 21 - Prama-tattva . . . . . . . . . . . . . . . . . .505 Chapter 22 - Other lokas . . . . . . . . . . . . . . . . . . . .511 A. Rpa and Santana iks . . . . . . . . . . . . . . . . .511 B. r Rmnanda-savda . . . . . . . . . . . . . . . . . .520 C. Ornamental lokas by rla Rpa Gosvm . .522 D. Mah-prasdam . . . . . . . . . . . . . . . . . . . . . . . . .523 E. Myvda is thoroughly condemned . . . . . . . .527 F. Manah-ik lokas . . . . . . . . . . . . . . . . . . . . . . .532 G. Vednta-stra lokas and single lines . . . . . . .534 H. r Nsihadeva Prayers . . . . . . . . . . . . . . . . . .535 I. Tulas Dev . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .537 J. Prominent lokas used by rla Gurudeva . . . .540 Chapter 23 - Madhurea Sampayet . . . . . . . . . . .545

APENDIX Abbreviations . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .562 Generl Index . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .563 loka Index . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .567

Sad-guru plants the seed of spiritual perfection through the dk-mantras, but without repeated watering in the form of hearing hari-kath, nothing can grow or mature to perfection. Sad-guru may recite highly confidential and rasika lokas which are difficult for conditioned souls to understand, yet these lokas are likened to transcendental seeds that will, one day, flourish into fully blossomed spiritual realisations. If we have a genuine greed to reach the higher realms of bhakti, and achieve our cherished goal of rdh-dsyam, we must establish ourselves in the vicra-dhr (flow of conception) coming through our guru-parampar. Familiarity with the lokas 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 selfrealised Vaiava, to understand stra properly. The mood of a loka or of hari-kath cannot be understood without being under the guidance of such a pure devotee. The lokas in this compilation were selected mostly from rla Gurudevas books and lectures, and from the translated works of r rmad Bhaktivednta Swm Prabhupda. The structure follows that of Jaiva Dharma and r GauyaKahahra. It preserves the stric convention of presenting the subject matter according to the three divisions of sambandha (establishing knowledge of ones relationship with r Ka), abhidheya (engaging oneself in the process to awaken love for r Ka), and prayojana (attainment of the goal of love for r Ka). 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, r Guru and Nitynanda Prabhu will take us to Mahprabhu, and r acnandana Gaurahari will take us to RdhKa. Similarly, the major scriptures of our line have to be approached in proper sequence. First rmad Bhagavad-Gta, then rmad-Bhgavatam, then r Caitanya-Caritmta and Jaiva Dharma, and only then the Gosvms literatures such as r Bhad-Bhgavatmtam and others. In the same way, one has to study and familiarize oneself with other books in a proper sequence: First r opaniad and r Upademta, then r Mana-ik, r ikakam and Daa-mla-tattva. Only after digesting these works and acquiring the proper adhikra will it be beneficial to read and study rasika literatures such as Veu-gta, Praaya-gta, Gopgta, Yugala-gta, Bhramara-gta and others such as Gta Govinda and r VilpaKusumjali. In the words of rla 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. I beg the readers to forgive any shortcomings in this compilation. Whatever is good about this book comes from my Gurudeva, r rmad Bhaktivednta Nryaa Gosvm Mahrja, from rla Bhaktivednta Swm Prabhupda, and from our previous cryas. Whatever is lacking is due to my own ineptitude. Ever aspiring for the footdust of rla Gurudeva and the Vaiavas, Du Dayl dsa Completed on 29th January 2006, the appearance day of rla Bhaktivednta Nryaa Gosvm Mahrja. On this auspicious day, let me pray and cry for his mercy. May he appear in my heart, help me to attain guru-nih and guide me to the supreme spiritual perfection of pure bhakti, vraja-prema, r Rdh dsyam.

rla Bhaktisiddhnta Sarasvat Prabhupdas letter to the compiler of r Gauya Kaha-hra:

To uddha-bhgavata-pravara (the excellent pure devotee) Srmad Atndriya Dsdhikr Bhakti-gukara My dear disciple, I have no words to express how happy I am to receive this necklace strung by you. Sincerely I will take this good opportunity to adorn the necks of the pure devotees of our Gauya disciplic succession (guru-varga) with this garland. You have personally expressed this thought in your letter to me. Many people, having taken shelter of adulterated Gauya bhakti, instead of taking shelter of service to r Hari, consider Him to be an object to satisfy their own sense pleasure. I desire that these people also place this garland upon their necks, for thus they will also attain knowledge of their svarpa and they may also give up animosity towards persons such as this niskincana sannys who is lowly and spiritually bankrupt. rla Bhaktivinoda Thkura, manifested His aprka-ll (spiritual psatimes) by introducing himself as the sweeper of the marketplace of r nma. Now following in 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, through the means of this broom (r Gauya Kaha-hra) we shall sweep far away the dirt in the hearts of the conditioned souls, which is the avidy of their aversion to r Ka. We shall preach this transcendental hari-kath and endeavour to avoid the bad association of materialistic people. Though the people of the world may take this mission to be undesirable, this book will bestow the ultimate auspiciousness upon them. r Rdham Tithi, r Caitanybda, 440 Patita-pvana-nitya-dsa nirr nirnamaskriya, r Siddhnta Sarasvat

(a garland of instructions) crya Kear (the lion-like crya) r rmad Bhakti Prajna Keava Gosvm 1. Bhagavat-bhakti is attained by virambha-sev (intimate service) to the lotus feet of r Guru. 2. Honest service to r Hari, Guru and Vaiavas is actual guru-sev. 3. The aga of bhakti known as krtana is the best and most complete limb of bhakti. 4. Only through the medium of krtana are the other limbs of bhakti accomplished. 5. Renouncing bad association is actual solitude, and performing bhajana in the company of sdhus and Vaiavas is the actual meaning of solitary bhajana. 6. Preaching hari-kath always and everywhere is real hari-krtana. 7. To speak hari-kath always and everywhere or to be absorbed in speaking about services related to r Hari is real silence. 8. Performing gaura-bhajana in the rpnug mood is the actual vipralambhabhajana of r Rdh and Ka. 9. Taking shelter of the feet of a genuine guru, one should serve Hari. 10. One should never give pain to any living entity by body, mind, or words. 11. One should maintain his life by honest means. 12. One should always remember that r Bhagavn is one, not many. 13. Vrajendra-nandana r Ka is the one and only Svayam Bhagavn; He is the possessor of all akti and the origin of all avatras. Rendering service to Him is the primary duty of all living entities; all other activities are secondary. 14. Those people who consider that Bhagavn is formless are atheists, and one should never associate with them. 15. Attaining prema for r Ka is the real ultimate objective of the jva. 16. The service of Ka which is performed for His pleasure with a favorable attitude, which is devoid of all other desires, which is not covered by jna and karma, and which is performed by the body, mind, words and all of the senses, is our very life.

Upadeval

Acknowledgements
This book has been made possible only by the causeless mercy of my Gurudeva, rla Bhaktivednta Nryaa Gosvm Mahrja. It has been compiled under his guidance and that of his senior disciples such as pjyapda BV Mdhava Mahrja. Special thanks to my Sanskrit editor pjyapda BV Bhagavta Mahrja, to Jaya Gopal brahmacr for cover and layout design, and to Giridhr brahmacri, Jayanta Ka Prabhu and pjyapda BV Viu-daivata Mahrja 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 loka book. I take the dust of your feet upon my head and beg forgiveness for my offences.
For questions or comments please contact dau@purebhakti.com or visit www.purebhakti.com

U PA D E VAL r rmad Bhaktisiddhnta Sarasvat Prabhupda 1. Para vijayate r-ka-sakrtanam supreme victory to the congregational chanting of Kas names this is the r Gauya Mahas sole object of worship. 2. r Ka, who is the viaya-vigraha or the object of the devotees prema, is the sole enjoyer and all others are to be enjoyed by Him. 3. Those who dont perform hari-bhajana are ignorant and murderers of their own souls. 4. The acceptance of r harinma and direct realization of Bhagavn are one and the same. 5. Those who equate the demigods with Viu are unable to serve Bhagavn. 6. Establishing a printing press to print devotional books and preaching by organizing nma-ha programs constitutes genuine service to r Mayapura. 7. We are not doers of good or bad deeds, nor are we scholars or illiterate. Carrying the shoes of Haris pure devotees as our duty, we are initiates into the mantra krtanya sad hari. 8. Preaching without proper conduct falls within the category of karma, mundane activity. Without criticizing the nature of others, one should correct ones self this is my personal instruction. 9. Serving the Vrajavss who felt great separation from Ka when He left Vraja to reside in Mathur is our supreme constitutional occupation. 10. If we desire to follow an auspicious course in life, then disregarding the theories of even countless people we should hear instructions only from a transcendental source. 11. Life as an animal, bird, insect, or any other of the countless thousands of species is acceptable, but taking shelter of deceit is thoroughly improper. Only an honest person possesses real auspiciousness. 12. Simple-heartedness (saralat) is synonymous with Vaiavism. Servants of a paramahasa Vaiava should be simple-hearted, a quality which makes them the topmost brhmaas. [saralat 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 Mahmys 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 r Caitanyadevas instructions. 15. We will not remain in this world for long, and by profusely performing hari krtana, upon relinquishing these material bodies we will experience the ultimate reward of embodied life. 16. The footdust of r Rpa Gosvm, the fulfiller of r Caitanyadevas inner desires, is our lives sole desired object.

Upadeval

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 truth and accepting the path of untruth. I would become one who is inimical to the Vedas, an atheist, and would no longer possess faith in Bhagavn, the very embodiment of truth. 18. Kas darana can only be attained through the medium of the ear as one hears hari-kath from pure Vaiavas; there is no other way. 19. Wherever hari-kath is being spoken is a holy place. 20. Proper ravaa, hearing, is accomplished through the medium of krtana, and this will give one the good opportunity to practice smaraa, remembrance. Then internal experience of rendering direct service to the aaklya-ll, r RdhKas pastimes in each of the eight parts of the day, becomes possible. 21. We should understand that the loud calling out of r Kas names is bhakti. 22. Bhagavn will not accept anything which is offered by a person who doesnt chant harinma one-hundred thousand times daily [one lakh]. 23. By sincerely endeavoring to chant harinma without offences and remaining fixed in chanting constantly, ones offences will fade and pure Harinma will arise on the tongue. 24. As mundane thoughts arise while taking harinma, one should not become discouraged. A secondary consequence of taking harinma is that these useless mundane thoughts will gradually dissipate; therefore one should not worry about this. By dedicating ones mind, body, and words to serving r Nma and continuing to chant with great persistence, r Nma Prabhu will grant one darana of His supremely auspicious transcendental form. And by continuing to chant until ones anarthas are fully eradicated, by the power of r Nma realization of His form, qualities and pastimes will automatically arise.

rla Jaganntha Dsa Bbj Mahrja

rla Sacidnanda Bhaktivinoda hkura

rla Bhakti Prajna Keava Gosvm

rla Bhaktivednta Svm Prabhupda

rla Gaura Kiora Dsa Bbj Mahrja

rla Bhakti Siddhnta Sarasvati hkura

rla Bhaktivednta Vmana Gosvm

rla Bhaktivednta Nryaa Gosvm

Magalcaraa
(Auspicious Invocation)
0.1

vande ha r-guro r-yuta-pada-kamala r-gurn vaiav ca r-rpa sgrajta saha-gaa-raghunthnvita ta sa-jvam sdvaita svadhta parijana-sahita ka-caitanya-deva r-rdh-ka-pdn saha-gaa-lalit-r-vikhnvit ca
vandeoffer my respectful obeisances; ahamI; r-guroof my spiritual master; ryuta-pada-kamalamunto the opulent lotus feet; r-gurnunto the spiritual masters; vaiavnunto all Vaiavas; caand; r-rpamunto rla Rpa Gosvm; sa-agra-jtamwith his elder brother, r Santana Gosvm; saha-gaaraghuntha-anvitamwith Raghuntha dsa Gosvm and his associates; tamunto him; sa-jvamwith Jva Gosvm; sa-advaitamwith Advaita crya; saavadhtamwith Lord Nitynanda; parijana-sahitamand with all the other associates; ka-caitanya-devamunto Lord r Ka Caitanya Mahprabhu; rrdha-ka-pdnunto the lotus feet of Rdh and Ka; saha-ganawith associates; lalit-r-vikh-anvitnaccompanied by Lalit and r Vikh; caalso. I offer prama to the lotus feet of r Gurudeva (who includes r dk-guru and bhajana ik-guru), guru-varga (our entire disciplic succession) and all other Vaiavas, to r Rpa Gosvm, his elder brother r Santana Gosvm, r Raghuntha Dsa Gosvm, Jva Gosvm and their associates, to r Advaita Prabhu, r Nitynanda Prabhu, r Ka Caitanya Mahprabhu and His associates, and to the lotus feet of r Rdh and Ka accompanied by r Lalit and Vikh and all the other sakhs.

Samasta Prama
0.2

gurave gauracandrya rdhikyai tadlaye kya ka-bhaktya tad-bhaktya namo nama

An unknown Vaiava

guraveunto r Guru; gauracandryaunto Gauracandra; rdhikyaiunto rmat Rdhik; tadlayeunto Her pastime places such as r Vndvana (or Her associates); kyaunto Ka; ka-bhaktyaunto Kas devotees;
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 R L O K M TA M tad-bhaktyaunto the devotees of the devotees of Ka; namo namaI offer my obeisances time and again. I offer my obeisances unto r Gurudeva, r Gauracandra, rmat Rdhik and Her associates, r Ka and His devotees, and to all Vaiavas.

M A GAL CA RA A rla Nryaa Mahrja is expert in describing ka-ll. He is endowed with the qualities of magnanimity and sweetness, and he is the best of the great souls. Because he is always relishing Kas sweetness, he is able to freely distribute that sweetness to others. I bow down and place my head at his lotus feet.

r Guru Prama
0.3

tridan bhakta-iromai ca r-ka-padbja-dhtaika-hdi, caitanya-llmta-sra-sra nrya tvm satata prapadye (3)

tridan(and of all) trida-sannyss; bhakta-iromaimthe crest-jewel of all bhaktas; caand; r-ka padbjathe lotus feet of Rdh-Ka; dhtaikahdikeeps in his heart as his only shelter, has exclusive devotion to; caitanyar Caitanya Mahprabhu; llmtanectarean pastimes; sra srawho is conversant with the quintessence; nryar rmad Bhaktivednta Nryaa Mahrja; tvmunto you; satataalways; prapadyeI take shelter. rla Nryaa Mahrja, the crown-jewel of trida-sannyss always keeps in his heart the lotus feet of Rdh and Ka, especially when Ka serves rmat Rdhik. He deeply meditates on r Caitanya Mahprabhu and the internal reasons for His descent. I bow down to the lotus feet of rla Nryaa Mahrja who possesses innumerable transcendental qualities.

ajna-timirndhasya jnjana-alkay cakur unmlita yena tasmai r-gurave nama

r Prema-bhakti-candrik, rla Narottama dsa hkura

ajnaof ignorance; timiraby the darkness; andhasyaof one who was blinded; jna-ajana-by the ointment of spiritual knowledge; alkay-a medical instrument used in treating cataracts; caku-eyes; unmlitam-were opened; yena-by whom; tasmai-unto him; r-gurave-unto my spiritual master; nama-obeisances. O Gurudeva, you are so merciful. I offer my humble obeisances unto you and I pray from the core of my heart that, with the torchlight of divine knowledge, you open my eyes that have been blinded by the darkness of ignorance.

rla Bhaktivednta Nryaa Gosvm Mahrja Prama

0.4

rla Bhaktivednta Vmana Gosvm Mahrja Prama

0.5

nama o viu-pdya rdhiky priytmane r-rmad-bhaktivednta nryaa iti nmine (1)

namaobeisances; o viu-pdyahe who has taken shelter of or is always situated at the lotus feet of Viu; rdhiky priytmanethat soul who is dear to, or beloved friend of rmat Rdhik; r-rmadbeautiful, opulent, pertaining to rmat Rdhik; bhaktivedntawho is expert in the conclusions of the Vedas which culminate in bhakti; nryaawho is full of compassion to all, rla Bhaktivednta Nryaa Mahrja; itithus; nmineunto him whose name is. I offer prama to o viupda r rmad Bhaktivednta Nryaa Gosvm Mahrja who is very dear to rmat Rdhik.

nama o viu-pdya keava-prehya bhtale rmate bhaktivednta-vmana iti nmine (1)

I pay my humble obeisances unto the lotus feet of o viupda r rmad Bhaktivednta Vmana Gosvm Mahrja. Being very dear and near to r Ka who is known as Keava (Keava can also mean r Keava Gosvm Mahrja), he has kindly descended to this Earth planet.

r-hkur-priya-dayitya kpbdhaye tattva-traya-pradnya r-guru-dea-trie (2)

He is extremely dear to the most beloved associates of r Rdh hkur, and he is an ocean of mercy. As r Guru he thoroughly bestows the knowledge of the three tattvas (sambandha, abhidheya and prayojana) and delivers the low and destitute souls.

r-ka-ll-kathane sudaka audrya-mdhurya-guai ca yuktam vara vareya purua mahnta nryaa tv iras nammi(2)
r-kaRdh-Ka; ll- pastimes; kathanenarations; sudakavery expert or has sublime expertise; audryamagnanimity; mdhuryasweetness; guaiqualities; caand; yuktaembued with; varamexpert, best; varenyamexulted; purua mahntagreat personality; nryaar rmad Bhaktivednta Nryaa Mahrja; tvunto you; irasbowing my head; nammiI offer my obeisances;

r-nitynanda-abhinnya gaura-kmaika-carie rpnug-pravarya r-rga iti svarpi (3)

He is the non-different manifestation of akhaa-guru-tattva (the principle of r Guru as one undivided whole), rman Nitynanda Prabhu. He fulfilled the inner desire of r Gaurasundara by preaching rga-mrga-bhakti to the whole world. I offer prama to the most worshipable lotus feet of my r Gurudeva, who is the best
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 R L O K M TA M among the rpnugas and who, in his eternal transcendental form (siddha-svarpa), is rmat Rdh hkurs Rga majar.

M A GAL CA RA A He is the manifestation of the receptacle of Mahprabhus prema, the topmost preacher of prema-bhakti in the line of rla Rpa Gosvm, and his name is Vinoda because he is very skillful in giving pleasure (vinoda) to Vinodin Rdhik and to Mahprabhu.

rla Bhaktivednta Swm Prabhupda Prama

0.6

nama o viu-pdya ka-prehya bhtale rmate bhaktivednta-svmin iti nmine (1)

namaobeisances; oaddress; viu-pdyaunto him who is at the feet of Lord Viu; ka-prehyawho is very dear to Lord Ka; bh-taleon the earth; rmateall-beautiful; bhaktivednta-svminA. C. Bhaktivednta Swmi; itithus; nminewho is named. I offer prama unto o viupda r rmad Bhaktivednta Swm, who is most dear to Ka on this earth, having taken shelter at His lotus feet.

rla Bhakti Rakaka rdhara Goswm Mhraja Prama

0.8

deva divya-tanu suchanda-vadana balrka-celcita sandrnanda-pura sad-eka-varaa vairgya-vidymbudhim r-siddhnta-nidhi subhakti-lsita srasvatn vara vande ta ubha-da mad-eka-araa nysvara rdharam
I fall at the feet of rmad Bhakti Rakaka rdhara Gosvm Mahrja, who with 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 knowledge are just like an ocean, the treasure-house of complete, perfect conclusion. Radiant in pastimes of loving devotion, the abode of pure ecstasy, bestower of good fortune; foremost true follower of rla Bhaktisiddhnta, foremost great general of the whole renounced order, my lord, my master, my only shelter I worship his lotus feet.

namas te srasvate deve gaura-v-pracrie nirviea-nyavdi-pctya-dea-trie (2)

namaobeisances; teunto you; srasvate deveservant of Bhaktisiddhnta Sarasvat Gosvm; gaura-vthe message of Lord Caitanya; pracriewho are preaching; nirvieafrom impersonalism; nya-vdifrom voidism; pctya Western; deacountries; triewho are delivering. Our respectful obeisances unto you, O servant of Sarasvat Gosvm. You are kindly preaching the message of Gaurasundara and delivering the Western countries which are filled with impersonalism and voidism.

rla Bhaktisiddhnta Sarasvat Prabhupda Prama

0.9

rla Bhakti Prajna Keava Gosvm Prama

0.7

nama o viupadya ka-prehya bhtale rmate bhakti-siddhnta-sarasvatti-nmine r-vrabhnav-dev-dayitya kpbdhaye ksa-sambandha-vijna-dyine prabhave nama (1)
nama-obeisances; o-address; viu-padyaunto him who is at the feet of Lord Viu; ka-prehyawho is very dear to ka; bh-taleon Earth; rmateallbeautiful; bhakti-siddhnta-sarasvat; itithus; nminewho is named; rvrabhnav-dev-dayityaunto the dearmost servant of rmt Rdhr; kpabdhayewho is an ocean of mercy; ka-sambandhaof the relationship with Ka; vijnaof the science; dyinewho is the deliverer; prabhaveunto the master; namaobeisances. I offer prama unto o viupda r rmad Bhaktisiddhnta Sarasvat Gosvm hkura Prabhupda, who is most beloved of r Vrabhnav-dev Rdhik on this earth, who is an ocean of mercy, and who is kindly bestowing realization of our eternal relationship (sambandha-vijna) with r Rdh and Ka.

nama o viupdya crya-siha-rpie r-rmad-bhakti-prajna-keava iti nmine atimartya-caritrya svritn ca pline jva-dukhe sadrttya r-nma-prema-dyine (1)
I offer pramas unto the most worshipable lion-like crya, jagad-guru o viupda aottara-ata r rmad Bhakti Prajna Keava Gosvm Mahrja, who nurtures with extreme, divine affection as a parental guardian those who take shelter of him, who is always genuinely unhappy to see the suffering jvas who have turned away from Ka, and who is bestowing upon them r-nma along with prema.

gaurraya-vigrahya ka-kmaika-crie rpnuga-pravarya vinodeti svarpie (2)

16

mdhuryojjvala-premhya-r-rpnuga-bhaktida r-gaura-karu-akti-vigrahya namostu te (2)

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 R L O K M TA M mdhuryaconjugal; ujjvalabrilliant; prematranscendental ecstatic love; hyaenriched with; r-rpa-anugafollowing rla Rpa Gosvm; bhakti-da delivering devotional service; r-gauraof Lord Caitanya Mahprabhu; karuof the mercy; aktienergy; vigrahyaunto the personified; namaobeisances; astulet there be; teunto you. Again and again I offer obeisances unto rla Sarasvat hkura who is the mercy incarnate of r Gaurga Mahprabhu (who descended upon the earth to bestow ujjvala-mdhurya-rasa, full conjugal prema), and who is the embodiment of the line of r rpnuga-bhakti.

M A GAL CA RA A svarpyaunto the personified; rpa-anuga-varyawho is a revered follower of rla Rpa Gosvm; teunto you. I offer prama unto Saccidnanda r Bhaktivinoda hkura who is the foremost of rpnugas and the embodiment (praka) of r Gaurga Mahprabhus akti, Gaddhara Paita.

rla Jaganntha Dsa Bbaj Prama

0.12

namas te gaura-v-r-mrtaye dna-trie rpnuga-viruddhpasiddhnta-dhvnta-hrie (3)

namaobeisances; teunto you; gaura-vthe teachings of Lord Caitanya; rmrtayeunto the personified; dnaof the fallen; trieunto the deliverer; rpa-anugathe current of conception and teachings of rla Rpa Gosvm; viruddhaagainst; apasiddhntaof unauthorized statements; dhvntathe darkness; hrieunto you who are removing. I offer obeisances unto rla Sarasvat hkura, who is the embodiment of r Gaurga Mahprabhus teachings (v). You deliver the fallen souls and you annihilate the darkness arising from misconceptions (apasiddhnta) which are opposed to the precepts enunciated by rla Rpa Gosvm (rpnuga).

gaurvirbhava-bhmes tva nirde sajjana-priya vaiava-srvabhauma r-jagannthya te nama

gauraof Lord Caitanya; virbhvaof the appearance; bhmeof the place; tvamyou; nirdethe indicator; sat-janato all saintly persons; priyadear; vaiavaof the Vaiavas; srvabhaumachief; r-jagannthyaunto Jaganntha dsa Bbj; teunto you; namaobeisances. I offer prama unto the topmost Vaiava, r Jaganntha Dsa Bbj Mahrja, who verified the appearance place of r Gaurasundara and who is so dear to all saintly devotees.

rla Rpa Gosvm Vijapti (supplication)

0.13

rla Gaurakiora Dsa Bbj Prama

0.10

r-caitanya-mano bha sthpita yena bhtale svaya rpa kad mahya dadti sva-padntikam
r Prema-bhakti-candrik, rla Narottama dsa hkura

namo gaurakiorya skd-vairgya-mrtaye vipralambha-rasmbhodhe! pdmbujya te nama

namaobeisances; gaura-kioryaunto Gaura-kiora dsa Bbj; skt directly; vairgyarenunciation; mrtayeunto the personified; vipralambhaof separation from Ka; rasaof the mellow; ambodheO ocean; pda-ambujya unto the lotus feet; teyour; namaobeisances. I offer prama unto the lotus feet of r Gaurakiora who is renunciation personified and an ocean of vipralambha-rasa, always being absorbed in the mellow of divine separation of r Rdh and Ka.

r-caitanyaof Lord Caitanya; manah-abhamthe innermost desire; sthpitamestablished; yenaby whom; bhtalein the material world; svayam personally; rparla Rpa Gosvami; kadwhen? mahyamto me; dadti will give; sva-pada-antikamshelter under his lotus feet. When will r Rpa Gosvm give me the shelter of his lotus feet? Because he understood the innermost desire of r Caitanya Mahprabhu, he was able to establish His mission in this world and is very dear to the Lord.

r Vaiava Prama
0.14

rla Bhaktivinoda hkura Prama

0.11

namo bhaktivinodya saccidnanda-nmine gaura-akti-svarpya rpnuga-varya te

namaobeisances; bhaktivinodyaunto rla Bhaktivinoda hkura; sat-citnanda-nmineknown as Saccidnanda; gauraof Lord Caitanya; aktienergy;
18

vch-kalpa-tarubhya ca kp-sindhubhya eva ca patitn pvanebhyo vaiavebhyo namo nama

vch-kalpa-tarubhyawho are desire trees; caand; kpof mercy; sindhubhyawho are oceans; evacertainly; caand; patitnmof the fallen souls; pvanebhyawho are the purifiers; vaiavebhyaunto the Vaiavas; nama namarepeated obeisances.
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 R L O K M TA M I offer pramas unto the Vaiavas who are just like wish-fulfilling desire trees, who are an ocean of mercy, and who deliver the fallen, conditioned souls.
0.18

M A GAL CA RA A

r Sambandhdhideva Vandan (glorification)

rman Mahprabhu Prama

0.15

jayat suratau pagor mama manda-mater gat mat-sarvasva-padmbhojau rdh-madana-mohanau

CC di 1.15/SGG p. 4

namo mah-vadnyya ka-prema-pradya te kya ka-caitanya-nmne gaura-tvie nama

namaobeisances; mah-vdanyyawho is most munificent and charitably disposed; ka-premaecstatic love of Ka; pradyawho can give; teunto You; kyaunto Ka; ka-caitanya-nmneunder the name Ka Caitanya; gaura-tviewho is golden like rmat Rdhk; namaobeisances. I offer prama unto r Ka-Caitanya, who is r Ka Himself. Having assumed the golden hue of rmat Rdhik, He is munificently bestowing that rare gift of ka-prema.

jayatmall glory to; su-rataumost merciful, or attached in conjugal love; pagoof one who is lame; mamaof me; manda-matefoolish; gatrefuge; matmy; sarva-svaeverything; pada ambhojauwhose lotus feet; rdh-madanamohanauRdh who enchants the enchanter of Cupid (Madana-mohana). All glories to the all-merciful r Rdh-Madana-Mohana! Although I am lame, foolish and devoid of intelligence, Your lotus feet are my refuge and my everything!

r Abhidheydhideva Dhyna (meditation)

0.19

r Ka Prama
0.16

he ka! karu-sindho! dna-bandho! jagat-pate! gopea! gopik-knta! rdh-knta! namostu te

heO; kaKa; karu-sindhoO ocean of mercy; dna(of) the distressed; bandhoO friend; jagat(of) the universe; pateO Lord; gopa-aO master of the cowherdmen; gopik-kntaO lover of the gops; rdh-kntaO lover of rmat Rdhik; namaobeisances; astulet there be; teunto You. I offer my unlimited pramas unto You, O Ka! You are the ocean of mercy, the friend of the poor and fallen, the Lord of the creation and master of the gopas (cowherders)! You are Gop-knta, beloved of the gops, but above all You are Rdhknta, the beloved of rmat Rdhik!

dvyad-vndraya-kalpa-drumdha rmad-ratngra-sihsana-sthau rmad-rdh-rla-govinda-devau prehlbhi sevyamnau smarmi

CC di 1.16/BMP p. 427/SGG p. 4

dvyatshining; vnd-arayain the forest of Vnd-dev; kalpa-drumadesire tree; adhabeneath; rmatmost beautiful; ratna-grain a temple of jewels; siha-sana-sthausitting on a throne; rmatvery beautiful; rdhrmat Rdhik; rla-govinda-devauand r Govindadeva; preha-lbhiby most confidential associates; sevyamnaubeing served; smarmiI remember. I meditate upon r r Rdh-Govinda-deva, who are seated beneath a kalpavka tree on an effulgent bejeweled sihsana in the supremely beautiful land of Vndvana, where They are always being served by Their beloved sakhs, headed by Lalit and Vikh.

r Rdh Prama
0.17

tapta-kacana-gaurgi! rdhe! vndvanevari! vabhnu-sute! devi! praammi hari-priye!

taptamolten; kcana(like) gold; gaurafair complexion; agiO one whose body; rdheO Rdhrn; vndvana-variO Queen of Vndvana; vabhnusuteO daughter of King Vabhnu; deviO goddess; praammiI offer my respects; hari-priyeO one who is very dear to Lord Ka. O Gaurg, whose complexion is like molten gold! O Rdhe! Queen of Vndvana! O Daughter of Vabhnu Mahrja! O Dev! O dearmost of Hari! Pramas unto You again and again!
20

r Prayojandhideva Vandan
0.20

rmn rsa-rasrambh vavaa-taa-sthita karan veu-svanair gopr gopntha riye stu na

CC di 1.17/SGG p. 5

gop-nthaHe whose lords are the gops; rmnthe beautiful; rambhthe initiator; rasaof the conjugal mellow; rsaof the rsa dance; taasthita situated nearby; va-vaathe banyan tree renowned by the name of va; karanattracting; gopthe milkmaids; svanaiby the sounds; veuof His flute; astulet Him be; naours; riyein benediction.
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 R L O K M TA M r Gopntha, who originated the transcendental mellow of the rsa dance, always stands beneath the Va-vaa tree, attracting all the kior-gops with the sound of His flute, thereby showering me with auspiciousness.

M A GAL CA RA A All glories to r Ka Caitanya Mahprabhu, Nitynanda Prabhu, Advaita crya, Gaddhara Paita, rvsa hkura and all the devotees who follow in their footsteps.

r Tulas Prama
0.21

a-Gosvm Prabhu Vandan

0.24

vndyai tulas-devyai priyyai keavasya ca ka-bhakti-prade devi! satyavatyai namo nama

vndyaiunto Vnd; tulas-devyaiunto Tulas Dev; priyyaiwho is dear; keavasyato Lord Keava; caand; ka-bhaktidevotional service to Lord Ka; pradewho bestows; deviO goddess; satya-vatyaiunto Satyavat or unto the embodiment of the highest truth; nama namarepeated obeisances. I offer prama again and again to Tulas-dev, who is most dear to r Ka, and is also renowned as Vd-dev and Satyavat. O Devi! You are bestowing kabhakti upon all!

(jaya) r-rpa, santana, bhaa raghuntha r-jva, gopla-bhaa, dsa-raghuntha

All glories to the six Gosvms: rla Rpa Gosvm, rla Santana Gosvm, r Raghuntha Bhaa Gosvm, rla Jva Gosvm, r Gopla Bhaa Gosvm and rla Raghuntha dsa Gosvm.

r Mah Mantra hare ka hare ka ka ka hare hare hare rma hare rma rma rma hare hare
harermat Rdhik (the personified svarpa-akti, the divine energy of the Lord); kathe all-attractive Vrajendra-nandana ymasundara; rmaRdhRamaa, the giver of pleasure to r Rdhik or the reservoir of pleasure. O Rdhe, O Ka, O Rdh-Ramaa please bestow upon me loving devotional service unto You.

r Paca-tattva Prama
0.22

paca-tattvtmaka ka bhakta-rpa-svarpakam bhaktvatra bhaktkhya nammi bhakta-aktikam

paca-tattva-tmakamfive transcendental features in one person; kamunto Lord Ka; bhakta-rpain the form of a devotee (Mahprabhu); sva-rpakam in the expansion of a devotee (Nitynanda); bhakta-avatramin the incarnation of a devotee (Advaita); bhakta-khyamknown as a devotee (rvsa); nammiI offer my obeisances; bhakta-aktikamthe embodiment of svarpa-akti, the energy of the Lord (Gaddhara). I offer prama unto r Caitanya Mahprabhu in His five features as a bhakta, bhakta-rpa, bhakta-svarpa, bhakta-avatra, and bhakta-akti.

r ukadeva Gosvm (The universal Guru) Prama

0.25

ya pravrajantam anupetam apeta-ktya dvaipyano viraha-ktara juhva putreti tan-mayatay taravo bhinedus ta sarva-bhta-hdaya munim nato smi
rmad Bhgavatam 1.2.2/SGG p. 6

r Paca-tattva Mantra
0.23

(jaya) r-ka-caitanya prabhu-nitynanda r-advaita gaddhara rvsdi-gaura-bhakta-vnda

[jaya all glories to] r ka caitanya r Ka who has descended as the embodiment of cetana (the living force) and with the mood (bhva) and golden lustre of rmat Rdhik; prabhu-nitynanda Nitynanda-rma, the incarnation of Baladeva; r advaitaAdvaita crya, Sadiva, Mah-Viu; gaddharathe incarnation of rmat Rdhik; rvsdi- the incarnation of Nrada Muni and all other pure devotees; gaura-bhakta-vndaall the associates and devotees of r Gaurga.
22

yamwhom; pravrajantamwhile running away to the forest (renounced order of life); anupetamwithout being reformed by the sacred thread; apetanot undergoing ceremonies; ktyamprescribed duties; dvaipyanaVysadeva; virahaseparation; ktarabeing afflicted by; juhvaexclaimed; putra itiO my son; tat-mayataybeing absorbed in that way; taravaall the trees; abhineduresponded; tamunto him; sarvaall; bhtaliving entities; hdayamheart; munimsage; nata asmioffer obeisances. I offer prama to r ukadeva Gosvm, who can enter the hearts of all people. When he left home without undergoing the purificatory processes such as accepting the sacred thread (since he was Rdhiks parrot, there was no necessity), his father Vysa cried out, O my son! (because he was hankering for sdhu-saga). As if they were absorbed in that same feeling of separation, only the trees echoed in response to his call.
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 R L O K M TA M

M A GAL CA RA A

r Vnd-Dev Prama
0.26

r Rdh-Prrthan (prayer)
0.28

bhakty vihn apardha-lakai kipt ca kmdi-taraga-madhye kpmayi tv araa prapann vnde numas te cararavindam
r Vnd Devy-aakam 8, rla Vivantha Cakravart hkura/SGG p. 185

ymasundara ikhaa-ekhara smera-hsa mural-manohara rdhik-rasika m kp-nidhe sva-priy-caraa-kikar kuru

r Rdh-Prrthan 2, r Vihalcrya/SGG p. 167

bhaktybhakti; vihnbeing bereft of; apardhaoffences; lkaihundreds of thousands of; kiptthrown; caand; kmdilust, anger, greed, etc.; taragawaves; madhyein the midst; kpmayiO merciful one; tvof you; araashelter; prapannI take; vndeO Vnda Devi; numas teI offer my obeisances; caraa-aravindamto your lotus feet. O merciful Vnd-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, anger, greed and other inauspicious qualities. Therefore, I take shelter of you as I offer praama unto your lotus feet.

ymasundaraO You who have a beautifully radiant blackish-blue colour; ikhaa-ekharaO You who wear a peacock feather; smera-hsaO You whose smile evokes or captivates Cupid; mural-manoharaO You who play enchantingly on Your Mural flute; rdhik-rasikaO You who is expert in relishing the mellows of rmat Rdhik; kp-nidheO ocean of mercy; kurumake; mme; svapriy-caraa-kikara maidservant at the feet of Your beloved. O ymasundara! O You whose head is adorned with peacock feathers! Your face is always graced with a playful smile, Your flute-playing is enchanting, and You are expert in relishing rasa with rmat Rdhik. Because You are an ocean of mercy, I am appealing to You to please make me a kikar (maidservant) at the feet of Your beloved Rdhik.

r Rdh-Ka Dhyna (meditation)

0.27

aga-ymalima-chabhir abhito mandktendvara jya jgua-roci vidadhata pambarasya riy vndraya-nivsina hdi lasad-dmbhir modara rdh-skandha-niveitojjvala-bhuja dhyyema dmodaram
Stava-ml, Rdh-Dmodara Dhyna, rla Rpa Gosvm/SGG p. 12

r Rdh Vijapti (supplication)

0.29

agalimbs; ymalimadark; chabhisplendor; abhitaeverywhere; mandktaeclipsed; indvaramblue lotuses; jyamcoldness; jguaof kukuma; rocimsplendor; vidadhatamdoing; pambarasyagarments; riy splendor; vndrayaVndvana forest; nivsinamresident; hdiin the heart; lasatsplendid; dmabhiwith garlands; amodaramfragrant; rdhof Rdh; skandhathe shoulders; niveitaplaced; ujjvalasplendid; bhujamsplendid; dhyayemawe meditate; dmodaramr Ka who is bound by the rope of r Rdhiks prema. I meditate upon that r Dmodara whose dark bodily luster is millions of times more beautiful than the blue lotus flower, whose brilliant yellow garments rebuke the radiance of golden kukuma, whose residence is r Vndvana-dhma, whose chest is beautified by a swinging vaijayant garland, and whose splendorous left hand rests upon the right shoulder of rmat Rdhik.

h devi kku-bhara-gadgadaydya vc yce nipatya bhuvi daavad udbharti asya prasdam abudhasya janasya ktv gndharvike nija-gae gaan vidhehi
r Gndharv-samprrthanakam, rla Rpa Gosvm/ BR 5.19/SGG p. 164

gandharvikeO Rdh; h deviO illustrious enactor of pleasure-pastimes; udbhartibeing afflicted with distress; kku-bharafilled with emotion; gadgadaydyawith choked voice and so forth; vcwith words; nipatyafalling down; bhuvion the ground; daavatlike a stick; yaceI beg; ktvbeing merciful; vidhehi gaanmplease count; asyaof him; abudhasyafoolish; janasyaperson; nija-gaeamongst Your own associates. O Devi Gndharvike! In utter desperation I throw myself on the ground like a stick and with a choked voice humbly implore You to be merciful to this fool and count him as one of Your own.

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M A GAL CA RA A grantheraof this book; rambhein the beginning; kariI make; magalacaraaauspicious invocation; guruthe spiritual master; vaiavathe devotees of the Lord; bhagavnthe Supreme Personality of Godhead; tineraof these three; smaraaremembering; tineraof these three; smaraeby remembrance; haya there is; vighna-vinanathe destruction of all difficulties; anysevery easily; hayathere is; nijaour own; vchitaof the desired object; praafulfillment. In the beginning of this narration, simply by remembering Guru, Vaiavas and Bhagavn, I have invoked their benedictions. Such remembrance destroys all difficulties and very easily enables one to fulfill his innermost desires.

r Rdhik Dhyna
0.30

bhajmi rdh aravinda-netr smarmi rdh madhura-smitsy vadmi rdh karu-bharrdr tato mamnysti gatir na kpi
r Stavvali, Raghuntha dsa Gosvm/SGG p. 11

bhajmiI worship; rdhmRdh; aravindalotus; netrmeyes; smarmiI remember; rdhmRdh; madhurasweet; smitasmile; asymface; vadmiI glorify; rdhmRdh; karuof mercy; bharawith an abundance; ardrmmelting; tataother than that; mamafor me; anyanother; astiis; gatigoal; nanot; ka-apianything else. I worship Rdh who has lotus eyes, I remember Rdh who has a sweet smile, and I speak of Rdh who is melted with compassion. There is nothing else for me. She is my life and soul.

tma-vijapti (A personal entreaty)

0.33

r-guru-gaura-gndharv-govindghrn gaai saha vande prasdato ye, sarvrambh ubhakar (1)

I offer my obeisance unto the lotus feet of my Divine Master, r Caitanya Mahprabhu, r r Gndharv-Giridhr (r r Rdh-Ka) and Their associates. By Their grace, all endeavours are successful.

Vijapti
0.31

tavaivsmi tavaivsmi na jvmi tvay vin iti vijya devi (radhe) tva naya m carantikam
r Stavvali, Vilpa-kusumjali 96, Raghuntha dsa Gosvm tavaYours; evaindeed; asmiI am; tavaYours; evaindeed; asmiI am; nanot; jvmiI live; tvayYou; vinwithout; itithus; vijya understanding; devi rmati Rdhik; tvamYou; nayaplease lead; mmme; carantikamto the tips of Your feet. I am Yours! I am Yours! I cannot live without You! O Devi (Rdhik), please understand this and bring me to Your lotus feet.

aty-arvcina-rpo pi, prcinnm susammatn lokn katipayn atra, charmi sat mude (2)
Despite my disqualifications, for the satisfaction of the devotees, I have compiled in this book an anthology of lokas that are well established by our predecessors.

r rdh-ka-padmbhoja-madhupebhyo namo nama tpyantu kpay te tra su loka madhurmtam (3)

Time and again I pay my obeisances unto the footdust of the eternal associates of r Rdha-Ka, who drink the nectar of Their lotus feet. I pray that they may be graciously pleased in tasting the sweet honey-nectar of this lokmtam. (Adapted from r Prapanna-jvanmtam)

The reason for offering magalcaraa is explained by rla Kadsa Kavirja Gosvm:
0.32

granthera rambhe kari magalcaraa guru, vaiava, bhagavn,tinera smaraa tinera smarae haya vighna-vinana anyse haya nija vchita-pura
r Caitanya Caritmta, di-ll 1.20-21

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1st Division: Sambandha

Knowledge of our relationship with Ka

Sambandha-tattva The principle regarding the mutual relationship between the Lord, the living entities and the material energy. Sambandha-jna 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 r Bhagavn 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-nih is the backbone of bhakti

The three symptoms of pure bhakti, elucidated by rla Rpa Gosvm in this key loka, must be present in the real Guru
1.0

anybhilit-nya jna-karmdy-anvtam nuklyena knulana bhaktir uttam

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-abhilit-nyamwithout desires other than those for the service of Lord Ka (or without material desires, especially meat-eating, illicit sex, gambling and addiction to intoxicants); jnaknowledge aimed at impersonal liberation; karmafruitive, reward seeking activities; diartificial renunciation, yoga aimed at attaining mystic powers, and so on; anvtamnot covered by; nuklyena favourable; ka-anulanacultivation of service to Ka; bhakti uttam first-class devotional service. (The prefix nu indicates nugatya following, being under guidance. nu also indicates continuous, uninterrupted) Uttama-bhakti, pure devotional service, is the cultivation of activities that are meant exclusively for the pleasure of r Ka. In other words, it is the uninterrupted flow of service to r Ka, performed through all endeavors of body, mind and speech, as well as through the expression of various spiritual sentiments (bhvas). It is not covered by jna (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 r Ka.

 R L O K M TA M

Definition of a Sad-Guru
1.1

tasmd guru prapadyeta jijsu reya uttamam bde pare ca nita brahmay upaamrayam
SB 11.3.21/SBG p. 314/BRSB p.38,44/Arcana-dpik/Guru-Devattm p. 11

SAMBANDHA G U RU -TAT T VA tat-vijna-rthamto learn that transcendental subject matter; saone; guruma spiritual master; evacertainly; bhigacchetmust approach; samitpnicarrying the firewood (of sublime faith); rotriyamexpert in understanding the Vedic conclusions; brahma-nihamhas fully realised Ka, directly engaged in His service in the nitya-ll. To acquire transcendental knowledge of r Bhagavn, one must approach a Guru who knows the real import of the Vedic stra and who has fully realised Ka. One should offer him firewood for the yaja [i.e. the yaja of service to r Hari, assist him in the sakrtana yaja, offer him ones life and soul]. Such a spiritual master must be fixed in the Absolute Truth, having received it in the disciplic succession.

tasmttherefore; guruma spiritual master; prapadyetaone should take shelter of; jijsubeing inquisitive; reya uttamamabout the highest good; bdein the Vedas; parein the Supreme Lord [r Ka]; caand; nitamperfectly knowledgeable, fully realised; brahmai(in these two aspects) of the Absolute Truth; upaama-rayamfixed in detachment from material desires and conceptions. 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 spiritual master and take shelter of him. The qualifications of the sad-guru is that he has realised the Vedic scriptures (abda-brahma) and the Supreme Absolute Truth (parabrahman), and the mundane world holds no charm for him whatsoever.

Guru-Devattm Accepting r Guru as ones life and soul

1.4

bhaya dvitybhiniveata syd d apetasya viparyayo smti tan-myayto budha bhajet ta bhaktyaikayea guru-devattm
SB 11.2.37/BR 2.13/BPKG Biog. p. 199, 371/Guru-Devattm

At the lotus feet of such a sad-guru, divine relationship, practice, and the ultimate objective (sambandha, abhidheya and prayojana) are all achieved
1.2

tatra bhgavatn dharmn / iked gurv-tma-daivata amyaynuvtty yais / tuyed tmtma-do hari
SB 11.3.22/BRSB pp. 46,53

bhayamfear; dvityain something seeming to be other than the Lord; abhiniveatabecause of absorption; sytit will arise; tfrom the Supreme Lord; apetasyafor one who has turned away; viparyayamisidentification; asmtiforgetfulness; tatof the Lord; myayby the illusory energy; ata therefore; budhaan intelligent person; bhajetshould worship fully; tamHim; bhaktywith devotion; ekayunalloyed; amthe Lord; guru-devat-tm one who sees his spiritual master as his lord and his life-and-soul. Fear arises when a living entity misidentifies himself as the material body because of absorption in the external, illusory energy of the Lord. When the living entity thus turns away from the Supreme Lord, he also forgets his own constitutional position as a servant of the Lord. This bewildering, fearful condition is caused by the potency for illusion, called my. Therefore, an intelligent person should engage unflinchingly in the unalloyed devotional service of the Lord, under the guidance of a bona fide spiritual master, whom he should accept as his worshipable deity and as his very life and soul.

tatrathere (in the association of the spiritual master); bhgavatn dharmnthe knowledge of devotional service; iketshould learn; guru-tma-daivatahe for whom the Guru is his very life and soul; amyaywithout deceit; anuvttyby faithful service; yaiby which (devotional knowledge); tuyetcan be satisfied; tmthe Supreme Soul; tma-dawho bestows His own self; hariLord Hari. Those divine practices of pure devotional service that please the self-giving r Hari (who gives Himself to His pure devotees) will be learned by continuously serving such a Guru with full sincerity, knowing him to be ones dearmost wellwishing friend and the supremely worshipable embodiment of r Hari.

The essence of stra is revealed to he who is exclusively devoted to both Guru and Ka
1.5

One must accept a sad-guru who has fully realised both stra and Ka
1.3

tad-vijnrtha sa gurum evbhigacchet samit-pi rotriya brahma-niham

Mundaka Upanisad 1.2.12/JD ch.6&20/SBG p. 313
32

yasya deve par bhaktir yath deve tath gurau tasyaite kathit hy arth prakante mahtmana
33

 R L O K M TA M
vetvatara Upaniad 6.23/BRSB p.54/JD Ch. 6&12/Biog p. 3, 377

SAMBANDHA

G U RU -TAT T VA

yasyaof whom; devein the Supreme Lord; partranscendental; bhakti devotion; yath-deveas in the Lord; tathin the same way; gurauin the spiritual master; tasyato him; etethese; kathitas described; hicertainly; arththe imports; praksanteare revealed; mahtmanaof those great souls. The conclusive essence of the scriptures is revealed only to those great souls who have par-bhakti unto r Bhagavn and who have an equal amount of bhakti for r Gurudeva. [par-bhakti here refers to bhakti which is under the direct shelter of rmat Rdhr].

All the scriptures proclaim r Gurudeva to be skt hari, endowed with the quality of r Hari, and considered to be His nondifferent, direct representative. Because r Gurudeva is so dear to the Lord, being His confidential servitor, I offer prayers unto his lotus feet.
1.8

cryavn puruo veda

Candogya Upaniad 6.14.2/JD ch 20

cryathe crya; vnpossesses or follows; puruoa person; vedaknows. Only one who has a Guru can know the truth; only one who follows the disciplic succession of cryas knows things in truth.

r Ka tells Uddhava that r Guru is His own svarpa

1.6

crya m vijnyn nvamanyeta karhicit na martya-buddhysyeta sarva-deva-mayo guru

SB 11.17.27/CC Adi 1.46

r Guru must be approached with surrender, service attitude, and inquiries

1.9

tad viddhi praiptena paripranena sevay upadekyanti te jna jninas tattva-darina

BG 4.34

cryamthe spiritual master; mmMyself; vijnytone should know; naavamanyetaone should never disrespect; karhicitat any time; nanever; martyabuddhywith the idea of his being an ordinary man; asyetaone should be envious; sarva-devaof all demigods; mayarepresentative; guruthe spiritual master. Oh Uddhava! The spiritual master is known to be My very svarpa. At no time should one neglect or disrespect the Guru as an ordinary mortal out of envy, nor should he be viewed as having any faults. The Guru is the sum total of all the demigods.

tatthis knowledge (of the Absolute Truth); viddhiyou must understand; praiptena[by approaching Guru through] prostrated obeisances; paripranena relevant and submissive inquiries; sevayrendering devotional service; upadekyantiwill reveal; teunto you; jnamthat knowledge; jninathe selfrealised, those in knowledge; tattva-darinathose who have seen the Absolute Truth. To acquire spiritual knowledge, one must approach a sad-guru by offering him prostrated obeisances, by asking relevant questions from him and by rendering service to him. The jns, those who are expert in the imports of stra, and the tattva-dars, those who have realised the Absolute Truth, will enlighten you with that transcendental knowledge.

r Guru is the direct representative of r Ka

1.7

skd-dharitvena samasta-strair uktas tath bhvyata eva sadbhi kintu prabhor ya priya eva tasya vande guro r-cararavindam
r Gurvakam 7, SGG p. 21

r Guru serves in the nitya-lil

1.10

nikuja-yno rati-keli-siddhyai y ylibhir yuktir apekany

r Gurvaakam 6

sktdirectly; hari-tvaendowed with the quality of r Hari; samastaall; straiby scriptures; uktaacknowledged; taththus; bhvyateis considered; evaalso; sadbhiby great saintly persons; kintuhowever; prabhoof the Lord; yawho; priyadear; evacertainly; tasyaof him (the Guru); vandeI offer obeisances; guroof my spiritual master; rauspicious; caraa-aravindamunto the lotus feet.
34

nikuja-ynaof Rdh and Ka, the youthful Divine Couple within the groves; raticonjugal love; keliof the pastimes; siddhyaifor the perfection; y y whatever; libhiby the gops; yuktiarrangements; apekaydesirable. r Gurudeva is always present with the sakhs, planning the arrangements for the perfection of yugala-kioras amorous pastimes (rati-keli) within the kujas of Vndvana.
35

 R L O K M TA M

SAMBANDHA

G U RU -TAT T VA

A Guru is a gosvm, master of his senses, and he can subdue the six urges
1.11

r Guru is the mercy manifestation of Ka

1.13

vco vega manasa krodha-vega jihv-vegam udaropastha-vegam etn vegn yo viaheta dhra sarvm apm pthiv sa iyt
Upademta 1

brahma bhramite kona bhgyavn jva guru-ka-prasde pya bhakti-lat-bja

CC Mad 19.151/BRSB p. 34

vcaof speech; vegamthe impetus; manasaof the mind; krodhaof anger; vegamurge; jihvof the tongue; vegamurge; udara-upasthaof the belly and genitals; vegamurge; etnthese; vegnurges; yawhoever; viahetacan subdue; dhrasober person; sarvmentire; apicertainly; immthis; pthivmworld; sathat personality; iythe can instruct. 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 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.

brahma bhramitewandering in this universe; konasome; bhgyavnmost fortunate; jvaliving being; guruof the spiritual master; kaof Ka; prasdeby the mercy; pyagets; bhakti-latof the creeper of devotional service; bjathe seed. According to their karma, all living entities are wandering throughout the entire universe. Out of many millions of wandering living entities, one who is very fortunate gets an opportunity, by the mercy of both Ka and Guru, to receive the seed of the creeper of devotional service.
1.14

The first limb of the 64 agas of Bhakti is taking shelter of r Guru

1.12

yasya prasdd bhagavat-prasdo yasyprasdn na gati kuto pi

r Gurvaakam 8

guru-pdraya, dk, gurura sevana sad-dharma-ik-pcch, sdhu-mrgnugamana

CC Mad 22.115

prasdtby the grace; yasyaof whom (the Guru); prasda(one receives)the mercy; bhagavatof Ka; aprasdtwithout the grace; yasyaof Him; na (there is) no; gati(spiritual) perfection, goal; kuta api(to be attained) nowhere. By the mercy of the spiritual master one receives the benediction of Ka. Without the grace of the spiritual master, one cannot attain the goal (of spiritual perfection).

guru-pda-rayashelter at the feet of a bona fide Guru; dkinitiation by the spiritual master; gurura sevanaservice to the spiritual master; sat-dharma-ik instruction in the transcendental process of devotional service; pcchand inquiry; sdhu-mrgathe path of transcendental devotional service; anugamana following strictly. On the path of regulative devotional service, one must observe the following items: (1) One must accept a bona fide spiritual master. (2) One must accept 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 must follow in the footsteps of the previous cryas and follow the directions given by the spiritual master. rla Bhaktivednta Nryaa Gosvm Mahrja (henceforward referred to as rla Gurudeva): In the histories of Upamanyu and Arui, and also in the history of Sudm and Ka, we find miraculous results as the fruit of surrender to r Gurudeva . There is no possibility of attaining bhakti if we do not totally follow our Gurudeva. This is nugatya. (Guru-Devattm)

By the Mercy of r Guru one attains Ka

1.15

tte ka bhaje, kare gurura sevana my-jla chue, pya kera caraa
CC Mad 22.25

ttetherefore; ka bhajeif one worships Lord Ka; kareperforms; gurura sevanaservice to his spiritual master; my-jla chuegets free from the binding net of my; pyagets; kera caraashelter at the lotus feet of Ka. If the conditioned soul engages in the service of the Lord and simultaneously carries out the orders of his spiritual master and serves him, he can get out of the clutches of my and become eligible for shelter at Kas lotus feet.

36

37

 R L O K M TA M

SAMBANDHA

G U RU -TAT T VA

Guru may manifest in many forms

1.16

Although I know that my spiritual master is a servitor of r Caitanya, I know Him also as a plenary manifestation of the Lord.

cintmair jayati somagirir gurur me ik-guru ca bhagavn ikhi-picha-mauli yat-pda-kalpataru-pallava-ekhareu ll-svayavara-rasa labhate jayar
Ka Karmta, Bilvamagala hkura/ CC di 1.57

The dk Guru is Kas rpa

1.19

guru ka-rpa hana strera prame guru-rpe ka kp karena bhakta-gae

CC di 1.45/BRSB p. 40/BPKG Biog. p. 232

cintmai jayatiall glory to Cintmai; soma-giriSomagiri (his initiating Guru); guruspiritual master; memy; ik-guruinstructing spiritual master; caand; bhagavnthe Supreme Lord; ikhi-pichawith peacock feathers; mauliwhose head; yatwhose; pdaof the lotus feet; kalpa-tarulike desire trees; pallavalike new leaves; ekhareuat the toe nails; ll-svayam-varaof conjugal pastimes; rasamthe mellow; labhateobtains; jaya-rrmat Rdhka. All glories to Cintmai and my initiating spiritual master, Somagiri. All glories to my instructing spiritual master, Bhagavn r Ka, who wears peacock feathers in His crown. Under the shade of His lotus feet, which are like desire trees, Jayar [Rdhr] enjoys the transcendental mellow of an eternal consort.

guruthe spiritual master; ka-rpaas good as Ka; hanais; streraof revealed scriptures; prameby the evidence; guru-rpein the form of the spiritual master; kaLord r Ka; kpmercy; karenadistributes; bhaktagaeunto His devotees; According to stra, the Guru is a manifestation of Ka. Ka comes in the form of the Guru to show His mercy to the devotees.

The sik Guru is Kas svarpa

1.20

Sri Guru is a manifestation of Ka

1.17

ik-guruke ta jni kera svarpa antarym, bhakta-reha,ei dui rpa

CC di 1.47/BRSB p. 40/BPKG Biog. p. 232

ka, gurudvaya, bhakta, akti, avatra, praka ka ei chaya-rpe karena vilsa

CC di 1.32

ik-gurukethe spiritual master who instructs; taindeed; jniI know; keraof Ka; sva-rpathe direct representative; antarymthe indwelling Supersoul; bhakta-rehathe best devotee; eithese; duitwo; rpaforms. One should know the ik Guru to be Ka Himself. In the form of caittya-guru, Ka gives encouragement and as the topmost devotee (crya) He gives association and ik.

kathe Supreme Lord, r Ka; gurudvayaboth dk and ik gurus; bhaktathe devotees; aktithe potencies; avatrathe incarnations; praka plenary portions; kaLord Ka; ei chaya-rpein these six features; karena vilsaenjoys. Lord Ka enjoys by manifesting Himself as the spiritual masters, the devotees, the diverse energies, the incarnations and the plenary portions. They are all six in one.

Ka appears externally as the crya and internally as the Supersoul

1.21

r Guru is simultaneously different and non-different from Ka

1.18

yadyapi mra gurucaitanyera dsa tathpi jniye mi thra praka

CC di 1.44

naivopayanty apaciti kavayas tavea brahmyupi ktam ddha-muda smaranta yo ntar bahis tanu-bhtm aubha vidhunvann crya-caittya-vapu sva-gati vyanakti
SB 11.29.6/CC di 1.48

yadyapieven though; mramy; guruspiritual master; caitanyeraof Lord Caitanya Mahprabhu; dsathe servitor; tathpistill; jniyeknow; miI; thraof the Lord; prakadirect manifestation.
38

na evanot at all; upayantiare able to express; apacitimtheir gratitude; kavayalearned devotees; tavaYour; aO Lord; brahma-yuwith a lifetime equal to Lord Brahms; apiin spite of; ktammagnanimous work; ddhaincreased; mudajoy; smarantaremembering; yawho; anta
39

 R L O K M TA M within; bahioutside; tanu-bhtmof those who are embodied; aubham misfortune; vidhunvandissipating; cryaof the spiritual master; caittyaof the Supersoul; vapuby the forms; svaown; gatimpath; vyanaktishows. [r Uddhava said:] O my Lord! Transcendental poets and experts in spiritual science could not fully express their indebtedness to You, even if they were endowed with the prolonged lifetime of Brahm, for You appear in two featuresexternally as the crya and internally as the Supersoulto deliver the embodied living being by directing him how to come to You.

SAMBANDHA
Jaladkhyna Sahit/MS 2, pt/Arcana-dpik p. 118/KGH (P)

G U RU -TAT T VA

ravithe sun; oayatidries; na poayatidoes not nourish it; kamalamthe lotus; apetamdetached; jaltfrom the water; apisimilarly; nryaaLord Nryaa; ytibecomes; viktimalienated; durbuddhefrom that evil minded person; pracyutasyawho has left; gurohis Guru. When a lotus flower is situated in water, the rays of the sun cause it to blossom. The same sun, however, will wither a lotus which is not situated in water. In this example the Guru is compared to water and the Supreme Lord is compared with the sun.

The jva cannot see the Supersoul, therefore Ka appears as r Guru

1.22

r Gurudeva as very dear to r Mukunda

1.25

jve skt nhi tte guru caittya-rpe ik-guru haya ka-mahnta-svarpe

CC di 1.58

guru-vara mukunda-prehatve smara param ajasram

Mana-ik 2

jveby the living entity; sktdirect experience; nhithere is not; tte therefore; guruthe spiritual master; caittya-rpein the form of the Supersoul; ik-guruthe spiritual master who instructs; hayaappears; kaKa; mahntathe topmost devotee, the crya; sva-rpein the form of. 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 devotee is non-different than Ka Himself.

Always remember and meditate on r Gurudeva as very dear to r Mukunda (because he is the intimate (maid)servant of rmat Rdhik).

If one is well-versed in ka-tattva, he should be accepted as Guru

1.26

kib vipra, kib nys, dra kene naya yei ka-tattva-vett, sei guru haya
CC Mad 8.128/BRSB p. 38/JD Ch. 1/Arcana-dpik p. 118

Bhagavn can only be worshiped through r Guru

1.23

prathaman tu guru pjy tata caiva mamrcanam kurvan siddhim avpnoti hy anyath niphala bhavet
HBV 4.344/Mana-ik 2 pt/GKH (P)

kibwhether; vipraa brhmaa; kibwhether; nysa sannys; draa dra; kenewhy; nayanot; yeianyone who; ka-tattva-vetta knower of ka-tattva; seithat person; guruthe spiritual master; hayais. Whether one is a brhmaa, a sannys, a dra or whatever, if he is fully conversant with ka-tattva, he is eligible to become a Guru.

prathamanfirstly; tumost importantly; gurur Guru; pjymshould be worshipped; ca evaand certainly; tatathereafter; mama arcanamMy worship; hicertainly; kurvanso doing; avpnotione attains; siddhimperfection; anyathotherwise; bhavet(ones life) will become; niphalafruitless. r Ka says, One must always worship ones Guru first and only then worship Me. If one follows this process properly, one will naturally attain all perfection, but if one neglects this process then everything will be fruitless.

A Guru must be a Vaiava

1.27

a-karma-nipuno vipro mantra-tantra virada avaiavo gurur na syd vaiava vapaco guru
HBV/GKH 1.17/Arcana-dpik p. 118

One must approach the Lord through a Guru

1.24

nryao pi vikti yti / guro pracyutasya durbuddhe kamala jald apeta / oayati ravir na poayati
40

a-karmain the six prescribed duties of a brhmaa; nipuaexpert; vipraa brhmaa; mantrain the matter of hymns and mantras; tantraand rules and regulations; viradavery skilled; avaiavanot a devotee of Ka; gurua spiritual master; nanot; sytmay become; vaiavaa devotee of Ka; vapacaeven though born in a family of dog-eaters; gurumay become a Guru.

41

 R L O K M TA M A brhmaa, though expert in the six kinds of activities of the performance of yaja, sacrifice, study of the stra and teaching it to others, giving in charity and accepting gifts from others, the skillful recitation of mantras, and who is learned in the science of tantra cannot be accepted as Guru if he is not a Vaiava. On the other hand, if a person is born in the family of cadalas (dog eaters) but is devotedly engaged in the worship of r Viu, he is fit to be accepted as Guru according to the stric injunction.

SAMBANDHA

G U RU -TAT T VA

I, the Soul of all beings, am not as satisfied by arcana (deity worship), brahminical initiation, tapasya or self-discipline as I am by faithful service rendered to ones spiritual master.

Ka reveals Himself only to whom He chooses

1.30

One must accept a sad-guru

1.28

guru-uray bhakty / sarva-labdhrpaena ca sagena sdhu-bhaktnm / varrdhanena ca raddhay tat-kathy ca / krtanair gua-karmam tat-pdmburuha-dhynt / tal-ligekrhadibhi
SB 7.7.30-31/GKH (P)

nyam tm pravacanena labhyo na medhay na bahun rutena yam evaia vute tena labhyas tasyaia tm vivute tan svm
Kaha Upaniad 1.2.23/ Muaka Upaniad 3.2.3/JD Ch. 10/GG Intro

guru-urayby rendering service to the bona fide spiritual master; bhakty with faith and devotion; sarvaall; labdhaof material gains; arpaenaby offering (to r Guru, or to Ka through the Guru); caand; sagenaby the association; sdhu-bhaktnmof devotees and saintly persons; varaof the Supreme Personality of Godhead; rdhanenaby the worship; caand; raddhaywith great faith; tat-kathymin discourses about the Lord; caand; krtanaiby glorifications; gua-karmamof the transcendental qualities and activities of the Lord; tatHis; pda-amburuhaon the lotus feet; dhyntby meditation; tatHis; ligaforms (Deities); kaobserving; arhaa-dibhiand by worshiping. One must accept the bona fide Guru and render service unto him with great devotion and faith. Whatever one has in ones possession should be offered to Guru, 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 qualities and activities of the Lord, always meditate on the Lords lotus feet, and worship the Deity of the Lord strictly according to the injunctions of stra and Guru.

nyammundane knowledge; tmknowledge of the Self; pravacanenaby discussing; labhyacomprehensible; nanot; medhayby mental power; na not; bahunmuch; rutenaby hearing; yamfor such a person; evaindeed; eathis knowledge; vuteis concealed; tenaby Him; labhya comprehensible; tasyaHis; eathis; tmknowledge of Himself; vivuteHe reveals; tanmHis own form; svmby His own will. The Supreme Personality of Godhead, the Abolute Truth, is beyond all sense perception; beyond mental or intellectual powers, beyond any intelligence or philosophy. Ka reveals Himself only to whom He chooses to reveal Himself. Only that person can realise Him, no one else. Being pleased with that persons attitude of service (to ones Guru), Ka manifests to him His own form.

A qualified Guru and Disciple are very rare

1.31

ravaaypi bahubhir yo na labhya vanto pi bahavo ya na vidyu caryo vakt kualo sya labdh caryo sya jt kualnuia
Kath Upaniad 1.2.7/GKH 1.13

Faithful service to ones Guru pleases Ka the most

1.29

nham ijy-prajtibhy / tapasopaamena v tuyeya sarva-bhttm / guru-uray yath

SB 10.80.34

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. Such a qualified Guru is a great soul and is very rare. Only those who follow his teachings can realise the truth and become expert in the science of God. Such disciples are also very rare.

nanot; ahamI; ijyby ritual worship; prajtibhymthe higher birth of brhmaa initiation; tapasby austerity; upaamenaby self-control; vor; tuyeyamcan be satisfied; sarvaof all; bhtabeings; tmthe Soul; guruto ones Guru; urayby faithful service; yathas.
42 43

 R L O K M TA M

SAMBANDHA

G U RU -TAT T VA

Bogus Gurus are common but a real Guru is rare

1.32

guravo bahava santi iya-vittpahrak durlabha sad-gurur devi iya-santpahraka

Pura-vkya/GKH 1.48

One who poses as an crya, but speaks against the conclusions of rmad Bhgavatam and other scriptures, or performs krtana opposed to the proper glorification of r Ka, certainly goes to hell for countless lifetimes along with his disciples and whoever else hears such non-devotional talks and krtanas.

A materialistic, professional, or mundane Guru must be given up

1.35

[Lord iva to Prvat:] 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 remove the miseries of his disciples is very rare.

paramrtha-gurvrayo vyavahrika-gurvdi paritygenpi kartavya

Bhakti-Sandarbha, annucheda 210/GKH 1.53

The stras enjoin to Abandon a Bogus Guru

1.33

guror apy avaliptasya / krykryam ajnata utpatha-pratipannasya / paritygo vidhyate

Mahbhrata, Udyoga Parva 179.25/BRSB p. 47/JD Ch. 20/GKH 1.49

One should not accept a spiritual master based on hereditary, social or ecclesiastical convention. Such a professional Guru should be rejected. One must accept a qualified spiritual master, who can help one advance towards the ultimate goal of life, ka-prema.

Who rejects a false Guru must accept a real Guru

1.36

apyeven; guro(one who has accepted the duty of) a Guru; avaliptasyawho is attached to sense gratification (rather than the practices of bhakti); ajnatawho is unaware; krya-akryamof what should and should not be done; utpathapratipannasyawho has taken to a sinful path, deviating from pure bhakti; vidhyate should be; paritygaabandoned. It is ones duty to give up a Guru who is attached to sense gratification rather than the practices of bhakti, who does not know what he should or should not do, and who deviates from the path of pure bhakti, either because of bad association or because he is opposed to Vaiavas. rla Jva Gosvms Commentary: A Guru who is envious of pure devotees, who blasphemes them, or behaves maliciously towards them should certainly be abandoned, remembering the verse guror api avaliptasya. Such an envious Guru lacks the mood and character of a Vaiava. The stras enjoin that one should not accept initiation from a non-devotee. Knowing these injunctions of the scriptures, a sincere devotee abandons a false Guru who is envious of devotees. After leaving one who lacks the true qualities of a Guru, if a devotee is without a spiritual guide, his only hope is to seek out a mah-bhgavata Vaiava and serve him. By constantly rendering service to such a pure devotee, one will certainly attain the highest goal of life. (Bhakti-Sandarbha, A 238/GKH 1.52)

avaiavopadiena / mantrea niraya vrajet puna ca vidhin samyag / grhayed vaiavd guro
HBV 4.144/BRSB p. 47/JD ch. 20/GKH 1.54

One goes to hell if he accepts mantra from a non-Vaiava Guru, that is, one who is associating with women, and who is devoid of ka-bhakti. Therefore, according to the rules of stra, one must take mantra again from a Vaiava Guru.

Serving r Guru culminates in ecstatic service to r Ka

1.37

yat-sevay bhagavata / ka-sthasya madhu-dvia rati-rso bhavet tvra / pdayor vyasanrdana durp hy alpa-tapasy / sev vaikuha-vartmasu
SB 3.7.19-20/MS 7, pt

Both the bogus Guru and his disciples go to hell

1.34

yo vyaktir nyya-rahitam / anyyena oti ya tv ubhau naraka ghora / vrajata klam akayam
HBV 1.101/JD Ch. 20/GKH 1.51
44

yatto whom; sevayby service; bhagavataof Bhagavn (both Guru and Ka); ka-sthasyaof the unchangeable, fixed; madhu-dviathe enemy of the Madhu asura; rati-rsaattachment in different relationships; bhavetdevelops; tvrahighly ecstatic; pdayoof the feet; vyasanadistresses; ardana vanquishing; durprarely obtainable; hicertainly; alpa-tapasaof one whose austerity is meager; sevservice; vaikuhaVaikuha; vartmasuon the path of. By serving the feet of r Guru, one is able to develop transcendental ecstasy in the service of Bhagavn who is the enemy of the Madhu demon and the remover of the sufferings of His pure devotees, and whose service vanquishes ones material 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 Ka.
45

 R L O K M TA M

SAMBANDHA

G U RU -TAT T VA

Devotion to r Bhagavn automatically implies devotion to r Guru

1.38

Who is ineligible to be a Guru

1.41

yvanti bhagavad-bhakter agni kathitnha pryas tvanti tad-bhakta-bhakter api budh vidu
BRS 1.2.219/MS 7 pt

The wise recognize that almost all the practices of devotion for the Supreme Lord (described in BRS) also apply to the devotee of Bhagavn (r Guru).

gurur na sa syt sva-jano na sa syt pit na sa syj janan na s syt daiva na tat syn na pati ca sa syn na mocayed ya samupeta-mtyum
SB 5.5.18

r Guru is ray Bhagavn

1.39

ayatim niyati caiva [or] utpatti pralaya caiva bhtnam agati gatim vetti vidym avidy ca sa vcyo bhagavn iti
Viu Pura 6.5.78/BB 1.5.37

gurua spiritual master; nanot; sahe; sytshould become; sva-janaa relative; nanot; sasuch a person; sytshould become; pita father; na not; sahe; sytshould become; janana mother; nanot; sshe; syt should become; daivamthe worshipable deity; nanot; tatthat; sytshould become; nanot; patia husband; caalso; sahe; sytshould become; na not; mocayetcan deliver; yawho; samupeta-mtyumone who is in sasra, the cycle of brth and death. That Guru is not a Guru, that father is not a father, that mother is not a mother, 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 protect us from ignorance, because of which we are deeply engrossed in this material world.

ayatiminauspicious; niyatimauspicious; caalso; evacertainly; bhtnam of living entities; agatiominous destination; gatimdesirable destination; vetti knows; vidymknowledge; avidymignorance; caand; sahe; vcyais designated; bhagavnthe Supreme Lord; iti thus. A person who knows the truth about knowledge and ignorance, the ultimate goal and the unfortunate conditioned state of all the living entities, the creation and the destruction, only such a person is addressed as bhagavn.

It is useless to take shelter of a Guru who is not fully realised

1.42

abda-brahmai nito / na niyt pare yadi ramas tasya rama-phalo / hy adhenum iva rakata
SB 11.11.18/SBG p. 315

The four defects do not occur in stra or in Guru

1.40

bhrama, pramda, vipralips, karapava ra-vija-vkye nhi doa ei saba

CC di 2.86

abda-brahmaiin the Vedic literature; nitaexpert through complete study; na niytdoes not absorb the mind; parein the Supreme; yadiif; ramalabour; tasyahis; ramaof great endeavor; phalathe fruit; hi certainly; adhenuma cow that gives no milk; ivalike; rakataof one who is protecting. Taking shelter of a Guru who has great learning of the Vedic literature but who has not realised Parabrahman (Ka), is like protecting a barren cow who cannot give milk. It is useless labour and one does not achieve any real result.

bhramamistakes; pramdaillusion; vipralipscheating; karaa-apava imperfectness of the senses; raof the authoritative sages; vija-vkyein the wise speech; nhinot; doafaults; eithese; sabaall. Mistakes, illusions, cheating and defective perception do not occur in the sayings of genuine sdhus [r Guru is free from material defects and therefore everything he does and says is perfect].

Ka is the Guru of the whole world

1.43

vande ka jagad-guru
r Garga sahit/Nrada Pacartra

My obeisances to Ka who is the Guru of the whole world.

46 47

 R L O K M TA M

SAMBANDHA
1.47

G U RU -TAT T VA

However, rmat Rdhik is the Guru of Ka

1.44

rdhikra premaguru, miiya naa sad m nn ntye ncya udbhaa

di 4.124

rdhikraof rmat Rdhr; premaecstatic transcendental love; guru teacher; miI; iyadisciple; naadancer; sadalways; mMe; nn various; ntyein dances; ncyacauses to dance; udbhaanovel. Ka says, The prema of Rdhik is My Guru, and I am Her dancing student. Her prema makes Me dance various novel dances.

prabhu kahe,vaiava-deha prkta kabhu naya aprkta deha bhaktera cid-nanda-maya dk-kle bhakta kare tma-samarpaa sei-kle ka tre kare tma-sama sei deha kare tra cid-nanda maya aprkta-dehe tra caraa bhajaya
CC 3.4.192-3/GKH 13.147/Art of Sdhana ch. 7

~ Dk Divine Knowledge ~
1.45

divya jna yato dadyt kuryt ppasya sakayam tasmt dketi s prokt deikais tattva-kovidai
Viu-ymala/HBV 2.9/CC Mad 15.108 pt/Upad 5 pt/BRSB p. 48

prabhu kaher Caitanya Mahprabhu said; vaiava dehathe body of a Vaiava; prktamaterial; kabhu nayais never; aprktatranscendental; dehabody; bhakteraof a devotee; cit-nanda-mayafull of transcendental bliss; dk-kleat the time of initiation; bhaktathe devotee; karedoes; tmaof himself; samarpaafull dedication; sei-kleat that time; kaLord Ka; trehim; karemakes; tma-samaas spiritual as Himself; sei dehathat body; karemakes; trahis; cit-nanda-mayafull of transcendental bliss; aprktadehein that transcendental body; traHis; caraafeet; bhajayaworships. r Caitanya Mahprabhu said, The body of a devotee is never material. It is considered to be transcendental, full of spiritual bliss. At the time of initiation, when a devotee fully surrenders to the spiritual master, Ka makes him like Himself. He transforms the devotees body into spiritual substance; the devotee then worships the Lord in that spiritualized body. rla Bhakti Pramoda Pur Mahrja: When the living being who has taken to the devotional path first surrenders himself to the lotus feet of his spiritual master, then Ka accepts him as one of His very own. He frees him from the bondage of bodily identity and gives him an experience of his eternal spiritual nature. With this divine knowledge, the devotee takes a spiritual body appropriate for the transcendental service of the Lord. This is the inner mystery of dk (initiation).

yatasince; dadytit can give; divyamdivine; jnamknowledge; kuryt can cause; sakayamutter annihilation; ppasyaof sin; tasmttherefore; s it; proktis described; itias; dkd-k; deikaiby guides (Gurus); tattvakovidaiwho are learned in the science of transcendental truths. That process which bestows transcendental knowledge (divya-jna) and destroys (k) sinful desires for sense gratification is called dk by learned authorities in the absolute truth. rla Jva Gosvm: The words divya jna here refers to the description of the Lords transcendental form as well as knowledge of ones relationship with Ka (given in a seed form within the dk-mantras). Chanting those mantras establishes a relationship (sambandha) with the Supreme Lord. (Bhakti sandarbha 283)
1.46

The mantra is non-different from the Guru

1.48

divya-jna kapayati iti dk

Dk means... Di, divya-jnam, transcendental knowledge (knowledge of ones svarpa and ones iadeva); k means to destroy; also ik means darana, to see, or kapayati, explain.

yo mantra sa guru skt yo guru sa hari svaya gurur yasya bhavet tuas tasya tuo hari svayam
Vmana-kalpa/HBV 4.353/BRSB p. 41/MK ch.3/GKH (P)

The mantra (which is given by the Guru) is the Guru himself, and the Guru is 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 r Hari Himself.

48

49

 R L O K M TA M [Editorial note: However, it is not proper to give up a Guru whose knowledge is meager, if he is not a Myvd or an enemy of the Vaiavas, and is not attached to sinful activity. In that case, one should still respect him as Guru, and with his permission, one should go to another Vaiava who is more knowledgeable, and serve that Vaiava and take instructions from him. (JD ch. 20)]
1.51

SAMBANDHA

G U RU -TAT T VA

r Guru Takes one Beyond Jna to Pure Devotion

Mantra received from a bogus Guru is useless

1.49

eva gurpsanayaika-bhakty vidy-kuhrea itena dhra vivcya jvayam apramatta sampadya ctmnam atha tyajstram
SB 11.12.24/GKH 1.59

sampradya vihin ye mantrs te niphal mat r brahm-rudra-sanak vaiav kiti-pvan

Padma Pura/Prameya-ratnaval 1.5/JD Ch. 13 /BPKG Biog. p. 62

sampradya-vihinwithout being connected with a bona fide sampradya, or disciplic succession; yewhich; mantramantras; tethose; niphalfruitless; matare considered. Vaiava cryas in the four authorized disciplic successions namely Ramnujcrya in the r-sampradya, Sri Madhvcrya in the Brahma-sampradya, Viusvm in the Rudra-sampradya, and Nimbditya in the Catusanasampradya purify the whole universe. Dk-mantras not received from the bona fide cryas in one of these four sampradyas will be fruitless.

evamthus (with the knowledge I have given you); guruof the spiritual master; upsanaydeveloped by worship; ekaunalloyed; bhaktyby loving devotional service; vidyof knowledge; kuhreaby the sword; itenasharp; dhraone who is steady by knowledge; vivcyacutting down; jvaof the living entity; ayamthe subtle body (filled with designations created by the three modes of material nature); apramattabeing very careful in spiritual life; sampadya achieving; caand; tmnamthe Supreme Personality of Godhead; athathen; tyajayou should give up; astramthe means by which you achieved perfection. With steady intelligence you should develop unalloyed devotional service by careful worship of the spiritual master, and with the sharp sword of transcendental knowledge you should cut off the subtle material covering of the soul. Upon realizing 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-iya

1.50

kib mantra dila gosi kib tra bala? japite japite mantra korila pgala
CCdi 7.81

Offending the Guru is unpardonable

1.52

harau rue gurus trt / gurau rue na kacana tasmt sarva-prayatnena / gurum eva prasdayet
Adity Pura/HBV 4.360/Bhakti San. A 237/BRSB p. 44/Arcana-dpik p. 119/KGH (P)

(r Caitanya Mahprabhu said:) O Gurudeva! What kind of a mantra have you given Me? What is its power? By continuously chanting this mantra I have become completely mad. Sometimes this mantra makes Me laugh, sometimes it makes Me cry or dance or roll on the ground.

~ Thus ends the section Dk Divine Knowledge ~

harauwhen r Hari; rueis angered; gurur Guru; trtdelivers (one); gurauwhen r Guru; rueis angered; na kacanano one (can save); tasmt therefore; sarva-prayatnenawith all endeavour; evacertainly; prasdayetone should please; gurumr Guru. 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 Harinma cannot absolve offences committed against a Vaiava

1.53

hari-sthne apardhe tre harinma vaiava-sthne apardhe nahika ena

Ei-Bra Karu Kara, SGG p. 27
50 51

 R L O K M TA M Offences committed at the lotus feet of r Hari are absolved by harinma. But for offences against a Vaiava there is absolutely no means of deliverance.
1.56

SAMBANDHA

G U RU -TAT T VA

Who Thinks the Spiritual Master an Ordinary man Goes to Hell

The bona fide spiritual master is not different from Ka

1.54

sa vai priyatama ctm / yato na bhayam av api iti veda sa vai vidvn / yo vidvn sa gurur hari
SB 4.29.51/GKH (P)

rcye viau il-dhr guruu nara-matir vaiave jti-buddhir vior v vaiavn kali-mala-mathane pda-trthe mbu-buddhi r-vior nmni mantre sakala-kalua-he abda-smanya-buddhir viau sarvevare tad-itara-sama-dhr yasya v nrak sa
Pdma Pura/Padyval 115/PJ 4.14

saHe; tmthe Supersoul; vaicertainly; priyatamathe most dear; ca also; yataon account of Him; nanever; bhayamfear; aulittle; apieven; iti veda(one who) knows; sahe; vaicertainly; vidvneducated; yahe who; vidvneducated; sahe; guruspiritual master; hari(not different from) r Hari. One who is engaged in devotional service has not the least fear in material existence. This is because the Supreme Personality of Godhead is the Supersoul and friend of everyone. One who knows this secret is actually educated, and one thus educated can become the spiritual master of the world. One who is actually a bona fide spiritual master, representative of Ka, is not different from Ka.

rcyeworshippable Deity; viauof Lord Viu; ilas stone; dhthe conception; guruuof the spiritual masters; naraof being an ordinary man; matithe conception; vaiaveto the vaiavas; jtiof birth; buddhithe conception; vioof Lord Viu; vaor; vaiavnmof the Vaiavas; kali of Kali-yuga; malaof the impurity; mathanein the destruction; pdaof the feet; trthein the pilgrimage place; ambuof water; buddhithe conception; rvioof Lord Viu; nmniin the name; mantrea mantra; sakalaall; kaluaimpurities; hedestroying; abdaa sound; samanyaordinary; buddhithe conception; viauto Lord Viu; sarvaof all; varethe master; tatthan Him; itaraothers; samaequal; dhthe conception; yasyaof whom; vaor; nraka resident of hell; sahe. Anyone who considers the worshippable Deity to be stone; who considers the Vaiava Guru to be a mortal man; who considers a Vaisnava to be limited by the confines of caste, lineage, or creed; who considers the holy foot-wash of Lord Vishnu (Gag water), or of a Vaiava (caramta), to be ordinary water; who considers the holy name (the Hare Ka mah-mantra), which vanqishes all sins, to be material sound vibration; and who considers the God of gods, Lord Viu, to be merely on the level of demigodssuch a person is a resident of hell.
1.57

Ones body is the boat, Guru is the captain and stras are the favourable winds
1.55

n-deham dya su-labha su-durlabha plava su-kalpa guru-karadhram maynuklena nabhasvaterita pumn bhavbdhi na taret sa tma-h
SB 11.20.17

nhuman; dehambody; dyamthe source of all favorable results; su-labham effortlessly obtained; su-durlabhamalthough impossible to obtain even with great endeavor; plavama boat; su-kalpamextremely well suited for its purpose; guru having the spiritual master; kara-dhramas the captain of the boat; mayby Me; anuklenawith favorable; nabhasvatwinds; ritamimpelled; pumna person; bhavaof material existence; abdhimthe ocean; nadoes not; taret cross over; sahe; tma-hthe killer of his own soul. The human body, which can award all benefit in life, is automatically obtained by the laws of nature, although it is a very rare achievement. This human body can be 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 on its course. Considering all these advantages, a human being who does not utilize his human life to cross the ocean of material existence must be considered the killer of his own soul.
52

guruu nara-matir yasya v nrak sa

Pdma Pura/KGH 1.56

One who thinks of the spiritual master as an ordinary man is said to live in hell.

The danger of assuming the position of Guru without being qualified

1.58

Kp Kara Vaiava hkura, rla Bhaktivinoda hkura

SGG p. 31

kp kara vaiava hkura sambandha jniy, bhajite bhajite, abhimna hau dra (1)

53

 R L O K M TA M O Vaiava hkura, please give me your mercy knowledge of my relationship with Bhagavn and the ability to do bhajana, sending my false ego far away.

SAMBANDHA

G U RU -TAT T VA

mi ta vaiava, e buddhi haile, amn n haba mi pratih si, hdaya dibe, haiba niraya-gm (2)
If I think I am a Vaiava, then I will never become humble. My heart will become contaminated with the hope of receiving honor from others, and I will surely go to hell.

bhakti. Gurudeva has given me rla Santana Goswm, who gives us sambandhajna, a proper understanding of our relationship with r Ka, and he has given me Mathur Maala, which will help me in my remembrance of Rdh and Govinda wherever I shall cast my glance. By his grace Gurudeva has revealed the superexcellent position of Rdh-kunda, the favorite place of Rdh and Govinda for Their pastimes and this Girirja Govardhna. Lastly, he has given me the hope that one day I can get the service of r r Rdhik and Mdhava. I have been given all these assurances by my Gurudeva, so I bow my head with all my respects to his lotus feet. rla B.R. rdhara Gosvm Mahraj: If we are conscious of all these spiritual matters, we can think that we have approached our Gurudeva properly. What is our Guru? What is his mission? It is filled with all these things. Devoid of that, what is our interest?

tomra kikara, pane jniba, guru-abhimna tyaji tomra ucchiha, pada-jala-reu, sad nikapae bhaji (3)
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 footbath water.

r Guru Prama
1.60

nije reha jni, ucchihdi dne, habe abhimna-bhra ti iya tava, thkiy sarvad, n laiba pj kra (4)
By thinking that I am superior (guru-abhimna) and giving my remnants to others, I will be burdened with the weight of false pride. Let me always identify as your disciple and not accept worship or praise from others.

mka karoti vcla / pagu laghayate girim yat-kp tam aha vande / r-guru dna-traam
Bhavrtha Dipik, Magala Stotram 1/ CC Mad 17.80/ Gt Dhyna 8

amn mnada, haile krtane, adhikra dibe tumi tomra carae, nikapae mi, kdiy luiba bhmi (5)
In this way I can renounce the desire for honor for myself and can offer respect to others. Sincerely weeping at your lotus feet and rolling on the ground, I pray that you will give me the ability to perform krtana purely.

mkama dumb man; karotimakes; vclaman eloquent speaker; paguma lame man; langhayatecause to cross over; girima mountain; yat-kpwhose mercy; tamunto Him; ahamI; vandeoffer obeisances; r gurum(my) spiritual master; dnathe fallen and destitude; traamdelivers. I offer my respectful obeisances unto my spiritual master, the deliverer of all fallen souls, whose mercy turns the dumb into eloquent speakers, and enables the lame to cross mountains.
1.61

r Guru Vandan
1.59

namas te gurudevya sarva-siddhi-pradyine sarva-magala-rpya sarvnanda-vidhyine

SGG p. 6

nma-retha manum api ac-ptram atra svarpa rpa tasygrajam uru-pri mthur gothavm rdh-kua giri-varam aho! rdhik-mdhav prpto yasya prathita-kpay r-guru ta natosmi
r Mukt-carita, Raghuntha dsa Gosvm/SGG p. 6

I offer prama unto rla Gurudeva who is the embodiment of all auspiciousness and who bestows all spiritual perfection and happiness.

Vijapti
1.62

I am fully indebted to r Gurudeva. Why? He has given me so many things: the highest conception of the holy name of Ka, the highest form of sound which contains the highest form of thought, aspiration, ideal, everything. And he has given me the service of our great savior, r Caitanya Mahprabhu, and His dearmost assistant, Svarpa Dmodara. He has brought me in connection with r Rpa, who was ordered to distribute the hearts innermost dealings, the highest devotional love, rgnug54

he r-guro jna-da dna-bandho svnanda-dta karuaika-sindho vndvansna hitvatra prasda rdh-praaya-pracra

Arcana Paddhati/SGG p. 7

O Gurudeva! You bestow transcendental knowledge, you are the friend of the fallen, you bestow the spiritual bliss which exists within your own heart, you are an
55

 R L O K M TA M ocean of mercy, you reside in Vndvana, you are the incarnation of auspiciousness, and you preach about rmat Rdhiks love for Ka. Please be merciful to me.
1.63

SAMBANDHA

G U RU -TAT T VA

tryasva bho jaganntha guro sasra-vahnin dagdha m kla-daa ca tvm aha araa gata
r Hari-bhakti-vilasa 101, Gopal Bhaa Gosvmi/SGG p. 7

daughter; va-raveof King Vabhnu; sev-adhikriiYou are encharged with Her service; guroO r Guru; pradyaplease bestow; dsyaservice; nija-pdapadmeat your own lotus feet; kurumake; m me; sukhinmhappy; vrajaknanein the forest of Vraja; r-rdhghrir-Rdhs lotus feet; sukhbdhau in the ocean of ecstatic bliss; sevana-raseof the rasa of service to Her; O Gurudeva! You are the gopk beloved of rmat Rdhik. You are immersed 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 transcendental service in the kujas of Vraja.

tryasvasave; bhaO; jagannthamaster of the worlds; guroO spiritual master; sasra-vahninby the fire of repeated birth and death; dagdham burned; mmme; klaby time; daambitten; caand; tvmyou; ahamI; araamto the shelter; gatagone. O Gurudeva, master of this world! Seeing that material existence is like a blazing forest fire which resembles the devouring teeth of Yamarja, I take shelter of you and 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 death. I surrender to you and take shelter of you.

~ Guru-tattva Other Definitions ~

1.66

Gu darkness, andhakar, ignorance; samsarik sakti, attachment to the physical and mental plane, to material existence. Ru light; he who enlightens, who removes that attachment, who takes one from the darkness of ignorance to the light of spiritual realisation. Sad-guru (sat means real, eternal) A genuine, bona fide Guru, fully conversant with stra, completely self-realised (having realised his svarpa and r Kas svarpa), serving in the nitya-lla, and being completely devoid of material desires or any self-interest. Sad-guru is acintya-bhedbheda praka vigraha, the inconceivable different and non-different worshipable manifestation of the Lord. Dk-guru Initiating or mantra-guru; Kas rpa (form); Kas very self; He who helps establishing ones relationship with Ka by giving sambandha jna in the form of the dk-mantra. [Editorial note: Unless the Guru has realised his svarpa (siddha-deha), he cannot give dk. This is because at dk the Guru is supposed to bestow the disciples svarpa in a seed form within the dk-mantra. If the Guru cannot see his disciples svarpa, then the mantra he gives cannot produce the desired perfection.] ik-guru Instructing Guru; Kas svarpa (personality); Kas intrinsic nature. The person from whom one receives instructions on how to progress on the path of bhajana. rla Bhaktivinoda hkura: Even for Vaiavas who are duly initiated into the genuine sampradya, the vastu-prabh, or illumination of ones eternal identity (svarpa) arising from their dik-mantra which they received from their dik-guru, will not appear until they receive this svarpa-jna by the mercy of a ik-guru. (BTV p. 49) ravaa-guru The person from whom one hears about the fundamental truths of Bhagavn. The ravana-guru and ik-guru is usually the same person.
57

r Guru-Rpa-Sakh Prama
1.64

rdh-sammukha-sasakti sakh-saga-nivsinm tm aha satata vande guru-rp par sakhm

Bhat-bhakti-tattva-sra/SGG p. 7

ahamI; satatamperpetually; vandeoffer praise; tmto that; guru-rpm form of r Guru; parm(as) the supreme; sakhmmajar friend (of rmat Rdhik); sasaktmfully attached; rdh-sammukhato the company of r Rdh; nivasinamdwelling; sakh-sagain the association of Her sakhs. I forever worship my Guru who in his form as an exalted sakh majar is happily immersed in the company of rmat Rdhik and the other sakhs.

A prayer of longing for r Guru

1.65

tva gopik va-raves tanayntike si sevdhikrii guro nija-pda-padme dsya pradya kuru m vraja-knane rrdhghri-sevana-rase sukhin sukhbdhau
Stava Kalpadruma, Raghuntha dsa Gosvm

tvaYou; asiyou are; gopika gop, beloved; antikenearby; tanaythe

56

 R L O K M TA M Samai-guru Akhanda (undivided) guru-tattva, Balarma or Nitynanda Prabhu (in one sense He is Guru and in another He is Bhagavn himself). Guru-tattva is one, but appears in many forms (just as Ka is one but appears in many forms). Vyasti-guru Ones individual Guru or the Supersoul (the expansion of Nitynanda, the original Guru). Vartma-pradaraka-guru He who first gives kmowledge about spiritual life, introduces one to the path of bhakti, or leads one to sad-guru (eg. Dhruvas Mahrjas mother, Bilvamagala hkuras Cintmai). Harinma-guru He who gives harinma (technically, he is not the initiating Guru, because initiation is by dk, not by nma. rla Jva Gosvm writes, As illustrated by Dhruvas history, the acceptance of dk is absolutely necessary in order to perform the sdhana and bhajana for realising r Bhagavn. [BS 27, k]). Sannysa-guru The Guru who gives sannysa and gop-bhva mantra. The sannysa Guru is not less important than the dk Guru, since the gop-bhva mantra is an invitation to enter Rdh-Ka ll. Unless one receives the mantra aurally from a fully self-realised, rasika, tattva-j Vaiava, the mantra will not produce the desired perfection. Bhgavata-guru The Guru who can give the internal meaning of Bhgavatam, (i.e. Rdh-dsyam). The Bhgavata-Guru, ik line, is superior to the Pacartric, dk line. See BPKG Biography p. 298: The charm and superiority of the BhgavataGuru parampar. Rasika-guru one who is able to relish bhakti-rasa within his heart. At the stage of bhva, a bhaktas heart becomes infused with uddha-sattva from the heart of one of Kas eternal associates in Vraja (the sad-guru). This uddha-sattva is then known as ka-rati, the first dawning of divine love (prema). When this permanent sentiment of love combines with other ecstatic emotions, it generates the unique experience of bhakti-rasa. One who is eligible to taste this rasa is known as a rasikaVaiava. A sad-guru must be at least in the stage of bhva, otherwise he cannot bestow uddha-sattva. The relation between Sad-guru and Sat-iya One who follows r Gurus instructions completely and surrenders at his lotus feet. The key for one who aspires to become a real disciple is humility and arangati; and he must be in nugatya (under the guidance of a living sad-guru), otherwise Rdh-Ka will not accept any service he performs or anything he offers. Without being in nugatya taking shelter of and being under the guidance of r Guru, sad-guru, a bona fide Guru (in one of the four bona fide sampradyas, as mentioned in 1.49) ones devotional practice will inevitably deviate from the path of pure bhakti. One must always be under the guidance of a living sad-guru (who may be a ik Guru). One may understand the external, apparent consideration in relation to the instructions of stra and Guru (apara-vicara), but one is bound to misunderstand the absolute, internal consideration (tattva-vicara). Being a conditioned soul and being devoid of the guidance of a living sad-guru, one is bound to stray into deviations and misconceptions and may lose his bhakti altogether.
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SAMBANDHA

G U RU -TAT T VA

Ka never rejects a jva who comes to Him, but He allows the jva the free will to turn away from Him and serve my. Similarly, r Guru never rejects a disciple, but allows the disciple the free will to turn away and serve my. r Guru displays simultaneously and inconceivably both mugdhat (the state of being bewildered) and sarva-jt (the state of being omnicient). He is mugdhat out of sheer mercy, so that we can follow in his footsteps, relate to him as one of us conditioned souls, and have affectionate dealings devoid of aivarya. He is sarvajt, otherwise he would not be the direct representative of Ka, capable of taking us out of my and into the forest groves of Vraja. r Guru knows how to make his disciple qualified for chanting uddha-nma. He has controlled Ka by his pure love and service to rmat Rdhik and can bestow that mood of pure love for Rdh-Ka upon us. r Guru is simultaneously Nitynanda praka and the direct manifestation of Kas mercy, that is, rmat Rdhrn. Without being sanctioned by Her, no one can be a genuine Guru (one cannot be voted by an assembly of conditioned souls into being a Guru). rla Bhaktisiddhnta Prabhupda said, r Gurudeva is non-different from rmat Rdhik. Only a pure devotee, r Guru, can recognize and acknowledge another r Guru. We all belong to Ka, but He belongs to rmat Rdhik. We are all controlled by Ka, but He is controlled by Rdhik, and by Her mjars. They appear in this world as r Guru, the direct manifestation of Her mercy upon the jvas. r Guru means the Guru who is an intimate (majar) maidservant of r, rmat Rdhik. r Guru also means the Guru who has r unnatojjvala-ras sva-bhakti-ryam, the most exalted and radiant rasa (mellow of love) for Ka. This refers to parakiya-rasa-bhakti, mdhurya-rasa. Sva-bhakti-ryam refers to the beauty of rmat Rdhiks moods. These moods are reflected in Her plya-dss, the majars. Who has this ryam, the beauty of the bhvas of Rdhik? The majars, especially r Rpa Majar. One who is absorbed in this mood, who is endowed with this mood and who can bestow this mood, is called r Guru. rla Gurudeva will perform an operation on the heart of a surrendered disciple, a heart that is black with the dirt of lust, anger and greed. He will make it pure and soft and fragrant, a perfect kuja for r Rdh-Ka to manifest Their pastimes. A living sad-guru is absolutely essential. Therefore the tvik position is untenable and incompatible with Guru-tattva. rla Swm Prabhupda has stated innumerable times that one has to hear from the lips of a pure devotee. rla Bhaktisiddhnta Sarasvat Prabhupda said, We have to hear about the Supreme Lord from His own agent. When we hear those things, then all material experience and the inclination to make false arguments have to be locked up. When we hear about the Supreme Lord from a living sdhu who can deliver these talks in a bold, lively, inspiring way, then all weakness will disappear from our hearts, we will feel a kind of courage which was never there before, and the soul natural tendency to surrender to the Lord will fully manifest itself. In that surrendered heart the eternally manifested truth of the transcendental world will spontaneously reveal itself.
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 R L O K M TA M

SAMBANDHA

G U RU -TAT T VA

The lotus feet of r Gurudeva are the treasure-house of r (rmat Rdhik)

1.67

O gurudeva! Your mercy is the essence of my existence

1.68

r Guru-Caraa-Padma, rla Narottama dsa hkura (SGG p. 24)

r guru-caraa-padma, kevala bhakati-sadma, vando mui svadhna-mate jhra prasde bhi, e bhava tariy ji, ka-prpti haya jh hate (1)
The lotus feet of r Gurudeva are the treasure-house of r, unalloyed premabhakti for Ka. I very carefully worship and serve those lotus feet (gurupda padma). By his mercy, O brother, anyone can cross over this vast ocean of misery and attain the lotus feet of r Ka.

Gurudeva! Kp-Bindu Diy, rla Bhaktivinoda hkura (SGG p. 23)

gurudeva! kp-bindu diy, kara ei dse, tpek ati hna sakala sahane, bala diy kara, nija-mne sph-hna (1)
Gurudeva! Give me a drop of mercy make this servant more humble than a blade of grass. Give me the strength to tolerate all eventualities. Let me not hanker for my own honor and fame.

guru-mukha-padma-vkya, cittete kariy aikya, ra n kariha mane r guru-carae rati, ei se uttam gati, je prasde pre sarva (2)
The words emanating from the lotus mouth of r Gurudeva should be embraced within the heart. No aspiration beyond his words should enter because his 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.

sakale sammna, karite akati, deha ntha! yathyatha tabe ta giba, harinma sukhe, apardha habe hata (2)
Give me the power to honor all living entities according to what they are due (and all Vaiavas as befitting their platform). Then I will be able to chant the holy names blissfully, and all my offenses will be vanquished!

caku-dna dil jei, janme janme prabhu sei, divya-jna hde prakita prema-bhakti jh haite, avidy vina jte, vede gya jhra carita (3)
He gives me the gift of transcendental vision and enlightens my heart with divine 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 his character.

kabe hena kp, labhiy e jana, ktrtha haibe ntha! akti-buddhi-hna, mi ati dna, kara more tma-stha (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 your association.

r guru karu-sindhu, adhama janra bandhu, lokantha lokera jvana h h prabhu! kara day, deha more pada-chy, tuw pade lainu araa (or) narottama loinu araa [ebe yaa ghuuka tribhuvana] (4)
r Gurudeva is the ocean of mercy, the greatest friend of the shelterless, the life and soul of everyone! (O Lokantha! 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

yogyat-vicre, kichu nhi pi, tomra karu sra karu n haile, kndiy kndiy, pra n rkhiba ra (4)
If I examine myself, I find no good qualities; Your mercy is the essence of my existence. If you are not merciful, then bitterly weeping I will no longer maintain my life.

Thus ends the 1st chapter Guru tattva

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Chapter 2 Vaiava tattva

Oh Vaiava! Your mercy is the essence of my existence

Definition of a Vaiava
2.1

ghta-viu-dkko viu-pj-paro nara vaiavo bhihito bhijair itaro smd avaiava

Hari-bhakti-vilsa 1.55 / JD Ch. 8

ghta-viuaccepted into a Viu mantra; dkkoby initiation; viu-pjparaengaged in the worship of r Viu; naraa person; vaiava abhihita is called a Vaiava; abhijaiby the wise; itara asmdother than him; avaiavanot a Vaiava. Learned scholars have determined that a Vaiava is one who is initiated into a Viu mantra in accordance with the regulations of stra, and who is engaged in the worship of r Viu. All others are known as non-Vaiavas.

Definition of sdhaka A practitioner of devotional service

2.2

utpanna-rataya samya nairvighnyam anupgat ka-skt-ktau yogy sdhak parikrtit

BRS 2.1.276 / BRSB p.22

One in whose heart rati (bhva) toward r Ka 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 sdhaka-bhakta.

 R L O K M TA M

SAMBANDHA

VA I AVA - T A T T VA

Vaiava-apardha
2.3

hanti nindati vai dvei / vaiavn nbhinandati krudhyate yti no hara / darane patanni a
HBV 10.312/BRSB p. 68/JD Ch. 9

To beat a Vaiava, to slander him, to bear malice or envy against him, to fail to welcome or please him, to become angry with him, and to not feel pleasure upon seeing him by these six types of vaiava-apardha, one falls down to a degraded position.

[r-bhagavn uvcar Bhagavn said,] ahamI; bhakta-pardhnaam dependent on the will of My devotees; hiindeed; asvatantraam not independent; ivaexactly like that; dvijaO brhmaa; sdhubhiby pure devotees, completely free from all material desires; grasta-hdayaMy heart is captivated; bhaktaibecause they are devotees; bhakta-jana-priyaI am dependent not only on My devotee but also on My devotees devotee (the devotees devotee is extremely dear to Me). [r Bhagavn said to the brhmaa (Durvs Muni)]: I am completely under the control of My devotees. Indeed, I am not at all independent. Because My devotees 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 dear to Me.

The definition of apardha (offences)

2.4

apagata-rdho yasmt iti apardha

apagatadisappear; rdhoaffection; yasmton account of which; itithus; apardhaoffence. Any act or emotion which hinders the flow of love and affection; any activity which causes Ka to withdraw his affection and protection; any activity performed with an envious mood.

Ka says, pure devotees are My very heart

2.7

sdhavo hdaya mahya sdhn hdaya tv aham mad-anyat te na jnanti nha tebhyo mang api
SB 9.4.68/CC di 1.62

A pure devotee is identical with Ka, who resides in his heart

2.5

vara-svarpa-bhakta tra adhihna bhaktera hdaye kera satata virma

CC di 1.61

sdhavathe pure devotees; hdayamin the core of the heart; mahyamof Me; sdhnmof the pure devotees also; hdayamin the core of the heart; tu indeed; ahamI am; mat-anyatanything else but me; tethey; nanot; jnantiknow; nanot; ahamI; tebhyathan them; mank apieven by a little fraction. The pure devotee is always within the core of My heart, and I am always in the heart of the pure devotee. My devotees do not know anything else but Me, and I do not recognize anyone besides them as mine.

varathe Supreme Personality of Godhead; svarpaidentical with; bhaktathe pure devotee; traHis; adhihnaabode; bhakteraof the devotee; hdayein the heart; keraof Lord Ka; satataalways; virmathe resting place. A pure devotee constantly engaged in the loving service of Ka is identical with the Lord, who is always seated in his heart (Identical in the sense of being very dear to Ka and having the same mood, not in being non-distinct from Ka).

The Vaiavas see Kas abode and can reveal it to you

2.8

Ka is controlled by the love of His bhaktas and sits only within their hearts
2.6

aha bhakta-pardhno hy asvatantra iva dvija sdhubhir grasta-hdayo bhaktair bhakta-jana-priya

SB 9.4.63
64

o tad vio parama pada / sad payanti srayo divva cakur tatam / tad viprso vipanyavo jgvmsa samindhate / vior yat parama padam
g Veda 1.22.20-21/Biog p. 447

oinvocation; tadthat; vioof Lord Viu; paramamthe supreme; padamabode; sadalways; payantithey see; srayathe devotees; divi ivaas in the sky; cakuthe eye; tatamspread; tadthat; viprsathe brhmaas; vipanyavathe praiseworthy; jgvmsaspiritually awake; samindhatethey reveal; vioof Viu; yatwhose; paramamsupreme; padamabode.
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 R L O K M TA M The divine and learned Vaiavas always have the darana of the supreme abode of Viu by their aprkta (spiritual) vision. Just as the suns rays in the sky are extended to the mundane vision, so in the same way the pure devotees always see the supreme abode of Lord Viu. Because those highly praiseworthy and spiritually awake devotees are able to see the spiritual world, they are also able to reveal that supreme abode of Lord Viu to others.

SAMBANDHA

VA I AVA - T A T T VA

everything; caand; mayiin Me; payatisees; tasyafor him; ahamI; na not; praaymiam lost; sahe; caalso; meto Me; nanor; praayatiis lost. For one who sees Me everywhere and sees everything in Me, I am never lost, nor is he ever lost to Me.

The pure devotees are holy places personified

2.9

The only real dharma is that established by Vaiavas and Vaiava stra
2.12

bhavad-vidh bhgavats / trtha-bht svaya vibho trth-kurvanti trthni / svnta-sthena gadbht

SB 1.13.10/CC di 1.63

ei kali-kle ra nhi kona dharma vaiava, vaiava-stra, ei kahe marma

CC Mad 9.362

bhavatyour good self; vidhlike; bhgavatdevotees; trthathe holy places of pilgrimage; bhtconverted into; svayampersonally; vibhoO powerful one; trth-kurvantimake into a holy place of pilgrimage; trthnithe holy places; svaanta-sthenahaving been situated in the heart; gad-bhtr Bhagavn. My lord, devotees like your good self are verily holy places personified. Because you carry r Bhagavn within your heart, you turn all places into places of pilgrimage. (Yudhihira to Vidura)

ei kali-klein this age of Kali; raother; nhi konathere is not any; dharma religious principle; vaiavadevotee; vaiava-stradevotional literature; ei kahe marmathis is the purport. In this age of Kali there are no genuine spiritual principles other than those established by Vaiava devotees and the Vaiava scriptures. This is the sum and substance of everything.

Even the learned cannot understand the words and actions of pure devotees
2.13

The mah-bhgavata sees Ka everywhere

2.10

sthvara-jagama dekhe, n dekhe tra mrti sarvatra haya nija ia-deva-sphrti

CC Mad 8.274

yra citte ka-prem karaye udaya tra vkya, kriy, mudr vijeha n bujhaya
CC Mad 23.39

sthvara-jagamamovable and inert; dekhehe sees; nnot; dekhesees; traits; mrtiform; sarvatraeverywhere; hayathere is; nijahis own; iadevaworshipable Lord; sphrtimanifestation. The mah-bhgavata, 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.

yra cittein whose heart; ka-premlove of Ka; karaye udayaawakens; trahis; vkyawords; kriyactivities; mudrsymptoms; vijehaeven a learned scholar; n bujhayadoes not understand. Even the most learned man cannot understand the words, activities and symptoms of the pure devotee in whose heart ka-prema has awakened.

Non-devotees cannot perceive the Vaiavas transcendental qualities

2.14

One who sees Ka everywhere can never lose Him

2.11

yo m payati sarvatra / sarva ca mayi payati tasyha na praaymi / sa ca me na praayati

BG 6.30

dekhiy n dekhe yata abhaktera gaa ulke n dekhe yena sryera kiraa
CC di 3.86

yawhoever; mmMe; payatisees; sarvatraeverywhere; sarvam

66

dekhiyseeing; n dekhethey do not see; yataall; abhakteraof nondevotees; gaacrowds; ulkethe owl; n dekhedoes not see; yenajust as; sryeraof the sun; kiraarays.
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 R L O K M TA M Non-devotees cannot perceive the Vaiavas transcendental qualities, just as an owl cannot see the rays of the sun, even though it has eyes.

SAMBANDHA

VA I AVA - T A T T VA

sakrtanachanting the holy name of the Lord; dui karayou perform these two things; ghravery soon; pbeyou will get; r-ka-caraashelter at the lotus feet of the Lord, r Ka. r Caitanya Mahprabhu replied, You should engage yourself in the service of the servants of Ka and always chant the holy name of Ka. If you do these two things, you will very soon attain shelter at Kas lotus feet.

Harder than a thunderbolt, softer than a rose

2.15

vajrd api kahori / mdni kusumd api lokottar cetsi / ko nu vijtum vara
CC Mad 7.73

One-pointed devotees are fearless

2.18

vajrt apithan a thunderbolt; kahoriharder; mdnisofter; kusumt api than a flower; loka-uttarmpersons above the human platform of behavior; cetsithe hearts; kawho; nubut; vijtumto understand; varaable. Who can comprehend the heart of exalted, transcendental personalities, whose natures are harder than thunderbolts and more tender than lotus flowers?

nryaa-par sarve / na kutacana bibhyati svargpavarga-narakev / api tulyrtha-darina

SB 6.17.28

Three powerful substances of the pure devotee

2.16

bhakta-pada-dhli ra bhakta-pada-jala bhakta-bhukta-avaeaei tina mah-bala ei tinasev haite ka-prem haya puna puna sarva-stre phukriy kaya
CC Antya 16.60-61/BRSB p.68/MS 7 pt

nryaa-parpure devotees, who are interested only in the service of Nryaa, the Supreme Personality of Godhead; sarveall; nanot; kutacanaanywhere; bibhyatiare afraid; svargain the higher planetary systems; apavargain liberation; narakeuand in hell; apieven; tulyaequal; arthavalue; darinawho see. Devotees solely engaged in the devotional service of the Supreme Personality of Godhead, Nryaa, never fear any condition of life. For them the heavenly planets, liberation and the hellish planets are all the same, for such devotees are interested only in the service of the Lord.

bhakta-pada-dhlithe dust of the lotus feet of a devotee; raand; bhakta-padajalathe water that washed the feet of a devotee; bhakta-bhukta-avaeaand the remnants of food eaten by a devotee; tinathree; mah-balavery powerful. ei tina-sevrendering service to these three; haitefrom; ka-premaecstatic love for Ka; hayathere is; puna punaagain and again; sarva-streall the revealed scriptures; phu-kriy kayadeclare loudly. The dust of the lotus feet of devotees, the water that washes their feet, and their mah-mah prasdam remnants [both hari-kath and prasdam] these three are very powerful. By serving these three, one attains Ka prema. This has been proclaimed in all the stras again and again.

All the good qualities of Ka and the demigods are manifested in one who has unflinching faith in Ka
2.19

yasysti bhaktir bhagavaty akican sarvair guais tatra samsate sur harv abhaktasya kuto mahad-gu manorathensati dhvato bahi
SB 5.18.12/CC di 8.58, Mad 22.76/BR 4.20

Vaiava-sev and nma-sakrtana bestow r Ka caraa

2.17

prabhu kahevaiava-sev, nma-sakrtana dui kara, ghra pbe r-ka-caraa

CC Mad 16.70

yasyaof whom; astithere is; bhaktidevotional service; bhagavatiunto r Bhagavn; akicanwithout material desires; sarvaiall; guaiwith good qualities; tatrathere; samsatelive; surthe demigods; harauunto the Lord; abhaktasyaof the nondevotee; kutawhere; mahat-guthe high qualities; mana-rathenaby mental concoction; asatito temporary material happiness; dhvatarunning; bahiexternally. In one who has unflinching devotional faith in Ka, all the good qualities of Ka and the demigods are consistantly manifest. However, he who has no devotion to r Bhagavn has no good qualifications because he is engaged by mental concoction in material existence, which is the external feature of the Lord.
69

prabhu kahethe Lord replied; vaiava-sevservice to the Vaiavas; nma68

 R L O K M TA M

SAMBANDHA

VA I AVA - T A T T VA

The pure devotee selflessly preaches out of compassion

2.20

mahad-vicalana n / ghi dna-cetasm nireyasya bhagavan / kalpate nnyath kvacit

SB 10.8.4/CC Mad 8.40

bahnmmany; janmanmrepeated births and deaths; anteafter; jna-vn one who is in full knowledge; mmunto Me; prapadyatesurrenders; vsudeva the Personality of Godhead, Ka; sarvameverything; itithus; sathat; mahtmgreat soul; su-durlabhavery rare to see. After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.
2.23

mahat-vicalanamthe wandering of saintly persons; nmof human beings; ghimwho are householders; dna-cetasmlow-minded; nireyasyafor the ultimate benefit; bhagavanO my Lord; na anyathnot any other purpose; kalpateone imagines; kvacitat any time. My dear Lord, sometimes great saintly persons go to the homes of householders, although these householders are generally low-minded. When a saintly person visits their homes, one can understand that it is for no other purpose than to benefit the householders.

manuy sahasreu / kacid yatati siddhaye yatatm api siddhn / kacin m vetti tattvata
BG 7.3

Practice what you preach

2.21

manuymof men; sahasreuout of many thousands; kacitsomeone; yatatiendeavors; siddhayefor perfection; yatatmof those so endeavoring; apiindeed; siddhnmof those who have achieved perfection; kacitsomeone; mmMe; vettidoes know; tattvatain fact. Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one (a sdhu) knows Me in truth.

pane care keha, n kare pracra pracra karena keha, n karena cra cra, pracranmera karaha dui krya tumisarva-guru, tumi jagatera rya
CC Antya 4.102-3

A pure devotee is extremely rare

2.24

muktnm api siddhn / nryaa-paryaa sudurlabha pranttm / koiv api mah-mune

SB 6.14.5/CC Mad 19.150/JD Ch. 7&17

panepersonally; carebehaves; kehasomeone; n kare pracradoes not do preaching work; pracra karenadoes preaching work; kehasomeone; n karena cradoes not behave strictly according to the principles; cra pracra behaving well and preaching; nmeraof the holy name; karahayou do; duitwo; kryaworks; tumiyou; sarva-gurueveryones spiritual master; tumiyou; jagatera ryathe most advanced devotee within this world. (rla Santana Gosvm said to rla Haridsa hkura:) A person may observe proper conduct but not preach, and another person may preach but not practice. You simultaneously perform both duties in relation to the holy name by your personal behavior and by your preaching. Therefore you are the spiritual master of the entire world, for you are the most advanced devotee in the world.

muktnmof persons liberated or freed from the bondage of ignorance; apieven; siddhnmof persons who have achieved perfection; nryaar Nryaa; paryaathe devotee; su-durlabhavery rare; pranta-tmcompletely satisfied, desireless; koiuamong many millions; apicertainly; mah-muneO great sage. O great sage, out of many millions of materially liberated people who are free from ignorance, and out of many millions of siddhas who have nearly attained perfection, there is hardly one pure devotee of Nryaa. Only such a devotee is actually completely satisfied and peaceful.

Vaiavas who know Ka in truth are very rare

2.22

The sdhus are oblivious to material miseries

2.25

bahn janmanm ante / jnavn m prapadyate vsudeva sarvam iti / sa mahtm su-durlabha
BG 7.19
70

mad-ray kath m / vanti kathayanti ca tapanti vividhs tp / naitn mad-gata-cetasa

SB 3.25.23

mat-rayabout Me; kathstories; mdelightful; vantithey hear;

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 R L O K M TA M kathayantithey chant; caand; tapantiinflict suffering; vividhvarious; tpthe material miseries; nado not; etnunto them; mat-gatafixed on Me; cetasatheir thoughts. Engaged constantly in chanting and hearing about Me, the sdhus do not suffer from material miseries because they are always filled with thoughts of My pastimes and activities.

SAMBANDHA

VA I AVA - T A T T VA

body; jihv-phalamthe perfection of the tongue; tvdaa person like you; krtanamglorifying; hicertainly; su-durlabhvery rare; bhgavatpure devotees of the Lord; hicertainly; lokein this world. O Vaiava! To see you is the perfection of the eyes. To touch your lotus feet is the perfection of the body. To glorify your divine qualities is the perfection of the tongue, for it is very rare to find a pure devotee within this world.

A Vaiava can purify the entire world

2.26

Service rendered by the madhyama devotee to the three kinds of Vaiavas

2.28

viprd dvi-a-gua-yutd aravinda-nbhapdravinda-vimukht vapaca variham manye tad-arpita-mano-vacanehitrthapra punti sa kula na tu bhrimna
SB 7.9.10/CC Mad 20.59, Antya 4.69/JD Ch.3&6

keti yasya giri ta manasdriyeta dksti cet praatibhi ca bhajantam am uray bhajana-vijam ananyam anyaninddi-nya-hdam psita-saga-labdhy
r Upademta 5/BR 2.37

viprtthan a brhmaa; dvi-a-gua-yuttqualified with twelve brahminical qualities; aravinda-nbhaLord Viu, who has a lotus growing from His navel; pda-aravindato the lotus feet of the Lord; vimukhtindifferent to bhakti; vapacamone born in a low family, or a dog-eater; varihammore glorious; manye I consider; tat-arpitasurrendered unto the lotus feet of the Lord; manahis mind; vacanawords; hitaevery endeavor; arthawealth; pramand life; puntipurifies; sahe (the devotee); kulamhis family; nanot; tubut; bhrimnaone who falsely thinks himself to be in a prestigious position. A bhakta who has taken birth in a family of dog-eaters, but who has dedicated his mind, words, activities and wealth to the lotus feet of r Ka, is superior to a brhmaa endowed with all twelve brahminical qualities, but who has no bhakti for r Ka. Such a bhakta, although of lowly birth, can purify himself and his whole family, whereas the brhmaa who is filled with pride due to his superior social position cannot even purify himself.

kaKa; itithus (appears); yasyain whose; girispeech; tamthat person (a neophyte devotee); manaswithin the mind; driyetaone should respect; dkaccepted initiation from a qualified Guru; astihe has; cetif; praatibhiby offering obeisances; caalso; bhajantaman intermediate devotee; amunto Bhagavn; uraywith all types of service (such as offering daavat-prama, making relevant inquiry and rendering service); bhajanavijama self-realised, expert mah-bhgavata Vaiava who performs bhajana of r Rdh-Kas eightfold daily pastimes; ananyamwho is an exclusive devotee of r Ka; anya-ninddi-nya-hdamand whose heart, due to his undeviating absorption in Ka, is free from faults such as the tendency to criticize others; psitasagathe association for which one hankers; labdhyhaving obtained. One who takes ka-nma just once by calling out O Ka! is a neophyte devotee (kaniha-adhikr). One should consider him to be his family member and silently respect him. One who, fully understanding the principle of dik, has accepted initiation from a qualified Guru and performs bhajana of Bhagavn in accordance with the Vaiava conventions is an intermediate devotee ( madhyama-adhikr). One should respect such a devotee who is endowed with the correct understanding of reality and illusion by offering prama unto him and so forth. One who is conversant with the science of bhajana as described in the rmad-Bhgavatam and other Vaiava scriptures and who performs exclusive bhajana of r Ka is a mah-bhgavata devotee. Due to his undeviating absorption in r Ka, the pure heart of such a devotee is free from faults such as the tendency to criticize others. He is expert in bhajana, meaning that he mentally renders service (mnasa-sev) to r Rdh-Kas pastimes which take place during the eight segments of the day (aa-kalya-ll). Knowing him to be a topmost devotee whose heart is established in the particular mood of service to r Rdh-Ka for which one aspires and who is affectionately disposed towards oneself, one should honour him by offering daavat-prama (praipta), making relevant inquiry (pariprana) and rendering service (sev) with great love.
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A Vaiava is the embodiment of perfection

2.27

ako phala tvda-darana hi tano phala tvda-gtra-saga jihv-phala tvda-krtana hi su-durlabh bhgavat hi loke
Hari-bhakti-sudhodaya 13.2/ CC Mad 20.61

akoof the eyes; phalamthe perfect result of the action; tvdaa person like you; daranamto see; hicertainly; tanoof the body; phalamthe perfection of activities; tvdaof a person like you; gtra-sagatouching the
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It is forbidden to judge a Vaiava from a material viewpoint:

2.29

dai svabhva-janitair vapua ca doair na prktatvam iha bhakta-janasya payet gagmbhas na khalu budbuda-phena-pakair brahma-dravatvam apagacchati nra-dharmai
r Upademta 6/BR 2.20

SAMBANDHA VA I AVA - T A T T VA If even the most ill-behaved person engages with determination in exclusive devotional service unto Me, he is worthy of being considered a saintly person (sdhu) due to his intelligence being fixed on Me in devotion. He quickly becomes 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.

For one who is faithful, there is no danger of falling down, even if he runs with closed eyes (i.e. commit sins despite having knowledge of stra)
2.31

dai prktatvamseeing with material vision; svabhva-janitaidue to the defects stemming from his nature; vapuaof the body; caand; doaidue to the faults; ihain this world; bhakta-janasyathe pure devotee; na payetone should not see; gag-ambhasmof the water of the Ganges; na khalu apagacchatiis never lost; budbuda-phena-pakaiby the presence of bubbles, foam and mud; brahma-dravatvam (just as) the nature of liquified transcendence; nra-dharmaiwhich exist simply due to the nature of water. 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 souls. The imperfections visible in their natures, such as birth in a low caste, harshness, lethargy and so forth, and the imperfections visible in their bodies such as ugly features, disease, deformities and so forth, are precisely like the appearance of bubbles, foam and mud in the Gang. Despite such apparent pollution in the water of the Gag, she retains her nature as liquified transcendence. Similarly, the selfrealised Vaiavas always exist on the transcendental plane and one should not attribute material defects to them.

yn sthya naro rjan / na pramdyeta karhicit dhvan nimlya v netre / na skhalen na pated iha
SB 11.2.35

ynwhich (means); sthyaaccepting with firm faith; naraa man; rjan O King; na pramdyetais not bewildered; karhicitever; dhvanrunning; nimlyaclosing; vor; netrehis eyes; na skhaletwill not trip; na patetwill not fall; ihaon this path. O King, one who accepts this process of bhakti with strong faith in Guru and Ka, will never blunder on his path. Even while running with eyes closed, he will never trip or fall (even if he commits sins, he will be protected).

For one who does not have faith, spiritual life is as dangerous as a razors edge
2.32

A devotee who has firm faith, even if committing sins, should be considered a sdhu (and will be quickly relieved of his faults by Ka)
2.30

uttihata jgrata prpya varn nibodhata kurasya dhr niit duratyay durga pathas tat kavayo vadanti
Kaha Upaniad 1.3.14

api cet su-durcro / bhajate mm ananya-bhk sdhur eva sa mantavya / samyag vyavasito hi sa kipra bhavati dharmtm / avac-chnti nigacchati kaunteya pratijnhi / na me bhakta praayati
BG 9.30-31/Upad. 6 pt/ JD ch.6

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 razors edge. That is the opinion of learned transcendentalists.

Even if a sdhaka falls down initially, he is better than a dharmika non-devotee

2.33

apieven; cetif; su-durcraone committing the most abominable sins; bhajateis engaged in devotional service; mmunto Me; ananya-bhkwithout deviation; sdhua saint; evacertainly; sahe; mantavyais to be considered; samyakcompletely; vyavasitasituated in determination; hicertainly; sa he;//kipramvery soon; bhavatibecomes; dharma-tmrighteous; avatntimlasting peace; nigacchatiattains; kaunteyaO son of Kunt; pratijnhi declare; nanever; meMy; bhaktadevotee; praayatiperishes.
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tyaktv sva-dharma carambuja harer bhajann apakvo tha patet tato yadi yatra kva vbhadram abhd amuya ki ko vrtha pto bhajat sva-dharmata
SB 1.5.17
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 R L O K M TA M tyaktvhaving forsaken; sva-dharmamones own occupational engagement; caraa-ambujamthe lotus feet; hareof Hari; bhajanin the course of devotional service; apakvaimmature; athafor the matter of; patetfalls down; tatafrom that place; yadiif; yatrawhereupon; kvawhat sort of; vor; abhadramunfavorable; abhtshall happen; amuyaof him; kim; ka v arthawhat benefit; ptaobtained; abhajatmof the nondevotee; svadharmatabeing engaged properly in ones dharma. One who has forsaken his material occupations to engage in the devotional service of the Lord may sometimes fall down while in an immature stage, yet there is no danger of his being unsuccessful. On the other hand, a non-devotee, though fully following his dharma, does not gain anything.

SAMBANDHA

VA I AVA - T A T T VA

1) Uttama-adhikr
2.36

sarva-bhteu ya payed / bhagavad-bhvam tmana bhtni bhagavaty tmany / ea bhgavatottama

SB 11.2.45/ JD Ch. 7&8

eathat person; yawho; payetsees; tmanahis own; bhagavad-bhvam mood for Bhagavn; sarva-bhteuwithin all beings; bhtniand all beings bhagavati tmaniwithin Bhagavn; bhgavatottamais the uttama Bhgavata. One who sees his own bhagavad-bhva, ecstatic mood of attraction towards r Kacandra, in the hearts of all jvas (sarva-bhteu) and sees all beings within r Kacandra is an uttama-bhgavata. (An uttama Vaiava perceives that all living beings love Bhagavn with the same particular feeling of transcendental love that he himself cherishes towards his iadeva. He also perceives that Bhagavn feels a reciprocal attitude of love towards all living beings. An uttama Vaiava has no disposition other than this).
2.37

Powerful devotees (like va or Brahm) are not affected by seeming fall-downs

2.34

dharma-vyatikramo da / var ca shasam tejyas na doya / vahne sarva-bhujo yath

SB 10.33.29

r-uka uvcar ukadeva Gosvm said; dharma-vyatikramathe transgression of religious or moral principles; daseen; varmof powerful controllers; caeven; shasamdue to audacity; tejyasmwho are spiritually potent; nadoes not; doya(lead) to any fault; vahneof fire; sarva-bhuja all-devouring; yathas. ukadeva Gosvm said: The status of powerful controllers is not harmed by any apparently audacious transgression of morality we may see in them, for they are just like fire, which devours everything fed into it and remains unpolluted.

stra-yuktye sunipua, dha-raddh yra uttama-adhikr sei traye sasra

CC Mad 22.65

stra-yuktyein argument and logic; su-nipuavery expert; dha-raddhfirm faith and confidence in Ka; yrawhose; uttama-adhikrthe topmost devotee; seihe; traye sasracan deliver the whole world. One who is expert in logic, argument, and the revealed scriptures and who has firm faith in Ka is classified as a topmost devotee. He can deliver the whole world.

~ Three levels of devotees uttama, madhyama and kaniha ~

2.35

2) Madhyama-adhikr
2.38

raddhavn jana haya bhakti-adhikr uttama, madhyama, kaniha, raddh-anusr.

CC Mad 22.64

svare tad-adhneu / blieu dviatsu ca prema-maitr-kpopek / ya karoti sa madhyama

SB 11.2.46 / JD Ch. 8

raddhvn janaa person with faith; hayais; bhakti-adhikreligible for discharging transcendental loving service to the Lord; uttamafirst class; madhyamaintermediate; kanihathe lowest class; raddh-anusraccording to the proportion of faith. A faithful devotee is a truly eligible candidate for the loving service of the Lord. According to ones faith, one is classified as a topmost devotee, an intermediate devotee, or an inferior devotee.
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madhyamaa middle-class devotee (is) sahe; yawho; karotihas; prema ecstatic transcendental love ; svarefor Bhagavn; maitrfriendship; tadadhneufor Bhagavns subordinates (the devotees); kpmercy ; blieuto the innocent; caand ; upekneglect; dviatsuto the envious. A madhyama-bhgavata is one who has love for vara and His pure devotees, is friendly towards His bhaktas, shows mercy towards those who are ignorant of bhakti, and neglects those who are inimical to vara or His bhaktas.
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2.39

SAMBANDHA

VA I AVA - T A T T VA

stra-yukti nhi jne dha, raddhvn madhyama-adhikr sei mah-bhgyavn

CC Madhya 22.67

The mahtmas are under the shelter of Yogamy

2.42

mahtmnas tu m prtha / daiv praktim rit bhajanty ananya-manaso / jtv bhtdim avyayam
BG 9.13

stra-yuktilogical arguments on the basis of the revealed scripture; nhinot; jneknows; dhafirmly; raddhvnfaithful; madhyama-adhikrsecondclass devotee; seihe; mah-bhgyavnvery fortunate. One who is not very expert in argument and logic based on the revealed scriptures but who has firm faith is considered a second-class devotee. He also must be considered most fortunate.

tuhowever; prthaO son of Pth; mah-tmnathe great souls; rit having taken shelter of; daivmof the divine; praktimnature; bhajantirender service, worship; mmMe; ananya-manasawith undeviating minds; jtv knowing Me;[to be] dimthe origin; bhtaof all beings; avyayamand inexhaustible. O Prtha, the mahtms, however, having taken shelter of My divine nature, know Me to be the original and imperishable cause of all beings. They constantly engage in My bhajana with their minds fixed exclusively on Me.

3) Kaniha-adhikr
2.40

arcym eva haraye pj ya raddhayehate na tad-bhakteu cnyeu / sa bhakta prkta smta

SB 11.2.47/ JD Ch 8&25

Vaiavas who constantly engage in bhajana are never separated from Ka

2.43

prktaa material; bhaktadevotee; evaemphatically; smta considered sahe; yawho; hateendeavors; raddhaywith faith; pjmoffering worship; harayeunto r Hari; arcymin the form of His Deity; cayet; na not; tad-bhakteunot to r Haris devotees; anyeuand other beings. A devotee who faithfully engages in the worship of the Deity in the temple but does not behave properly toward other devotees or people in general is called a prktabhakta, a materialistic devotee, and is considered to be in the lowest position.
2.41

satata krtayanto m / yatanta ca dha-vrat namasyanta ca m bhakty / nitya-yukt upsate

BG 9.14

satatamconstantly; krtayantaglorifying; mmMe; yatantafully endeavoring; caalso; dha-vratwith determined vows; namasyantaoffering obeisances; caand; mmbefore Me; bhaktyin devotion; nitya-yukt perpetually engaged, who are always united [with Me]; upsateworship Me. Constantly chanting the glories of My names, qualities, form and pastimes, endeavouring with determined vows, and offering pramas with devotion, they engage in My worship, remaining always united with Me.

yhra komala raddh, se kaniha jana krame krame teho bhakta ha-ibe uttama
CC Mad 22.69

A premi bhakta purifies the whole world

2.44

yhrawhose; komala raddhsoft faith; sesuch a person; kaniha janaa neophyte devotee; krame krameby a gradual progression; tehohe; bhakta devotee; ha-ibewill become; uttamafirst class. One whose faith is soft and pliable is called a neophyte, but by gradually following the process he will rise to the platform of a first-class devotee.

vg gadgad dravate yasya citta rudaty abhka hasati kvacic ca vilajja udgyati ntyate ca mad-bhakti-yukto bhuvana punti
SB 11.14.24/Upad. 1 pt

~ Thus ends the section Three levels of devotees ~

vkspeech; gadgadchoked up; dravatemelts; yasyaof whom; cittamthe heart; rudaticries; abhkamagain and again; hasatilaughs; kvacit sometimes; caalso; vilajjawithout shame; udgyatisings out loudly; ntyate dances; caalso; mat-bhakti-yuktaone fixed in devotional service to Me; bhuvanamthe universe; puntipurifies.
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 R L O K M TA M My dear Uddhava! My devotee whose voice becomes choked up with prema, whose heart softens and begins to flow with spiritual emotion, who cannot cease from crying, who sometimes bursts into laughter, sometimes begins to sing very loudly, abandoning all shyness, and sometimes dances, purifies not only himself but the entire world.

SAMBANDHA

VA I AVA - T A T T VA

Rdh-Ka; bhaO my dear servants; guhyamvery confidential; viuddhamtranscendental, not contaminated by the material modes of nature; durbodhamnot easily understood; yamwhich; jtvunderstanding; amtameternal life; anutehe enjoys. Lord Brahm, Bhagavn Nrada, Lord iva, the four Kumras, Lord Kapila [the son of Devahti], Svyambhuva Manu, Prahlda Mahrja, Janaka Mahrja, Grandfather Bhma, Bali Mahrja, ukadeva Gosvm and I myself know santana dahrma . My dear servants, this eternal transcendental principle, which is known as bhgavata-dharma, or pure devotion unto the Supreme Lord and love for Him, is uncontaminated by the material modes of nature. It is very confidential and difficult for ordinary human beings to understand, but if by chance one fortunately understands it, he is immediately liberated, and attains eternal life.

A Vaiava is not the least charmed by materially opulent things

2.45

tvad-bhakta sarit pati culukavat khadyotavad bhskara merum payati loravat kim apara bhme pati bhtyvat cintratna-caya il-akalavat kalpa-druma kaavat sasra ta-rivat kim apara deha nija bhravat
Padyval 56 (r Sarvaja)/MS 5 pt

One should follow the pure path outlined by the Mahjanas

2.47

tvad-bhaktaYour devotee; payatisees; patimthe king; saritamof rivers; culukavatlike a handful of water; bhskaramthe sun; khadyotavatlike a firefly; merumMount Meru; loravat like a clod of earth; kim aparamstill further; patim bhme an emperor; bhtyavat like a servant; cintratna-cayam a host of desire jewels; il-akalavatlike a heap of stones; kalpa-drumama desire tree; kaavatlike a piece of wood; sasaramthe whole world; ta-rivatlike a heap of straw; kim aparam what further?; deham nijam his own body; bhravatlike a burden. O Bhagavn! Your devotees consider the ocean to be like a handful of water, the sun like a firefly, Mount Meru a clump of earth, the emperor of the world an insignificant servant, a multitude of cintmai jewels simply pebbles, a valuable kalpa-druma tree a mere stick, and the entire world a bunch of straw. What more can be said? In separation from You, they consider their own bodies to be heavy burdens.

tarko pratiha rutayo vibhinn nsv ir yasya mata na bhinnam dharmasya tattva nihita guhy mahjano yena gata sa panth
Mahbhrata, Vna parva 313.117/ CC Mad 17.186, 25.57

tarkaargument; apratihanot substantial; rutayaVedas; vibhinn various conclusions; nanot; asauthat; igreat sage; yasyawhose; matam opinion; nanot; bhinnamseparate; tattvamtruth; dharmasyaof religious principles; nihitamplaced; guhymin the heart of a realised person; mahjanaself-realised predecessors; yenaby which way; gataacted; sathat; panththe path. Dry arguments are inconclusive, the Vedas give varying conclusions and one is not considered a sage unless ones philosophical conception is different from others. The confidential truth of dharma lies in the heart of an unadulterated, self-realised devotee. Thus one should accept only the pure path the mahjanas advocate.

The twelve Mahjanas know the real essence of dharma

2.46

svayambhr nrada ambhu kumra kapilo manu prahldo janako bhmo balir vaiysakir vayam dvdaaite vijnmo dharma bhgavata bha guhya viuddha durbodha ya jtvmtam anute
SB 6.3.20-21

The three grades of pure devotees

2.48

svayambhLord Brahm; nradathe great saint Nrada; ambhuLord iva; kumrathe four Kumras; kapilaLord Kapila; manuSvyambhuva Manu; prahldaPrahlda Mahrja; janakaJanaka Mahrja; bhmaGrandfather Bhma; baliBali Mahrja; vaiysakiukadeva; vayamwe; dvdaa twelve; etethese; vijnmaknow; dharmamthe eternal essence of ones spiritual nature and function; bhgavatam(which teach a person how) to love r
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atra bhakta-siddhs trividh | prpta-bhagavat-prada-deh nirdhta-kay mrcchita kay ca yath r-nraddaya rukdaya prg-janma-gata-nraddaya ca
Bhakti Sandarbha 187/ BRSB p.34/GKH (P)

The devotees of the Lord are of three kinds: 1. Those who have attained perfected spiritual bodies as eternal associates of the Lord (bhagavat-prada-deha-prpta); 2. Those who, although still in a material body, have no trace of material desires or
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 R L O K M TA M impressions within their hearts (nirdhta-kaya); and 3. Those in whose hearts there is still a trace of material desires in the mode of goodness (mrcchhita-kaya). Sri Nrada is an example of the first kind of devotee, Sri ukadeva of the second kind and Sri Nrada in his previous birth as the son of a maidservant, of the third.
2.52

SAMBANDHA

VA I AVA - T A T T VA

The servant of My servants is My real devotee

Devotion is superior to any other consideration

2.49

viu-bhakti-vihn ye cal parikrtit cal api te reh hari-bhakti-parya

Bhakti San. 100/GKH (P)

ye me bhakta-jan prtha na me bhakt ca te jan mad-bhaktn ca ye bhakts te me bhaktatam mat

di Purana/CC Mad 11.28/Laghu-bhg. 2.6/BRSB p. 94

O King, a dog-eater that is a devotee of Lord Viu is greater than a brhmaa. A brhmaa that has no devotion for Lord Viu is lower than a dog-eater (who has bhakti).

yethose who; meMy; bhakta-jandevotees; prthaO Prtha; nanot; me My; bhaktdevotees; cabut; tethose; janpersons; mat-bhaktnmof My devotees; cacertainly; yethose who; bhaktdevotees; tesuch persons; me My; bhaktatammost advanced devotees; matthat is My opinion. [Lord Ka told Arjuna:] Those who consider themselves My direct devotees are actually not My devotees, but those who see themselves as the devotees of My associates are factually My devotees.

A cala who becomes a devotee is superior to a non-devotee sannys

2.50

vapaco pi mahpla viu-bhakto dvijdhika viu-bhakti-vihno yo yati ca vapacdhika

Nradiya Pura/HBV 10.87/Bhakti San. 100/JD ch. 6/GKH (P)

Servants of My servants are sure to attain perfection

2.53

O king, if a candala (dog-eater) embraces the path of pure devotion to the Supreme Lord Viu, he is superior to a brhmaa. On the other hand, if a sannys is not a devotee of Lord Viu then he is more degraded than a cala.

siddhir bhavati v neti / saayo cyuta-sevinm nisaayo stu tad-bhakta- / paricary-rattmanm

Varha Pura/ ilya-smti/CB Antya 3.486/KGH (P)

Brahmacrs must be under the guidance of Guru and dedicate everything to him
2.51

The servants of the infallible Bhagavn may or may not attain perfection. There is some doubt. But for the servants of the Lords devotees there is no doubt.

brahmacr guru-kule / vasan dnto guror hitam caran dsavan nco / gurau sudha-sauhda
SB 7.12.1

Without My saintly devotees I cannot be happy

2.54

[r-nrada uvcar Nrada Muni said]; brahmacr one who practices realization of brahma; dntawho is sense-controlled; vasanresiding; gurukuleat the rama of the Guru; caranacting; guro hitamonly for the benefit of the Guru (not for ones personal benefit); dsa-vatlike a humble servant; ncasubmissive, obedient; gurauunto the spiritual master; su-dhafirmly; sauhdain friendship or good will. Nrada Muni said, A student should practice completely controlling his senses. He should be submissive and should have an attitude of firm friendship for the spiritual master. With an unwavering vow, the brahmacr should live at the Gurukula, only for the benefit of the Guru.

nham tmnam se mad-bhaktai sdhubhir vin riyam tyantik vpi ye gatir aha par
SB 9.4.64/Bhad Bhgavtmtam 1.3.77

nanot; ahamI; tmnamMyself; sehold in high regard; mat-bhaktai My devotees; sdhubhithe saintly persons; vinwithout; riyamthe goddess Lakm and the opulences she provides; tyantikmultimate; vor; apieven; yemfor which (devotees); gatithe destination; ahamI; parfinal. 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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One should imbibe the proper mood towards a Vaiva

2.55

Ei-Bra Karu Kara, rla Narottama dsa hkura (SGG p. 27)

ei-bra karu kara vaiava gosi patita-pvana tom vine keha ni (1)
Vaiava Gosi, please give me your mercy this time! You are patita-pvana, purifier of the fallen. There is no one except you to save us!

khra nikae gele ppa dre jya emana dayla prabhu keba kath pya? (2)
All sins go away in your association. Where shall we find a master as merciful you?

Chapter 3 Bhagavat-tattva
rmad Bhgavatam is the crown jewel of all revealed scriptures

gagra paraa haile pacte pvana darane pavitra kara ei tomra gua (3)
After touching the Gag one becomes purified, but your quality is such that just the sight of you purifies one of his sins!

Param satyam rmad Bhgavatam in a nutshell

3.1

hari-sthne apardhe tre harinma tom sthne apardhe nahika ena (4)
Offenses committed at the lotus feet of r Hari are absolved by harinma. But for offenses against you there is absolutely no means of deliverance!

[o namo bhagavate vsudevya] janmdy asya yato nvayd itarata crthev abhija svar tene brahma hd ya di-kavaye muhyanti yat sraya tejo-vri-md yath vinimayo yatra tri-sargo m dhmn svena sad nirasta-kuhaka satya para dhmahi
SB 1.1.1

tomra hdaye sad govinda virma govinda kahena, mama vaiava para (5)
r Govinda is always resting in your heart. Thus, r Govinda says, The Vaiavas are My life and soul!

prati-janme kari caraera dhli narottame kara day panra bali (6)
Narottama dsa prays, In every birth I am hoping for the dust of your lotus feet. Please be compassionate to me, considering me your own.

Thus ends the 2nd chapter Vaiava tattva

[oO my Lord; namaoffering my obeisances; bhagavateunto the Personality of Godhead; vsudevyaunto Vsudeva (the son of Vasudeva), r Ka;] janmadicreation, sustenance and destruction; asyaof the manifested universes; yatafrom whom; anvaytdirectly; itarataindirectly; caand; artheu purposes; abhijafully cognizant; sva-rfully independent; teneimparted; brahmathe Vedic knowledge; hdconsciousness of the heart; yaone who; di-kavayeunto the original created being; muhyantiare illusioned; yatabout whom; srayagreat sages and demigods; tejafire; vriwater; mdmearth; yathas much as; vinimayaaction and reaction; yatrawhereupon; trisargathree modes of creation, creative faculties; amalmost factual; dhmnalong with all transcendental paraphernalia; svenaself-sufficiently; sadalways; nirastanegation by absence; kuhakamillusion; satyam-param the Absolute, Supreme Truth (refers to Ka or to r Rdh-Ka); dhmahiI meditate upon. O my Lord, r Ka, son of Vasudeva, O all-pervading Personality of Godhead, I offer my respectful obeisances unto You. I meditate upon Lord r Ka 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

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 R L O K M TA M cause beyond Him. It is He only who first imparted the Vedic knowledge unto the heart of Brahmj, the original living being. By Him even the great sages and demigods are placed into illusion, as one is bewildered by the illusory representations of water seen in fire, or land seen on water. Only because of Him do the material universes, temporarily manifested by the reactions of the three modes of nature, appear factual, although they are unreal. I therefore meditate upon Him, Lord r Ka, who is eternally existent in His transcendental abode, which is forever free from the illusory representations of the material world. I meditate upon Them (Rdh-Ka), for They are the Absolute Truth.

SAMBANDHA

B H A G AVA T - T A T T VA

nigamathe Vedic literatures; kalpa-tarothe desire tree; galitamfully matured; phalamfruit; ukarla ukadeva Gosvm; mukhtfrom the lips of; amta nectar; dravasemisolid and soft and therefore easily swallowable; sayutam perfect in all respects; pibatado relish it; bhgavatamthe book dealing in the science of the eternal relation with the Lord; rasamjuice (that which is relishable); layamuntil liberation, or even in a liberated condition; muhurepeatedly; ahoO; rasikthose who are full in the knowledge of mellows; bhuvion the earth; bhvukexpert and thoughtful. O expert and thoughtful men, relish rmad-Bhgavatam, the mature fruit of the desire tree of Vedic literatures. It emanated from the lips of r ukadeva Gosvm. Therefore this fruit has become even more tasteful, although its nectarean juice was already relishable for all, including liberated souls.
3.4

Bhgavatam is the Best Among all Revealed Scriptures

3.2

dharma projjhita-kaitavo tra paramo nirmatsar sat vedya vstavam atra vastu ivada tpa-trayonmlanam rmad-bhgavate mah-muni-kte ki v parair vara sadyo hdy avarudhyate tra ktibhi urubhis tat-kat
SB 1.1.2

dharmareligiosity; projjhitacompletely rejected; kaitavacovered by fruitive intention; atraherein; paramathe highest; nirmatsarmof the onehundred-percent pure in heart; satmdevotees; vedyamunderstandable; vstavamfactual; atraherein; vastusubstance; ivadamwell-being; tpatrayathreefold miseries; unmlanamcausing uprooting of; rmatbeautiful; bhgavatethe Bhgavata Pura; mah-munithe great sage (Vysadeva); kte having compiled; kimwhat is; vthe need; paraiothers; varathe Supreme Lord; sadyaat once; hdiwithin the heart; avarudhyatebecome compact; atraherein; ktibhiby the pious men; urubhiby culture; tatkatwithout delay. Completely rejecting all religious activities which are materially motivated, this Bhgavata Pura propounds the highest truth, which is understandable by those devotees who are fully pure in heart. The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. This beautiful Bhgavatam, compiled by the great sage Vysadeva [in his maturity], is sufficient in itself for God realisation. What is the need of any other scripture? As soon as one attentively and submissively hears the message of Bhgavatam, by this culture of knowledge the Supreme Lord is established within his heart.
3.3

di-madhyvasneu vairgykhyna-sayutam hari-ll-kath-vrt-mtnandita-sat-suram sarva-vednta-sra yad brahmtmaikatva-lakaam vastv advitya tan-niha kaivalyaika-prayojanam
SB 12.13.11-12

diin the beginning; madhyathe middle; avasneuand the end; vairgya concerning renunciation of material things; khynawith narrations; sayutam full; hari-llof the pastimes of Lord Hari; kath-vrtaof the many discussions; amtaby the nectar; nanditain which are made ecstatic; sat-suramthe saintly devotees and demigods; sarva-vedntaof all the Vednta; sramthe essence; yatwhich; brahmathe Absolute Truth; tma-ekatvain terms of nondifference from the spirit soul; lakaamcharacterized; vastuthe reality; advityamone without a second; tat-nihamhaving that as its prime subject matter; kaivalya exclusive devotional service; ekathe only; prayojanamultimate goal. From beginning to end, the rmad-Bhgavatam is full of narrations that encourage renunciation of material life, as well as nectarean accounts of Lord Haris transcendental pastimes, which give ecstasy to the saintly devotees and demigods. This Bhgavatam is the essence of all Vednta philosophy because its subject matter is the Absolute Truth, which, while nondifferent from the spirit soul, is the ultimate reality, one without a second. The goal of this literature is exclusive devotional service unto that Supreme Truth.
3.5

nigama-kalpa-taror galita phala uka-mukhd amta-drava-sayutam pibata bhgavata rasam laya muhur aho rasik bhuvi bhvuk
SB 1.1.3
86

anarthopaama skd / bhakti-yogam adhokaje lokasyjnato vidv / cakre stvata-sahitm

SB 1.7.6

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 R L O K M TA M anarthathings which are superfluous; upaamammitigation; sktdirectly; bhakti-yogamthe linking process of devotional service; adhokajeunto the Transcendence; lokasyaof the general mass of men; ajnatathose who are unaware of; vidvnthe supremely learned; cakrecompiled; stvatain relation with the Supreme Truth; sahitmVedic literature. 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 Vysadeva compiled this Vedic literature, which is in relation to the Supreme Truth.

SAMBANDHA

B H A G AVA T - T A T T VA

rmad-Bhgavatam is the spotless Pura. It is most dear to the Vaiavas because it describes the pure and supreme knowledge of the paramahasas. This Bhgavatam reveals the means for becoming free from all material bondfage, together with the processes of transcendental knowledge, renunciation and devotion. Anyone who seriously tries to understand rmad-Bhgavatam, who properly hears and chants it with devotion, becomes completely liberated.
3.8

Simply by giving aural reception to the Bhgavatam, bhakti sprouts up

3.6

artho ya brahma-str / bhratrtha-viniraya gyatr-bhya-rpo sau / vedrtha-paribhita

Garuda Purana/CC Mad 25.143/Biog. p. 85

yasy vai ryamy / ke parama-prue bhaktir utpadyate pusa / oka-moha-bhaypah

SB 1.7.7

artha ayamthis is the meaning; brahma-strmof the aphorisms of the Vednta-stra; bhrata-artha-vinirayathe ascertainment of the Mahbhrata; gyatr-bhya-rpathe purport of Brahma-gyatr; asauthat; veda-arthaparibhitaexpanded by the meanings of all the Vedas; The meaning of the Vednta-stra is present in rmad-Bhgavatam. The full purport of the Mahbhrata is also there. The commentary of the Brahma-gyatr is also there, fully expanded with all Vedic knowledge. The Bhgavatam is the essence and explanation of all the Vedas.
3.9

yasymthis Vedic literature; vaicertainly; ryamymsimply by giving aural reception; keunto Lord Ka; paramaSupreme; prueEnjoyer; bhaktifeelings of devotional service; utpadyatesprout up; pusaof the living being; okalamentation; mohaillusion; bhayafearfulness; apahthat which extinguishes. Simply by giving aural reception to this Vedic literature [rmad-Bhgavatam], the feeling for loving devotional service to Lord Ka, the Supreme Enjoyer, sprouts up at once to extinguish the fire of lamentation, illusion and fearfulness.
3.7

sarva-vednta-sra hi / rmad-bhgavatam iyate tad-rasmta-tptasy / nnyatra syd rati kvacit

SB 12.13.15/Mad 25.146/BRSB p.93/Biog.p. 85

rmad-bhgavata puram amala yad vaiavn priya yasmin pramahasyam ekam amala jna para gyate tatra jna-virga-bhakti-sahita naikarmyam viskta tac chvan su-pahan vicraa-paro bhakty vimucyen nara
SB 12.13.18

sarva-vednta-sramthe best part of all the Vednta; hicertainly; rmadbhgavatamthe great literature about Bhagavn; iyateis accepted; tat-rasaamtaby the transcendental mellow derived from that great literature; tptasya of one who is satisfied; nanever; anyatraanywhere else; sytis; rati attraction; kvacitat any time. rmad-Bhgavatam is accepted as the essence of all Vedic literature and Vednta philosophy. Whoever tastes the transcendental mellow of rmad-Bhgavatam is never attracted to any other literature.
3.10

rmat-bhgavatamrmad Bhgavatam; puramthe Pura; amalam perfectly pure; yatwhich; vaiavnmto the Vaiavas; priyammost dear; yasminin which; pramahasyamattainable by the topmost devotees; ekam exclusive; amalamperfectly pure; jnamknowledge; paramsupreme; gyate is sung; tatrathere; jna-virga-bhakti-sahitamtogether with knowledge, renunciation and devotion; naikarmyamfreedom from all material work; viktamis revealed; tatthat; vanhearing; su-pahanproperly chanting; vicraa-parawho is serious about understanding; bhaktywith devotion; vimucyetbecomes totally liberated; naraa person.

ke sva-dhmopagate / dharma-jndibhi saha kalau naa-dm ea / purrko dhunodita

SB 1.3.43

kein Kas; sva-dhmaown abode; upagatehaving returned; dharma religion; jnaknowledge; dibhicombined together; sahaalong with; kalauin the Kali-yuga; naa-dmof persons who have lost their sight; ea
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 R L O K M TA M all these; pura-arkathe Pura which is brilliant like the sun; adhunjust now; uditahas arisen. This Bhgavata Pura is as brilliant as the sun, and it has arisen just after the departure of Lord Ka 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 of Kali shall get light from it.
3.11 3.14

SAMBANDHA

B H A G AVA T - T A T T VA

Each loka of the Bhgavatam has various levels of meanings

ka-tulya bhgavata vibhu, sarvraya prati-loke prati-akare nn artha kaya

CC Mad 24.318

ka-bhakti-rasa-svarpa r-bhgavata tte veda-stra haite parama mahattva

CC Mad 25.150/GKH 2.2

ka-tulya bhgavatarmad-Bhgavatam is identical with Ka; vibhuthe supreme; sarva-rayathe origin of everything, or that which controls everything; prati-lokein every loka; prati-akarein every syllable; nn artha kayathere are varieties of imports. rmad Bhgavatam is as great as Ka, the supreme Lord and shelter of everything. In each and every loka of the Bhgavatam and in each and every syllable, there are various levels of meanings.

ka-bhaktiof devotional service to Ka; rasaof the transcendental mellow; svarpathe very form; r-bhgavatarmad-Bhgavatam; ttetherefore; vedastrathe Vedic literature; haitethan; parama mahattvahas greater utility and value. rmad-Bhgavatam is the very form of ka-bhakti-rasa. It gives direct information of the mellows derived from service to Ka. Therefore rmadBhgavatam is above all other Vedic literatures.
3.12

rmad Bhgavatam is full of Ka prema

3.15

premamaya bhgavata r-kera aga tahate kahena yata gopya ka-raga

CB Antya 3.516

cri-veda-upaniade yata kichu haya tra artha la vysa karil sacaya

CC Mad 25.98/GKH 2.9

rmad Bhgavatam is full of ka-prema. It is r Kas body. Within it Kas most confidential pastimes with the gops are described.

cri-vedathe four divisions of the Vedas (Sma, Yajur, g and Atharva); upaniadeand in the 108 Upaniads; yatawhatever; kichu hayais there; tra arthathe meanings of those Vedic literatures; lataking together; vysa Vysadeva; karil sacayacollected. Vysadeva collected whatever Vedic conclusions were in the four Vedas and 108 Upaniads and placed them in the aphorisms of the Vednta-stra.
3.13

The Bhgavatm must be heard from a realised Vaiava

3.16

yha, bhgavata paa vaiavera sthne eknta raya kara caitanya-carae

r Svarpa Dmodaras diary/CC Antya 5.131/GKH 2.28

yei stre yei kviaya-vacana bhgavate sei k loke nibandhana

CC Mad 25.99/GKH 2.9

yhajust go; bhgavatarmad-Bhgavatam; paa read, study; vaiavera sthnefrom a self-realised Vaiava; eknta raya karafully surrendered; caitanya-caraeat the lotus feet of r Caitanya Mahprabhu. Go, study rmad-Bhgavatam in the association of a Vaiava and take exclusive shelter at the lotus feet of r Caitanya. [an alternative reading:] r Svarpa Dmodaras highest instruction to all the jvas is: If you want to understand rmad-Bhgavatam, you must approach a paramahasa Vaiava who is exclusively surrendered at the lotus feet of r Caitanyacandra. The sole asset of such Vaavas is the import of the Bhgavatam as presented by r Caitanya Mahprabhu.

yei strein the aphorisms of the Vednta-stra; yeiwhatever; kVedic mantras; viaya-vacanasubject matter to be explained; bhgavatein rmadBhgavatam; sei kthose same Vedic mantras; lokein eighteen thousand verses; nibandhanacompiling. In the Vednta-stra, the purport of all Vedic knowledge is explained, and in rmad-Bhgavatam the same purport has been explained in eighteen thousand verses.
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SAMBANDHA

B H A G AVA T - T A T T VA

One should hear the book Bhgavata from the person Bhgavata
3.17

eka bhgavata baabhgavata-stra ra bhgavatabhakta bhakti-rasa-ptra dui bhgavata dvr diy bhakti-rasa thra hdaye tra preme haya vaa
CC di 1.99-100

naadestroyed; pryeualmost to nil; abhadreuall that is inauspicious; nityamregularly; bhgavatarmad-Bhgavatam, or the pure devotee; sevay by serving; bhagavatiunto the Personality of Godhead; uttamatranscendental; lokeprayers; bhaktiloving service; bhavaticomes into being; naihik irrevocable. By regular hearing the Bhgavatam and by rendering service to the pure devotee, all that is troublesome to the heart is almost completely destroyed, and loving service unto the Personality of Godhead, who is praised with transcendental songs, is established as an irrevocable fact.

ekaone; bhgavatain relation to the Supreme Lord; baagreat; bhgavatastrarmad-Bhgavatam; rathe other; bhgavatain relation to the Supreme Lord; bhaktapure devotee; bhakti-rasaof the mellow of devotion; ptrathe recipient; duitwo; bhgavatathe bhgavatas; dvrby; diy giving; bhakti-rasadevotional inspiration; thraof His devotee; hdayein the heart; trahis; premeby the love; hayabecomes; vaaunder control. One of the bhgavatas is the great scripture rmad-Bhgavatam, and the other is the pure devotee absorbed in the mellows of loving devotion. Through the actions of these two the Lord instills the mellows of transcendental loving service into the heart of a living being, and thus the Lord, in the heart of His devotee, comes under the control of his love.

Hearing Bhgavatam cleanses the heart

3.20

pravia kara-randhrea / svn bhva-saroruham dhunoti amala ka / salilasya yath arat

SB 2.8.5

One should not hear Bhgavatam from a non-Vaiava

3.18

praviathus being entered; kara-randhreathrough the holes of the ears; svnmaccording to ones liberated position; bhvaconstitutional relationship; sara-ruhamthe lotus flower; dhunoticleanses; amalammaterial qualities; kaLord Ka; salilasyaof the reservoir of waters; yathas it were; arat the autumn season. The sound incarnation of Lord Ka the Supreme Soul [i.e. rmad-Bhgavatam], enters into the heart of a self-realised devotee, sits on the lotus flower of his loving 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.

avaiava-mukhodgra / pta hari-kathmtam ravaa naiva kartavya / sarpocchia yath paya

Padma Pura/HBV/GKH 2.39

avaiavaof a nondevotee; mukha-udgramcoming out of the mouth; ptam the pure; hariof Hari; kath-amtamthe nectarean topics; ravaamhearing; nanot; evacertainly; kartavyamto be done; sarpaof a snake; ucchiamthe remnants; yathas; payamilk. One should not hear anything about Ka from a non-Vaiava. Milk touched by the lips of a serpent has poisonous effects; similarly, talks about Ka given by a non-Vaiava are also poisonous.

Vysadeva may or may not know the Bhgavatam

3.21

aha vedmi uko vetti / vyso vetti na vetti v bhakty bhgavata grhya / na buddhy na ca kay
CC Mad 24.313/GKH 2.27

One must serve both the book Bhgavata and the person Bhgavata
3.19

naa-pryev abhadreu / nitya bhgavata-sevay bhagavaty uttama-loke / bhaktir bhavati naihik

SB 1.2.18/BR 5.2

ahamI (Lord iva); vedmiknow; ukaukadeva Gosvm; vettiknows; vysaVysadeva; vettiknows; na vetti vor may not know; bhaktyby devotional service (executed in nine different processes); bhgavatamthe Bhgavata Pura; grhyamto be accepted; nanot; buddhyby so-called intelligence or experimental knowledge; nanor; caalso; kayby imaginary commentary. [Lord iva said:] I know and ukadeva knows the meaning of rmad-Bhgavatam, whereas Vysadeva may or may not know it. The rmad-Bhgavatam can only be known through bhakti, not by mundane intelligence or by reading many commentaries.

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SAMBANDHA
3.24

B H A G AVA T - T A T T VA

The dry pholosophisers cannot have a taste for hari-kath

3.22

mms-rajas malmasa-d tvan na dhr vare garvodarka-kukarkaa-dhiy dre pi vart hare jnanto pi na jnate ruti-mukha r-ragi-sagd te su-svdu pariveayanty api rasa gurv na darv spet
Padyval 57 (r Mdhava Sarasvat)/MS 5 pt

bhgavata je na mne se yavana sama tra astra ache janme janme prabhu yama
Caitanya Bhgavata, di 2.39

Whoever has no regard for rmad Bhgavatam is the same as a yavana, an untouchable heathen. He will be punished birth after birth by Lord Yamarja.

mmsof the karma-mms philosophy; rajasby the dust; malmasa dirtied; dmwhose eyes; tvatthen; nanot; dhthe consciousness; vareon the Supreme Personality of Godhead; garvaof pride; udarkathe conclusion; kubad; tarkalogic; karkaahard; dhiymwhose minds; dre far away; apialso; vartthe topics; hareof Lord Ka; jnanta understanding; apialthough; nado not; jnateunderstand; ruti-mukham the Vedas; r-ragiof Lord Ka, who enjoys pastimes with the goddess of fortune; sagtof the contact; tebereft; suvery; svdumsweet; pariveayantidistributing; apieven; rasamnectar; gurva great ladle; na not; darvtheir own spoon; spettouches. They whose eyes are blinded by the dust of the Karma-mms philosophy cannot fix their hearts on r Bhagavn. They whose intelligence has become stifled by fallacious arguments whose ultimate end is but pride, have no interest in hearing hari-kath. Even learned scholars of the Vedas who are devoid of attachment to r Ka, 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.

Talks bereft of Hari-kath are like a place of pilgrimage for crows

3.25

na yad vaca citra-pada harer yao jagat-pavitra pragta karhicit tad vyasa trtham uanti mnas na yatra has niramanty uik-kay
SB 1.5.10

nanot; yatthat; vacavocabulary; citra-padamdecorative; hareof the Lord; yaaglories; jagatuniverse; pavitramsanctified; pragtadescribed; karhicithardly; tatthat; vyasamcrows; trthamplace of pilgrimage; uanti think; mnassaintly persons; nanot; yatrawhere; hasall-perfect beings; niramantitake pleasure; uik-kaythose who reside in the transcendental abode. Those words which do not describe the glories and pastimes of r Ka, 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 are inhabitants of the transcendental abode, they do not derive any pleasure there.

If one hears the commentary of akarcrya, everything is spoiled

3.23

jvera nistra lgi stra kaila vysa myvdi-bhya unile haya sarva-na
CC Mad 25.99/GKH 2.14

Talks which describe Kas pastimes create a spiritual revolution

3.26

jveraof the living entities; nistradeliverance; lgifor the matter of; stra the Vednta-stra; kailamade; vysarla Vysadeva; myvdiof the impersonalists; bhyacommentary; unileif hearing; hayabecomes; sarvanaall destruction. rla Vysadeva presented the Vednta philosophy for the deliverance of conditioned souls, but if one hears the commentary of akarcrya, everything is spoiled.

tad-vg-visargo janatgha-viplavo yasmin prati-lokam abaddhavaty api nmny anantasya yao kitni yat vanti gyanti ganti sdhava
SB 1.5.11

tatthat; vkvocabulary; visargacreation; janatthe people in general; aghasins; viplavarevolutionary; yasminin which; prati-lokameach and every stanza; abaddhavatiirregularly composed; apiin spite of; nmni transcendental names, etc.; anantasyaof the unlimited Lord; yaaglories; akitnidepicted; yatwhat; vantido hear; gyantido sing; gantido accept; sdhavathe purified men who are honest.
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 R L O K M TA M On the other hand, that literature which is full of descriptions of the transcendental glories of the name, fame, forms, pastimes, etc., of the unlimited Supreme Lord is a different creation, full of transcendental words directed toward bringing about a revolution in the impious lives of this worlds misdirected civilization. Such transcendental literatures, even though imperfectly composed, are heard, sung and accepted by purified men who are thoroughly honest. [rla BV Swami Prabhupda has cited this loka in his preface to every volume of the rmad Bhgavatam]

SAMBANDHA

B H A G AVA T - T A T T VA

The prelude to Catu lok Bhgavatam: Transcendental knowledge about Me is scientific and yet full of mysteries
3.29

jna parama-guhya me yad vijna-samanvitam sa-rahasya tad-aga ca gha gadita may

SB 2.9.31/CC di 1.51/JD Ch. 9

Offer prama to the person bhgavata before reciting the book bhgavata
3.27

nryaa namasktya / nara caiva narottamam dev sarasvat vysa / tato jayam udrayet
SB 1.2.4

jnamknowledge; paramaextremely; guhyamconfidential; meof Me; yat which; vijnarealisation; samanvitamfully endowed with; sa-rahasyamalong with mystery; tatof that; agamsupplementary parts; caand; ghajust try to take up; gaditamexplained; mayby Me. (Lord Ka to Brahm:) Please hear attentively what I shall speak to you, for transcendental knowledge about Me is not only scientific but also full of mysteries.

nryaamthe Personality of Godhead; nama-ktyaafter offering respectful obeisances; naram ca evaand Nryaa i; nara-uttamamthe supermost human being; devmthe goddess; sarasvatmthe goddess of learning; vysam Vysadeva; tatathereafter; jayamall that is meant for conquering; udrayetbe announced. Before reciting this rmad-Bhgavatam, which is the very means of conquest, one should offer respectful obeisances unto the Personality of Godhead, Nryaa, unto Nara-nryaa i, the supermost human being, unto mother Sarasvat, the goddess of learning, and unto rla Vysadeva, the author.

One can know Ka only by His causeless mercy

3.30

yvn aha yath-bhvo yad-rpa-gua-karmaka tathaiva tattva-vijnam astu te mad-anugraht

SB 2.9.32/CC di 1.52

The benefits of hearing and studying Bhgavatam

3.28

vaiavni tu str ye vanti pahanti ca dhanys te mnav loke tes ka prasdati vaiavni tu str ye rcayanti ghe nar sarva-ppa-vinirmukt bhavanti sura-vandit
Sknda Pura/BRS 1.2.207-8/BRSB p. 93

yvnas I am in My eternal form; ahamI; yathin whichever manner; bhva transcendental existence; yatwhatever; rpavarious forms and colors; gua qualities; karmakaactivities; tath evaexactly so; tattva-vijnamfactual realisation; astulet there be; teyour; matMy; anugrahtby causeless mercy. By My causeless mercy, be enlightened in truth about My personality, manifestations, qualities and pastimes.

The Vaiava stras like rmad-Bhgavatam, rmad Bhagavad-Gt and so on, propound ananya-bhakti or exclusive devotion unto r Ka. Those who keep such scriptures in their homes and worship them with great respect are freed from all sins. Even the devats 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 blessed in this world, for r Ka becomes pleased with them.

~ Catu lok Bhgavatam ~

3.31

aham evsam evgre / nnyad yat sad-asat param pacd aha yad etac ca / yo vaiyeta so smy aham
SB 2.9.33/CC di 1.53/BR 2.28

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 R L O K M TA M ahamI, the Personality of Godhead; evacertainly; samexisted; evaonly; agrebefore the creation; nanever; anyatanything else; yatall those; sat the effect; asatthe cause; paramthe supreme; pactat the end; ahamI, the Personality of Godhead; yatall these; etatcreation; caalso; yaeverything; avaiyetaremains; sathat; asmiI am; ahamI, the Personality of Godhead.
3.34

SAMBANDHA

B H A G AVA T - T A T T VA

etvad eva jijsya / tattva-jijsuntmana anvaya-vyatirekbhy / yat syt sarvatra sarvad

SB 2.9.36/CC di 1.56/BR 2.15

Before the creation of this world, only I existed. The gross and the subtle, up to the indefinable Brahman in other words the cause (sat) and the effect (asat) did not exist. Nothing other than I existed. What is manifested in the form of creation is also I, after creation it is also I, and after annihilation only I will remain.
3.32

etvatup to this; evacertainly; jijsyamis to be inquired; tattvathe Absolute Truth; jijsunby the student; tmanaof the Self; anvayadirectly; vyatirekbhymindirectly; yatwhatever; sytit may be; sarvatrain all circumstances; sarvadat all times. One who is inquisitive about the truth of the self (tma-tattva) inquires always and everywhere through direct (anvaya) and indirect (vyatireka) means of deliberation about that Supreme Person.

te rtha yat pratyeta / na pratyeta ctmani tad vidyd tmano my / yathbhso yath tama
SB 2.9.34/CC di 1.54/BR 2.29

tewithout; arthamvalue; yatthat which; pratyetaappears to be; nanot; pratyetaappears to be; caand; tmaniin relation to Me; tatthat; vidyt you must know; tmanaMy; mymillusory energy; yathjust as; bhsa the reflection; yathas; tamathe darkness. The Supreme Absolute Truth (parama-tattva or svarpa-tattva) is the only real truth. One should understand that which is seen to be separate from this truth, or not existing within it, to be the product of the Supreme Absolute Truths illusory energy (my). The following example demonstrates this. Parama-tattva can be compared to the sun, which is an object consisting of light. The sun is experienced in two other forms, namely its reflection and darkness. Similarly, in regards to the Absolute Truth, reflection pertains to the living entities (jva-akti) and darkness to the material world (my-akti).

~ Catu lok Bhagavad-gt ~

3.35

aha sarvasya prabhavo / matta sarva pravartate iti matv bhajante m / budh bhva-samanvit
BG 10.8

ahamI; sarvasyaof all creation; prabhavathe source; mattafrom Me; sarvameverything; pravartateemanates; itithus; matvhaving comprehended; bhajantebecome devoted, worship; mmMe; budhthe learned; bhva-samanvitfilled with ecstasy. 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.
3.36

Acintya-bhedbheda
3.33

yath mahnti bhtni / bhteccvacev anu praviny apravini / tath teu na tev aham
SB 2.9.35/CC di 1.55/BR 2.30

mac-citt mad-gata-pr / bodhayanta parasparam kathayanta ca m nitya / tuyanti ca ramanti ca

BG 10.9

yathjust as; mahntithe universal; bhtnielements; bhteu ucca-avaceu in the gigantic and minute; anuafter; pravinientered; apravininot entered; tathso; teuin them; nanot; teuin them; ahamMyself. The five great elements of material creation enter into the bodies of all living entities, high and low, from the demigods to the sub-human species. But at the same time, these elements exist independently. Similarly, I have entered into all living entities as the Supersoul, but at the same time I am situated independently in My own svarpa, and I appear to My surrendered devotees both internally and externally.
98

mat-citttheir minds fully engaged in Me; mat-gata-prtheir lives devoted to Me; bodhayantapreaching; parasparamamong themselves; kathayanta talking; caalso; mmabout Me; nityamperpetually; tuyantibecome pleased; caalso; ramantienjoy transcendental bliss; caalso. The thoughts of My pure devotees dwell in Me, their lives are fully devoted to My service, and they derive great satisfaction and bliss from always enlightening one another and conversing about Me.
99

 R L O K M TA M
3.37

SAMBANDHA
3.40

B H A G AVA T - T A T T VA

te satata-yuktn / bhajat prti-prvakam dadmi buddhi-yoga ta / yena mm upaynti te

BG 10.10

The structure of the Bhgavatam the ten symptoms of a Mah-Pura

temunto them; satata-yuktnmalways engaged; bhajatmin rendering devotional service; prti-prvakamin loving ecstasy; dadmiI give; buddhiyogamreal intelligence; tamthat; yenaby which; mmunto Me; upaynti come; tethey. To those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me.
3.38

atra sargo visarga ca sthna poaam taya manvantarenukath nirodho muktir raya
SB 2.10.1.2/CC di 2.91

tem evnukamprtham / aham ajna-ja tama naymy tma-bhva-stho / jna-dpena bhsvat

BG 10.11

r uka uvcar ukadeva Gosvm said; atrain this rmad-Bhgavatam; sargathe creation of the ingredients of the universe; visargathe creations of Brahm; caand; sthnamthe maintenance of the creation; poaamthe favoring of the Lords devotees; tayaimpetuses for activity; manu-antara prescribed duties given by the Manus; a-anukatha description of the incarnations of the Lord; nirodhathe winding up of creation; muktiliberation; rayathe ultimate shelter, Bhagavn. In rmad-Bhgavatam ten subjects are described: (1) Sarga: the creation of the ingredients of the cosmos, (2) Visarga: the creations of Brahm, (3) Sthna: the maintenance of the creation, (4) Poaa: nourishment, special favor given to the faithful, (5) ti: impetuses for activity, saskras; (6) Manvantara: prescribed duties, or that which explains the essence of the Vedas]; (7) Inukath: a description of the pastimes and incarnations of the Lord; (8) Nirodha: the winding up of the creation [or stopping the cycle of sasra]; (9) Mukti: liberation from gross and subtle material existence; and (10) raya: the ultimate shelter, r Ka 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 one, the shelter of all the others.

temfor them; evacertainly; anukamp-arthamto show special mercy; ahamI; ajna-jamdue to ignorance; tamadarkness; naymidispel; tma-bhvawithin their hearts; sthasituated; jnaof knowledge; dpena with the lamp; bhsvatglowing. To show them special mercy, I, dwelling in their hearts, destroy with the shining lamp of knowledge the darkness born of ignorance.

~ Thus ends Catu lok Bhagavad-gt ~ Bhagavad-gta glorified

3.39

Hearing rmad-Bhgavatam puts an end to the cycle of birth and death

3.41

sarvopaniado gvo dogdh gopla-nandana prtho vatsa sudhr bhokt dugdha gtmta mahat
Gt-Mahtmya

ambara uka-prokta nitya bhgavata u pahasva svamukhenpi yadcchasi bhva-kayam

GKH (P)

Gautama i to Ambara Maharaja: O Ambara, if you wish to put an end to the cycle of birth and death, listen daily to the Bhgavata taught by uka, and recite it also with your own lips.

All the Upaniads are likened to a cow; Lord Ka, the cowherd son of Nanda Mahrja, is milking this cow and feeding Arjuna, who is likened to a calf. Wise men with purified intelligence relish drinking this supremely nectarean milk known as the Gta.

My real purpose was to teach transcendental knowledge and renunciation

3.42

kath ims te kathit mahyas / vitya lokeu yaa pareyum vijna-vairgya-vivakay vibho / vaco-vibhtr na tu pramrthyam
SB 12.3.14
101

100

 R L O K M TA M kaththe narrations; imthese; teunto you; kathithave been spoken; mahyasmof great kings; vityaspreading; lokeuthroughout all the worlds; yaatheir fame; pareyumwho have departed; vijnatranscendental knowledge; vairgyaand renunciation; vivakaywith the desire for teaching; vibhoO mighty Parkit; vacaof words; vibhtthe decoration; nanot; tubut; prama-arthyamof the most essential purport. ukadeva Gosvm said: O mighty Parkit, 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 constitute the ultimate aspect of knowledge.

Chapter 4 Gaura tattva

r-ka-caitanya, rdh-ka nahe anya
Introduction: Lord Rmacandra is maryada-puruottama, r Ka is llpuruottama, and r Caitanya Mahprabhu is prema-puruottama. r Caitanya Mahprabhu the deliverer of the fallen age of Kali
4.1

An Ocean in the Palm of Ones Hand

3.43

jayati jana-nivso devak-janma-vdo yadu-vara-pariat svair dorbhir asyann adharmam sthira-cara-vjina-ghna su-smita-r-mukhena vraja-pura-vanitn vardhayan kma-devam
SB 10.90.48/CC Mad 13.79/Bhad-bhg 2.7.154/VG p.107/ORY p.99

jayatieternally lives gloriously; jana-nivsaHe who lives among human beings like the members of the Yadu dynasty and is the ultimate resort of all living entities; devak-janma-vdaknown as the son of Devak; yadu-vara-pariatserved by the members of the Yadu dynasty or the cowherd men of Vndvana; svai dorbhiby His own arms, or by His devotees like Arjuna who are just like His own arms; asyan killing; adharmamdemons or the impious; sthira-cara-vjina-ghnathe destroyer of all the ill fortune and sufferings (especially the pain of separation) of all living entities, moving and not moving; su-smitaalways smiling; r-mukhenaby His beautiful face; vraja-pura-vanitnmof the gops of Vndvana; vardhayan increasing; kma-devamthe amorous desires. All glories to r Ka who is known as jana-nivsa, He who lives in the hearts of all living entities (especially in the heart of rmat Rdhik and the hearts of His pure devotees), or He who is their ultimate resort. He is famous as Devak-nandana or Yaod-nandana, the son of Devak and Yaod [it is only vda, theory, that He has taken birth from the womb of Devak]. He is served by the exalted Yadus, who are His associates. With His mighty arms, the Pavas, He kills the demons and thus destroy irreligion. By His effulgent, blissful smiling face He dispels the sufferings of all living entities, both moving and inert, and increases the kma (prema) of the gops of Vndvana, as well as the queens of Mathur and Dvrak. May He be all victorious!

ka-vara tvika sgopgstra-pradam yajai sakrtana-pryair yajanti hi su-medhasa (or), bhajmi kali-pvanam
SB 11.5.32/di 5.32/BR 1.1

ka-varamuttering the syllables k-a; tviwith a luster; akamnot black (golden); sa-agaalong with associates; upa-agaservitors; astra weapons; pradamconfidential companions; yajaiby sacrifice; sakrtanapryaiconsisting chiefly of congregational chanting; yajantithey worship; hi certainly; su-medhasaintelligent persons. [bhajamiI worship; kali-pvanam He who delivers the jvas of Kali-yuga]. (a) In the age of Kali, Ka appears with a golden complexion (aka). He is constantly singing the two syllables k and a, and He is accompanied by His associates, servitors, weapons and confidential companions. Intelligent people worship Him by performing sakrtana-yaja. (b) I worship r Gaurgadeva, who delivers the living entities of Kali-yuga (kali-pvanam) through the congregational chanting of the holy names (r-nma-sakrtana-yaja). He describes the name, form, qualities and pastimes of r Ka; He performs krtana of the two syllables k and a; His complexion is fair; He is surrounded by His agas (associates, meaning r Nitynanda Prabhu and r Advaita Prabhu), upgas (servitors, meaning rvsa Paita and other pure devotees) and pradas (confidential companions like r Svarpa Dmodara, r Rya Rmnanda, r Gaddhara Paita and the six Gosvms); and He is endowed with His weapon (astra) of harinma, which destroys ignorance.

Thus ends the 3rd chapter Bhagavat-tattva (rmad Bhgavatam)

102

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SAMBANDHA

G AU RA-TAT T VA

Caitanya Mahprabhu is non-different from Rdh-Ka r-ka-caitanya, rdh-ka nahe anya

Caitanya Bhgavata

r-ka caitanyar Ka Caitanya Mahprabhu; Rdh-kathe combined form of Rdh and Ka; nahe anyanone other. r Caitanya Mahprabhu is none other than the combined form of Rdh and Ka.

rdhrmat Rdhr; kaof Lord Ka; praayaof love; viktithe transformation; hldin-aktipleasure potency; asmtfrom this; eka-tmnau both the same in identity; apialthough; bhuvion earth; purfrom beginningless time; deha-bhedamseparate forms; gatauobtained; tauthose two; caitanya-khyamknown as r Caitanya; prakaammanifest; adhunnow; tat-dvayamthe two of Them; caand; aikyamunity; ptamobtained; rdh of rmat Rdhr; bhvamood; dyutithe luster; su-valitamwho is adorned with; naumiI offer my obeisances; ka-svarpamto Him who is identical with r Ka. rmat Rdhik is Kas hldin-akti (pleasure giving potency) and the embodiment of the transformation of His praaya (intimate love). Since They are ektma-svarpa (one soul), She is intrinsically non-different from Ka and one in identity with Him. However, to enjoy the transcendental pleasure of Their loving pastimes, Rdh and Ka have eternally manifested Themselves in these two apparently separate forms. Now these two transcendental identities, sevya and sevaka, viaya-tattva and raya-tattva, have manifested in one svarpa as r Caitanya tattva. I repeatedly bow down to acnandana, who is the svarpa of Ka and who is adorned with the bhva and complexion of rmat Rdhik.

r acnandana Gaurahari descended to betstow majar-bhva

4.2

anarpita-car cirt karuayvatra kalau samarpayitum unnatojjvala-ras sva-bhakti-riyam hari puraa-sundara-dyuti-kadamba-sandpita sad hdaya-kandare sphuratu va ac-nandana
ri Vidagdha-mdhava, Rpa Gosvmi/CC di 1.4/JD Intro/GKH (P)

anarpitanot bestowed; carmformerly; cirtfor a long time; karuayby causeless mercy; avatradescended; kalauin the Age of Kali; samarpayitum to bestow; unnatathe most elevated; ujjvala-rasmmadhurya rasa; sva-bhakti of Her own service (rdh-dsyam in majar-bhva); riyamthe treasure of r (Rdhk); harithe Supreme Lord; puraathan gold; sundaramore beautiful; dyutiof splendor; kadambawith a multitude; sandpitalighted up; sad always; hdaya-kandarein the core of the heart; sphuratulet Him be manifest; vayour; ac-nandanathe son of mother ac. May the Supreme Lord, who is known as the son of rmat ac-dev, be transcendentally situated in the dark cave of your heart. Resplendent with the radiance of molten gold, He has appeared in the Age of Kali by His causeless mercy to bestow what no incarnation has ever offered before: the most sublime and radiant mellow of devotional service, mdhurya-rasa (as majar-bhva), service to rmat Rdhik as Her confidential maidservants.

The three internal reasons for r Caitanya Mahprabhus appearance

4.4

r-rdhy praaya-mahim kdo vnayaiv svdyo yendbhuta-madhurim kdo v madya saukhya csy mad-anubhavata kda veti lobht tad-bhvhya samajani ac-garbha-sindhau harndu
CC di 1.6/GKH (P)

acnandana is the svarpa of Ka who is adorned with the bhva and complexion of rmat Rdhik
4.3

r-rdhyof rmat Rdhr; praaya-mahimthe greatness of Her love (Her prema-vaicittya) ; kdaof what kind; vor; anayby this one (Rdh); evaalone; svdyato be relished; yenaby that love; adbhuta-madhurimthe wonderful sweetness; kdaof what kind; vor; madyaof Me; saukhyam the happiness; caand; asyHer; mat-anubhavatafrom realisation of My sweetness; kdamof what kind; vor; itithus; lobhtfrom the desire; tat Her; bhva-hyarichly endowed with emotions; samajanitook birth; acgarbhaof the womb of rmat ac-dev; sindhauin the ocean; hariLord Ka; indulike the moon. Desiring to understand the glory of rmat Rdhks love, the wonderful qualities in Him that She alone relishes through Her love, and the happiness She feels when She realises the sweetness of His love, the Supreme Lord Hari, richly endowed with Her emotions, appeared from the womb of rmat ac-dev, as the moon appeared from the ocean.

rdh ka-praaya-viktir hldin aktir asmd ektmnv api bhuvi pur deha-bheda gatau tau caitanykhya prakaam adhun tad-dvaya caikyam pta rdh-bhva-dyuti-suvalita naumi ka-svarpam /
r Svarpa Dmodaras Kaac/CC di 1.5/JD Ch. 14/GKH (P)
104

105

 R L O K M TA M
4.5

SAMBANDHA

G AU RA-TAT T VA

sei rdhra bhva la caitanyvatra yuga-dharma nma-prema kaila paracra

CC di 4.220

The Lords desire to appear was born from two reasons: the Lord wanted to relish the sweet essence of prema-rasa, and He wanted to propagate devotional service in the world on the platform of spontaneous attraction, rg-bhakti. Thus He is known as the topmost relisher of rasa and as the supremely merciful.

seithat; rdhraof rmat Rdhr; bhvathe emotion; lataking; caitanyaof Lord Caitanya; avatrathe incarnation; yuga-dharmathe religion of the age; nma-premaprema bestowed through the holy name; kailadid; paracrapreaching. Lord Caitanya appeared with the sentiments of r Rdh. He preached the dharma of this age, the chanting of the holy name of Ka, which bestows pure love of God (ka-prema).

Gaura V r Caitanya Mahprabhus teachings in a nutshell

4.9

rdhyo bhagavn vrajea-tanayas tad-dhma vdvana ramy kcid upsan vraja-vadh-varge y kalpit rmad-bhgavata pramam amala prem pum-artho mahn r-caitanya-mahprabhor matam ida tatrdaro na para
Caitanya-manjusa, rla Vivantha Cakravart hkura/BPKG Biog. p.347,400

Krsna accepted the role of a devotee to teach pure devotion

4.6

pani karimu bhakta-bhva agkre pani cari bhakti ikhimu sabre

CC di 3.20

panipersonally; karimuI shall make; bhakta-bhvathe position of a devotee; agkreacceptance; panipersonally; caripracticing; bhaktidevotional service; ikhimuI shall teach; sabreto all. I shall accept the role of a devotee, and I shall teach devotional service by practicing it Myself.

rdhyoworshipable; bhagavnthe Supreme Lord; vraja-a-tanayathe son of the Lord of Vndvana, Nanda Mahrja; tat-dhmaHis abode; vdvanam Vndvana; ramyapleasing; kcitwhich; upsanthe process of worship; vraja-vadhof the gopis of Vraja; vargeby the group; yand; kalpit performed; rmad-bhgavatamrmad Bhgavatam; pramamthe standard authority; amalamspotless; prempure love of Ka; pum-arthathe ultimate goal of life for human beings; mahnthe great; r-caitanyaof Lord Caitanya; mahprabhomah=mahbhva (Rdhr), prabhu=rasarja mahbhva (Ka); matamthe opinion; idamthis; tatrathat; dararegard; naof us; parathe highest. Bhagavn Vrajendra-nandana r Ka is our only worshipful object. In the same way that He is worshipful, so is His transcendental abode, r Vndvana Dhma. The mood in which the young brides of Vraja have worshipped Him is the highest perfectional form of love of God. rmad Bhgavatam alone is the immaculate abdaprama (scriptural evidence) and prema is the supreme objective of life. This is the teachings of r Caitanya Mahprabhu. We hold this conclusion (siddhnta) in supreme regard and have no inclination or respect for any other conclusion.
4.10

Two reasons for Mahprabhus appearance

4.7

prema-rasa-nirysa karite svdana rga-mrga bhakti loke karite pracraa

4.8

rasika-ekhara ka parama-karua ei dui hetu haite icchra udgama

CC di 4.15-16

prema-rasaof the mellow of love of God; nirysathe essence; kariteto do; svdanarelishing; rga-mrgathe path of spontaneous attraction; bhakti devotional service; lokein the world; kariteto do; pracraapropagation; rasika-ekharathe supreme enjoyer of rasa; kaLord Ka; parama-karua the most merciful; eithese; duitwo; hetureasons; haitefrom; icchraof desire; udgamathe birth.
106

cird adatta nija-gupta-vitta sva-prema-nmmtam aty-udra -pmara yo vitatra gaura ko janebhyas tam aha prapadye
CC Madhya 23.1

cirtfor a long time; adattamnot given; nija-gupta-vittamHis own personal confidential property; sva-premaof love for Him; nmaof the holy name; amtamthe ambrosia; ati-udramost munificent; -pmarameven down to the lowest of men; yaone who; vitatradistributed; gaurar Gaurasundara; kaLord Ka Himself; janebhyato the people in general; tamto Him; ahamI; prapadyeoffer obeisances.
107

 R L O K M TA M This prema, which is the most secret and hidden asset of Goloka Vndvana, had never been given before. Now Ka, in the form of r Gaurga Mahprabhu, distributes this prema through the chanting of His nectarean holy names even to the most fallen. Such a wonderfully magnificent, merciful and magnanimous incarnation is Gaura-Ka. I completely surrender unto Him. (Translation by rla Gaura Govinda Maharaja, The Embankment of Separation)
4.11 4.14

SAMBANDHA

G AU RA-TAT T VA

rmad Bhgavatam glorifies r Caitanya Mahprabhu

dhyeya sad paribhava-ghnam abha-doha trthspada iva-virici-nuta arayam bhtyrti-ha praata-pla bhavbdhi-pota vande mah-purua te cararavindam
SB 11.5.33/HBV 8.342/PJ 2.30/GKH (P)

aham eva kvacid brahman / sannysramam rita hari-bhakti grhaymi / kalau ppa-hatn narn
CC di 3.83

ahamI; evacertainly; kvacitsomewhere; brahmanO brhmaa; sannysaramamthe renounced order of life; ritataking recourse to; hari-bhaktim devotional service to the Supreme Personality of Godhead; grhaymiI shall give; kalauin the Age of Kali; ppa-hatnsinful; narnto men. O learned brhmaa; 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. (Mahprabhu quoting a loka spoken by Ka to Vysadeva)
4.12

dhyeyamfit to be meditated upon; sadalways; paribhava-ghnamwhich destroy the humiliation of material existence; abha-doham which amply reward the true desire of the soul; trtha-spadamthe abode of the holy places and saints; ivavirici-nutamwhich are praised by iva and Brahm; arayammost worthy of taking shelter of; rti-hamwhich relieve the distress; bhtyaof Your servants; praata-plaO protector of all who bow to you; potamthe suitable boat (for); bhava-abdhithe ocean of birth and death; vandeI offer homage; mah-purua O Lord Mahprabhu; teto Your; caraa-aravindamlotus feet. O guardian of the surrendered, great personality (the Supreme Personality of 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 souls illusion, the divine wish-fulfilling tree, the refuge of all devotees, worshipable by iva and Virici (Sadiva in the form of r Advaita crya, and Brahm in the form of Hridsa hkura). You are the shelter of all, dispeller of Your devotees 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.
4.15

ei-mata bhakta-bhva kari agkra pani cari bhakti karila pracra

CC di 4.41

ei-matalike this; bhakta-bhvathe position of a devotee; karimaking; agkraacceptance; paniHimself; caripracticing; bhaktidevotional service; kariladid; pracrapropagation. In this way, assuming the mood (bhva) of a devotee (rmati Rdhik), He preached devotional service while practicing it Himself.
4.13

tyaktv su-dustyaja-surepsita-rjya-lakm dharmiha rya-vacas yad agd arayam my-mga dayitayepsitam anvadhvad vande mah-purua te cararavindam
SB 11.5.34/HBV 8.343/GKH (P)

sei dvre cale krtana sacre nma-prema-ml gthi parila sasra

CC di 4.40

sei dvreby that; -caleeven among the dog-eaters; krtanathe chanting of the holy names; sacreHe infuses; nmaof the holy names; premaand of love of God; mla garland; gthistringing together; parilaHe put it on; sasrethe whole material world. Thus He spread krtana from the brhmaas down to the untouchables. He wove a garland of the holy name and prema, with which He garlanded the entire material world.
108

tyaktvabandoning; su-dustyajamost difficult to give up; sura-psitaanxiously desired by the demigods; rjya-lakmmthe opulence of the goddess of fortune; dharmihamost perfectly fixed in religiousness; yatbecause; rya-vacasof a brhmaas curse to be deprived of family happiness; agtHe went; arayamto the forest of material existence; my-mgamthe conditioned soul, who is always searching out illusory enjoyment; dayitayout of mercy; psitamHis desired object; anvadhvatrunning after; vandeI offer my homage; mah-puruaO Lord Mahprabhu; teto Your; caraa-aravindamlotus feet. O Mah-purua, I worship Your lotus feet. You gave up the association of the goddess of fortune and all her opulence, which is most difficult to renounce and is
109

 R L O K M TA M hankered after by even the great demigods. Being the most faithful follower of the path of religion, You thus left for the forest in obedience to a brhmaas curse. Out 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 searching out Your own desired object, Lord ymasundara.
4.18

SAMBANDHA

G AU RA-TAT T VA

Remembering r Caitnaya-Mahprabhu makes everything easy

kathacana smte yasmin / dukara sukara bhavet vismte viparta syt / r-caitanya nammi tam
CC di 14.1

r Ka Caitanya is the Absolute Truth

4.16

yad advaita brahmopaniadi tad apy asya tanu-bh ya tmntarym purua iti so sya-vibhava a-aivaryai pro ya iha bhagavn sa svayam aya na caitanyt krj jagati para-tattva param iha
CC di 1.3

kathacanasomehow or other; smteby remembering; yasminwhom; dukaramdifficult things; sukarameasy; bhavetbecome; vismteby forgetting Him; vipartamjust the opposite; sytbecome; r-caitanyamLord r Caitanya Mahprabhu; nammiI offer my respectful obeisances; tamunto Him. Somehow or other, simply by remembering r Caitanya Mahprabhu, things that are difficult to do become easy. But if one does not remember Him, easy things become very difficult. To this Lord Caitanya Mahprabhu I offer my obeisances.

yatthat which; advaitamnondual; brahmathe impersonal Brahman; upaniadiin the Upaniads; tatthat; apicertainly; asyaHis; tanu-bhthe effulgence of His transcendental body; yawho; tmthe Supersoul; antaymindwelling Lord; puruasupreme enjoyer; itithus; saHe; asyaHis; aa-vibhavaplenary expansion; a-aivaryaiwith all six opulences; prafull; yawho; ihahere; bhagavnthe Supreme Personality of Godhead; saHe; svayamHimself; ayamthis; nanot; caitanytthan Lord Caitanya; ktthan Lord Ka; jagatiin the world; parahigher; tattvam truth; paramanother; ihahere. What the Upaniads describe as the impersonal Brahman is but the effulgence of His body, and the Lord known as the Supersoul is but His localized plenary portion. Lord Caitanya is the Supreme Personality of Godhead, Ka Himself, full with six opulences. He is the Absolute Truth, and no other truth is greater than or equal to Him.

r Caitnaya-Mahprabhu is concealed in Kali Yuga

4.19

channa kalau yad abhavas triyugo tha sa tvam

SB 7.9.38/BR 1.1 pt

channacovered; kalauin the age of Kali; yatsince; abhavahave been (and will be); tri-yuganamed Triyuga; athatherefore; sathe same personality; tvamYou. Prahlda Mahrja says: O Puruottama, in Kali-yuga You are concealed. Your name, therefore, is Tri-yuga, the Lord who appears only in three yugas.

[Srvabhauma Bhacrya said:] Therefore, the verdict of the scriptures is that there is no incarnation of r Viu in Kali-yuga; hence, one name of r Viu is Tri-yuga. Hearing this, Gopntha crya said:
4.21

r Caitanya-Mahprabhu uncovered deep spiritual secrets

4.17

prem nmdbhutrtha ravaa-patha-gata kasya mn mahimna ko vett kasya vndvana-vipina-mah-mdhuru pravea ko v jnti rdh parama-rasa-camatkra-mdhurya-smm eka caitanya-candra parama-karuay sarvam vicakra
r Caitanya-candrmta 130/Biog p. 367

kali-yuge llvatra n kare bhagavn ataeva tri-yuga kari kahi tra nma pratiyuge karena ka yuga-avatra tarka-niha hdaya tomra nhika vicra
CC Madhya-ll 6.99100/BR1.1 pt

O, in the pathway of whose ears had the exalted glories of r nma entered, revealing the wonderful meaning of r Nma to be prema? Who had entered within the great sweetnesses of r Vndvana? Who indeed, knew r Rdh to be the pinnacle of the supremely astonishing mdhurya-rasa? Only one, the most merciful r Caitanyacandra has uncovered all these truths out of compassion for the jvas.
110

kali-yugein this Age of Kali; ll-avatraa pastime incarnation; nnot; kare does; bhagavnthe Supreme Personality of Godhead; ataevatherefore; triyugaTriyuga (manifested in three yugas); kariaccepting; kahiI say; tra nmaHis holy name; prati-yugein every age or millennium; karenamakes; kaLord Ka; yuga-avatraincarnation for the age; tarka-nihahardened by argument; hdayaheart; tomrayour; nhikathere is not; vicra consideration.
111

 R L O K M TA M In Kali-yuga there is no ll-avatra of r Bhagavn; therefore His name is Triyuga. But certainly there is an incarnation in each yuga, and such an incarnation is called a yuga-avatra. Your heart has become hardened by logic and arguments and thus you cannot consider these facts.

SAMBANDHA

G AU RA-TAT T VA

suvaraof gold; varahaving the color; hema-agawhose body was like molten gold; vara-agahaving a most beautiful body; candana-agadwhose body was smeared with sandalwood; sannysa-ktpracticing the renounced order of life; amaequipoised; ntapeaceful; nihfixed (in His mission of nma-sakrtana); ntiand of peace; paryaathe highest resort. [Bhma said to Yudhihira Mahrja:] Ka first appears as a ghastha with a 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 Ka. Then He accepts sannysa and is always equipoised. He is firmly fixed (in His mission of propagating harinma-sakrtana) and He defeats the impersonalist philosophers, who are opposed to bhakti. He is thus the highest abode of peace and devotion.
4.25

Rmnanda Raya sees the confidential form of Mahprabhu

4.22

pahile dekhilu tomra sannysi-svarpa ebe tom dekhi mui yma-gopa-rpa tomra sammukhe dekhi kcana-paclik tra gaura-kntye tomra sarva aga hk
CC Mad 8.268-269/Biog. p. 262/BR 1.1 pt

pahilein the beginning; dekhiluI saw; tomraYour; sannysi-svarpaform as a sannysi; ebenow; tomYou; dekhisee; muiI; yma-gopa-rpaform as ymasundara, the cowherd boy. tomraof You; sammukhein front; dekhiI see; kcana-paclika doll made of gold; traof it; gaura-kntyeby a golden luster; tomraYour; sarvaall; agabody; hkcovering. At first I saw You in the form of a sannys, but then I saw You as the gopa ymasundara. At the same time I am seeing a golden-complexioned Deity in front of You, whose golden luster covers Your entire body.

yad yad hi dharmasya / glnir bhavati bhrata abhyutthnam adharmasya / tadtmna sjmy aham
BG 4.7/GKH (P)

yad yadwhenever and wherever; hicertainly; dharmasyaof religion; glnidiscrepancies; bhavatibecome manifested; bhrataO descendant of Bharata; abhyutthnampredominance; adharmasyaof irreligion; tadat that time; tmnamself; sjmimanifest; ahamI. Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligionat that time I descend Myself.
4.26

At the time of r Kas name-giving ceremony, r Gargcrya said:

4.23

san vars trayo hy asya / ghato nuyuga tanu uklo raktas tath pta / idn kat gata
SB 10.8.13/BR 1.1 pt

paritrya sdhn / vinya ca duktm dharma-sasthpanrthya / sambhavmi yuge yuge

BG 4.8/GKH (P)

sanwere assumed; var trayathree colors; hiindeed; asyaof your son Ka; ghataaccepting; anuyugam tantranscendental bodies according to the different yugas; uklasometimes white; raktasometimes red; tathas well as; ptasometimes yellow; idnm katm gataat the present moment He has assumed a blackish colour. Your son Ka appears in every yuga as an avatra. Previously He assumed three different colors white, red and yellow and now He has appeared in a blackish color.
4.24

paritryafor the deliverance; sdhnmof the devotees; vinyafor the annihilation; caand; duktmof the miscreants; dharmathe eternal essence of ones spiritual nature and service; sasthpana-arthyato re-establish; sambhavmiI do appear; yugemillennium; yugeafter millennium. To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I Myself appear, millennium after millennium.
4.27

suvara-varo hemgo / varga candangad sannysa-kc chama nto / nih-nti-paryaa

Mahbhrata/CC di 3.49/BR 1.1 pt
112

mypure bhaviymi ac-suta

gama-stras/BR 1.1 pt

In the future, the son of ac will appear in Mypura.

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SAMBANDHA
4.31

G AU RA-TAT T VA

r Ka Caitanya is outwardly Gaura, inwardly Ka

4.28

Rgnug sdhakas should taste Ka ll through the medium of Gaura ll

anta ka bahir-gaura daritgdi-vaibhavam kalau sakrtandyai sma ka-caitanyam rit

Tattva-sandarbha, Anu. 2/CC di 3.81/BR 1.1 pt

ka-ll amta-sra, tra ata ata dhra, daa-dike vahe yh haite se caitanya-ll haya, sarovara akaya, mano-hasa carha thte
CC Mad 25.271/BRSB p. 125

antainternally; kamLord Ka; bahiexternally; gauramfair-colored; daritadisplayed; agalimbs; dibeginning with; vaibhavamexpansions; kalauin the Age of Kali; sakrtana-dyaiby congregational chanting, etc.; smacertainly; ka-caitanyamunto Lord Caitanya Mahprabhu; rit sheltered. I take shelter of r Ka Caitanya, who is outwardly gaura, of fair complexion, but is inwardly Ka Himself. In Kali-yuga He displays His associates, servitors and confidential companions while performing sakrtana.
4.29

ka-ll amta-srathe pastimes of Lord Ka are the essence of all eternal bliss; tra ata ata dhrathe flow of that eternal bliss is running in hundreds of branches; daa-dikein all the ten directions; vaheflows; yh haitefrom which; sethose; caitanya-llpastimes of r Caitanya Mahprabhu; hayaare; sarovara akayaa transcendental eternal lake; mana-hasamy mind, which is like a swan; carhaplease wander; thtein that lake. The pastimes of r Ka are the essence of all transcendental nectar. These nectarean pastimes flow in hundreds and hundreds of streams, inundating the ten directions. The pastimes of r Caitanya are an imperishable reservoir of nectar, saturated with the pastimes of Ka. O swanlike mind, please wander on this transcendental lake.
4.32

rdhikra bhva-knti kari agkra nija-rasa svdite kariycha avatra

CC Mad 8.279/BR 1.1 pt

rdhikraof rmat Rdhr; bhva-kntiecstatic love and luster; kari making; agkraacceptance; nija-rasaYour own transcendental mellow; svditeto taste; kariychaYou have made; avatraincarnation. To taste Your own transcendental mellow You appeared as r Caitanya Mahprabhu, accepting the sentiment and luster of rmat Rdhik.

nn-bhvera bhakta-jana, hasa-cakravka-gaa, yte sabe karena vihra ka-keli sumla, yh pi sarva-kla, bhakta-hasa karaye hra
CC Mad 25.274/BRSB p.125

By Mahprabhus mercy one can cross the ocean of many theories

4.30

r-caitanya-prabhu vande / blo pi yad-anugraht taren nn-mata-grha-/ vypta siddhnta-sgaram

CC di 2.1

nn-bhvera bhakta-janadevotees relishing relationships with Ka in different ecstasies; hasa-cakravka-gaacompared to swans and cakravka birds; ytein that place; sabeall; karena vihraenjoy life; ka-kelithe pastimes of Ka; su-mlasweet buds; yh piwhich one can get; sarvaklaeternally; bhakta-hasathe devotees, who are just like swans; karayedo; hraeating. The devotees who have a relationship with Ka are like the swans and cakravka birds who play in the lake of lotus flowers. The buds of those lotus flowers are the pastimes of Ka, and they are edibles for the swanlike devotees. Lord r Ka is always engaged in His transcendental pastimes; therefore the devotees, following in the footsteps of r Caitanya Mahprabhu, can always eat those lotus buds.

r-caitanya-prabhumto Lord r Caitanya Mahprabhu; vandeI offer obeisances; blaan ignorant child; apieven; yatof whom; anugrahtby the mercy; taretmay cross over; nnvarious; mataof theories; grhathe crocodiles; vyptamfilled with; siddhntaof conclusions; sgaramthe ocean. I offer my obeisances to r Caitanya Mahprabhu, by whose mercy even an ignorant child can swim across the ocean of conclusive truths, which is full of the crocodiles of various theories.
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In his Prrthan, rla Narottama hkura has similarly written:

4.33

Other than Lord Gaura, who will be my friend in this world?

4.35

gaura-prema rasrave se tarage yeb be se rdh-mdhava-antaraga

BRSB p. 125

Gaura prema is an ocean of rasa. Those who submerge themselves in the waves of that ocean, emerge in the waves of the confidential intimate service of RdhMdhava in Vraja.

dukarma-koi-niratasya duranta-ghoradurvsan-nigaa-khalitasya gham kliyan mate kumati-koi-kadarthitasya gaura vindya mama ko bhaviteha bandhu
Caitanya Candramta 51, Prabodhnanda Sarasvat

A favourite loka of rla Bhakti Rakaka rdhara Goswm Mahrja

4.34

yath yath gaura-padravinde vindeta bhakti kta-puya-ri tath tathotsarpati hdy akasmd rdh-padmbhoja-sudhmbu-ri
r Caitanya Candrmta 88, Prabodhnanda Sarasvat/Sermons, vol. 1

dukarmawicked deed; koimillions; niratasyaintent; durantaendless and impassable; ghorahorrible; durvsanwicked thoughts and desires; nigaakhalitasyachained; ghamtightly; kliyatsuffering; mateof the mind; kumatiof wicked-minded materialists; koiby millions; kadarthitasyamisled; gaurathe sacred place of Gaua-maala; vinexcept for; adyatoday; mamaof me; kowho?; bhavitis; ihahere; bandhuthe friend. I have committed millions of sinful activities while wandering the path of karma. I am tightly bound by the shackles of uncontrolable material desires. My intelligence is afflicted by the misguidance of the karms, jns, and unrestricted sense enjoyers. Other than Lord Gaura, who will be my friend in this world?

kta-puya-rihaving performed vast numbers of pious deeds; yath yathto the extent; vindetaa person attains; bhaktimdevotion; pada-aravindeto the lotus feet; gauraof the golden Lord; tath tathto the same extent; sudhmburithe ocean of nectar; rdh-padmbhojaof the lotus feet of r Rdh; akasmdcauselessly; utsarpatigradually arises; hdiin ones heart. 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 from the lotus feet of r Rdhik gradually arises without any material causer and floods his heart . rla Bhakti Rakaka rdhara Mahrja: (a)As much as we devote ourselves to the lotus feet of r Gauraga, we will automatically achieve the nectarean service of rmat Rdhrn in Vndvana. Do not hesitate to give everything to Caitanyadeva, for He will not keep any for Himself. He will offer it all at the lotus feet of r Rdh.(b) Strictly stick to Gaura ll, Mahprabhu, and you will automatically find within your heart that Rdh-rasa-sudh is flowing. Dont attempt directly to have it. It will come automatically, spontaneously. Not intellectually you shall approach that, for that will give you a bad prejudice. Not only that, but it will be harmful prejudice and you will have to expend more energy to do away with that layer of misunderstanding. So our rla Prabhupda did not allow these things.

The supreme solace of r Caitanyas name

4.36

h hanta citta-bhuvi me paramoary sad-bhakti-kalpa-latikkurit katha syt hdy ekam eva paramvasanyam asti caitanya-nma kalayan na kadpi ocya
Caitanya Candrmta 53, Prabodhnanda Sarasvat/PJ 5.19

hOh!; hantaOh!; cittaof the heart; bhuviin the land; memy; parama great; uaryin the desert; sadtranscendental; bhaktiof devotional service; kalpadesire; latikcreeper; akuritsprouted; kathahow?; sytwill be; hdiin the heart; ekamone; evaindeed; paramgreat; vasanyamhope; astiis; caitanyaof Lord Caitanya; nmain the name; kalayanchanting, calling in a melodious vocie; nanot; kadpiever; ocyawill lament. Alas, alas! How will the charming wish-fulfilling creeper of pure devotion ever sprout from the desparately barren planes of my consciousness? Despite my predicament, just one great hope awakens in my heart: by chanting the name of r Caitanyadeva, nothing can remain to be lamented for by anyone at any time.

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Vijapti
4.37

O my merciful Lord, may the nectarean Ganges waters of Your transcendental activities flow on the surface of my desert-like tongue
4.38

sasra-dukha-jaladhau patitasya kmakrodhdi-nakra-makarai kaval-ktasya durvsan-nigaitasya nirrayasya caitanya-candra mama dehi padvalambam
Caitanya Candramta 54, Prabodhnanda Sarasvat

kotkrtana-gna-nartana-kal-pthojani-bhrjit sad-bhaktvali-hasa-cakra-madhupa-re-vihrspadam karnandi-kal-dhvanir vahatu me jihv-maru-prgae r-caitanya day-nidhe tava lasal-ll-sudh-svardhun

CC di 2.2

sasraof repeated birth and death; dukhaof the sufferings; jaladhauin the ocean; patitasyafallen; kmalust; krodhaand anger; dibeginning; nakra crocodiles; makaraiand sharks; kavala mouthful; ktasyabeing made; durvsanby wicked desires; nigaitasyachained; nirrayasyawithout any shelter; caitanya-candraof the moon-like r Caitanya; mamato me; dehi please give; padof Your feet; avalambamthe shelter. O Caitanyacandra, I have fallen into an ocean of misery where I have been made a mouthful for the crocodiles and sharks of lust, anger, and so forth. Kindly give this destitute person, chained to wicked desires, the shelter of Your lotus feet.

O Caitanya-candra make this unfortunate person drink the nectar emanating from Your feet.
4.38

r-caitanyaO Lord Caitanya; day-nidheocean of mercy; vahatulet it flow; svardhunthe Gang; tavaof Your; lasatshining; ll-sudhof the nectar of the pastimes; prgaein the courtyard; maruof my desertlike; jihvtongue; bhrjit(that river) is beautified; ptha-janiby the lotuses; utkrtanaof the loud chanting; kaof the holy names of Lord Ka; gnasinging; nartana dancing; kaland other fine arts; vihra(these lotuses are) pleasurable; spadamabodes; sat-bhaktafor pure devotees; vali(who are like) rows; hasaof swans; cakracakravka birds; re(and) swarms; madhu-paof bumble bees; kala(this rivers) melodious; dhvanisound; nandiengladdens; memy; karaears; O my merciful Lord Caitanya, may the nectarean Ganges waters of Your transcendental activities flow on the surface of my desert-like tongue. Beautifying these waters are the lotus flowers of singing, dancing and loud chanting of Kas holy name, which are the pleasure abodes of unalloyed devotees. These devotees are compared to swans, ducks and bees. The rivers flowing produces a melodious sound that gladdens my ears.

caitanyacandra mama ht-kumuda vikya hdya vidhehi nija-cintana-bhga-ragai ki cpardha-timira nivia vidhya pdmta sadaya pyaya durgata me
r Stavval, Abha-scanam 11, Raghuntha dsa Gosvm

One who worships Mahprabhu automatically worships Rdh-Ka

4.39

caitanyacandraO moon of Lord Caitanya; mamaof me; htof the heart; kumudamthe lotus; vikyacausing to blossom; hdyamcharming; vidhehi please place; nijaown; cintanathoughts; bhgaof the bumblebee; ragai with the delight; kimcafurthermore; apardhaof offenses; timiramthe darkness; niviamthick; vidhyacleansing away; pdaof the feet; amtam the nectar; sawith; daykindness; pyayaplease cause to drink; durgatam impious; meme. O Caitanya-candra, Please make the charming lotus flower of my heart bloom by delightful bee-like thoughts of Yourself, then cleansing away the dense darkness of my offences, mercifully make this unfortunate person drink the nectar emanating from Your feet.

rdhita nava-vana vraja-knana te nrdhita nava-vana vraja eva dre rdhito dvija-suto vraja-ngaras te nrdhito dvija-suto na taveha ka
Prabodhnanda Sarasvat, Navadvpa ataka 78

rdhitamworshiped; nava-vanaNavadvpa; vraja-knanathe forest of Vraja; teby you; nanot; rdhitaworshiped; nava-vanaNavadvpa; vrajaVraja; evaindeed; drefar away; rdhitaworshiped; dvija-sut the brhmaas son (Lord Caitanya); vraja-ngarathe hero of Vraja (Ka); te by you; nanot; rdhitaworshiped; dvija-sutaLord Caitanya; nanot; tavaby you; ihahere; kar Ka. If you worship Navadvpa, then you also worship the forest of Vraja. If you dont worship Navadvpa, then the forest of Vraja is far away. If you worship Lord

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 R L O K M TA M Caitanya, then you also worship Rdh and Ka in Vraja. If you dont worship Lord Caitanya, then you cannot worship Rdh and Ka.

SAMBANDHA

G AU RA-TAT T VA

r Bhad Bhgavatmtam glorifies r Caitanya Mahprabhu

4.40

Realizing that the ecstasy of His beloved devotees is even sweeter than His own, 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 r Ka Caitanya. All glories to that Lord Hari, who has appeared as the son of Mother ac!

jayati nija-padbja-prema-dnvatro vividha-madhurimbdhi ko pi kaiora-gandhi gata-parama-danta yasya caitanya-rpd anubhava-padam pta prema gopu nityam
r Bhad Bhgavtmtam 1.1.1

r Caitanya-candra Prama
4.42

jayatiall glorifies; nijaof His own; pada-abjalotus feet; premaecstatic transcendental love; dnafor giving charity; avatrato Him who descended; vividhaof various; madhurimakinds of sweetness; abdhian ocean; ka apia certain; kaioraof youth; gandhiwho has the fragrance; gatawho has obtained; paramaof the topmost; dastage; antamthe extreme; yasya whose; caitanyaof r Caitanya; rptby the form; anubhavaof transcendental experience; padamthe situation; ptamwho has obtained; premathe ecstatic love; gopuresiding in the gops; nityameternally. 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 He always bears the fragrance of fresh youth. In His form as r Caitanya He has realised the last extreme of transcendental experience, the love residing eternally in the gops.

nanda-ll-maya-vigrahya hembha-divyac-chavi-sundarya tasmai mah-prema-rasa-pradya caitanya-candrya namo namas te

Arcana dpik/BTV Magalcarana

I offer obeisances unto r Caitanya-candra, whose form is the embodiment of blissful, transcendental pastimes, whose golden complexion is divinely beautiful, and who bestows unlimited nectar in prema-rasa.

Caitanya-candra Vandan
4.43

jaya navadvpa-nava-pradpa prabhva paa-gajaika-siha svanma-sakhy-japa-stra-dhr caitanya-candro bhagavn murri

CB Mad 5.1/GKH (P)

Out of greed for the sweet ecstasy of His devotees, the Lord descended to this world in the form of His own devotee
4.41

sva-dayita-nija-bhva yo vibhvya sva-bhvt su-madhuram avatro bhakta-rpea lobht jayati kanaka-dhm ka-caitanya-nm harir iha yati-vea r-ac-snur ea
r Bhad Bhgavtmtam 1.1.3

All glories to Caitanya-candra, who is none other than Bhagavn Murri. He is the bright new lamp of Navadvpa, who is like an unparalleled lion in subduing the atheistic elephants, and He holds a knotted string for counting His own names.

r acnandana as Rdh-ramaa Rma, nourishes His pure devotees

4.44

svaHis own; dayitaof the beloved devotees; nijatheir; bhvamecstasy; yawho; vibhvyarealising; sva-bhvtthan His own ecstasy; su-madhuram even sweeter; avatrahas descended; bhaktaof His own devotee; rpeain the form; lobhtout of greed; jayatiall glories; kanakagolden-colored; dhmwith an effulgence; ka-caitanyar Ka Caitanya; nmwith the name; harito Lord Hari; ihain this world; yatiof a renunciant; veawhose dress; r-acof Mother ac; snuthe son; eathis.
120

vraja-rasa-bhvana, duamata-tana, kapai-vightana kma uddha bhakta-plana, uka-jna-tana, chala-bhakti-daa rma

Kali-Kukkura Kadana 5/SGG p. 47

He is absorbed in vraja-rasa. As the transcendental Kmadeva, He chastises the evil-minded and destroys deceit. As Rdh-ramaa Rma, He nourishes His pure devotees, drives away dry impersonalism, and removes all imitations of bhakti.

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4.45

SAMBANDHA

G AU RA-TAT T VA

ka caitanya-gaurgau gaura-candra ac-suta prabhu-gaurau gaura-harir nmni bhakti-dni me

Ananta-Sahit/r Caitanya Mahprabhu Bhagavat (Hindi)

kathe all-attractive person; caitanyathe embodiment of transcendental consciousness; gaurgaGolden-limbed, Govinda who has accepted the golden form of Rdh; gaura-candrathe golden moon; ac-sutathe son of ac-dev; prabhuthe master; gaurathe reservoir of golden effulgence; gaura-harithe golden lord; nmninames; bhakti-dnibestow prema-bhakti; meMine. I bestow prema-bhakti upon whoever chants My names such as Ksa, Caitanya, Gaurga, Guara-candra, ac-suta, Prabhu, Gaura, and Gaura-hari.

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

4.46

kepa, rla Narottama dsa hkura (SGG p. 86)

gor phu n bhajiy mainu prema-ratana-dhana helya hrinu (1)

Alas! Failing to worship Gaurasundara, I have neglected that most precious treasure of prema and have thus lost it.

adhane yatana kari dhana teyginu pana karama-doe pani ubin (2)
I have devoted myself to worthless trifles, throwing away my real wealth and am drowning in my own misdeeds.

sat-saga chi kainu asate vilsa te-krae lgila je karama-bandha phsa (3)
Forsaking the association of sdhus for temporary enjoyment with non-devotees, I am caught in the snare of my own karmic follies.

viaya viama via satata khinu gaura-krtana-rase magana n hainu (4)

I constantly drank the deadly poison of sense objects rather than becoming absorbed in the nectar of singing the glories of r Gaurasundara.

4.47

Gaura-Gti, r Rdh-mohana dsa (SGG p. 125)

kena v chaye pra ki sukha piy narottama dsa kena n gela mariy (5)
For what type of pleasure do I maintain my life? Narottama dsa laments, Why do I not simply die?
122

sakhe, kalaya gauram udram nindita-haka-knti-kalevara-garvita-mraka-mram (1)

O sakhe, sing about the sweet name, beauty, attributes, and pastimes of r acnandana Gaurahari, who performs supremely munificent pastimes, whose bodily complexion vanquishes the luster of molten gold, whose beauty defeats that of millions of Cupids...
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madhukara-rajita-mlati-maita-jita-ghana-kucita-keam tilaka-vinindita-aadhara-rpaka-bhuvana-manohara-veam (2)

...who is charmingly adorned with a garland of beautiful and fragrant mlat 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-bhtam anupama-bhva-vilsam nidhuvana ngar mohita-mnasa-vikathita-gadgada-bham (3)

...whose sweet, gentle smile and unexcelled sentiments of pure love charm all embodied beings, whose heart is thoroughly immersed in rmat Rdhiks unnatojjvala-prema, and who lovingly extols r Ka in a choked voice.

Chapter 5 Nitynanda, Advaita, Gaddhara and iva

Nitynanda and r guru are non-different ~ Nitynanda-tattva ~
r Nitynanda Prabhu prama
5.1

paramkicana-kicana-nara-gaa-karu-vitaraa-lam kobhita-durmati-rdh-mohana-nmaka-nirupama-llam (4)

Hankering to relish the unparalleled pastimes of the greatly munificent r Gaurasundara, who distributes mercy in the form of nma-prema to the supremely fortunate niskicana souls (those whose only possession is love of Ka), the fallen and foolish Rdh-mohana sings in a mood of great distress.

sakaraa kraa-toya-y garbhoda-y ca payobdhi-y ea ca yasya-kal sa nitynandkhya-rma araa mamstu

Svarpa Dmodaras Diary/CC di 1.7

Thus ends the 4th chapter Gaura tattva

sakaraaMah-Sakaraa in the spiritual sky; kraa-toya-y Kraodakay Viu, who lies in the Causal Ocean; garbha-uda-y Garbhodakay Viu, who lies in the Garbhodaka Ocean of the universe; caand; paya-abdhi-yKrodakay Viu, who lies in the ocean of milk; eaea Nga, the couch of Viu; caand; yasyawhose; aaplenary portions; kal and parts of the plenary portions; saHe; nitynanda-khyaknown as Lord Nitynanda; rmaLord Balarma; araamshelter; mamamy; astu-let there be. Sakaraa, ea Nga and the Vius who lie on the Kraa, Garbha, and Kra Oceans, are the plenary portions and portions of the plenary portions of r Nitynanda Rma. May He give me shelter.
5.2

nitynanda namas tubhya premnanda-pradyine kalau kalmaa-nya jhnav-pataye nama

SGG p. 9

I offer prama unto r Nitynanda Prabhu who bestows the bliss of divine love, who eliminates the contamination of the age of Kali, and who is the master of Jhnav-dev.
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5.3

SAMBANDHA
5.6

S VA- P R A DA-TAT T VA

vande r-ka-caitanya-nitynandau sahoditau gauodaye pupavantau citrau andau tamo-nudau

CC di 1.2/GKH (P)

r Nitynanda Prabhu roamed the country for two purposes

prema-pracraa ra paa-dalana dui-krye avadhta karena bhramaa

CC Antya 3.149

vandeI offer respectful obeisances; r-ka-caitanyato Lord r Ka Caitanya; nitynandauand to Lord Nitynanda; saha-uditausimultaneously arisen; gaua-udayeon the eastern horizon of Gaua; pupavantauthe sun and moon together; citrauwonderful; am-daubestowing benediction; tamanudaudissipating darkness. I offer my respectful obeisances unto r Ka Caitanya and Lord Nitynanda, who are like the sun and moon. They have arisen simultaneously on the horizon of Gaua (Bengal) to dissipate the darkness of ignorance and thus wonderfully bestow benediction upon all.
5.4

prema-pracraapreaching the path of prema-bhakti; raand; paa-dalana subduing atheistic men; dui-kryewith two kinds of activities; avadhtathe great devotee and mendicant; karenadoes; bhramaatouring. For two purposesto spread the path of bhakti and to defeat and subdue the atheistsLord Nitynanda, the most dedicated devotee of the Lord, wandered throughout the country.

Nitynanda is intoxicated by prema and is an incarnation of mercy

5.7

yathea re bhrta! kuru hari-hari-dhvnam ania tato va sasrmbudhi-taraa-dyo mayi laget ida bhu-sphoair aati raayan ya pratigha bhaje nitynanda bhajana-taru-kanda niravadhi
r Nitynandakam 5, SGG p.129/GKH (P)

preme matta nitynanda kp-avatra uttama, adhama, kichu n kare vicra ye ge paaye, tre karaye nistra ataeva nistril mo-hena durcra
CC di 5.208-9

I perpetually worship r Nitynanda Prabhu, the root of the ka-bhakti tree, who wandering with outspread arms, approached the door of every home, and with upraised arms called out, O Brother! Continuously chant r-harinma to your heartss content. If you do so, I will take the responsibility to deliver you from the ocean of material existence.
5.5

premein ecstatic love; mattamad; nitynandaLord Nitynanda; kp merciful; avatraincarnation; uttamagood; adhamabad; kichuany; n not; karemakes; vicraconsideration; yewhoever; gein front; paayefalls down; treunto him; karayedoes; nistradeliverance; ataevatherefore; nistrildelivered; moas me; henasuch; durcrasinful and fallen person. Nitynanda is intoxicated by ecstatic love and is an incarnation of mercy, He makes no distiction between the exalted and the fallen. He delivers all those who fall down before Him. Therefore He has delivered such a sinful and fallen person as me.

r-caitanyasei ka, nitynandarma nitynanda pra kare caitanyera kma

CC di 5.157/GKH (P)

Without Nitais mercy no one can attain Rdh-Ka

5.8

r-caitanyaLord r Caitanya; sei kathat original Ka; nitynandaLord Nitynanda; rmaBalarma; nitynandaLord Nitynanda; pra karefulfills; caitanyera kmaall the desires of Lord r Caitanya Mahprabhu. Lord Caitanya is the same Lord Ka, and Lord Nitynanda is Lord Balarma. Lord Nitynanda fulfills all of Lord Caitanyas desires.

heno niti bine bhi, rdh-ka pite ni (1) nitiyer karu habe, vraje-rdh-ka pbe, dhara niti-caraa du khni (3)
r Nitynanda Nih, Prrthan, rla Narottama Dsa hkura/SGG p. 37

No one can attain Rdh-Ka without Lord Nitynanda. By the mercy of Nitynanda prabhu, however, one can attain the service of Rdh-Ka in Vndvana. Therefore, take shelter of the holy feet of Lord Nitynanda.
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SAMBANDHA

S VA- P R A DA-TAT T VA

Nitynanda is the Foremost Devotee

5.10

caitanyera di-bhakta nitynanda-rya caitanyera yao vaise yhra jihvya ahar nia caitanyera kath prabhu kaya tre bhajile se caitanye bhakti haya
CB di 9.217-218

These two brothers (Gaura and Niti) are like one body; they are identical manifestations. If you do not believe in Lord Nitynanda, you will fall down. If you have faith in one, but disrespect the other, your logic is like the logic of accepting half a hen.
5.13

kiv, doh n mni hao ta paa eke mni re n mni, ei-mata bhaa
CC di 5.17

Lord Caitanyas first and foremost devotee is Nitynanda Rya. The glories of Lord Caitanya are always on his tongue. Day and night Lord Nitynanda speaks only of Lord Caitanya. Whoever worships Him is a real devotee of r Caitanya.

Lord Nitynanda and Guru are Nondifferent

5.11

kivotherwise; dohboth of Them; nnot; mniaccepting; haoyou become; tacertainly; paaatheist; ekeone of Them; mniaccepting; rethe other; n mninot accepting; ei-matathis kind of faith; bhaa hypocrisy. It would be better to be an atheist by slighting both brothers than a hypocrite by believing in one and slighting the other.
5.14

sasrera pra haiy bhaktira sgare ye bibe se bhajuka niti-cndere mra prabhura prabhu r-gaurasundara e baa bharas citte dhari nirantara
CB di 17.152-3/GKH 1.60

Beyond the ocean of birth and death is the bhakti ocean. Let those who would go there worship Lord Nitynanda (the original Guru). I will hold this faith within my heart forever: My master is Nitynanda; His Lord is Gaurasundara. (By the mercy of Lord Nitynanda one gets the mercy of Gaurasundara. Nitynanda is therefore the original Guru. As such the Guru is the representative of Lord Nitynanda. These two are nondifferent)

r-caitanya-nitynanda-advaita-mahattva tra bhakta-bhakti-nma-prema-rasa-tattva bhinna bhinna likhiychi kariy vicra unile jnibe saba vastu-tattva-sra
CC di 1.108-109

Gaura and Niti are Inseparable

5.12

r-caitanyaof Lord Caitanya Mahprabhu; nitynandaof Lord Nitynanda; advaitaof r Advaita; mahattvagreatness; traTheir; bhaktadevotees; bhaktidevotion; nmanames; premaecstatic transcendental love; rasa mellows of love; tattvareal nature; bhinna bhinnadifferent; likhiychiI wrote; kariydoing; vicraconsideration; unileon hearing; jnibewill know; sabaall; vastu-tattva-srathe essence of the Absolute Truth. If one patiently hears about the glories of r Caitanya Mahprabhu, r Nitynanda Prabhu and r Advaita Prabhuand Their devotees, devotional activities, names and fame, along with the mellows of Their transcendental loving exchangesone will learn the essence of the Absolute Truth. Therefore I have described these [in r Caitanya-caritmta] with logic and discrimination.

dui bhi eka-tanu samna-praka nitynanda n mna, tomra habe sarva-na ekete vivsa, anye n kara sammna ardha-kukku-nyya tomra prama
CC di 5.175-176

dui bhitwo brothers; eka-tanuone body; samna-prakaequal manifestation; nitynandaLord Nitynanda; n mneyou do not believe; tomrayour; habethat will be; sarva-nadownfall; ekete vivsafaith in one; anyein the other; nnot; karado; sammnarespect; ardha-kukkunyyathe logic of accepting half of a hen; tomrayour; pramaevidence.
128

Advaita and Nitynanda serve the lotus feet of Lord Caitanya

5.15

eka mahprabhu, ra prabhu duijana dui prabhu sebe mahprabhura caraa

CC di 7.14
129

 R L O K M TA M eka mahprabhuone Mahprabhu, or the supreme predominator; ra prabhu duijanaand the other two (Nitynanda and Advaita) are two prabhus (masters); dui prabhuthe two prabhus; sebeserve; mahprabhuraof the supreme Prabhu; caraathe lotus feet. There is one Mahprabhu and two prabhus. The two prabhus serve the lotus feet of Mahprabhu.

SAMBANDHA

S VA- P R A DA-TAT T VA

se sambandha nhi jra, vth janma gela tra, sei pau baa durcra niti n balila mukhe, majila sasra sukhe, vidykule ki karibe tra (2)
If someone has not yet established his relationship with Nitynanda Prabhu, his life has been wasted. He is no better than an animal. Not taking the name of Niti on ones lips, one becomes absorbed in the so-called happiness of this world. Then what is the value of ones education and birth in a high family or great nation?

r Gaura-Nitynanda Prama
5.16

jnu-lambita-bhujau kanakvadtau sakrtanaika-pitarau kamalyatkau vivambharau dvija-varau yuga-dharma-plau vande jagat-priyakarau karuvatra
r Caitanya Bhgavata, di khanda 1.1

ahakre matta haiy, niti-pada psariy, asatyere satya kari mni nitiyera karu habe, vraje rdh-ka pbe, dhara nitiyera caraa dukhni (3)
Forgetting Nitis lotus feet, one becomes maddened by the false concept of bodily lifeand considers the illusory energy as real. Receiving the mercy of Niti, he can attain r Rdh and Ka in Vraja. Firmly catch hold of the lotus feet of Niti.

jnu-lambita-bhujauthose two Lords whose long arms extend to Their knees; kanaka-avadtauexuding a resplendent golden luster; sakrtana-eka-pitarau the sole fathers of the sakrtana movement; kamala-yata-akau eyes widespread like lotus petals; vivambaraumaintainers of the cosmic creation; dvijavaraubest of the brhmaas; yuga-dharma-plauprotectors of the yuga dharma, r-ka-nma-sakrtana; vandeI offer my obeisances; jagatpriyakarauthe benefactors of the entire universe; karua-avatrauthe most munificent incarnations of Godhead. I worship the incarnations of mercy, r Caitanya Mahprabhu and r Nitynanda Prabhu, whose arms extend to Their knees, whose luster is an enchantingly resplendent gold, who inaugurated the sakrtana movement, whose eyes are wide-spread like lotus petals, who nourish the entire universe, who glorify the brhmaa dynasties, who protect the yuga-dharma, and who bestow the highest auspiciousness upon the residents of the material world.

nitiyera caraa satya, thra sevaka nitya, niti-pada sad kara a narottama baa dukh, niti more kara sukh, rkha rg-caraera pa (4)
The feet of Niti are real and service to Him is eternal. Always hope and pray for the lotus feet of Niti. Narottama is very unhappy! O Niti, please make me happy. Keep me tucked close to Your feet which are like reddish lotuses.

~ Thus ends the section Nitynanda-tattva ~

r Nitynande Nih (Self-Dedication to r Nitynanda Prabhu)

5.17

~ Advaita-tattva ~
Who is Lord Advaita crya
5.18

Prrthan, rla Narottama dsa hkura/SGG p. 37

niti-pada-kamala, ko-candra-sutala, je chyya jagat juya hena niti vine bhi, rdh-ka pite ni, dha kari dhara nitiyera pya (1)
Nitis lotus feet are more cooling than the shining of millions of moons. Their shade gives solace to the universe. O brother, without a personality such as Niti, it is not possible to attain Rdh and Ka. So hold on very tightly (dha) to His lotus feet.
130

mah-viur jagat-kart / myay ya sjaty ada tasyvatra evyam / advaitcrya vara advaita haridvaitd / crya bhakti-asant bhaktvatram a tam / advaitcryam raye
CC di 1.12-13
131

 R L O K M TA M mah-viuMah-Viu, the resting place of the efficient cause; jagat-kartthe creator of the cosmic world; myayby the illusory energy; yawho; sjati creates; adathat universe; tasyaHis; avatraincarnation; evacertainly; ayamthis; advaita-cryaAdvaita crya; varathe Supreme Lord, the resting place of the material cause. advaitamknown as Advaita; hariwith Lord Hari; advaittfrom being nondifferent; cryamknown as crya; bhaktiasantfrom the propagation of devotional service to r Ka; bhaktaavatramthe incarnation as a devotee; amto the Supreme Lord; tamto Him; advaita-cryamto Advaita crya; rayeI surrender. Maha-Viu is the master of the universe, which he creates through his power of My. Advaita crya 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 crya because he propagates devotional service. He is the Lord and the incarnation of the Lords devotee. Therefore I take shelter of Him.
5.19 5.21

SAMBANDHA

S VA- P R A DA-TAT T VA

Advaita crya is a Preacher of Ka-bhakti

jva nistrila ka-bhakti kari dna gt-bhgavate kaila bhaktira vykhyna

CC di 6.28

jvathe living entities; nistriladelivered; ka-bhaktidevotional service to Lord Ka; karimaking; dnagift; gt-bhgavatein the Bhagavad-gt and rmad-Bhgavatam; kailaperformed; bhaktira vykhynaexplanation of devotional service. He delivered all living beings by offering the gift of ka-bhakti. He explained Bhagavad-Gt and rmad-Bhgavatam in the light of devotional service.

He is Mahviu and a Devotee of Lord Caitanya

5.22

sei navadvpe vaise vaiavgragaya advaita crya nma, sarva-loke dhanya jna-bhakti-vairgyera guru mukhyatara ka-bhakti vkhnite ye hena akara
CB di 2.78-9

advaita-crya-gosi skt vara prabhu guru kari mne, tiho ta kikara

CC di 5.147

Residing in Navadvpa at that time was r Advaita crya, the topmost Vaiava, who is glorified throughout the world. r Advaita crya was the chief amongst the Gurus in knowledge, devotion and renunciation. He was as expert as Lord iva in explaining the devotional service of Lord Ka with knowledge and renunciation.

advaita-cryaAdvaita crya; gosithe Lord; skt varadirectly the preme Personality of Godhead; prabhuLord r Caitanya Mahprabhu; guru kari mneaccepts Him as His teacher; tiho ta kikarabut He is the servant. Lord Advaita crya is directly the Supreme Personality of Godhead. Although Lord Caitanya accepts Him as His preceptor, Advaita crya is a servant of the Lord.

The Meaning of the Name Advaita

5.20

Advaita is Sadiva
5.27

mah-viura aa advaita gua-dhma vare abheda, tei advaita pra nma

CC di 6.26

bhaktvatra cryo dvaita ya r-sadiva

Gaura-Gaoddeadpik, 11

mah-viuraof Lord Mah-Viu; aapart; advaitaAdvaita crya; guadhmareservoir of all attributes; varefrom the Lord; abhedanondifferent; teitherefore; advaitanondifferent; pra nmafull name. r Advaita, who is the reservoir of virtues, is the main limb of Mah-Viu. His full name is Advaita, for He is identical in all respects with the Lord.

He who was r Sadiva is the bhakta-avatra, r Advaita Prabhu (Sadiva is Gopvara Mahdeva, the mla iva-tattva).

r Ka sells Himself to a devotee who offers Him merely a tulas leaf and some water
5.23

tulas-dala-mtrea jalasya culukena v vikrte svam tmna bhaktebhyo bhakta-vatsala

Gautamya-tantra/HBV 11.261/CC di 3.104/BRSB p.64/KGH (P)

132

133

 R L O K M TA M tulasof tulas; dalaa leaf; mtreaby only; jalasyaof water; culukenaby a palmful; vand; vikrtesells; svamHis own; tmnamself; bhaktebhya unto the devotees; bhakta-vatsalaLord Ka, who is affectionate to His devotees. r Ka, who is very affectionate toward His devotees, sells Himself to a devotee who offers Him merely a tulas leaf and a palmful of water.

SAMBANDHA

S VA- P R A DA-TAT T VA

lotus feet of r Ka, He constantly offered tulas-majars and water from the Gag. He appealed to r Ka with loud calls and thus made it possible for Ka to appear. Therefore the principal reason for r Caitanyas descent is this appeal by Advaita crya. The Lord, the protector of religion, appears by the desire of His devotee.
5.26

r Advaita crya attracted the Lord by pleasing Him with a tulasi leaf and water
5.24

ei lokrtha crya karena vicraa kake tulas-jala deya yei jana tra a odhite ka karena cintana jala-tulasra sama kichu ghare nhi dhana
CC di 3.105-6

je nila prema-dhana karu pracura hena prabhu koth gel crya hkura
Je nila Prema-dhana, rla Narttama dsa hkura/SGG p.32

Who, out of His vast compassion, brought r Caitanya Mahprabhu with His treasure of divine love to this world by calling Him with love and affection? Where has that Advaita crya hkura gone? [Advaita crya was shouting so loudly that Nryaas throne was shaking!]

eithis; lokaof the verse; arthathe meaning; cryaAdvaita crya; karenadoes; vicraaconsidering; kaketo Lord Ka; tulas-jalatulas and water; deyagives; yei janathat person who; trato Him; athe debt; odhiteto pay; kaLord Ka; karenadoes; cintanathinking; jala-tulasra samaequal to water and tulas; kichuany; gharein the house; nhithere is not; dhanawealth. Advaita crya considered the meaning of that loka in this way: Not finding any way to repay the debt He owes to one who offers Him a tulas leaf and water, Lord Ka thinks, There is no wealth in My possession that is equal to a tulas leaf and water.

~ Thus end the section Advaita-tattva ~

~ Gadadhra-tattva ~
5.28

Thus the Lord, the protector of religion, appears by the desire of His devotee
5.25

tabe tm veci kare era odhana eta bhvi crya karena rdhana gag-jala, tulas-majar anukaa ka-pda-padma bhvi kare samarpaa kera hvna kare kariy hukra e-mate kere karila avatra caitanyera avatre ei mukhya hetu bhaktera icchya avatare dharma-setu
CC di 3.107-10

r-rdh-prema-rp y pur vndvandevar s r-gaddharo gaura-vallabha paitkhyaka nirta r-svarpair yo vraja-lakmtay yath pur vndvane lakm ymasundara-vallabh sdyo gaura-prema-lakm r-gaddhara-paita rdhm anugat yat tal lalitpy anurdhik ata prviad e ta gaura-candrodaye yath
Gaura-gaoddea-dpik 147-150

The incarnation of love who previously was the queen of Vrindavan, rmat Rdhik, is now the beloved of Gaura named rla Gaddhara Paita. Svarpa Dmodara himself indicated that r Gaddhara was Vrajas goddess of fortune, the Lakm who was previously the beloved of ymasundara in Vndvana. She today has become the object of love for Gaura and is known as rla Gaddhara Paita. Lalit, who is also known as Anurdh, is Rdhs closest friend and confidante. She has also entered into Gaddhara, as was shown in the play Chaitanya-Candrodaya.

Thus the Lord liquidates the debt by offering Himself to the devotee. Considering it in this way, the crya began worshiping the Lord. Thinking of the
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5.29

SAMBANDHA

S VA- P R A DA-TAT T VA

gaddhara-paitdiprabhura nija-akti t-sabra carae mora sahasra praati

CC d 1.41

H H Mor Gaura-Kiora
5.32

H H Mor Gaura-Kiora, rla Bhaktivinoda hkura/KSH A15

gaddhara-paita-diheaded by r Gaddhara Paita; prabhuraof the Supreme Lord; nija-aktiinternal potencies; t-sabraof all of them; carae unto the lotus feet; moramy; sahasrathousands; praatirespectful obeisances. I offer my respectful obeisances unto the internal potencies of the Lord, of whom r Gaddhara Prabhu is the foremost. [Editorial note: r Gaddhara Paita was the foremost amongst Mahprabhus intimate devotees. He is the fountainhead of the entire akti-tattva and is thus present equally in Mahaprabhus lls in Navadvpa and Nlcala (Jagantha Puri).]
5.30

h h mor gaura-kiora kabe doy kori`, r-godruma-vane, dekh dibe mna-cora (1)
Oh, my youthful Gaura! When will You be merciful and, within the forest of Godruma, show Yourself to me, thus stealing my mind?

nanda-sukhada, kujera bhitore, gaddhara bme kori` kcana-varaa, ccara cikura, naana suvesa dhori` (2)
In the grove of nanda-sukhada-kuja, You stand with r Gaddhara on Your left side. With the luster of pure gold and beautiful curly hair, you wear the fine dress of a dancer.

jaya nitynanda gaddharera jvana jaya jaya advaitdi-bhaktera araa

CB di 2.2

dekhite dekhite, r rdh-mdhava, rpete koribe la sakh-gaa-sage, koribe naana, galete mohana-ml (3)
In an instant, the brilliant form of r Rdh-Mdhava will appear. Accompanied by all Their sakhs, They will dance with enchanting garlands around Their necks.

All glories to the life and soul of Nitynanda and Gaddhara! All glories to the shelter of the devotees headed by Advaita Prabhu!
5.31

anaga majar, sadoya hoiy, e ds-karete dhori duhe nivedibe, dohara mdhur, heribo nayana bhori (4)
Anaga Majar, becoming compassionate, will catch this maidservants hand. She will offer me to Them, and my eyes will fill with joy beholding Their sweetness.

sva-bhakti-yoga-lsina / sad vraje vihria hari-priy-gagraga / ac-suta-priyevaram sa-rdha-ka-sevana / prakaka mahaya bhajmy aha gaddhara / su paita guru prabhum
r Gaddharakam 1, rla Svarpa Dmodara Gosvm

~ Thus ends the section Gadadhra-tattva ~

That personality who eternally wanders in Vraja while playfully performing Her own loving devotional service (rmat Rdhik, who takes the form of r Gaddhara in Gaura ll), is the chief among the beloved damsels of r Hari. As the foremost of the intimate associates of the son of ac (Gaddhara), he reveals the process of service to r Rdh and Ka. I worship that magnanimous, exalted Paita and Guru, r Gaddhara Prabhu.

~iva tattva~
r Gopvara Mahdeva prama
5.33

vndvanavani-pate! jaya soma soma-maule sanaka-sanandana-santana-nradeya gopvara! vraja-vilsi-yugghri-padme prema prayaccha nirupdhi namo namas te
Sankalpa Kalpadruma 103, Vivantha Cakravart hkura/BMP p.422

vndavanaof Vndavana; avaniof the land; pateO Lord; jayaall glories to you; sa-umaO husband of Parvati; somawho carries the moon; mauleon his head; sanaka-sanandana-sanatanaby the ancient sages who eternally stay in the
136 137

 R L O K M TA M form of young boys; nradaand by Nrada Muni; idyaworshipped; gopvaraO Gopvara; vrajain Vraja; vilsawho perform pastimes; yugaof the Divine Couple; anghrifeet; padmafor the lotus flower; premapure transcendental love; prayacchaplease grant; nirupadhifree from material designations; namah namaI offer my respectful obeisances; teunto you. O gatekeeper of Vndvana! O Soma, all glories to you! O you whose forehead is decorated with the moon, and who is worshipable for the sages headed by Sanaka, Sanandana, Santana and Nrada! O Gopvara! Desiring that you bestow upon me prema for the lotus feet of r r Rdh-Mdhava who perform joyous pastimes in Vraja-dhma, I offer pramas unto you time and again.

SAMBANDHA

S VA- P R A DA-TAT T VA

with a particular transforming agent, although yogurt is not a different substance, independent of milk which is its cause. I engage in the bhajana of that original personality, r Govinda.
5.36

iva akti-yuta avat tri-ligo gua-savta vaikrikas taijasa ca tmasa cety aha tridh
SB 10.88.3

r Gopvara Mahdeva fulfills the gops desires

5.34

mud gopendrasytmaja-bhuja-parivaga ndhaye sphurad-gop-vndair yam iha bhgavanta praayibhi bhajadbhis tair bhakty svam abhilsita prptum acird yam-tre gopvaram anudina ta kila bhaje
r Vraja-vilsa-stava 87/BMP p. 422

[r-uka uvcar uka said:] ivaLord iva; aktiwith his energy, material nature; yutaunited; avatalways; trithree; ligawhose manifest features; guaby the modes; savtaprayed to; vaikrikafalse ego in the mode of goodness; taijasafalse ego in the mode of passion; caand; tmasafalse ego in mode of ignorance; caand; itithus; ahamthe principle of material ego; tridhthreefold. r ukadeva said: Lord iva is always united with his personal energy, the material nature. Manifesting himself in three features in response to the entreaties of natures three modes, he thus embodies the threefold principle of material ego in goodness, passion and ignorance.
5.37

To obtain the jewel of being embraced by the arms of Brajendra-nandana ymasundara, the gops, who possess firm, loving, intimate attachment for r Ka, joyfully worshipped Sadiva with great devotion and had all their internal desires fulfilled without delay. Daily I worship that Gopvara Mahdeva who resides on the bank of the Yamun.

Lord Brahm glorifies iva

5.35

kra yath dadhi-vikra-viea-yogt sajyate na hi tata pthag asti heto ya ambhutm api tath samupaiti kryd govindam di-purua tam aha bhajmi
r Brahma-Sahit 45

harir hi nirgua skt purua prakte para iva-akti-yuta avat tri-ligo gua-samvta
SB 10.88.5/CC Mad 20.313/BS 45 pt

harithe Supreme Lord Hari; hiindeed; nirguauntouched by the material modes; sktabsolutely; puruathe Personality of Godhead; prakteto material nature; paratranscendental; ivathe auspicious one; aktipotency; yutapossessed of; avatoriginal; tri-lingothe trident carrier; guna modes of nature; samvtaencompassed by. r Hari, who is transcendental to material nature and free from mundane qualities, is directly the Supreme Personality of Godhead. However, iva is simultaneously possessed of three types of false ego, namely goodness, passion and ignorance, and he is always connected with the illusory potency. (Therefore, a jva can only become transcendental to the material modes by the performance of r hari-bhajana).

aham bhajmiI perform bhajana; tamof that; di-puruam govindamoriginal Supreme Person, r Govinda; yawho; upaititakes on; ambhutmthe state of ambhu; kryton account of performing a special duty; yath tathin the same way that; krammilk; sajyatebecomes; dadhiyogurt; vikra-viea-yogt through contact with a transforming agent; astiis; hicertainly; nanot; pthakdifferent; tatathan; hetoits cause (milk). r Govindadeva attains the condition of being ambhu for the sake of performing a specific function, just as milk is transformed into yogurt by contact
138

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The Bhgavatam extols Lord iva as the greatest of Vaiavas

5.38

nimna-gn yath gag devnm acyuto yath vaiavn yath ambhu purnm idam tath
SB 12.13.16

nimna-gnmof rivers flowing down to the sea; yathas; gagthe Ganges; devnmof all deities; acyutathe infallible Supreme Personality of Godhead; yathas; vaiavnmof devotees of Lord Viu; yathas; ambhuiva; purnmof Puras; idamthis; tathsimilarly. Just as the Gag is the greatest of all rivers, Lord Acyuta the supreme among deities and Lord ambhu [iva] the greatest of Vaiavas, so rmad-Bhgavatam is the greatest of all Puras.

Chapter 6 Ka tattva
ymasundara ikhaa-ekhara

Thus ends the 5th chapter Nitynanda, Advaita, Gaddhara, and iva tattvas

Svaya Bhagavn is Vrajendra-nandana r Ka

6.1

haris tv eka tattva vidhi-iva-surea-praamita yad eveda brahma prakti-rahita tat tv anumaha partm tasyo jagad-au-gato viva-janaka sa vai rdh-knto nava-jalada-knti cid-udaya
Daa-mla-tattva, 2/JD Ch. 13

hariLord Hari; tuand; ekamonly; tattvamtruth; vidhiby Lord Brahm; ivaby Lord iva; sura-aby Lord Indra, the king of the demigods; praamita offered obeisances; yatwho; evacertainly; idamthis; brahmasupreme brahman; praktiof material nature; rahitamdevoid; tatthat; tvbut; anumahathe splendor; para-tmthe supersoul; tasyaof Him; aaa part; jagatto the universe; augatagone; vivaof the universe; janakathe father; saHe; vaicertainly; rdhof rmat Rdhr; kntathe lover; navafresh; jaladaof a raincloud; kntisplendor; cid-udayaa spiritual manifestation. Indeed r Hari, to whom Brahm, iva, Indra and other demigods continuously offer prama, is the only Supreme Absolute Truth. Nirviea-brahma that is devoid of akti is r Haris bodily effulgence. Mah-Viu, 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 r Hari alone, the very form of transcendental reality (citsvarpa), whose complexion is the colour of a freshly formed thunder cloud, who is r Rdh-vallabha, the beloved of r Rdh.
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SAMBANDHA

K A-TAT T VA

Only Ka is Svaya Bhagavn

6.2

ete ca-kal pusa / kas tu bhagavn svayam

SB 1.3.28/CC di 2.67&5.79, Mad 9.143&20.156/JD Ch. 13/Biog p. 355

Great seers of the truth, who understand the nature of the Absolute Truth, describe that non-dual truth in three ways as impersonal Brahman, localized Paramtm and Bhagavn, the Personality of Godhead.

eteall these; caand; aaplenary portions; kalportions of the plenary portions; pusaof the Supreme; kaLord Ka; tubut; bhagavnthe Personality of Godhead; svayamin person. All of the above-mentioned incarnations are either plenary portions or parts of the plenary portions of the Lord, but r Ka is the original Personality of Godhead Himself.

The one Absolute Truth is conceived of in three ways

6.5

advaya-jna tattva-vastu kera svarpa brahma, tm, bhagavntina tra rpa

CC Adi 2.65

Ka is the origin of all and the primary cause of all causes

6.3

advaya-jnaknowledge without duality; tattva-vastuthe Absolute Truth; keraof Lord Ka; sva-rpaown nature; brahmaBrahman; tm Paramtm; bhagavnthe Supreme Personality of Godhead; tinathree; tra of Him; rpaforms. Lord Ka Himself is the one undivided Absolute Truth, the ultimate reality. He manifests Himself in three featuresas Brahman, Paramtm and Bhagavn.

vara parama ka sac-cid-nanda-vigraha andir dir govinda sarva-kraa-kraam

r Brahm-sahit 5.1

Ka is source of all Avatras

6.6

varathe controller; paramasupreme; kaLord Ka; sat (comprising) eternal existence; citabsolute knowledge; nandaand absolute bliss; vigrahawhose form; andiwithout beginning; dithe origin; govindaLord Govinda; sarva-kraa-kraamthe cause of all causes. Ka who is known as Govinda is the Supreme Godhead. He has an eternal blissful spiritual body. He is the origin of all. He has no other origin and He is the prime cause of all causes.

rmdi-mrtiu kal-niyamena tihan nnvatram akarod bhuvaneu kintu ka svaya samabhavat parama pumn yo govindam di-purua tam aha bhajmi
BS 5.39/CC di 5.155/VG p. 58/KGH (P)

Ka the Absolute Truth is One yet He is realised in Three different ways

6.4

vadanti tat tattva-vidas tattva yaj jnam advayam brahmeti paramtmeti bhagavn iti abdyate
SB 1.2.11/CC di 2.11, 2.63/Biog. p. 348 etc./JD ch. 4

aham bhajmiI perform bhajana; tamof that; di-puruam govindamoriginal Supreme Person, r Govinda; yawho; parama pumnis the Supreme Person; kal-niyamenathrough His forms of expanded plenary portions (sva-kal); akarotHe performed; nn-avatrammany variegated descents as avatra; tihanremaining; bhuvaneuwithin the many material universes; rmdimrtiuin the forms of r Rmacandra etc; kintuhowever; kaas r Ka; svayamHe Himself personally; samabhavatdescended. I worship Govinda, the primeval Lord, who manifested Himself personally as Ka and the different avatras in the world in the forms of Rma, Nsiha, Vmana, etc., as His subjective portions.

vadantithey say; tatthat; tattva-vidathe learned souls; tattvamthe Absolute Truth; yatwhich; jnamknowledge; advayamnondual; brahma itiknown as Brahman; paramtm itiknown as Paramtm; bhagavn itiknown as Bhagavn; abdyateit is so declared.
142

Ka is the Supreme master all others are His servants

6.7

ekale vara ka, ra saba bhtya yre yaiche ncya, se taiche kare ntya
143

 R L O K M TA M
CC Adi 5.142

SAMBANDHA

K A-TAT T VA

ekalealone; varathe Supreme Personality of Godhead; kaKa; ra others; sabaall; bhtyaservants; yreunto whom; yaicheas; ncyaHe causes to dance; seHe; taichein that way; kare ntyadances. Lord Ka alone is the supreme controller, and all others are His servants. They dance as He makes them do so.
6.8

entities; jtvthus knowing; mmMe ; ntimrelief from material pangs; cchatione achieves. A person in full consciousness of Me, knowing Me to be the ultimate enjoyer of 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 from the pangs of material miseries.
6.11

keha mne, keh n mne, saba tara dsa ye n mne, tra haya sei ppe na
CC di 6.85

aha hi sarva-yajn / bhokt ca prabhur eva ca na tu mm abhijnanti / tattventa cyavanti te

BG 9.24

keha mnesomeone accepts; keha n mnesomeone does not accept; saba tra dsaall His servants; ye n mneone who does not accept; traof him; haya there is; seithat; ppein sinful activity; naannihilation. Some accept Him whereas others do not, yet everyone is His servant. One who does not accept Him will be ruined by his sinful activities.

ahamI; hisurely; sarvaof all; yajnmsacrifices; bhoktthe enjoyer; ca and; prabhuthe Lord; evaalso; caand; nanot; tubut; mmMe; abhijnantithey know; tattvenain reality; atatherefore; cyavantifall down; tethey. I am the only enjoyer and master of all sacrifices. Therefore, those who do not recognize My true transcendental nature fall down.

Nothing is superior to Ka, everything and everybody is dependent on Him like pearls on a thread
6.9

Ka is everyones maintainer and provider

6.12

matta paratara nnyat / kicid asti dhanajaya mayi sarvam ida prota / stre mai-ga iva
BG 7.7/JD Ch.13

nityo nityn cetana cetannm eko bahn yo vidadhti kmn

Kaha Upaniad 2.2.13/Biog p.406/JD Ch.1,12,18,

dhanajayaO winner of wealth, Arjuna; na astithere does not exist; kicit anything; anyatelse; parataragreater; mattathan Me; sarvamall; idam this universe; protam is dependent; mayion Me; ivaas; mai-gajewels; stre(strung) on a thread. O Dhanajaya, there is no Truth superior to Me. Everything is dependent on Me, resting upon Me, as pearls are strung on a thread.

nityathe singular eternal; nitynmof the plural eternals; cetanathe singular conscious being; cetannmof the plural conscious beings; ekathat one; bahnmof the many; yaHe who; vidadhatisupplies; kmnall desires or necessities of life. He is the chief eternal Being among all eternal beings, and the supreme conscious Being among all conscious beings. That one Supreme fulfills the desires of all the many and provides them with everything they need.

Ka is the supreme enjoyer, controller and well-wisher

6.10

The meaning of Nryaa

6.13

bhoktra yaja-tapas / sarva-loka-mahevaram suhda sarva-bhtn / jtv m ntim cchati

BG 5.29

nra-abde kahe sarva jvera nicaya ayana-abdete kahe thra raya

CC di 2.38

bhoktramthe beneficiary; yajaof sacrifices; tapasmand penances and austerities; sarva-lokaof all planets and the demigods thereof; mah-varamthe Supreme Lord; su-hdamthe benefactor; sarvaof all; bhtnmthe living
144

nra-abdeby the word nra; kaheone means; sarva jveraof all living entities; nicayathe assemblage; ayana-abdeteby the word ayana; kaheone means; thraof them; rayathe refuge.
145

 R L O K M TA M The word nra refers to the aggregate of all the living beings and the word ayana refers to the refuge of them all. Thus the name Nryaa means he who gives shelter to all jvas in this shelter-less world.

SAMBANDHA

K A-TAT T VA

brahmaaof the impersonal brahmajyoti; hicertainly; pratihthe basis; ahamI am; amtasyaof the immortal; avyayasyaof the imperishable; caalso; vatasyaof the eternal; caand; dharmasyaof the constitutional position; sukhasyaof happiness; aikntikasyaultimate; caalso. I alone am the basis of that nirviea-brahma and the sole refuge of everlasting immortality, eternal dharma and the transcendental bliss of prema arising from aikntika-bhakti.

The definition of Bhagavn

6.14

aivaryasya samagrasya / vryasya yaasa riya jna-vairgyayo caiva / a bhagam itgan

Vinu Purana 6.5.47/JD Ch 13/Biog p. 409

Kas effulgence is the source of Brahman

6.17

aivaryasyaof opulence or wealth; samagrasyain full; vryasyaof strength, power; yaasaof fame; riyaof beauty; jnaof knowledge; vairgyayo and of renunciation; caand; evacertainly; aamof the six; bhaga opulence; itithus; igaathe division. Bhagavn is He who possesses all opulences in full: all beauty, all fame, all wealth, all strength, all knowledge, all renunciation all these qualities are manifested in Bhagavn to the fullest extent.

yasya prabh prabhavato jagad-aa-koikoiv aea-vasudhdi vibhti-bhinnam tad brahma nikalam anantam aea-bhta govindam di-purua tam aha bhajmi
BS 40/Biog. p.27

Ka is the source of all knowledge

6.15

sarvasya cha hdi sannivio matta smtir jnam apohana ca vedai ca sarvair aham eva vedyo vednta-kd veda-vid eva cham
BG 15.15/Biog p.356

yasyaof whom; prabhthe effulgence; prabhavataof one who excels in power; jagat-aaof universes; koi-koiuin millions and millions; aeaunlimited; vasudh-diwith planets and other manifestations; vibhtiwith opulences; bhinnambecoming variegated; tatthat; brahmaBrahman; nikalamwithout parts; anantamunlimited; aea-bhtambeing complete; govindamGovinda; di-puruamthe original person; tamHim; ahamI; bhajmiworship. I worship Govinda, the primeval Lord, whose effulgence is the source of the nondifferentiated Brahman mentioned in the Upaniads, being differentiated from the infinity of glories of the mundane universe and appearing as the indivisible, infinite, limitless, truth.

sarvasyaof all living beings; caand; ahamI; hdiin the heart; sannivia situated; mattafrom Me; smtiremembrance; jnamknowledge; apohanamforgetfulness; caand; vedaiby the Vedas; caalso; sarvaiall; ahamI am; evacertainly; vedyaknowable; vednta-ktthe compiler of the Vednta; veda-vitthe knower of the Vedas; evacertainly; caand; ahamI. I am seated in everyones heart, and from Me come remembrance, knowledge and forgetfulness. By all the Vedas, I am to be known. Indeed, I am the compiler of Vednta, and I am the knower of the Vedas.

The sdhaka considers Brahman realisation an obstacle to bhakti

6.18

hiramayena ptrea / satyasypihita mukham tat tva pann apvu / satya-dharmya daye
r opaniad 15

Ka is the source of the impersonal Brahman

6.16

hiramayenaby a golden effulgence; ptreaby a dazzling covering; satyasyaof the Supreme Truth; apihitamcovered; mukhamthe face; tatthat covering; tvamYourself; panO sustainer; apvukindly remove; satyapure; dharmyaunto the devotee; dayefor exhibiting. O my Lord, sustainer of all that lives, Your real face is covered by Your dazzling effulgence. Kindly remove that covering and exhibit Yourself to Your pure devotee.

brahmao hi pratihham / amtasyvyayasya ca vatasya ca dharmasya / sukhasyaikntikasya ca

BG 14.27/Biog. p.27
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SAMBANDHA
BG 7.8

K A-TAT T VA

The Paramtma feature

6.19

kecit sva-dehntar-hdayvake prdea-mtra purua vasantam catur-bhuja kaja-rathga-akha-gad-dhara dhraay smaranti

SB 2.2.8

rasataste; ahamI; apsuin water; kaunteyaO son of Kunt; prabhthe light; asmiI am; ai-sryayoof the moon and the sun; praavathe three letters a-u-m; sarvain all; vedeuthe Vedas; abdasound vibration; khein the ether; pauruamability; nuin men. O son of Kunt, I am the taste of water, the light of the sun and the moon, the syllable o in the Vedic mantras; I am the sound in ether and ability in man.

kecitothers; sva-deha-antawithin the body; hdaya-avakein the region of the heart; prdea-mtrammeasuring only eight inches; puruamthe Personality of Godhead; vasantamresiding; catu-bhujamwith four hands; kajalotus; ratha-agawheel, Cakra; akhaconchshell; gad-dharamand with a club in the hand; dhraayconceiving in that way; smarantido meditate upon Him. Others conceive of the Personality of Godhead residing within the body in the region of the heart and measuring only eight inches, with four hands carrying a lotus, a Cakra, a conch-shell and a club respectively.
6.20

Ka inspires the jvas with various conceptions of Himself

6.23

tam imam aham aja arra-bhj hdi hdi dhihitam tma-kalpitnm pratidam iva naikadhrkam eka samadhi-gato 'smi vidhta-bheda-moha
tamthat Personality of Godhead; imamnow present before me; ahamI; ajamthe unborn; arra-bhjmof the conditioned soul; hdi hdiin the heart of hearts; dhihitamsituated; tmathe Supersoul; kalpitnmof the speculators; pratidamin every direction; ivalike; na ekadhnot one; arkamthe sun; ekamone only; samadhi-gata asmiI have undergone trance in meditation; vidhtabeing freed from; bheda-mohamisconception of duality. 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, Ka, who is actually in the heart of every living being. You are insdie and outside of everything 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 differently by different people.

ananta sphaike yaiche eka srya bhse taiche jve govindera aa prake
CC di 2.19

anantaunlimited; sphaikein crystals; yaichejust as; ekaone; sryasun; bhseappears; taichejust so; jvein the living entity; govinderaof Govinda; aaportion; prakemanifests. As the one sun appears reflected in countless jewels, so Govinda manifests Himself [as Paramtm] in the hearts of all living beings.

Brahman and Paramtma are but partial aspects of Bhagavn r Ka

6.21

ka paramtm vai brahma taj-jyotir eva ca paravyomdhipas tasyaivarya-mrtir na saaya

Daa-mla tattva, Ch 3

Ka does not manifest His personal form to all

6.24

r Ka is the only Lord. Paramtm is His part and Brahman His effulgence. r Nryaa in Vaikuha is the majestic (aivarya) manifestation of r Ka. The Veda and other scriptures clearly show this, clearing all doubt.

nha praka sarvasya yoga-my-samvta mho ya nbhijnti loko mm ajam avyayam

BG 7.25

Kas opulence
6.22

raso ham apsu kaunteya / prabhsmi ai-sryayo praava sarva-vedeu / abda khe paurua nu
148

nanor; ahamI; prakamanifest; sarvasyato everyone; yoga-myby internal potency; samvtacovered; mhafoolish; ayamthese; nanot; abhijntican understand; lokapersons; mmMe; ajamunborn; avyayaminexhaustible.
149

 R L O K M TA M I am never manifest to the foolish and unintelligent. For them I am covered by My internal potency, and therefore they do not know that I am unborn and infallible.

SAMBANDHA

K A-TAT T VA

One who knows the transcendental nature of My appearance and activities does 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 Ka, the Avatr (source of all incarnations)
6.28

avajnanti m mh / mnu tanum ritam para bhvam ajnanto / mama bhta-mahevaram

BG 9.11

pra bhagavn avatare yei kle ra saba avatra tte si mile

CC di 4.10

avajnantideride; mmMe; mhfoolish men; mnumin a human form; tanuma body; ritamassuming; paramtranscendental; bhvamnature; ajnantanot knowing; mamaMy; bhtaof everything that be; mahvaramthe supreme proprietor. Fools deride Me when I descend in the human form. They do not know My transcendental nature as the Supreme Lord of all that be.

prafull; bhagavnthe Supreme Personality of Godhead; avatareincarnates; yeithat; kleat the time; raother; sabaall; avatraincarnations; tte in Him; sicoming; milemeet. When the complete Supreme Personality of Godhead descends, all other incarnations of the Lord meet together within Him.

Kas body is not material

6.26

Viu is an incarnation of Ka
6.29

ajo pi sann avyaytm bhtnm varo pi san prakti svm adhihya sambhavmy tma-myay
SBG 4.6

nryaa, catur-vyha, matsydy-avatra yuga-manvantarvatra, yata che ra sabe si ka-age haya avatra aiche avatre ka bhagavn pra
CC di 4.11-12

ajaunborn; apialthough; sanbeing; avyaya-tm(and having) an imperishable body; bhtnmof (all) beings; ivarathe Lord; sanbeing; api although; praktimnature; svmMy original; adhihyasituated; sambhavmiI fully manifest; tma-myayby My mystic potency. Although I am unborn, imperishable and the controller of all living entities, I appear by My Yogamy potency in My original sac-cid-nanda-svarpa.

nryaaLord Nryaa; catu-vyhathe four expansions; matsya-di beginning with Matsya; avatrathe incarnations; yuga-manv-antara-avatrathe yuga and manv-antara incarnations; yataas many as; chethere are; raother; sabeall; sicoming; ka-agein the body of Lord Ka; hayaare; avatraincarnated; aichein this way; avatareincarnates; kaLord Ka; bhagavnthe Supreme Personality of Godhead; prafull. Lord Nryaa, the four primary expansions [Vsudeva, Sakaraa, Pradyumna and Aniruddha], Matsya and the other ll incarnations, the yuga-avatras, the manv-antara incarnations and as many other incarnations as there areall descend in the body of Lord Ka. In this way the complete Supreme Godhead, Lord Ka Himself, appears.

Kas birth and activities are transcendental

6.27

janma karma ca me divyam / eva yo vetti tattvata tyaktv deha punar janma / naiti mm eti so rjuna
BG 4.9

janmabirth; karmawork; caalso; meof Mine; divyamtranscendental; evamlike this; yaanyone who; vettiknows; tattvatain reality; tyaktv leaving aside; dehamthis body; punaagain; janmabirth; nanever; eti does attain; mmunto Me; etidoes attain; sahe; arjunaO Arjuna.
150

It is not Ka who kills the demons but His expansion Vu who is present within Him
6.30

ataeva viu takhana kera arre viu-dvre kare ka asura-sahre

151

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CC di 4.13

SAMBANDHA

K A-TAT T VA

ataevatherefore; viuLord Viu; takhanaat that time; keraof Lord Ka; arrein the body; viu-dvreby Lord Viu; karedoes; kaLord Ka; asura-sahrekilling the demons. At that time, therefore, Lord Viu is present in the body of Lord Ka, and Lord Ka kills the demons through Him.

mnyathe Vedas; prhaproclaim; tattvaAbsolute Truth; harimr Hari; ihahere; paramathe Supreme; sarva-aktithe possessor of all potencies; rasbdhian ocean of rasa. The Vedas proclaim that r Hari (Ka) alone is the Supreme Absolute Truth. He is the possessor of all potencies and He is the ocean of nectarean rasa (the mellows of love).

The Absolute Truth is Vrajendra-nandana r Ka

6.31

Kas madhurya form

6.34

kera svarpa-vicra una, santana advaya-jna-tattva, vraje vrajendra-nandana

CC Mad 20.152/Biog. p.24

sakala-sadgua-vnda-ratna-ratnkara vidagdha, catura, dhra, rasika-ekhara

CC Madhya 15.140

keraof Lord Ka; svarpa-vicraconsideration of the eternal form; una please hear; santanaMy dear Santana; advaya-jna-tattvathe Absolute Truth without duality; vrajein Vndvana; vrajendra-nandanathe son of Nanda Mahrja. O Santana, please hear about the eternal form of r Ka. He is the Absolute Truth, devoid of duality, and He is present in Vndvana as the son of Nanda Mahrja.

sakalaall; sat-guatranscendental qualities; vndamultitude; ratnaof gems; ratna-karathe mine; vidagdhaclever in amorous affairs; caturaexpert; dhrasober; rasika-ekharasupreme enjoyer of rasa. Ka 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 transcendental rasa.
6.35

Svaya bhagavn r ka is the reservoir of all rasa

6.32

svaya bhagavn kasarv, sarvraya viuddha-nirmala-prema, sarva-rasamaya

CC Mad 15.139

madhura-caritra kera madhura-vilsa cturya-vaidagdhya kare yra ll-rasa

CC Madhya 15.141

svaya bhagavn kaLord Ka is the Supreme Personality of Godhead; sarvaathe source of all others; sarva-rayathe reservoir of all energies; viuddhatranscendental; nirmalafree from all material contamination; prema ecstatic transcendental love; sarva-rasa-mayathe reservoir of all rasa. Ka the Supreme Personality of Godhead (svaya bhagavn), is the origin of all incarnations and the source of everything. He is pure transcendental love itself, and He is the reservoir of all rasa.

madhura-caritrapleasing character; keraof Lord Ka; madhura-vilsa melodious pastimes; cturyaexpertise; vaidagdhyaexpert in amorous love; karemanifests; yrawhose; llof pastimes; rasamellows. His character is very sweet, and His pastimes are sweeter than sweet. He is expert in amorous affairs, and thus He enjoys all His rasa-filled pastimes.

Kas madhurya form is the supreme transcendental form

6.36

Ka the Absolute Truth, the possessor of all potencies, is also an Ocean of Rasa
6.33

kera yateka khel, sarvottama nara-ll, nara-vapu thra svarpa gopa-vea, veu-kara, nava-kiora, naa-vara, nara-llra haya anurpa
CC Mad 21.101/ Biog. p.154

mnya prha tattva harim iha parama sarva-akti rasbdhi

Daa mla, Invocation
152

153

 R L O K M TA M keraof Lord Ka; yatekaall; khelpastimes; sarva-uttamathe most attractive of all; nara-llthe pastimes as a human being; nara-vapua body just like that of a human being; thraof that; svarpathe real form; gopa-veathe dress of a cowherd boy; veu-karawith a flute in the hands; nava-kioranewly youthful; naa-varaan expert dancer; nara-llrafor exhibiting the pastimes as a human being; hayais; anurpasuitable. Lord Ka 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 is a cowherd boy. He carries a flute in His hand, and His youth is ever-new. He is also an expert dancer. All this is just suitable for His pastimes as a human being.

SAMBANDHA

K A-TAT T VA

The Ka known as Yadu-kumra is Vsudeva Ka. He is different from the Ka who is the son of Nanda Mahrja. Yadu-kumra Ka manifests His pastimes in the cities of Mathur and Dvrak, but Ka the son of Nanda Mahrja never at any time leaves Vndvana.
6.40

ymc chabala prapadye abalc chyma prapadye

Chndogya Up. 8.13.1/JD Ch.10 & 13

Ka never leaves Vndvana

6.37

By rendering sev to yma, one attains His transcendental abode, which is full of spiritual bliss and astonishing, variegated lls; and within that supreme spiritual abode, one attains His eternal shelter.

vndvana parityajya naiva gacchmy aha kvacit nivasmy anay srdha aham atraiva sarvad
r Sanatkumara sahita, Pacartra

After the brahm-vimohana-lil, Brahm offered this prayer to Ka:

6.41

vndvanamVndvana; parityajyaleaving; nanot; evaindeed; gacchmi go; ahamI; kvacitanyplace; nivasmiI stay; anayHer; srdhamwith; ahamI; atrahere; evaindeed; sarvadalways. I never take even a single step out of Vndvana. Accompanied by r Rdh, I stay here eternally.
6.38

naumya te bhra-vapue taid-ambarya gujvatasa-paripiccha-lasan-mukhya vanya-sraje kavala-vetra-via-veulakma-riye mdu-pade paupgajya

SB 10.14.1/CB Mad 2.271/BMP p. 324/VG 5 pt/GKH (P)

vndvanam parityajya padam ekam na gacchati

Ka never takes a step out of Vndvana.

6.39

r-brahm uvcaLord Brahm said; naumiI offer praise; yaO most worshipable one, my Iadeva; teunto You; abhralike a dark cloud; vapue whose body; taitlike lightning; ambaryawhose garment; gujmade of small berries [guj berries symbolize Rdhik]; avatasawith ornaments (for the ears); paripicchaand peacock feathers; lasatresplendent; mukhyawhose face; vanya-srajewearing garlands of forest flowers; kavalaa morsel of food; vetraa stick; viaa buffalo-horn bugle; veuand a flute; lakmacharacterized by; riyewhose beauty; mdusoft; padewhose feet; pau-paof the cowherd (Nanda Mahrja or Vabhanu Mahrja); aga-jyaunto the son [or daughter]. 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 garment is brilliant like lightning, and the beauty of Your face is enhanced by Your guja 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, and a morsel of grain mixed with yogurt in Your hand, You are most attractive. Your lotus feet are very soft. I offer my prayers unto You. [Editorial note: According to rla Jva Gosvm the naumya te bhra-vapue loka is a veiled praise of rmat Rdhik. Since Brahm knows that it is not within his power to directly please Ka, he is praising his iadevata, rmat Rdhik. He knows that by pleasing Kas devotee, especially Rdhik, Ka will automatically be pleased.]
155

ko nyo yadu-sambhto ya pra so sty ata para vndvana parityajya sa kvacin naiva gacchati

(or:)

yas tu gopendra-nandana

Laghu-bhgavatmta 1.5.461/ CC Antya 1.67/VG p. 57

kaLord Ka; anyaanother (Lord Vsudeva); yadu-sambhtaborn in the Yadu dynasty; yawho; prathe full Supreme Personality of Godhead, Ka; saHe; astiis; atathan Him (Vsudeva); paradifferent; vndvanamthe place Vndvana; parityajyagiving up; saHe; kvacitat any time; na eva gacchatidoes not go.
154

 R L O K M TA M

SAMBANDHA

K A-TAT T VA

The Dvija-patns of Mathur prayed as follows:

6.42

yma hiraya-paridhi vanamlya-barhadhtu-pravla-naa-veam anuvratse vinyasta-hastam itarea dhunnam abja karotpallaka-kapola-mukhbja-hsam

SB 10.23.22/VG 5 pt/BMP p. 374/BR 6.15/GKH (P)

ymasundara is entering the forest of Vndvana accompanied by His cowherd boyfriends. In His turban there is a peacock feather; over His ears, a karikra flower; on His body, a ptmbara glitters like gold; and around His neck, extending down to His knees, is a heart-stealing garland strung with five kinds of fragrant forest 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 follow from behind. In this way, this Vndvana-dhma, which is more charming than Vaikuha, has become even more beautiful by the impressions of r Kas lotus feet, which are marked with the conch, disc and other symbols. rla Gurudevas commentary: These are three extraordinary descriptions of Kas form and beauty, but if we compare them from a neutral point of view, it becomes evident that the sweetness of Kas beauty as manifested in the heart of the gops is the topmost. Brahms prayer is at the bottom, the wives of the Brhmaas (dvija-patns) is in the middle, and the topmost is the description of Ka by the gops. We are following the gops, not Brahm or the dvija-patns. (VG 5, pt).

ymamdark blue in complexion; hirayagolden; paridhimwhose garment; vana-mlyawith a forest garland; barhapeacock feather; dhtucolored minerals; pravlaand sprigs of buds; naalike a dancer upon the stage; veam dressed; anuvrataof a friend; aseupon the shoulder; vinyastaplaced; hastamHis hand; itareawith the other; dhunnamtwirling; abjama lotus; karaupon His ears; utpalalilies; alaka-kapolawith hair extending over His cheeks; mukha-abjaupon His lotuslike face; hsamhaving a smile. He is dark-complexioned like a fresh raincloud, and His yellow cloth, which 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 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 this way, He appears as a fresh, youthful, expert dancer. He rests one hand upon His sakhs shoulder and with the other He twirls a pastime lotus. His ears are decorated with earrings, curly locks of hair splash against His cheeks, and His lotus face blossoms with a gentle smile.

r Caitanya Mahprabhu glorified Ka at the Ratha-Ytr

6.44

namo brahmaya-devya go-brhmaa-hitya ca jagad-dhitya kya govindya namo nama

Viu Pura 1.19.65/CC Mad 13.77

Seeing Ka through the eyes of bhva, the gops described His beauty:
6.43

barhpa naa-vara-vapu karayo karikra bibhrad vsa kanaka-kapia vaijayant ca mlm randhrn veor adhara-sudhayprayan gopa-vndair vndraya sva-pada ramaa prviad gta-krti
SB 10.21.5/Venu Gt 5/ BR 6.16/GKH (P)

namaall obeisances; brahmaya-devyato the Lord worshipable by persons in brahminical culture; go-brhmaafor cows and brhmaas; hityabeneficial; caalso; jagat-hityato one who always is benefiting the whole world; kya unto Ka; govindyaunto Govinda; nama namarepeated obeisances. Let me offer my respectful obeisances unto Lord Ka, who is the worshipable Deity for all brahminical men, who is the well-wisher of cows and brhmaas, and who is always benefiting the whole world. I offer my repeated obeisances to the Personality of Godhead, known as Ka and Govinda.
6.45

barhaa peacock feather; pamas the decoration of His head; naa-varaof the best of dancers; vaputhe transcendental body; karayoon the ears; karikrama particular kind of yellow flower; bibhratwearing; vsa garments; kanakalike gold; kapiamyellowish; vaijayantmnamed Vaijayant; caand; mlmthe garland; randhrnthe holes; veoof His flute; adhara of His lips; sudhaywith the nectar; prayanfilling up; gopa-vndaiby the cowherd boys; vnd-arayamthe forest of Vndvana; sva-padabecause of the marks of His lotus feet; ramaamenchanting; prviatHe entered; gtabeing sung; krtiHis glories.
156

yat-krtana yat-smaraa yad-kaa yad-vandana yac-chravaa yad-arhaam lokasya sadyo vidhunoti kalmaa tasmai subhadra-ravase namo nama
SB 2.4.15

157

 R L O K M TA M yatwhose; krtanamglorification; yatwhose; smaraamremembrances; yatwhose; kaamaudience; yatwhose; vandanamprayers; yatwhose; ravaamhearing about; yatwhose; arhaamworshiping; lokasyaof all people; sadyaforthwith; vidhunotispecifically cleanses; kalmaameffects of sins; tasmaiunto Him; subhadraall-auspicious; ravaseone who is heard; namamy due obeisances; namaagain and again. Let me offer my respectful obeisances unto the all-auspicious r Ka, about whom glorification, remembrances, audience, prayers, hearing and worship can at once cleanse the effects of all sins of the performer.

SAMBANDHA

K A-TAT T VA

ahowhat great; bhgyamfortune; ahowhat great; bhgyamfortune; nanda of Mahrja Nanda; gopaof the other cowherd men; vraja-okasmof the inhabitants of Vrajabhmi; yatof whom; mitramthe friend; parama-nandam the supreme bliss; pramcomplete; brahmathe Absolute Truth; santanam eternal. How greatly fortunate are Nanda Mahrja, the cowherd men and all the other inhabitants of Vrajabhmi! There is no limit to their good fortune, because the Absolute Truth, the source of transcendental bliss, the eternal Supreme Brahman, has become their friend.

Ka awards a divine destination even to His enemies

6.46

The fortune of Mother Yaod and Nanda Bb

6.48

aho bak ya stana-kla-ka jighsaypyayad apy asdhv lebhe gati dhtry-ucit tato nya ka v daylu araa vrajema
SB 3.2.23/CB Mad 7.76/ CC Mad 22.98

nanda kim akarod brahman reya eva mahodayam yaod ca mah-bhg papau yasy stana hari
SB 10.8.46/CC Mad 8.77

ahohow wonderful; bakPtan, the sister of Baksura; yamwhom; stanaon the two breasts; kla-kamthe deadly poison; jighsaywith a desire to kill; apyayatforced to drink; apialthough; asdhvdangerously inimical to Ka; lebheachieved; gatimthe destination; dhtrfor a nurse; ucitmsuitable; tatathan Him; anyamother; kamto whom; vor; daylumthe most merciful; araamshelter; vrajemashall take. How astonishing! When Ptana, the wicked sister of Baksura, tried to kill child Ka by offering Him deadly poison on her breast, He bestowed upon her the position of His nursemaid. Could I ever have as merciful a shelter as that of Lord Ka? [Editorial note: This loka was recited by Mukunda Datta to Pundarika Vidyanidhi to show Gadadhra that behind the viay facade, Puarika was a great Vaiava (the father of rmat Rdhk in Ka ll). It was also used by rla Vysadeva to capture rla ukadeva Gosvm.]

r-rj uvcaMahrja Parkit further inquired (from ukadeva Gosvm); nandaMahrja Nanda; kimwhat; akarotperformed; brahmanO learned brhmaa; reyaauspicious activities, like performing penances and austerities; evamas exhibited by him; mah-udayamfrom which they achieved the greatest perfection; yaodmother Yaod; caalso; mah-bhgmost fortunate; papaudrank; yasyof whom; stanamthe breast milk; harithe Supreme Personality of Godhead. [Having heard of the great fortune of mother Yaod, Parkit Mahrja inquired from ukadeva Gosvm:] O learned brhmaa, mother Yaods breast milk was sucked by the Supreme Personality of Godhead. What past auspicious activities did she and Nanda Mahrja perform to achieve such perfection in ecstatic love?

Let me worship Nanda Bb, in whose courtyard Parama Brahma is crawling

6.49

How fortunate are the Vrajavss, the Absolute Truth has become their friend
6.47

aho bhgyam aho bhgya nanda-gopa-vrajaukasm yan-mitra paramnanda pra brahma santanam
SB 10.14.32/CC Mad 6.149/Biog. p.123
158

rutim apare smtim itare bhratam anye bhajantu bhava-bht aham iha nanda vande yasylinde para brahma
CC Madhya 19.96/BMP p. 247

rutimVedic literature; aparesomeone; smtimcorollary to the Vedic literature; itareothers; bhratamthe Mahbhrata; anyestill others; bhajantulet them worship; bhava-bhtthose who are afraid of material
159

 R L O K M TA M existence; ahamI; ihahere; nandamMahrja Nanda; vandeworship; yasyawhose; alindein the courtyard; param brahmathe Supreme Brahman, Absolute Truth. [Raghupati Updhyya recited:] Those who are afraid of material existence worship the Vedic literature. Some worship the rutis and smtis, and others worship the Mahbhrata. Let them do so. As far as I am concerned, I will always worship Kas father, Nanda Bb, in whose courtyard Parama Brahma, the Absolute Truth, is crawling here and there on His knees.

SAMBANDHA

K A-TAT T VA

I worship a gops darling son whose complexion is like that of a fresh raincloud, whose attractive ears are decorated with campaka flowers, upon whose charming 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 peacock feather, and who is the quintessence of the three worlds.

Who is an ocean of elegance suitable for the enactment of amorous pastimes

6.52

Love for Ka in the mood of the Gops of Vraja is the supreme love
6.50

ymam eva para rpa pur madhu-pur var vaya kaioraka dhyeyam dya eva paro rasa
CC Mad 19.106/ Padyval 82

mukha-jita-arad-indu keli-lvaya-sindhu kara-vinihita-kandur ballav-praabandhu vapu-rpa-sta-reu kaka-nikipta-veur vacana-vaaga-dhenu ptu m nanda-snu

Mukunda-muktval 2, r Stava-ml, r Rpa Gosvm/MS 9 pt

ymamthe form of ymasundara; evacertainly; paramsupreme; rpam form; purthe place; madhu-purMathur, Vraja mandala; varbest; vaya the age; kaiorakamfresh youth; dhyeyamalways to be meditated on; dyathe original transcendental mellow, or conjugal love; evacertainly; parathe supreme; rasamellow. The form of ymasundara is the supreme form, Vraja maala is the supreme abode, Lord Kas fresh youth should always be meditated upon, and love for Ka in the mood of the gops of Vraja is the supreme sentiment.

mukhaby the face; jitadefeated; aratautumn; indumoon; kelipastimes; lavayahandsomeness; sindhuocean; karain His hand; vinihitaplaced; kandua toy ball; ballavof the gopis; praathe life; bandhufriend; vapu body; upastaplaced; reudust; kakaunder His arms; nikiptaplaced; veuflute; vacanawords; vaagaunder the control; dhenuthe cows; patumay protect; mamme; nandaof Nanda; sunuthe son. May I be protected by that r Nanda-nandana whose face is far more attractive 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 dearmost friend of the vraja-ramas, whose body is beautified by the dust raised from the hooves of the cows, whose flute is kept prominently on His left side, and who subdues the cows by His melodious voice.

Vraja-vipina-candra smara: Remember r Ka, the moon of the forest of Vraja

6.51

nava-jaladhara-vara campakodbhsi kara vikasita-nalinasya visphuran-manda-hsyam kanaka ruci-dukla caru-barhva-cla kamapi nikhila-sra naumi gopi-kumram
Mukunda-muktval 1, r Stava-ml, r Rpa Gosvm/MS 9 pt

Genuine self-dedication is deep attachment to ones Master, considering reward and punishment equally
6.53

viracaya mayi daa dna-bandho day v gatir iha na bhavatta kcid any mamsti nipatatu ata-koir nirbharam v navmbhas tad api kila payoda styate ctakena
Tri-bhag-pacakam (supl. 1), Stava-ml, rla Rpa Gosvm/MS 9 pt/PJ 7.21

navanew; jaladharacloud; varamcolor; campakacampaka flower; udbhasishining; karamear; vikasitablossoming; nalinalotus; asyamface; visphuranmanifesting; mandagentle; hasyamsmile; kanakagold; ruci splendor; dukulamgarments; carubeautiful; barhapeacock feather; avaculamcrown; kam apisomeone; nikhilaof all; saramthe best; naumiI praise; gopiof the gopi; kumaramthe son.

viracayaplease do; mayito me; daampunishment; dna-bandhofriend of the wretched and destitute; daymmercy; vor; gatigoal; ihahere; na not; bhavattathan You; kcitanything; anyelse; mamaof me; astiis; nipatatumay fall; ata-koithunderbolt; nirbharamintense; vor; navmbhafresh water; tad apinevertheless; kilaindeed; payodathe cloud; styateis prayed to; ctakenaby a cataka bird.
161

160

 R L O K M TA M O Dnabandho! Whether the clouds pour down a shower of water upon the thirsting ctaka birds or hurl lightning bolts at them, the ctaka birds never tire of propitiating the clouds, for they have no other recourse. Similarly, whether You are merciful to me or punish me, I have no support in this world other than You. You may do as You like.

SAMBANDHA

K A-TAT T VA

r Kas waves of mercy give hope to this hopeless wretch

6.54

whose neck tapers like a conchshell, whose lotus face is graced with a gentle smile, who holds a flute to His bimba fruit-like lips, whose bodily complexion is like that of a fresh monsoon cloud, who is supremely peaceful, who stands in a delightful three-fold bending posture, whose yellow cloth is resplendent like the rays of the sun, who is adorned with a vaijayant flower garland, who is surrounded on all sides by thousands of gops, and who resides in r Dhma-Vndvana dressed as a cowherd boy.

pracnn bhajanam atula dukara vato me nairyena jvalati hdaya bhakti-lelasasya viva-drcm agha-hara tavkarya kruya-vcm -bindkitam idam upety antare hanta aityam
Tri-bhag-pacakam (supl. 2), Stava-ml, rla Rpa Gosvm/MS 9 pt/PJ 5.18

He is surrounded by cowherd maidens

6.56

pracnnm of the great devotees in ancient times; bhajanam devotional service; atulamincomparable; dukaramdifficult to perform; vatahearing; meof me; nairyenawith despair; jvalatiburns; hdayamthe heart; bhaktiof devotion; leaa small portion; alasasyaweak and indolent; vivadrcmfrom Brahma down to the most insignificant creature; aghaharaO killer of Aghasura; tavaof You; akaryahearing; karuyaof mercy; vcmwaves; of hope; binduby a drop; ukitamsprinkled; idamthis; upetiattains; antarewithin; hantaindeed; aityamcoolness. O slayer of Aghsura (or the destroyer of sins)! When I hear of the extremely rigorous sdhana and bhajana undertaken by great souls like r uka and Mahrja Ambara in former times, my heart which is devoid of any trace of bhakti becomes stricken with remorse and hopelessness because such difficult sdhana and bhajana will never be possible for me. Thus I feel that I will never be able to obtain Your lotus feet. But when I see the waves of mercy You have diffused everywhere from Brahm down to the most heinous sinners, my heart becomes pacified again and instilled with a ray of hope.

kastur-tilaka lala-paale vaka-sthale kaustubha nsgre vara-mauktikakaratale veu kare kakaam sarvge hari-candana sulalita kahe ca muktval gopa-str-pariveito vijayate gopla-cmai
r Gopla Sahasra nma 28/SGG p. 9

His forehead is decorated with musk tilaka, upon His chest rests the Kaustubha jewel, an exquisite pearl adorns the tip of His nose, His lotus hand holds the flute, bracelets adorn His wrists, His entire form is anointed with candana, a necklace of pearls graces His very charming neck, and He is surrounded by cowherd maidens all glories unto He who is the crest jewel of cowherd boys!

Tri-bhaga-lalitam
6.57

vanyastsya-candra smitayutam atula pta-vastra vareya kajka sarva-daka nava-ghana-sada barhaca arayam trai-bhagair bhagimga vraja-yuvati-yuta dhvasta-keydi-ra vande r-nanda-snu madhura-rasa-tanu dhurya-mdhurya-pram
SGG p. 10

r Ka Dhyna
6.55

barhpbhirma mgamada-tilaka kual-krnta-gaa kajka kambu-kaha smita-subhaga-mukha svdhare nyasta-veum yma nta tri-bhaga ravikara-vasana bhita vaijayanty vande vndvanastha yuvati-ata-va brahma gopla-veam
SGG p. 9

I worship r Nanda-nandana, who holds a flute to His lips, whose gentle smile 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 of a fresh monsoon cloud, whose head is adorned with a peacock-feather crown, who is the shelter for those who are surrendered to Him, who stands in a delightful threefold bending posture, who is surrounded by the youthful maidens of Vraja, who subdues demons such as Ke, who is the crest-jewel of infinite sweetnesses, and is the very embodiment of mdhurya-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 fishshaped earrings cast a shadow upon His charming cheeks which themselves pulverize the pride of sapphire, whose eyes resemble fully-blossomed lotus flowers,
162 163

 R L O K M TA M

SAMBANDHA
6.60

K A-TAT T VA

He whose handsome form the gops worship with sidelong glances

6.58

phullendvara-kntim indu-vadana barhvatasa-priya r-vatskam udra-kaustubha-dhara ptmbara sundaram gopn nayanotpalrcita-tanu go-gopa-saghvta govinda kala-veu-vdana-para divyga-bha bhaje
Padyval 46 (r radkra)/BMP p.289/SGG p. 10

kya vsudevya / haraye paramtmane praata-klea-nya / govindya namo nama

rmad Bhgavatam 10.73.16/SGG p.10

kyato Ka; vsudevyathe son of Vasudeva; harayethe Supreme Lord, Hari; parama-tmanethe Supersoul; praataof those who have surrendered; kleaof the distress; nyato the destroyer; govindyato Govinda; nama namarepeated obeisances. Time and again I offer pramas unto r Ka who is the son of Vasudeva, the remover of His devotees material attachments.
6.61

phullablossoming; indivaraof a blue lotus flower; kntimthe splendor; indu moon; vadanamwhose face; barhapeacock feather; avatasacrown; priyam fond; rvatsaof rvatsa; akamwith mark; udralarge; kaustubha Kaustubha gem; dharamwearing; ptayellow; ambaramwith garments; sundaramhandsome; gopnmof the gops; nayanaof the eyes; utpalawith the lotus flowers; arcitaworshiped; tanumwhose transcendental form; goof surabhi cows; gopaand the cowherds; saghawith the hosts; vtam accompanied; govindamKa; kalasweet; veuof the flute; vdanaof music; paramfond; divyaglittering; agaof the body; bhamwith ornaments; bhajeI worship. I worship Govinda, whose complexion is the colour of a blossoming blue lotus flower, whose face is like the moon, who is fond of wearing a peacock feather in His crown, whose chest bears the mark of rvatsa and is adorned with the Kaustubha gem, who is attired in beautiful yellow garments, whose handsome form the gops worship with sidelong glances, whose companions are multitudes of cows and gopas, who plays sweet melodies on the flute, and whose body is decorated with glittering ornaments.

kya vsudevya / devak-nandanya ca nanda-gopa-kumrya / govindya namo nama

SB 1.8.21/Garga Sahit 6.1.1

kyathe Supreme Lord; vsudevyaunto the son of Vasudeva; devaknandanyaunto the son of Devak; caand; nanda-gopaNanda and the cowherd men; kumryaunto their son; govindyaunto r Govinda, who enlivens the cows and the senses; namaobeisances; namaobeisances. Let me therefore offer my respectful obeisances unto the Lord, who has become the son of Vasudeva, the pleasure of Devak, the boy of Nanda and the other cowherd men of Vndvana, and the enlivener of the cows and the senses.

r Ka Vandan
6.62

r Ka Prama
6.59

namo nalina-netrya veu-vdya-vinodin rdhdhara-sudh-pna-line vana-mline

Padyval 2/SGG p.10

rdhik-vadana-candra-cakora / sarva-ballava-vadh-dhti-caura carcar caturatcita-cr / cruto jayati kuja-bihr

r Kuja Bihri aakam 2, Rpa Gosvm

namaobeisances; nalinalotus flowers; netryaeyes; veuflute; vdya music; vinodinpastimes; rdhof rmat Rdhr; adharaof the lips; sudhnectar; pnadrinking; lineexpert; vana-mlinewearing a garland of forest flowers. To r Ka, whose eyes are beautiful as lotus flowers, who delights in playing the flute, who drinks the nectar of r Rdhs lips, and who is garlanded with forest flowers, I offer respectful obeisances.

All glories to r Ka, who enjoys transcendental pastimes in Vndvana forest. He is the cakora bird that drinks the moonlight of r Rdhs face. He steals away the composure of all the gops. Skillfully clapping His hands in the carcar rhythm, He dances gracefully.

Madhurea sampayet
6.63

madhura madhura vapur asya vibhor madhura madhura vadanam madhuram madhu-gandhi mdu-smitam etad aho madhura madhura madhura madhura
165

164

 R L O K M TA M
r Ka-karmta 92

SAMBANDHA

K A-TAT T VA

Deva! Bhavanta Vande, rla Rpa Gosvm (SGG p. 152)

6.66

madhuramsweet; madhuramsweet; vaputhe transcendental form; asyaHis; vibhoof the Lord; madhuramsweet; madhuramsweet; vadanamface; madhuramsweet; madhugandhithe fragrance of honey; mdusmitamsoft smiling; etatthis; ahoOh!; madhuramsweet; madhuramsweet; madhuram sweet; madhuram; sweet. The transcendental body of Ka is doubly sweet, and His face is three times sweeter than His body. The soft smile on His face, which is like the fragrance of honey, is four times sweeter still.

(ka) deva! bhavanta vande man-mnasa-madhukaram arpaya nija-pada-pakaja-makarande (1)

O Bhagavn r Ka! I am offering a prayer to You. Please let the bee of my mind be offered the nectarean honey of Your lotus feet. In other words, please let it have a taste of the rasa of those lotus feet so that it will then never be attracted to anything else!

Let my mind may become attracted unto You in the same spontaneous way
6.64

yadyapi samdhiu vidhir api payati na tava nakhgra-marcim idam icchmi niamya tavcyuta! tad api kpdbhuta-vcim (2)
Although Brahm in full samdhi cannot catch a glimpse of even a ray of the 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.

yuvatn yath yuni / yun ca yuvatau yath mano bhiramate tadvan / mano me ramat tvayi
Padma Pura/ BRS 1.2.153/HBV 8.437

yuvatnmof young girls; yathas; yunifor a young boy; yunmof young boys; caand; yuvataufor a young girl; yathas; manamind; abhiramate takes pleasure; tadvanso; manamind; meof me; ramatmmay take pleasure; tvayiin You. 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 that my mind may become attracted unto You in the same spontaneous way.

bhaktir udacati yadyapi mdhava! na tvayi mama tila-mtr paramevarat tad api tavdhika-durghaa-ghaana-vidhtr (3)
O Mdhava! Although I dont possess even a sesame seed of bhakti for You. Still, by Your inconceivable power which makes the impossible possible, please fulfill the desires of my heart.

ayam avilolataydya santana! kalitdbhuta-rasa-bhram nivasatu nityam ihmta-nindini-vindan madhurima-sram (4)

O Santana! Because Your lotus feet are filled with such wonderful rasa, let the bee of my mind always reside unwaveringly in that nectar which puts everything else toshame, for they are the essence of all sweetness this is my only prayer.

rmat Rdhik says, You are My everything

6.65

premada ca me kmada ca me vedana ca me vaibhava ca me jvana ca me jvita ca me daivata ca me deva n 'param

r Ka-karmtam 104/r Vilpa-kusumjali Nectar, vol. 2.6

Thus ends the 6th Chapter Ka tattva

premadamgiver of His love; caand; mefor me; kmadamfulfiller of desire; caand; mefor me; vedanamknowledge; caand; memy; vaibhavampower, wealth; caand; memy; jvanamcause of life, vital energy; caand; memy; jvitamvery life; caand; memy; daivatamGod; caand; mefor me; deva Divine Lord; nanone; aparamother. O Ka! You alone are the bestower of prema to Me, the fulfiller of My hearts 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 akti-tattva
Mah-my is the external form of Yogamy

Daa-mla-tattva describes the potency of the lord

7.1

parkhyy akter apthag api sa sve mahimani sthito jvkhy svm acid-abhihit t tri-padikm sva-tantreccha akti sakala-viaye preraa-paro vikrdyai nya parama-puruo ya vijayate
Daa mla tattva 3/JD Ch.14

apialthough; apthak non-different; parkhyy from His transcendental potency; tm svmHis own; tri-padikamthree-fold; aktimpotency; (the other two aspects being) jva-khyamthat known as jva (the multiple vibhinna parts); abhihitam acitand that known as inanimate; sathat; parama-purua supreme person; sthitais situated; svein His; mahimaniglory; svatantraicchafully independent in His desires; nyafree; vikra-dyaifrom all external transformations; ayamHe (is); preraa-parathe supreme instigator and ultimate source of inspiration; sakala-viayein all realms and dimensions of action; asau-vijayatemay He be especially glorious. Although r Bhagavn is non-different from His inconceivable transcendental potency (par-akti), He has His own independent nature and desires. His para-akti consists of three aspects: cit-akti (spiritual potency), jva-akti (marginal potency), and my-akti (external potency) and He always inspires them to engage in their respective functions. That par-tattva (Supreme Absolute Truth), even while performing all these activities, still remains immutable and is eternally situated in the fully transcendental svarpa of His own glory.

 R L O K M TA M

SAMBANDHA
7.5

A K T I -TAT T VA

Kas par-akti is one but appears as three aspects

7.2

na tasya krya karaa ca vidyte na tat sama cbhyadhika ca dyte parsya aktir vividhaiva ryate svbhvik jna-bala-kriy ca
vetvatara Upaniad 6.8/Biog. p.28, 360-1, 406, 509/JD Ch.14&18

cic-chakti, svarpa-akti, antarag nma thra vaibhava ananta vaikuhdi dhma

CC di 2.101

cit-aktispiritual energy; svarpa-aktipersonal energy; anta-aginternal; nmanamed; thraof that; vaibhavamanifestations; anantaunlimited; vaikuha-diVaikuha, etc.; dhmaabodes. The cit-akti, which is also called svarpa-akti or antaraga-akti, displays many varied manifestations. It sustains the kingdom of God and its paraphernalia.
7.6

tasyaHe has; nano; kryamduty to perform; kraamnor does He have material senses, nor does anyone or anything dictate His actions; caalso; dyateit is seen; na vidyatethere does not exist; tat-samasomeone equal to Him; caor; abhyadhikasuperior to Him; caalso; ryate-it is heard in the Vedc literatures that; asyaHis; par sakti- supreme potency; evacertainly; vividh expands in multifarious ways; svbhvikspontaneously providing Him; jna knowledge; balastrength; caalso; kriyactivities. The Supreme Lord has nothing to do, and no one is found to be equal to or greater than Him, His par-akti expands in multifarious ways by which everything is done naturally providing Him full knowledge, power and pastimes.
7.3

my-akti, bahirag, jagat-kraa thra vaibhava ananta brahmera gaa

CC di 2.102

my-aktithe illusory energy; bahi-agexternal; jagat-kraathe cause of the universe; thraof that; vaibhavamanifestations; anantaunlimited; brahma-aeraof universes; gaamultitudes. The external energy, called my-akti, is the cause of innumerable universes with varied material potencies.
7.7

parsya aktir vividhaiva ryate

Bhagavns divine akti is full of variety; that para-akti is perceivable in different forms. Note: Kas par-akti three primary aspects are: His internal potency (cit or svarpa or antaraga-akti), external potency (my-akti) and marginal potency (taastha or jva-akti).
7.4

jva-akti taasthkhya, nhi yra anta mukhya tina akti, tra vibheda ananta
CC di 2.103

viu-aktir par prokt ketrajkhy tath par avidy-karma-sajny tty aktir iyate
Viu Pura 6.7.61/Biog. p.28,361/CCdi 7.119

jva-aktithe energy of the living entity; taa-stha-khyaknown as marginal; nhithere is not; yraof which; antaend; mukhyaprincipal; tinathree; aktienergies; traof them; vibhedavarieties; anantaunlimited. The marginal potency, which is between these two, consists of the numberless living beings (jvas). These are the three principal energies, which have unlimited categories and subdivisions.
7.8

viu-aktithe potency of Lord Viu; parspiritual; proktit is said; ketraja-khythe potency known as ketra-ja; tathas well as; par spiritual; avidyignorance; karmafruitive activities; sajknown as; any other; ttythird; aktipotency; iyateknown thus. Viu-akti is of three kinds, par (transcendental), ketraj (the living entity), and avidya (ignorance). Vius par akti is called cit-akti, ketraj is called jvaakti, and avidya is my-akti.
170

kera ananta-akti, tte tinapradhna cic-chakti, my-akti, jva-akti-nma antarag, bahirag, taasth kahi yre antarag svarpa-aktisabra upare
CC Mad 8.151-152
171

 R L O K M TA M keraof Lord Ka; ananta-aktiunlimited potencies; ttein that; tina three; pradhnachief; cit-aktispiritual potency; my-aktimaterial potency; jva-aktimarginal potency, or living entities; nmanamed; antarag internal; bahiragexternal; taa-sthmarginal; kahiwe say; yreto whom; antaragthe internal potency; svarpa-aktithe personal energy; sabra upareabove all. Ka has unlimited potencies, which can be divided into three main parts. These are the spiritual potency, the material potency and the marginal potency, which is known as the living entities. In other words, these are all potencies of God internal, external and marginal. Antarag-akti which is also known as svarpaakti is above all of them.
7.9

SAMBANDHA
CC di 4.63 /Mad 6.157, 8.156/ Viu Pura 1.12.69

A K T I -TAT T VA

hldinpleasure potency; sandhinexistence potency; samvitknowledge potency; tvayiin You; ekone; sarva-sasthitauwho are the basis of all things; hldapleasure; tpaand misery; karcausing; mira mixture of the two; tvayiin You; na unot indeed; gua-varjitewho are free of influence of the three modes of material nature. O Lord, You are the support of everything. The three attributes, hldin, sandhin and samvit exist in You as one spiritual energy. But the material modes, which cause happiness, misery and mixtures of the two, do not exist in You, for You have no material qualities.

Through His pleasure potency, Ka personally tastes all spiritual pleasure

7.12

sac-cid-nanda-maya kera svarpa ataeva svarpa-akti haya tina rpa

CC Mad 8.154

kake hlde, tte nmahldin sei akti-dvre sukha svde pani

CC Mad 8.157

sat-cit-nanda-mayaeternal bliss and knowledge; keraof Lord Ka; svarpathe real transcendental form; ataevatherefore; svarpa-aktiHis spiritual personal potency; hayais; tina rpathree forms. The original form of Lord Ka is sac-cid-nanda [BS 5.1] the transcendental form of eternity, bliss and knowledge; therefore His svarpa-akti or personal potency, the internal potency, has three different forms.
7.10

kakeunto Ka; hldegives pleasure; ttetherefore; nmathe name; hldinpleasure-giving potency; sei aktithat potency; dvreby means of; sukhahappiness; svdetastes; paniLord Ka personally. The potency called hldin gives Ka transcendental pleasure. Through this pleasure potency, Ka personally tastes all spiritual pleasure.

Rdh and Ka are inherently non-different, yet They manifest in two forms just to taste the rasa of Their loving pastimes. They are one soul in two bodies
7.13

nande hldin, sad-ae sandhin cid-ae samvit, yre jna kari mni
CC Mad 6.159, Mad 8.155

nanda-aein the part of bliss; hldinthe pleasure potency; sat-aein the part of eternity; sandhinthe sandhin potency; cit-aein the part of knowledge; samvitthe samvit potency; yrewhich; jnaas knowledge; kari mniwe accept. The three portions of the spiritual potency are called hldin [the bliss portion], sandhin [the eternity portion] and samvit [the knowledge portion]. We accept knowledge of these as full knowledge of the Supreme Personality of Godhead.

rdh pra-akti, ka pra-aktimn dui vastu bheda ni, stra-parama mgamada, tra gandhayaiche aviccheda agni, jvlteyaiche kabhu nhi bheda rdh-ka aiche sad eka-i svarpa ll-rasa svdite dhare dui-rpa
CC di 4.96-98/Biog p. 358

Hldin sandhin and samvit are three attributes of Kas internal potency
7.11

hldin sandhin samvit / tvayy ek sarva-sasthitau hlda-tpa-kar mir / tvayi no gua-varjite

172

rdhrmat Rdhr; pra-aktithe complete energy; kaLord Ka; pra-aktimnthe complete possessor of energy; duitwo; vastuthings; bhedadifference; nithere is not; stra-paramathe evidence of revealed scripture; mga-madamusk; traof that; gandhafragrance; yaichejust as; avicchedainseparable; agnithe fire; jvltetemperature; yaichejust as; kabhuany; nhithere is not; bhedadifference; rdh-kaRdh and Ka; aichein this way; sadalways; eka-ione; svarpanature; ll-rasa the mellows of a pastime; svditeto taste; dharemanifest; dui-rpatwo forms.
173

 R L O K M TA M r Rdh is the full power, and Lord Ka is the possessor of full power. The two are not different, as evidenced by the revealed scriptures. They are indeed the same, just as musk and its scent are inseparable, or as fire and its heat are nondifferent. Thus Rdh and Lord Ka are one, yet They have taken two forms to enjoy the mellows of pastimes.
SB 10.14.21/KGH (P)

SAMBANDHA

A K T I -TAT T VA

Yogamy Paurams-dev
7.14

kawho; vettiknows; bhmanO supreme great one; bhagavanO Supreme Personality of Godhead; para-tmanO Supreme Soul; yoga-varaO master of mystic power; tthe pastimes; bhavataof Your Lordship; tri-lokymin the three worlds; kvawhere; vor; kathamhow; vor; katihow many; vor; kadwhen; itithus; vistrayanexpanding; krasiYou play; yoga-mym Your spiritual energy. O supreme great one! O Supreme Personality of Godhead! O Supersoul, master of 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 and performing these innumerable pastimes? No one can understand the mystery of how Your spiritual energy acts.

rdhea-keli-prabhut-vinodavinysa-vij vraja-vanditnghri kplutdykhila-viva-vandy nammi iras r paurams

SGG p. 13

Bowing my head I offer prama unto r Paurams-dev, who is very expert in arranging the delighted variegated pleasure pastimes of the master of rmat Rdhik. Her lotus feet are worshiped by all the Vrajavss; and who, due to being endowed with all transcendental qualities, beginning with compassion, is worshipable for everyone in the entire universe.

Ka engaged His Yogamy potency to arrange the rsa dance

7.17

The Gops worshipped Ktyyan Dev to get Ka as their husband

7.15

bhagavn api t rt radotphulla-mallik vkya rantu mana cakre yoga-mym uprita

SB 10.29.1/GKH (P)

ktyyani mah-mye / mah-yoginy adhvari nanda-gopa-suta devi / (upa)pati me kuru te nama [iti mantra japantyas t / pj cakru kumrik]
SB 10.22.4/BMP p. 408/GKH (P)

bhagavnKa, the Supreme Personality of Godhead; apialthough; tthose; rtrnights; radaof autumn: utphullablossoming; mallikthe jasmine flowers; vkyaseeing: rantumto enjoy love; mana cakreHe made up His mind; yogamymHis spiritual potency that makes the impossible possible; upritaresorting to. r Ka is the Supreme Personality of Godhead, full in all opulences, yet upon seeing those autumn nights scented with blossoming jasmine flowers, He turned His mind toward loving affairs. To fulfill His purposes He employed His internal potency, Yogamy.

ktyyanO goddess Ktyyan; mah-myeO great potency; mah-yoginiO possessor of great mystic power; adhvariO mighty controller; nanda-gopasutamthe son of Mahrja Nanda; deviO goddess; patimthe husband (or) upapatilover; memy; kuruplease make; teunto you; namamy obeisances; itiwith these words; mantramthe hymn; japantyachanting; tthey; pjmworship; cakruperformed; kumrikthe unmarried girls. [Each of the young unmarried girls performed her worship while chanting the following mantra:] O goddess Ktyyan, O great potency of the Lord, O possessor of great mystic power and mighty controller of all, please make the son of Nanda Mahrja my husband (or lover). I offer my obeisances unto you.

Lord Brahm describes Kas My akti

7.18

No one can understand how the spiritual energy acts

7.16

my hi yasya jagad-aa-atni ste traiguya-tad-viaya-veda-vityamn sattvvalambi-para-sattva-viuddha-sattva govindam di-purua tam aha bhajmi
Brahma Sahit 41

ko vetti bhman bhagavn partman / yogevarotr bhavatas tri-lokym kva v katha v kati v kadeti / vistrayan krasi yoga-mym
174

aham bhajmiI perform bhajana; tamof that; di-puruam govindamoriginal Supreme Person, r Govinda; viuddha-sattvamwhose pure existence is free from any mixture of passion or ignorance; para-sattvaand upon whose supreme
175

 R L O K M TA M existence; sattva-avalambithe material mode of goodness, which is mixed with passion and ignorance, is dependent; hiindeed (it is He); yasyawhose; my illusory potency; stegives birth; atnito hundreds; jagad-aaof egg-like universes; veda-vityamnand who expands throughout the Vedas; tad-viaya topics related to Govinda; traiguyain terms of the three material binding qualities: goodness, passion and ignorance. My consists of the three material qualities of goodness, passion and ignorance, and is Bhagavns inferior energy. She propagates the Vedic knowledge that pertains to the material universe. I worship the original Personality r Govinda, who is the shelter of that my, though His own existence is the embodiment of pure goodness untinged by passion and ignorance.
7.19

SAMBANDHA

A K T I -TAT T VA

mayby Me; adhyakeaby superintendence; praktimaterial nature; syatemanifests; saboth; cara-acaramthe moving and the nonmoving; hetunfor the reason; anenathis; kaunteyaO son of Kunt; jagatthe cosmic manifestation; viparivartateis working. r Ka says, My prakti (my akti) is the creator of this world of moving and non-moving entities. Under its rule this manifestation is created and annihilated again and again.

Durg is but the shadow of Govindas svarpa-akti

7.22

bhmir po nalo vyu / kha mano buddhir eva ca ahakra itya me / bhinn praktir aadh
BG 7.4/JD Ch 9&15

si-sthiti-pralaya-sdhana-aktir ek chyeva yasya bhuvanni bibharti durg icchnurpam api yasya ca ceate s govindam di-purua tam aha bhajmi
Brahma Sahit 44

bhmiearth; pawater; analafire; vyuair; khamether; mana mind; buddhiintelligence; evacertainly; caand; ahakrafalse ego; iti thus; iyamall these; meMy; bhinnseparated; praktienergies; aadh eightfold Earth, water, fire, air, ether, mind, intelligence and false egoall together these eight elements constitute My separated material energies.

aham bhajmiI render service; tamto that; govindam di-puruamr Govinda, the primeval Personality of Godhead; yasyawhose; aktipotency; durgDurg dev; iva chywho is like a shadow (of His cit-akti); bibharti nurtures; bhuvanniall the planetary systems; caand; api ceateshe also acts (thus); yasya icch-anurpamin accordance with His will; ekshe alone; sdhanaexecutes; si-sthiti-pralayathe duties of creation, sustenance and dissolution. The shadow of the svarpa-akti or cit-akti is that mah-akti who creates, maintains and annihilates the material universe. She is worshiped throughout the world as Durg. I render service to the di-purua, r Govinda, in accordance with whose desire Durg conducts her every endeavor.

Surrender to r Ka is the only way to overcome my

7.20

daiv hy e gua-may / mama my duratyay mm eva ye prapadyante / mym et taranti te

BG 7.14/JD Ch.7

r Durg Dev is but an expansion of Kas potency, rmati Rdhrn

7.23

daivtranscendental; hicertainly; ethis; gua-mayconsisting of the three modes of material nature; mamaMy; myenergy; duratyayvery difficult to overcome; mmunto Me; evacertainly; yethose who; prapadyantesurrender; mym etmthis illusory energy; tarantiovercome; tethey. 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.
7.21

yan-nmn nmni durgha guair guavat hy aham yad-vaibhavn mah-lakm rdh nity par dvay
Sammohana-tantra/BS p. 48

maydhyakea prakti / syate sa-carcaram hetunnena kaunteya / jagad viparivartate

BG 9.10/Biog p.406/JD Ch.13
176

The name Durg, by which I am known, is Her name. The qualities for which I am famous are Her qualities. The majesty with which I am resplendent is Her majesty. That Mah-Lakm, r Rdh, is non-different from r Ka. She is His dearmost sweetheart and the crest-jewel of His beloveds.

177

 R L O K M TA M
7.24

SAMBANDHA

A K T I -TAT T VA

tava vakasi rdhham rse vndvana-vane

Nrada-pacartrika/JD ch 9

Without complying with you, no soul at any time can get Ka, for the manifestation of Kas pastimes is all enacted by your mercy.

In the forest known as Vndvana, I (Durg) am Your internal akti, r Rdhik, who adorns Your chest in the rsa dance.

tumi ka-sahacar jagata-janan tumi dekhile more k-cintmai (7)

You are the devoted follower of Lord Ka, and you are the Mother of the universe. You have shown me the transcnedental touchstone of Ka consciousness.

Mah-my is the external form of Yogamy

7.25

mra Samna Hna, rla Bhaktivinoda hkura (Kalyana kalpa-taru/KSH A22)

mra samna hna nhi e sasre asthira hayechi poi bhava prbre (1)
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.

nikapaa hoye mt co mora pne vaiave vivsa vddhi haka prati-kae (8)
My dear Mother, I sincerely wish that you will let my faith in the Vaiavas increase at every moment.

kuladev yogamy more kp kori varaa sambaribe kabe viwodar(2)

Oh Yogamy! 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 Mah-my? You are known as Kula-dev, the traditional worshipable Goddess of all the Vaiava dynasties.

vaiava-caraa vin bhava-parbra bhakativinoda nre hoibre pra (9)

Without the lotus feet of the devotees of the Lord, Bhaktivinoda is not able to cross to the other side of this ocean of material existence.

Thus ends the 7th chapter akti tattva

unechi game-vede mhim tomra r-ka-vimukhe bdhi karo sasra (3)

I have heard of your glories and activities from the Vedic literature. You take all those souls who are averse to Ka and bind them within the material world.

r-ka-snmukhya jra bhgya-krame hoya tre mukti diy koro aoka abhaya (4)
To that person whose good fortune gradually dawns, allowing him to again become favourably disposed to Ka, you award liberation and make him free from all grief and fear.

e dse janan! kori akatava doy vndvane deha sthna tumi yogamy (5)
Oh my dear Mother! Showing your causeless mercy to this servant, give me a place in Vndvana, for you are Yogamy Herself (the internal energy of yoga, or union).

tomke laghiy koth jve ka pya ka rsa prakailo tomra kpya (6)
178 179

Chapter 8 Jva-tattva
jvera svarpa hayakera nitya-dsa

INTRODUCTION In the first paragraph of Bhakti-Sandarbha, rla Jva Gosvm conclusively establishes on the basis of philosophical principles that the conditioned jva is prag abhava: he was never Ka conscious before, but once he becomes Ka conscious he never loses it nor falls down from the spiritual realm. In the first loka of Paramtma Sandarbha, he states that the jva is Paramtma vaibhava a manifestation of Mah Viu. This means that the jva manifests from the taastha region, not from Vaikuha. Nonetheless, the jva has an eternal svarpa, as the follwing key loka states:

8.1

jvera svarpa hayakera nitya-dsa kera taasth akti bhedbheda-praka

CC Mad 20.108/Biog. pp. 28, 289, 370-371/JD Intro & ch 1

jveraof the living entity; svarpathe constitutional position, eternal form; hayais; keraof Lord Ka; nitya-dsaeternal servant; keraof Lord Ka; taasthmarginal; aktipotency; bheda-abhedaone and different; prakamanifestation; The jvas constitutional nature is to be an eternal servant of r Ka. The jva is the marginal potency of Ka and a manifestation simultaneously one with and different from the Lord. rla Gurudeva: From this loka it seems evident that the quality of being the servant of Ka is eternally latent in the very constitution of the jva. 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 my. (BPKG Biog. p. 289)

 R L O K M TA M [Editoial note: Dharma is defined as that which sustains, the essence of something. Dharma is the eternal essence of ones spiritual nature and function. The dharma of the jva (Jaiva Dharma) is the pure spiritual love that the infinitisemal being (jva) has for the infinite Supreme Being (Ka). In other words, the jvas dharma is bhakti, loving devotional service. (JD p. 75)]

SAMBANDHA

J VA-TAT T VA

The jvas are simultaneously different and non-different from Ka

8.2

modes of material naturea; nigaaof shakles; jlaiwith networks; kalayati holds; tathin the same way; sthlaiwith gross elements; ligaiwith subtle elements; dvi-vidhatwo kinds; varaaiof coverings; kleaof distress; nikaraiwith multitudes; mahgreat; karmaof fruitive activites; lnai with chains; nayatileads; patitnfallen conditioned souls; svargato the heavenly planets; nirayauand the hellish planets. By his original nature the jva is an eternal servant of Ka. His svarpa-dharma is service to r Ka. Bhagavns bewildering energy (my) punishes those jvas who are bereft of that svarpa-dharma. These jvas are averse to Ka and are concerned with their own happiness. She binds them with the ropes of the three modes of material nature sattva, raja and tama, covers their svarpa (spiritual body) with gross and subtle bodies, and throws them into the miserable bondage of karma, thus repeatedly causing them to experience happiness and distress in heaven and hell.

sphulig ddhgner iva cid-aavo jva-nicay hare sryasyaivpthag api tu tad-bheda-viay vae my yasya prakti-patir evevara iha sa jvo mukto pi prakti-vaa-yogya sva-guata
Daa-mla-tattva, 5/JD Ch. 15

ivajust like; sphuligsparks; ddha-agneof a blazing fire; jva-nicay multitudes of living entities; iva(are) just like; cit-aavaspiritual atoms; sryasyaof the spirit sun; hareof Lord Hari; apialthough; apthaknot different (from Him in quality); tat-bheda-viay(they are) different from Him (in quantity); evacertainly; ihahere; sahe; varathe Supreme Lord; prakti-pati(is)the master of His energies; yasyahas; myillusory potency; vae(is) within His control; apieven; muktaliberated; jvathe living entity; yogyaamenable; vaaunder the control; praktiof material nature; svaown; guatabecause of his (constutional) nature. Just as many tiny sparks burst out from a blazing fire, so the innumerable jvas are like atomic, spiritual particles in the rays of the spiritual sun, r Hari. Though these jvas are non-different from r Hari, they are also eternally different from Him. The eternal difference between the jva and vara is that vara is the Lord and master of my-akti, whereas the jva can fall under the control of my, due to his constitutional nature.

All jvas are eternally My parts and parcels

8.4

mamaivo jva-loke / jva-bhta santana mana-ahnndriyi / prakti-sthni karati

BG 15.7/Biog. p.123

mamaMy; evacertainly; aafragmental particle; jva-lokein the world of conditional life; jva-bhtathe conditioned living entity; santanaeternal; manawith the mind; ahnithe six; indriyisenses; praktiin material nature; sthnisituated; karatiis struggling hard. O Arjuna! I am sarvevara (the Lord of all). All jvas are My parts and they are all eternal. Due to being conditioned and opposed to Me, they are struggling intensely with the mind and the senses in this material world.

By their original nature the jvas are eternal servants of Ka but being averse to Him, they get covered by my and are thrown into material bondage
8.3

The forgetful jva is being kicked by my

8.5

svarprthair hnn nija-sukha-parn ka-vimukhn harer my-dayn gua-nigaa-jlai kalayat tath sthlair ligair dvividha-varaai klea-nikarair mah-karmlnair nayati patitn svarga-nirayau
Daa mla tattva, 6/JD Ch. 16

ka bhuli sei jva andi-bahirmukha ataeva my tre deya sasra-dukha

CC Mad 20.117/ JD Ch. 1

ka bhuliforgetting Ka; sei jvathat living entity; andifrom time immemorial; bahir-mukhaattracted by the external feature; ataevatherefore; myillusory energy; treto him; deyagives; sasra-dukhamiseries of material existence. The jva who has forgotten Ka has been preoccupied with the external potency since time without beginning. Consequently, Kas illusory potency (my) gives him misery in the form of material existence.
183

sva-rpaof spiritual identity; arthaiof those things beneficial; hnndevoid; nijaof their own selves according to material mis-identification; sijhahappiness; parntaking as all-important; kato Ka; vimukhnaverse; hareof Lord Hari; mythe illusory energy; daynpunishing; guaof the three
182

 R L O K M TA M

SAMBANDHA
8.9

J VA-TAT T VA

When the jva misuses his independence, he becomes averse to Ka

8.6

The jva becomes free from my only when he takes shelter of a sdhu

nitya-baddhaka haite nitya-bahirmukha nitya-sasra, bhuje narakdi dukha

CC Mad 22.12

nitya-baddhaperpetually conditioned; ka haitefrom Ka; nityaeternally; bahir-mukhaaverse; nitya-sasraperpetually conditioned in the material world; bhujeexperience; naraka-di dukhathe tribulations of hellish conditions of life; When the jva misuses his independence because of his marginal nature, he becomes averse or indifferent to Ka. He then tastes happiness and distress from heaven to hell in this material existence.

kma-krodhera dsa ha tra lthi khya bhramite bhramite yadi sdhu-vaidya pya tra upadea-mantre pic palya ka-bhakti pya, tabe ka-nikaa yya
CC Mad 22.14-15/Biog p. 375/GKH (P)

Becoming averse to Krsna, the jva is victimized by the material energy

8.7

kmaof lusty desires; krodheraand of anger; dsathe servant; ha becoming; traby them; lthi khyais kicked; bhramite bhramitewandering and wandering; yadiif; sdhua devotee; vaidyaphysician; pyahe gets; trahis; upadea-mantreby instruction and hymns; picthe witch (the external energy); palyaflees; ka-bhaktidevotional service to Ka; pya obtains; tabein this way; ka-nikaa yyahe goes to Ka. Controlled by the six enemies of lust, anger and so on, the jva is continually beaten by the witch my; this is the jvas disease. As he goes on wandering high and low in material existence, he may by good fortune find a doctor in the form of a sdhu. Then, by the influence of the sdhus guidance and instructions, Mydevi abandons the jva and runs away. This is just like a witch giving up her influence over a man, and fleeing from the mantras of an exorcist. Only a jva who is free from my attains Ka-bhakti and is qualified to approach Ka.
8.10

ka-bahirmukha ha bhoga-vch kare nikaa-stha my tre jpaiy dhare

Prema-vivarta 6.2/JD ch. 7

ka-bahirmukhaturning away from Ka; habecoming; bhogasense gratification; vch karedesiring ; nikaa-sthastanding nearby; mythe illusory energy of the Lord; tre him; jpaiy dhareslaps. When a living entity wants to enjoy material pleasure, becoming averse to Krsna, he is immediately victimized by the material energy (my) who is nearby [Editorial note: A living entity is not forced to come into the material world. He makes his own choice. (BVSP, SB 4.25.25 purport)]
8.8

kabhu svarge uhya, kabhu narake ubya daya-jane rj yena nadte cubya
CC Mad 20.118

kabhusometimes; svargeto higher planetary systems; uhyahe rises; kabhu sometimes; narakein hellish conditions of life; ubyahe is drowned; dayajanea criminal; rja king; yenaas; nadtein the river; cubyadunks. In the material condition, the living entity is sometimes raised to higher 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 submerging him in water and then raising him again from the water.
8.11

sei doe my-pic daa kare tre dhytmikdi tpa-traya tre jri mre
CC Mad 22.13

sei doebecause of this fault; my-picthe witch known as the external energy; daa karegives punishment; treunto him; dhytmika-dibeginning with those pertaining to the body and mind; tpa-trayathe threefold miseries; trehim; jriburning; mregives pain; Because of the jvas fault of being averse to Ka, the witch my binds him with the coverings of the gross and subtle bodies and inflicting punishment by burning him with threefold klea (misery) of dhytmika, dhidaivika and dhibhautika.
184

yat taastham tu cid-rpa / savedt tu vinirgatam rajita gua-rgea / sa jva iti kathyate
r Nrada Pacartra/BS p.129

yatwhat; taa-sthamarginal; tuindeed; cid-rpamspiritual in nature; svasamvedytfrom self-awareness; vinirgatamgone away; rajitambecoming
185

 R L O K M TA M affected; guaby the influence of the modes; rgeaby desire; sahe; jvathe individual spirit soul; itithus; kathyateis said; itithus; daubeginning. That entity who is constituted of the marginal potency, who is spiritual by nature, who departs from the self-cognizant savit energy, and thus becomes affected by the influence of mys three modes of material nature, is called the living entity (jva).

SAMBANDHA

J VA-TAT T VA

srya-aapart and parcel of the sun; kiraaa ray of sunshine; yaicheas; agnijvl-cayamolecular particle of fire; svbhvikanaturally; keraof Lord Ka; tina-prakrathree varieties; aktienergies; hayathere are. Ka is compared to the sun and the jva is like an aa, an atomic particle in His rays. Ka has three kinds of energies.

The jva is a superior potency to my

8.12

The jva and Paramtma are not identical; they reside like two birds in the heart
8.15

apareyam itas tv any / prakti viddhi me parm jva-bht mah-bho / yayeda dhryate jagat
BG 7.5/CC di 7.118/JD Ch 9&15/Biog p. 361/GKH (P)

dv supar sayuj sakhy / samna vka pariasvajte tayor anya pippala svdv atty / ananann anyo bhickati
vetsvatara Upaniad 4.6/Muaka Upaniad 3.1.1/Biog p. 406/JD Ch.16

aparinferior energy; iyamthis material world; itabeyond this; tubut; anymanother; praktimenergy; viddhiyou must know; meof Me; parm which is superior energy; jva-bhtmthey are the living entities; mah-bhoO mighty-armed one; yayby which; idamthis material world; dhryateis being conducted; jagat-universe. O Mah-bho, you should know that My external energy, which consists of eight divisions, is inferior. There is another potency of Mine known as the jva-svarpa, which is superior and which accepts this material world for the purpose of enjoying the fruits of karma.

dvtwo; suparbirds; sayujtogether; sakhyfriends; sa-mnamalong with love; vkamtree; pariasvajtesitting; tayorboth; anyaone; pippalamenjoying the fruits; svdutasting; attieats; ananannwhile eating; anyaanother; abhickati looking at. Paramtma and the jvtma reside like two birds on the branch of a ppala tree, which represents the gross and subtle bodies. The jva is tasting the fruits of the tree according to his fruitive activities whereas Paramtma does not taste the fruits but is situated as the witness.

The jva is a particle of a ray of Paramtm

8.13

Two kinds of jvas: conditioned and liberated

8.16

yathgne kudr visphulig vyuccaranty evam evsmd tmna sarve pr sarve lok sarve dev sarvi bhtni vyuccaranti
Bhad-rayaka Upaniad 2.1.20/Biog p.370/JD ch. 15

sei vibhinna jva-dui ta prakra eka-nitya-mukta, eka-nitya-sasra

CC Mad 22.10/GKH (P)

yathas; kudra-tiny; visphuligasparks; vyuccarantiare manifested; agne from fire; evamsimilarly; sarve prall living beings; sarve lokall planets; sarve devall the demigods; sarvi bhtniall the elements of the cosmos; eva vyuccarantiare certainly manifested; asmd tmnafrom that Soul. As innumerable sparks emanate from a fire, similarly all the jvas with their individual characteristics are manifested from the Paramtm, along with the demigods, planets, animate and inanimate beings
8.14

sei vibhinna-aathat separated part and parcel of Ka; jvathe living entity; dui ta prakratwo categories; ekaone; nitya-muktaeternally liberated; eka one; nitya-sasraperpetually conditioned. The living entities [jvas] are divided into two categories. Most are eternally liberated, and some are eternally conditioned.
8.17

nitya-muktanitya ka-carae unmukha ka-priada nma, bhuje sev-sukha

CC Mad 22.11/GKH (P)

srya-kiraa, yaiche agni-jvl-caya svbhvika kera tina-prakra akti haya

CC Mad 20.109
186

nitya-muktaeternally liberated; nityaalways; ka-caraethe lotus feet of Lord Ka; unmukhaturned toward; ka-priadaassociates of Lord Ka; nmaknown as; bhujeenjoy; sev-sukhathe happiness of service.
187

 R L O K M TA M Those who are eternally liberated are always awake to Ka consciousness, and they render transcendental loving service at the feet of Lord Ka. They are to be considered eternal associates of Ka, and they are eternally enjoying the transcendental bliss of serving Ka.

SAMBANDHA

J VA-TAT T VA

This temporary world is full of miseries but after attaining Me, those great souls who are yogs in devotion, never return to it, because they have attained the highest perfection.

The jva is a spiritual substance (aprkta vastu)

8.18

The material world, from top to bottom, is a place of misery. However, one who attains My abode, never takes birth again
8.21

blgra-ata-bhgasya atadh kalpitasya ca bhgo jva sa vijeya sa cnantyya kalpate

vetvatara Up. 5.9/Biog p. 372

-brahma-bhuvanl lok / punar vartino rjuna mm upetya tu kaunteya / punar janma na vidyate
BG 8.16

bla-agrathe tip of a hair; ata-bhgasyaof one hundredth; ata-dhinto one hundred parts; kalpitasyadivided; caand; bhgaminute portion; jvathe living entity; sathat; vijeyato be understood; sathat; caand; anantyyaunlimited; kalpateconsidered. If one divides the tip of a hair into one hundred parts and again divides into one hundred parts, then the jva is even more subtle than that. Although he is so subtle, the jva is a spiritual substance (aprkta vastu) and he is suitable for nantya dharma (ant means to be free from death, and nantya means moka, liberation).

-brahma-bhuvantup to the Brahmaloka planet; lokthe planetary systems; punaagain; vartinareturning; arjunaO Arjuna; mmunto Me; upetya arriving; tubut; kaunteyaO son of Kunt; puna janmarebirth; nanever; vidyatetakes place. From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place. But one who attains to My abode, O son of Kunt, never takes birth again. [Editorial note: Not less than five lokas of the Bhagavad Gta state that the jva 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 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 takes birth again. 8.21 That place from which, having attained it, one never returns that is My supreme abode.] rla Bhaktivednta Swm Prabhupda: As it is stated in the Bhagavad Gta, a person going to that spiritual sky never returns to this material world of death and suffering. (Ka Book, Ch. 28) and The conclusion is that no one falls from the spiritual world, or Vaikuha planet, for it is the eternal abode. (SB 3.16.26 purport)

The jva can never fall from the spiritual world

8.19

yad gatv na nivartante tad dhma parama mama

BG 15.6

yatwhere; gatvgoing; nanever; nivartantethey come back; tat dhma that abode; paramamsupreme; mamaMy. Those who reach My supreme abode never return to this material world.
8.20

You are not this body

8.22

mm upetya punar janma / dukhlayam avatam npnuvanti mahtmna / sasiddhi param gat
BG 8.15

dehino smin yath dehe / kaumra yauvana jar tath dehntara-prptir / dhras tatra na muhyati
BG 2.13

mmMe; upetyaachieving; punaagain; janmabirth; dukha-layam place of miseries; avatamtemporary; nanever; pnuvantiattain; mahtmnathe great souls; sasiddhimperfection; parammultimate; gat having achieved.

dehinaof the embodied; asminin this; yathas; dehein the body; kaumramboyhood; yauvanamyouth; jarold age; tathsimilarly; dehntaratransference of the body; prptiachievement; dhrathe sober; tatrathereupon; nanever; muhyatideluded. 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.
189

188

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SAMBANDHA
BG 2.24/Biog. p. 124

J VA-TAT T VA

The jva is different from his material body

8.23

yathnalo druu bhinna yate yathnilo deha-gata pthak sthita yath nabha sarva-gata na sajjate tath pumn sarva-guraya para
SB 7.2.43

acchedyaunbreakable; ayamthis soul; adhyaunable to be burned; ayam this soul; akledyainsoluble; aoyanot able to be dried; evacertainly; ca and; nityaeverlasting; sarva-gataall-pervading; sthuunchangeable; acalaimmovable; ayamthis soul; santanaeternally the same. The jvtma is changeless and immortal. It cannot be cut by any weapon, burnt by fire, moistened by water or dried by air. He is nitya (eternal), all-pervasive, unchanging, steadfast and santana (ever-existing).

yathjust as; analathe fire; druuin wood; bhinnaseparate; yateis perceived; yathjust as; anilathe air; deha-gatawithin the body; pthak separate; sthitasituated; yathjust as; nabhathe sky; sarva-gatamallpervading; nanot; sajjatemix; tathsimilarly; pumnthe living entity; sarvagua-rayaalthough now the shelter of the modes of material nature; para transcendental to material contamination. 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 sky, although all-pervading, never mixes with anything, so the living entity, although now encaged within the material body, of which it is the source, is separate from it.

Further lokas added by rla Gurudeva to the GVP Hindi edition of r Gauya-Kahahra
8.26

sthlni skmi bahni caiva rpi deh sva-guair voti kriy-guair tma-guai ca te sayoga-hetur aparo pi da
vetvatara Upaniad 5.22/GKH (P)

There is no birth nor death for the spirit soul

8.24

na jyate mriyate v kadcin nya bhtv bhavit v na bhya ajo nitya vato ya puro na hanyate hanyamne arre
BG 2.20

sthulnilarge; sukmniand small; bahnimany; ca also; evacertainly; rpniforms; dehthe embodied spirit soul; sva-guaiby his qualities; vnotiaccepts; kriy-guai by the results of his actions; tma-guaiby his thoughts and conceptions of life; caalso; temof them; samyoga-hetuthe reasons; aparanot the Supreme; apieven; dais observed. 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 bodies. Thus it is seen that he is different from the Supreme Personality of Godhead.
8.27

nanever; jyatetakes birth; mriyatedies; veither; kadcitat any time (past, present or future); nanever; ayamthis; bhtvhaving come into being; bhavitwill come to be; vor; nanot; bhyaor is again coming to be; aja unborn; nityaeternal; vatapermanent; ayamthis; purathe oldest; nanever; hanyateis killed; hanyamnebeing killed; arrethe body. 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, ever-existing and primeval. He is not slain when the body is slain.

parea-vaimukhyt tem avidybhinivea

r Amnaya Sutra 35/GKH (P)

pareato the Supreme Personality of Godhead; vaimukhytbecause of aversion or indifference; temof them; avidyignorance; abhiniveaabsorption. Because of indifference to the Supreme Lord the baddha-jva becomes covered by avidy in the form of the conception that he is also vara.

The jvtma is changeless and immortal

8.25

sva-svarpa-bhrama
r Amnaya Sutra 36/GKH (P)

acchedyo yam adhyo yam / akledyo oya eva ca nitya sarva-gata sthur / acalo ya santana
190

svaown; svarpaidentity; bhramamistake. The baddha-jva is bewildered about his own identity.
191

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SAMBANDHA
Paramtma Sandarbha 47/GKH (P)

J VA-TAT T VA

viama-kma-karma-bandha
r Amnaya Sutra 37/GKH (P)

viamaturbulent; kmaof material desires; karmaactions; bandhabondage. Because of svarpa-bhrama, the baddha-jva, being controlled by lust, suffers in bondage created by the turbulent nature of fruitive activities.

The favorable jvas are all recipients of the mercy of the pastimes of the Lords internal energy. They are the eternal associates of the Lord, such as Garu.
8.31

sthla-ligbhimna-janita-sasra-kle ca
r Amnaya Sutra 38/GKH (P)

aparas tu tat parmukhatva-doea labdha-chidray myay paribhta sasr

Paramtma Sandarbha 47/GKH (P)

sthlathe gross material body; ligathe subtle material body; abhimna identification; janitacreated; sasrain the world of birth and death; kle troubles; caalso. Because he takes the gross and subtle material bodies to be himself, the soul suffers miseries within the world of birth and death.
8.28

The second class of jvas is devoid of the help of the internal energy because they are averse to the Lord. Because of this lack, they are overwhelmed by my and take repeated birth in the material world.

The qualities of the soul have been described in the Upaniads

8.32

my tu prakti vidyn myina tu mahevaram tasyvayava-bhtais tu vypta sarvam ida jagat

vet.Upanisad 4.9-10/JD Ch. 15/GKH (P)

ea tmpahata-ppm vijaro vimtyur vioko vijighatso pipsa satya-kma satya-sakalpa

Chndogya Up 8.7.1/Navadvipa-dhma Mahtmaya 1.5/GG 1.18 pt

That into which the captive jva enters is known as prakti, or my. The supreme Lord, controller of my pervades the entire creation in His universal form.

eathis; tmsoul; apahata-ppmafree of sin; vijarafree from old age; vimtyufree from death; viokafree from lamentation; vijighatsafree from hunger; apipsafree from thirst; satyakmawithspiritual desires; satyasankalpaspiritual thoughts; 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 spiritual desires become realized. rla Gurudevas Commentary: These qualities are concealed as long as one is fallen in material existence, yet they manifest when Bhagavn bestows his mercy. Therefore Bhagavn r Ka has been addressed as bhava-khaana He who demolishes ones entanglement in material existence.

Jva Gosvm defines further

8.29

tad evam anant eva jvkhys taasth aktaya tatra ts vargadvayam eko vargo ndita eva bhagavad-unmukha anyas tv andita eva bhagavat-parmukha svabhvatas tadya-jna-bhvt tadyajnbhvt ca
Paramtma Sandarbha 47/GKH (P)

The number of jvas 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 ntarag-akti vilsnughto nitya-bhagavat-parikararpo garudika

192 193

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SAMBANDHA

J VA-TAT T VA

~ Jva svarpa ~
INTRODUCTION Some uninformed persons who have accepted the position of Guru say that the jva fell from Vaikuha. The sahajiys, on the other hand, say the jva has always been in the material world and has no svarpa (and therefore the Guru has to bestow ones svarpa). Both views are refuted by the key loka, jvera svarpa haya kera nitya-dsa (8.1). The following lokas also refute such apasiddhntic concoctions.
8.33

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-vtti will come and their entire bhajana will be ruined). rla Bhakti Promode Pur Mahrja: What we must try to understand here is the following: If one thinks on that basis (CC di 3.15, see 11.44) that the various regulative principles of the vidhi-mrga can be dispensed with before acquiring a readiness for the manifestation of rgnuga-bhakti, such a person will become a religious hypocrite, a pretender and a prkta-sahajiy. As the undesirable elements of ones character (anarthas) are destroyed, spontaneous affection automatically awakens. On the other hand, if one does not rid himself of these undesirable elements, the discussion of subjects for which he is not qualified will in all likelihood have disastrous consequences. (Art of Sdhana ch. 1)
8.35

bhakta-deha pile haya guera smaraa guka ha kare nirmala bhajana

CC Mad 24.111

bhakta-dehathe body of a devotee; pilewhen one gets; hayathere is; guera smaraaremembrance of the transcendental qualities; gua-ka habeing attracted by the transcendental qualities; kareperforms; nirmala bhajanapure devotional service. Only when one gets a devotees spiritual body (siddha-deha), can he do pure bhajana and remember the transcendental qualities and pastimes of Ka. Being attracted by Kas qualities and pastimes, one becomes a pure devotee engaged in His eternal service in the nitya-ll. rla Gurudeva: We should note that the descriptions of siddha-deha that stra and the mahjanas have given are for sdhakas on a particular level (those who have reached the stage of ruci). Wherever siddha-deha has been mentioned, it has been in the context of rgnuga-bhakti. Specifically, such instructions are intended for those very fortunate sdhakas in whose hearts lobha (divine greed), a genuine eagerness to attain rgtmik-bhakti, has arisen due to saskras (spiritual impressions) from this life and previous lives. It is one thing to understand the excellence of a particular rasa by the discrimination given in stra. It ia another matter altogether to have lobha for that rasa. When someone has lobha in a particular rasa, then the symptoms of lobha will also be evident in that sdhaka. When lobha arises, rgnug-bhakti sdhana begins from the stage of ruci. (PP p. 88)
8.34

vidhi-mrga-rata-jane svdhnat ratna-dne rga-mrge karn pravea rga-vaavart haiy prakya bhvraye labhe jva ka-premvea
ka-nma dhare kata bala, BVT/PP p. 84

To the person fixed in the regulative principles (nih), the Holy Name gives the jewel of independence, placing him on the path of spontaneous devotion (rgnugabhakti). That person, overcome by spontaneous attachment to the Lord, takes shelter of the paraky mood and goes on to become absorbed in love for Ka. [Editorial note: The svarpa or siddha-deha can manifest only in the heart purified of anarthas (impediments in the form of material desires as well as misconceptions such as dehtma-buddhi). If the svarpa is revealed artificially before that stage (ruci), the disciples intelligence will become bewildered (he will not be able to reconcile his purua abhimna with meditation on a female form), and he will inevitably fall down. One cannot enter fire (the brightly effulgent spiritual reality) without being fire-proof. In our line, siddha-pral (the identity of ones eternal svarpa and relationship with Ka) is given in seed form within the dk and sannysa mantras. It is only after nih (at ruci) that ones svarpa will begin to manifest naturally and gradually under the guidance of a svarpa-siddha, a spiritually perfected sad-guru.]
8.36

adhikra n labhiy siddha-deha bhve viparyaya buddhi janme aktira abhve

Bhajana-rahasya 1.10, Bengali

sampadyvirbhva svena-abdt

Vednta Sutra 4.4.1

adhikara nwithout proper qualification; labhiyattaining; siddha-deha spiritual body; bhvewhile meditating; viparyayaperverted, reversed; buddhi intelligence; janmeborn; aktira abhvehaving insufficient power.
194

sampadyaof he who has attained perfection; virbhvamanifestation; abdtsvenaby the word own. In the stage of perfection, the form which manifests is his own (This is a Vednta Stra commentary on a Chndogya Upaniad loka which states that every jva has
195

 R L O K M TA M his own (svena) innate svarpa). [Just so this blessed soul, rising up from the [material] body and approaching the supreme light with his own form achieves (the Absolute). (Chndogya Upaniad 8.12.2)]
8.37 8.39

SAMBANDHA

J VA-TAT T VA

krtana-prabhve, smaraa haibe, se kle bhajana-nirjana sambhava

Mahjana-racita Gta, Dua Mana! rla Bhaktisiddhnta Sarasvat Prabhupda

aprkta vastu nahe prkta-gocara veda-purete ei kahe nirantara

CC Mad 9.194

krtana-prabhveby the power of the chanting; smaraaremembering the Lords pastimes; haibewill be; se kleat that time; bhajana-nirjanasolitary bhajana; sambhavapossible. The transcendental power of congregational chanting automatically awakens remembrance of the Lord and His divine pastimes in relation to ones own eternal spiritual form. Only at that time does it become possible to go off to a solitary place and engage in the confidential worship of Their Lordships (aa-klya-ll-smaraa). rla Gaurakiora Dsa Bbj Mahrja: Sit near me and chant the names of r Hari in a loud voice. By artificially engaging in the rememberance of pastimes (aaklya-ll-smaraa) , the ghost of anarthas and the evil spirit of my shall seize your neck with great force. (Gauya, Vol. 14, p. 218) rla Jaganntha Dsa Bbaj Mahrja: Artificial remembrance is not the way of rpnugas, the followers of rla Rpa Gosvm. Spontaneous remembrance by means of r-nma-krtana is the only aim of the Gauya Vaiavas. (Gauya, Year 17, p. 505) [Editorial note: Other relevant lokas are, dau raddh tata sdhu-saga(12.C.3), kona bhgye kona jvera (22.20), kti-sdhy bhavet sdhya-bhva.nitya-siddhasya bhvasya (12.C.1), raghunthera pada-padme (CC di 4.40), ceto-darpaa-mrjanam (13.17) and yathottaram asau svda (12.E.9). References: BPKGs Biography, p. 469480; Prabandha Pacakam (Five Essential Essays), chapter 4, Bbj Vea & Siddhapral (for rla Gurudevas exquisitely eye-opening exposition of the jva-svarpa issue); BVTs commentary on ceto-darpaa-mrjanam inr ikaka 1 p. 11; The Guru Tattva paper r Gurudeva and the Svarpa of the Jva. rla Bhaktisiddhnta Sarasvat Prabhupda: Our (r Gauiy Matha) siddhapral is tnd api suncena (meaning that one must have attained humility and guru-nih before contemplating the higher confidential realms of bhajana)]
8.40

aprktaspiritual; vastusubstance; nahenot; prktaof matter; gocara within the jurisdiction; veda-puretethe Vedas and the Puras; eithis; kahe say; nirantaraalways. The Vedas and Puras always assert that spiritual substance can never be comprehended by the mundane senses.

A thunderbolt on the heads of the sahajiys

8.38

ata r-ka-nmdi na bhaved grhyam indriyai sevonmukhe hi jihvdau svayam eva sphuraty ada
Padma Pura/ BRS 1.2.234/CC Mad 17.136/BR 2.32/BPKG Biog. p. 242, 330

atatherefore; r-ka-nma-diLord Kas name, form, qualities, pastimes and so on; nanot; bhavetcan be; grhyamperceived; indriyaiby the blunt material senses; sev-unmukheto one engaged in His service; hicertainly; jihvdaubeginning with the tongue; svayampersonally; evacertainly; sphurati become manifest; adathose (Kas name, form, qualities and so on). The nma-rpa-gu-ll of r Ka can never be perceived by the conditioned soul. Only for one whose mind and senses have ben purified by chanting and serving under the guidance of sad-guru will Kas name, form, qualities and pastimes become manifest. r harinma will manifest on the tongue of such a sevon-mukha sdhaka naturally by itself. rla Gurudeva: This loka is like a thunderbolt on the heads of the sahajiys. This was one of rla Trivikrma Gosvm Mahrjas favourite lokas and it is said that he could give it 64 different explanations.

ra Kena My-Jle, rla Bhaktivinoda hkura (SGG p. 82)

ra kena my-jle paitecha, jva-mna nhi jna baddha haye rabe tumi cira-dina (1)
O fish-like jva, why are you again falling into the nets of my? 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

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 R L O K M TA M

ati tuccha bhoga-e, band haye my-pe rahile vikta-bhve daya yath pardhna (2)
Due to your desires for insignificant enjoyment, you will become a captive in mys snare and will remain in a spiritually diseased condition, punishable as a dependent servant.

ekhana bhakati-bale, ka-prema-sindhu-jale krd kari anyse thka tumi kdhna (3)
Now, on the strength of pure devotion, play freely in the ocean of ka-prema and always remain subservient to and dependent on r Ka.

Chapter 9 Acintya-bhedbheda-tattva
We are inconceivably one with and different from Ka

r-Daa-Mla-Tattva States:
9.1

hare akte sarva cid-acid akhila syt pariati vivarta no satya rutim iti viruddha kali-malam harer bhedbheda-ruti-vihita-tattva suvimala tata premna siddhir bhavati nitar nitya-viaye
r-Daa-Mla-Tattva, 8/JD Chapter 18

sarvameverything; cit-acitspiritual and material; sytshould be understood to be; pariatithe transformation; akteof the energy; hareof Lord Hari; vvartamthe impersonalist philosophy of illusion; nanot; tuindeed; satyam true; kaliof the age of Kali; malamcontamination; viruddhamcontradicting; rutimby the Vedas; suvimalamvery pure; tattvamtruth; vihitaestablished; rutiin the Vedas; itithat; akhilam everything; abhedau simultaneously one; bhedaand different; harefrom Lord Hari; tatatherefore; siddhithe perfection; premaof spiritual love; bhavatimay be; nitarmeternally; nityaviayewhen one accepts this eternal and all-encompassing principle. The entire spiritual and material creation is a transformation of r Kas akti. The impersonal philosophy of illusion (vivarta-vda) is not true. It is an impurity produced by Kali-yuga, and is contrary to the teachings of the Vedas. The Vedas support acintya-bhedbheda-tattva (inconceivable oneness and difference) as the pure absolute doctrine, and one can attain perfect love for Ka when he accepts this principle.

Thus ends the 8th chapter Jva tattva

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SAMBANDHA
r Brahma-sahit 5.32

AC I N T YA- B H E D B H E DA-TAT T VA

The Supreme Absolute Truth is One ekam eva parama tattva

9.2

ekam eva parama tattva svabhvika-acintya-akty sarvadaiva svarpa-tad-rpa-vaibhava-jva-pradhna-rpea caturddhvatihate, sryntara-maalasthita-teja va maala-tad-bahirgata-tad-rami-tat-praticchavi-rpea
Bhgavat-sandarbha, Anu. 16.16/Biog. p. 366/JD ch. 18

aham bhajmiI engage in the bhajana; tam govindamof Him Govinda; dipuruamthe original person; vigrahasyawhose form (is) cinmayaembued with spirit; nandabliss; satsubstantiality; ujjvalafull of dazzling splendor; yasya whose; agnilimbs; vttimantipossess the functions; sakala-indriyaof all His organs; yasyawhose; agniplenary portions payantibehold; pnti maintain; kalayantimanifest; cirameternally; jagantithe universes. I engage in the bhajana of r Govinda, the primeval Lord. His transcendental form is full of bliss, truth, substantiality and is thus full of the most dazzling splendor. Each of the limbs of that transcendental figure possesses in Himself, the full-fledged functions of all the organs, and eternally sees, maintains and manifests the infinite universes, both spiritual and mundane.

The Absolute Truth is one. His unique characteristic is that He is endowed with inconceivable potency through which He is always manifested in four ways: 1) svarpa (His original form), 2) tad-rpa-vaibhava (His personal splendor, including His eternal abode and eternal associates, expansions and avatras), 3) jvas (the individual souls), and 4) pradhna (the material energy). These four features are likened to the interior of the sun planet, the surface of the sun, the sun-rays emanating from this surface, and a remotely situated reflection, respectively.
9.3

There is no svajtya-bheda in the Absolute Truth

9.5

advaya-jna-para-tattva The Absolute Truth is undivided knowledge.

Bhag. Sand. 16.16/JD Ch.18 Bhag. Sand. 16.16/JD Ch.18

ekam eva parama tattva The Absolute Truth is one. ekam evdvityam The absolute truth is one without a second.
Chndogya Upaniad 6.2.1/JD Ch.18

dprcir eva hi dantaram abhyupetya dpyate vivta-hetu-samna-dharm yas tdg eva hi ca viutay vibhti govindam di-purua tam aha bhajmi
BS 5.46

neha nnsti kicana

Bhad-rayaka Upaniad 4.4.19

Other than the one non-dual absolute truth, advaya-brahma, there is no existence of any separate forms.

aham bhajmiI engage in the devotion service of; di-puruamthe original person; tam govindamHim, the charmer of cow and milkmaids; eva hicertainly; (just like) dpa-arcithe flame of a lamp; abhyupetyaexpands; dpyatelighting; daa-antaramten other lamps; samna-dharmequally powerful; vivta-hetuas their expanded cause; caalso; eva hiin exactly; yawho; tdksame way; viutayby His expansion as Lord Viu; vibhtiHe illuminates; When the flame of one candle is expanded to another candle and placed in a different position, it burns separately, and its illumination is as powerful as the original candles. Similarly, the Supreme Lord, Govinda, expands Himself in different forms as Viu, who is equally luminous, powerful and opulent. Let me worship that Supreme Personality of Godhead, Govinda.

sarva khalv ida brahma This entire creation is the form of the Absolute.
Chndogya Upaniad 3.14.1/JD Ch. 18

[Editorial note: Therefore the absolute truth is simultaneously saviea (full of qualities) and nirviea (devoid of qualities). However, the saviea feature is superior. (r-ikaka 1.5)]

There is no vijtya-bheda in the Absolute Truth

9.6

There is no svagata-bheda in the Absolute Truth

9.4

akti-aktimator abheda
Vednta sutra/Biog. p. 28/JD Ch.9&14

agni yasya sakalendriya-vttimanti payanti pnti kalayanti cira jaganti nanda-cinmaya-sad-ujjvala-vigrahasya govindam di-purua tam aha bhajmi
200

There is no difference between the energetic and energy, the potent and the potency.

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9.7

SAMBANDHA

AC I N T YA- B H E D B H E DA-TAT T VA

ivsyam idam sarva / yat kica jagaty jagat

opaniad 1/JD Ch. 6

rla Bhakti Prajna Keava Gosvm Mahrja explains in his r Rdh Vinoda-Bihr Tattvakam:
9.11

aby the Lord; vsyamcontrolled; idamthis; sarvamall; yat kica whatever; jagatymwithin the universe; jagatall that is animate or inanimate. Everything animate or inanimate that is within the universe is controlled and owned by the Lord.

SGG p. 172

rdh-cint-niveena yasya kntir vilopit r-ka-caraa vande rdhligita-vigraham (1)

I worship the lotus feet of that form of r Ka when, due to being thoroughly immersed in separation from rmat Rdhik (who is displaying mna, Her mood of jealous anger), His own dark complexion vanishes and He assumes Her bright, golden luster; or, I worship the lotus feet of r Ka as He is embraced by rmat Rdhik (after Her mna has broken).

Ka is equipped with His inconceivable potency

9.8

aghaana ghaana patyas akti

BR 1.1 pt

The potency that makes the inconceivable conceivable and the impossible possible. rla Gurudeva (Italy 2004): I have come to make the impossible possible.
9.9

sevya-sevaka-sambhoge dvayor bheda kuto bhavet vipralambhe tu sarvasya bheda sad vivarddhate (2)
When r Ka (sevya who always takes service from sevaka) and rmat Rdhik (sevaka who is always doing sev 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 bhokt Bhagavn who is always enjoying. Sevaka is bhogya who is enjoyed. At time of meeting there is no bheda, difference, between Them They are abheda, non-different. In separation, the bheda mood especially increases.]

kartum akartum anyath kartu

Paramtma Sandarbha An. 93

kartumto do; akartumnot to do; anyathotherwise; kartuto do. He has the power to do anything, to undo anything, or to change anything into anything else. Although He is the doer, He is nonetheless the non-doer

cil-ll-mithuna tattva bhedbhedam acintyakam akti-aktimator aikya yugapad varttate sad (3)
By the influence of acintya-akti, the Divine Couple, akti (potency) and aktimn (the possessor of potency) who perform unlimited transcendental pastimes, are forever simultaneously different and non-different. [Para-tattva is never without akti. When akti-aktimn are one svarpa, in one body, then Gaura-tattva is manifest, and when they are separate in two bodies, Ka as ll-puruottama, enjoys lls with rmat Rdhik.]

Ka is everyones maintainer
9.10

yato v imni bhtni / jyante yena jtni jvanti yat prayanty abhisavianti / tad vijijsasva tad brahma
Taittirya Up. 3.1.1/Paramtma Sand. 55/JD Ch.15&18/Biog. p.282/KGH (P)

yatafrom whom; vaiindeed; imnithese; bhtnibeings; jyanteare born; yenaby whom; jtniborn; jvantilive; yatwhat; prayantigo; abhsaviantienter; tatthat; vijijsasvayou should try to know; tatthat; brahmathe Supreme. One should enquire about that Brahman from whom all living entities are born, by whom their existence is maintained and into whom they all ultimately enter. (see 6.12 nityo nityn)

All the universes are situated within Bhagavn and Bhagavn is also fully present in every atom of all the universes by the influence of His acintya-akti
9.12

eko py asau racayitu jagad-aa-koi yac-chaktir asti jagad-aa-cay yad-anta antara-stha-paramu-cayntara-sthamgovindam di-purua tam aha bhajmi
Brahma Samhita 35

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 R L O K M TA M aham bhajmiI render service; tamto that; di-puruam govindamprimeval Person, r Govinda; apialthough; asau astiHe is exists; ekain a single tattva; yat-aktiby His self-sufficient potency; racayitumin creating; koim the tens of milllions; jagad-aaof universes; yad-antathrough His entrance; caywithin the host; jagad-aaof universes; antara-sthaHe becomes situated; aa(simultaneously) in each universe; antara-sthamand within; cayeach of the host; paramuof parama-aus (atoms). akti (potency) and aktimn (potent) are one undifferentiated principle. The akti by which billions of universes are created is situated inseparably within Bhagavn. All the universes are situated within Bhagavn and Bhagavn is also fully present in every atom of all the universes by the influence of His acintya-akti. I render service to that di-purua, r Govinda. (see 3.33 yath mahnti bhtni)
9.13

SAMBANDHA

AC I N T YA- B H E D B H E DA-TAT T VA

sarva-bhtniall living entities; nanot; caalso; ahamI; teuin them; avasthitasituated. By Me, in My unmanifested form, this entire universe is pervaded. All beings are in Me, but I am not in them.
9.16

na ca mat-sthni bhtni / paya me yogam aivaram bhta-bhn na ca bhta-stho / mamtm bhta-bhvana

BG 9.5

eko bahu sy

Chndogya Upaniad 6.2.3 ekaone; bahumany; symI will be;

nanever; caalso; mat-sthnisituated in Me; bhtniall creation; paya just see; meMy; yogam aivaraminconceivable mystic power; bhta-bhtthe maintainer of all living entities; nanever; caalso; bhta-sthain the cosmic manifestation; mamaMy; tmSelf; bhta-bhvanathe source of all manifestations. And yet everything that is created does not rest in Me. Behold My mystic opulence! Although I am the maintainer of all living entities and although I am everywhere, I am not a part of this cosmic manifestation, for My Self is the very source of creation.
9.17

r Bhagavn thought: Although I am one, I shall become many. (Ka is One and becomes many. Yet becoming many, He still remains One). [BS 35 pt]
9.14

o pram ada pram ida / prt pram udacyate prasya pram dya / pram evvaiyate
r Iopaniad, invocation

janma karma ca vivtmann / ajasykartur tmana tirya-niu ydasu / tad atyanta-viambanam

SB 1.8.30

othe Complete Whole; pramperfectly complete; adathat; pram perfectly complete; idamthis phenomenal world; prtfrom the all-perfect; pramcomplete unit; udacyateis produced; prasyaof the Complete Whole; pramcompletely, all; dyahaving been taken away; pramthe complete balance; evaeven; avaiyateis remaining. The Personality of Godhead is perfect and complete, and because He is completely perfect, all emanations from Him, such as this phenomenal world, are perfectly equipped as complete wholes. Whatever is produced of the Complete Whole is also complete in itself. Because He is the Complete Whole, even though so many complete units emanate from Him, He remains perfectly complete.
9.15

janmabirth; karmaactivity; caand; viva-tmanO soul of the universe; ajasyaof the unborn; akartuof the inactive; tmanaof the vital energy; tiryakanimal; nhuman being; iuin the sages; ydasuin the water; tat that; atyantaveritable; viambanambewildering. [Queen Kunt said:] Of course it is bewildering, O soul of the universe, that You work, though You are inactive, and that You take birth, though You are the vital force and the unborn. You Yourself descend amongst animals, men, sages and aquatics. Verily, this is bewildering.
9.18

may tatam ida sarva / jagad avyakta-mrtin mat-sthni sarva-bhtni / na cha tev avasthita
BG 9.4

mayby Me; tatampervaded; idamthis; sarvamall; jagatcosmic manifestation; avyakta-mrtinby the unmanifested form; mat-sthniin Me;
204

gopy dade tvayi ktgasi dma tvad y te daru-kaliljana-sambhramkam vaktra ninya bhaya-bhvanay sthitasya s m vimohayati bhr api yad bibheti
SB 1.8.31
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 R L O K M TA M gopthe cowherd lady (Yaod); dadetook up; tvayion Your; ktgasi creating disturbances (by breaking the butter pot); dmarope; tvatat that time; ythat which; teYour; dasituation; aru-kalilaoverflooded with tears; ajanaointment; sambhramaperturbed; akameyes; vaktramface; ninya downwards; bhaya-bhvanayby thoughts of fear; sthitasyaof the situation; s that; mmme; vimohayatibewilders; bh apieven fear personified; yat whom; bibhetiis afraid. [Queen Kunt said:] My dear Ka, Yaod 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 of You. This sight is bewildering to me.

Chapter 10 Varrama-dharma-tattva
Ka is the origin of the four varas and four ramas

Thus ends the 9th chapter Acintya Bhedbheda-tattva

Even the most fallen and sinful can be purified by sdhu-saga

10.1

kirta-hndhra-pulinda-pulka bhra-umbh yavan khasdaya ye nye ca pp yad-aprayray udhyanti tasmai prabhaviave nama
SB 2.4.18

kirtaa province of old Bhrata; hapart of Germany and Russia; ndhraa province of southern India; pulindathe Greeks; pulkaanother province; bhrapart of old Sind; umbhanother province; yavanthe Turks; khasadayathe Mongolian province; yeeven those; anyeothers; caalso; pp addicted to sinful acts; yatwhose; apraya-rayhaving taken shelter of the devotees of the Lord; udhyantiat once purified; tasmaiunto Him; prabhaviaveunto the powerful Viu; namamy respectful obeisances. Kirta, Ha, ndhra, Pulinda, Pulkaa, bhra, umbha, 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

kulcra-vihnopi dha-bhaktir jitendriya praasta sarva-lokn na tv adaa-vidyaka bhakti-hno dvija nta saj-jti-dharmikas tath
Skanda Pura/Bhakti Sandarbha, Aannucheda 100
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 R L O K M TA M A person who, although not born in an aristocratic family and unaware of the niceties of refined conduct, controls his senses and engages in unwavering devotional service to the Supreme Lord, is famous and glorious among men. However, a peaceful, nobly born brhmaa, religious and learned in the eighteen sciences, but who does not serve the Lord, is not glorious at all.
10.3

SAMBANDHA

VA R RA M A- D H A R M A-TAT T VA

rla BV Swm Prabhupda: Whoever understands Brahman is called a brhmaa, and when a brhmaa engages in devotional service, he is called a Vaiava. By accepting dk from a bone fide Guru, one automatically becomes a Brhmaa.

kalau-dr-sambhav
Skanda Pura

brhmaa katriyo vaiya dro yad ivetara viu-bhakti-samyukto jeya sarvottamottama

Bhakti Sandarbha, Aannucheda 100

In Kali-yuga (the present age) there are no brhmaas by birth everyone is more or less a dr (unqualified) by birth.
10.6

In the K-khaa it is said: Either a brhmaa, katriya, vaiya, dra, or whatever, a person is most exalted if he engages in devotional service to Lord Viu.
10.4

janman jyate dra / saskard bhaved dvija veda-phd bhaved vipro / brahma jntti brhmana
Smti Vkya

viu-bhakti-vihn ye cal parikrtit cal api vai reh hari-bhakti-parya

Bhan-nradya /Nrada Pacaratra 1.37.12/Bhakti San. A 100

yethose; viu-bhakti-vihnbereft of devotion to r Viu; cal dogeaters; parikrtitare said to be; apihowever; caldogeaters; vai certainly; rehmost exalted; hari-bhakti-paryawho are dedicated to hari-bhakti. O King, a dog-eater that is a devotee of Lord Viu is greater than a brhmaa. A brhmaa that has no devotion for Lord Viu is lower than a dog-eater.
10.5

janmanby birth; jyateone is born; draa dra; saskartby the process of reformatory ceremonies such as initiation by a spiritual master; bhavet one may become; dvijatwice-born; veda-phtstudy of the Vedas; bhaved one can become; viprainspired within; brahmathe Supreme Spirit; jnti knows; itithus; brhmanaa brhmaa. By birth everyone is a dra; by undergoing the purificatory ceremonies under the direction of a bona fide spiritual master, one becomes dvija, twice-born. One who through study of the Vedas is inspired within his heart becomes a vipra and when one actually realizes Brahma, the Supreme Spirit, he becomes a brhmaa.
10.7

calo pi dvija-reha (or:) mune reo hari-bhakti-paryaa hari-bhakti-vihna ca dvijo pi vapacdhama

Caitanya Magala di 31.52/Saskra Dpik 14

yaa riym eva parirama paro varramcra-tapa-rutdiu avismti rdhara-pda-padmayor gunuvda-ravadardibhi

SB 12.12.54

calaone born as a dog-eater; apialthough; dvija-rehathe best of the twice-born; hari-bhakti-paryaaabsorbed in devotion to r Hari; hari-bhaktivihnaone devoid of devotional service to Hari; caand; dvijatwice-born; apialthough; vapaca-adhamalower than a dogeater;. Even if one is born in the family of a cala, if he engages in the devotional service of the Lord, he is be considered the best of brhmaas. But one born a brhmaa if devoid of devotional service is lower than a dog-eater.
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yaain fame; rymand opulence; evaonly; pariramathe labor; para great; vara-rama-craby ones execution of duties in the varrama system; tapaausterities; rutahearing of sacred scripture; diuand so on; avismtiwithout forgetting; rdharaof the maintainer of the goddess of fortune; pda-padmayoof the lotus feet; gua-anuvdaof the chanting of the qualities; ravaaby hearing; dararespecting; dibhiand so on. The great endeavor one undergoes in executing the ordinary social and religious duties of the varrama system, in performing austerities, and in hearing from the Vedas culminates only in the achievement of mundane fame and opulence. But by respecting and attentively hearing the recitation of the transcendental qualities of
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 R L O K M TA M the Supreme Lord, the husband of the goddess of fortune, one can unfailingly remember His lotus feet.
10.8

SAMBANDHA

VA R RA M A- D H A R M A-TAT T VA

supreme; pumnperson; viuLord Viu; rdhyateis worshiped; panth way; nanot; anyatanother; tat-toa-kraamcause of satisfying the Lord. The Supreme Personality of Godhead, Lord Viu, is worshiped by the proper execution of prescribed duties in the system of vara and rama. There is no other way to satisfy the Supreme Personality of Godhead. One must be situated in the institution of the four varas and ramas.
10.11

yadi m prptum icchanti prpnuvanty eva nnyath kalau kalua-cittn vthyu-prabhtni ca bhavanti varrami na tu mac-chararthinm
Bhakti Sandarbha 99

In Brahman-vaivarta Pura Lord Viu tells Lord iva: If the living entities desire to attain Me they should take shelter of Me. Their hearts polluted by Kaliyuga, the followers of varrama waste their lives and everything they possess. This is not true for they who take shelter of Me. They do not waste their lives.

ata pumbhir dvija-reh / varrama-vibhgaa svanuhitasya dharmasya / sasiddhir hari-toaam

SB 1.2.13

The sannysa mantra (of the avadhuta-brhmaa)

10.9

et sa sthya partma-nihm adhysit prvatamair maharibhi aha tariymi duranta-pra tamo mukundghri-nievayaiva
SB 11.23.57/ CC Mad 3.6

ataso; pumbhiby the human being; dvija-rehO best among the twiceborn; vara-ramathe institution of four castes and four orders of life; vibhgaaby the division of; svanuhitasyaof ones own prescribed duties; dharmasyaoccupational; sasiddhithe highest perfection; harithe Personality of Godhead; toaampleasing. O best among the twice-born, it is therefore concluded that the highest perfection one can achieve by discharging the duties prescribed for ones own occupation according to caste divisions and orders of life is to please the Personality of Godhead.

Vaiava versus smarta conceptions

10.12

etmthis; sa sthyabecoming completely fixed in; para-tma-nihm devotion to the Supreme Person, Ka; adhysitmworshiped; prvatamaiby previous; mahaibhigreat sages; ahamI; tariymishall cross over; durantapramthe insurmountable; tamathe ocean of nescience; mukunda-aghriof the lotus feet of Mukunda; nievayby worship; evacertainly. [An expanded translation by rla B.R. rdhara Mahrja:] The previous great sages have accepted and shown the path of sannysa. I have now accepted that very form of life. Now, leaving everything aside, I shall run toward Vndvana. There, taking the name of Mukunda, Ka, I shall cross over the ocean of nescience. Crossing this my, I shall reach Vraja and fully enter the service of r Ka (Golden Volcano).
10.10

ctur-varya may sta / gua-karma vibhgaa

BG 4.13/Biog p. 323

ctu-varyamthe four divisions of human society; mayby Me; sam created; guaof quality; karmaand work; vibhgaain terms of division; The four divisions of human society were created by Me, in terms of their respective qualities and characteristic work [not in terms of birth.
10.13

varramcravat / puruea para pumn viur rdhyate panth / nnyat tat-toa-kraam

Viu Pura 3.8.9/CC Mad 8.58/JD Ch. 7

yasya yal lakaa prokta puso varbhivyajakam yad anyatrpi dyeta tat tenaiva vinirdiet
SB 7.11.35/Biog. p. 323

vara-rama-cravatwho behaves according to the system of four divisions of social order and four divisions of spiritual life; purueaby a man; parathe
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yasyaof whom; yatwhich; lakaamsymptom; proktamdescribed (above); pusaof a person; vara-abhivyajakamindicating the classification of varas: brhmaa, katriya, vaiya, dra, etc.); yatif; anyatraelsewhere; apialso;
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 R L O K M TA M dyetais seen; tatthat; tenaby that symptom; evacertainly; vinirdietone should designate. If one shows the symptoms of being a brhmaa, katriya, vaiya or dra, 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 dra family but has all the qualities of a Guru, he should be accepted not only as a brhmaa but as a bona fide Guru as well.

Thus ends the 10th chapter Varrama dharma tattva

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2nd Division: Abhideya

The process of attaining the supreme goal

Abhideya comes from the verbal root abhidh, which means to set forth or explain, and the word abhidheya literally means that which is worthy of explanation. The means by which ka-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 sdhana-bhakti. rla Gurudeva explains that while the mercy of Guru and Ka is essential, it is also essential for one to practice sdhana-bhakti. One may get sambandha and prayojana by mercy, but without cea (ones own endeavour), one will not qualify to receive the mercy. By trying ones best to serve r Guru and Vaiavas, 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. rla 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 jvas only goal is to worship r Gaurasundara, who is resplendnet with the lustre and sentiment of r Rdh. The worship and service of r Guarasundara are performed only through nma-sakrtana. 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
Vaiava sev and nma-sakrtana will bestow r Ka caraa

11.0

s vidy tan-matir yay

SB 4.29.49/BR 1.21

sthat; vidyeducation; tatunto the Lord; maticonsciousness; yayby which. Real knowledge is that which helps one to become absorbed in Ka, or by which ones attention is concentrated on Bhagavn.
11.1

rja-vidy rja-guhya pavitram idam uttamam pratyakvagama dharmya su-sukha kartum avyayam
BG 9.2

rja-vidythe king of education; rja-guhyamthe king of confidential knowledge; pavitramthe purest; idamthis; uttamamtranscendental; pratyakadirectly experienced; avagamamunderstood; dharmyamthe principle of dharma; susukhamvery happy; kartumto 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 jna parama-guhya me)

 R L O K M TA M

A B H I D H E YA

A B H I D H E YA-TAT T VA

Mahprabhu asked Rya Rmnanda, What is the ultimate knowledge?

11.2

prabhu kahe kaun vidy vidy madhye sra? rya kahe ka bhakti vin vidy nhi ra
CC Mad 8.245

prabhu kahethe Lord inquired; konwhat; vidyknowledge; vidy-madhyein the midst of knowledge; srathe essence; rya kaheRmnanda Rya answered; ka-bhaktidevotional service to Ka; vinexcept; vidyeducation; nhi there is not; raany other. Which is the most important of all fields of knowledge? Rya Rmnanda replied, Except for ka-bhakti, no other knowledge is important.

[Editorial note: The above loka condemns impersonal jna and myvda philosophy, and urges the sdhaka to follow jna-uny-bhakti, devotional service devoid of speculative, empirical knowledge. Two other kinds of knowledge have to be given up for those aspiring to enter Vraja-bhva. (1) tat-padartha-jna knowledge of Kas opulence (aivarya-jna), and (2) tam-padartha-jna knowledge of ones insignificant position as a jvtma, which is also aivarya-jna and craetes a wall of awe and reverence between the devotee and Ka. As long as one maintains this aivarya mood, one cannot enter rgnug-bhakti or vraja-bhakti, because aivarya and madhurya never go together. Please refer to rla Gurudevas commentary on this loka in Veu-gta 1.12 pt]

Bhakti free from Jna and Vairgya

11.4

The scriptures condemn the path of speculative knowledge (jna). Therefore, one must abandon the desire for knowledge and replace it with bhakti
11.3

jne praysam udapsya namanta eva jvanti san-mukharit bhavadya-vrtm sthne sthit ruti-gat tanu-v-manobhir ye pryao jita jito py asi tais tri-lokym
SB 10.14.3/CC Mad 8.67/VG p.83

tasmn mad-bhakti-yuktasya yogino vai mad-tmana na jna na ca vairgya prya reyo bhaved iha
SB 11.20.31

jnefor knowledge; praysamthe endeavor; udapsyagiving up, discarding resolutely; namantaoffering obeisances; evasimply; jvantilive; satmukharitmchanted by the pure devotees; bhavadya-vrtmtopics related to You; sthnein their material position; sthitremaining; ruti-gatmreceived by hearing; tanuwith their body; vkwords; manobhiand mind; yewho; pryaafor the most part; ajitaO unconquerable one; jitaconquered; api nevertheless; asiYou become; taiby them; tri-lokymwithin the three worlds. [Brahma prayed:] Those who, even while remaining situated in their established 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 activities, dedicating their lives to these narrations, which are vibrated by You personally and by Your pure devotees, certainly conquer Your Lordship, although You are otherwise unconquerable by anyone within the three worlds. (BVSP) (An alternative translation by SSM:) Hatefully giving up all intellectual attempts to 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, they should progress by fully dedicating their mind, body, and words to You. In this way the infinite, who is never conquered by anyone, becomes conquered through love.
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tasmttherefore; mat-bhakti-yuktasyaof one who is engaged in My loving service; yoginaof a devotee; vaicertainly; mat-tmanawhose mind is fixed in Me; nanot; jnamthe cultivation of knowledge; nanor; caalso; vairgyamthe cultivation of renunciation; pryagenerally; reyathe means of achieving perfection; bhavetmay be; ihain this world. Therefore, for a devotee engaged in My loving service, with mind fixed on Me, the cultivation of knowledge and renunciation is generally not the means of achieving the highest perfection within this world.

Material knowledge is born from my (illusion) and is therefore useless

11.5

jaavidy jata myra vaibhava tomra bhajane bdh moha janamiy anitya sasre jvake karaye gdh
BVT, cited in BPKG Biog. p. 341

The knowledge of this material world is knowledge born of Your illusory energy (my). It creates obstacles in devotional service and makes an ass of the eternal jva by increasing his infatuation with this temporary world.

rmad-Bhgavatam condemns the path of speculative knowledge (jna)

11.6

reya-sti bhaktim udasya te vibho / kliyanti ye kevala-bodha-labdhaye tem asau kleala eva iyate / nnyad yath sthla-tuvaghtinm
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 R L O K M TA M
SB 10.14.4/BR 1.15

A B H I D H E YA

A B H I D H E YA-TAT T VA

reyaof supreme benefit; stimthe path; bhaktimdevotional service; udasyarejecting; tethey; vibhoO almighty Lord; kliyantistruggle; yewho; kevalaexclusive; bodhaof knowledge; labdhayefor the achievement; tem for them; asauthis; klealabotheration; evamerely; iyateremains; na nothing; anyatother; yathjust as; sthla-tuaempty husks; avaghtinmfor those who are beating. O Lord, devotional service unto You is the main source of all kinds of auspiciousness. Those who give up this path only to cultivate jna [speculative knowledge] will simply undergo hard work, suffer pain and achieve difficulty, just as the only gain of a person who beats empty husks is hard work, not rice.

dharmaoccupation; svanuhitaexecuted in terms of ones own position; pusmof humankind; vivaksenathe Personality of Godhead (plenary portion); kathsuin the message of; yawhat is; nanot; utpdayetdoes produce; yadiif; ratimattraction; ramauseless labor; evaonly; hi certainly; kevalamentirely. Any spiritual practices and occupational duties that do not inspire attraction for Har-kath, the narrations of r Ka, are only a waste of time.

Taste is the key for understanding bhakti, not logic or dry reasoning
11.9

In rmad-Bhgavatam jna and karma are both condemned

11.7

svalppi rcir eva syd bhakti-tattvvabodhik yuktis tu keval naiva yad asy apratihat
BRS 1.1.45

naikarmyam apy acyuta-bhva-varjita na obhate jnam ala nirajanam kuta puna avad abhadram vare na crpita karma yad apy akraam
SB 1.5.12/BR 1.14

evacertainly; apieven; sv-alpa very slight; rcitaste; sytcan be; avabodhikan awakener; bhakti-tattvafor the science of devotion; tuhowever; kevalonly; yuktilogic; (is) evacertainly; nanot; apratihata sound foundation; yadwhich; asyfor the realization of bhakti. If a person has even a little taste for understanding devotional service, the 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 practical service, understanding will never be conclusive.

naikarmyamself-realisation, being freed from the reactions of fruitive work; apiin spite of; acyutathe infallible Lord; bhvaconception; varjitam devoid of; nadoes not; obhatelook well; jnamtranscendental knowledge; alamby and by; nirajanamfree from designations; kutawhere is; puna again; avatalways; abhadramuncongenial; vareunto the Lord; nanot; caand; arpitamoffered; karmafruitive work; yat apiwhat is; akraam not fruitive. Even pure knowledge (j), which is the direct sdhana to obtain liberation, has no beauty if it is devoid of bhakti to Bhagavn. How then can selfless action (nikma-karma), which is not offered to Bhagavn, and fruitive action (kmyakarma), which is always inauspicious in both its practice stage and at perfection, be beautiful or beneficial?

Jna and Vairgya are not essential for devotional service

11.10

jna-vairgydibhaktira kabhu nahe aga ahis-yama-niyamdi bule ka-bhakta-saga

CC Mad 22.145

Bhgavatam Derides Jna and Karma

11.8

jnathe path of knowledge; vairgya-dithe path of renunciation and so on; bhaktiraof devotional service; kabhuat any time; nahenot; agaa part; ahisnonviolence; yamacontrolling the senses and the mind; niyama-di restrictions and so on; buleroam; ka-bhakta-sagain the association of a devotee of Lord Ka. The path of speculative knowledge (jna) and renunciation (vairgya) is not essential for devotional service. Indeed, good qualities such as nonviolence and control of the mind and senses automatically accompany a devotee of Lord Ka.

dharma svanuhita pus vivaksena-kathsu ya notpdayed yadi rati rama eva hi kevalam
SB 1.2.8
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A B H I D H E YA-TAT T VA

Bhukti and Mukti are just like clouds which temporarily cover the sky of Bhakti
11.11

bhukti mukti, je-gati, the n koriho rati meghera chyya, juna jemana, kaha n se kaun gati
E Mana! Harinm Koro Sra 3/KSH A23

[Oh mind] Do not develop attachment for a life aimed at sense gratification or 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 realise they are not our desired objective.

[Someone may say that aside from Vaiavas, who always seek shelter at the Lords lotus feet, there are those who are not Vaiavas but have accepted a different process for attaining salvation. What happens to them? In answer to this question, Lord Brahm says:] O lotus-eyed Lord, although nondevotees who accept severe austerities and penances to achieve the highest position may think themselves liberated, their intelligence is impure. Although they may rise to the level of impersonal Brahman realisation, they fall down from their position of imagined superiority because they neglect to worship Your lotus feet.

Ka cannot be known by mental speculation

11.14

Progress is difficult for those attached to the impersonal feature

11.12

kleo dhikataras tem / avyaktsakta-cetasm avyakt hi gatir dukha / dehavadbhir avpyate

BG 12.5

athpi te deva padmbuja-dvayaprasda-lenughta eva hi jnti tattva bhagavan-mahimno na cnya eko pi cira vicinvan
SB 10.14.29/JD Ch. 14

kleatrouble; adhikataravery much; temof them; avyaktato the unmanifested; saktaattached; cetasmof those whose minds; avyakttoward the unmanifested; hicertainly; gatiprogress; dukhamwith trouble; dehavadbhiby the embodied; avpyateis achieved. For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome. To make progress in that discipline is always difficult for those who are embodied.

athatherefore; apiindeed; teYour; devamy Lord; pada-ambuja-dvayaof the two lotus feet; prasdaof the mercy; leaby only a trace; anughta favored; evacertainly; hiindeed; jntione knows; tattvamthe truth; bhagavatof r Rdh-Ka; mahimnaof the greatness; nanever; caand; anyaanother; ekaone; apialthough; ciramfor a long period; vicinvan speculating. [Lord Brahm 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. [Editorial note: r Ka is not subject to the logic and theories of any mental speculators, scientists or indeed any conditioned souls]

Those whose goal is impersonal Brahman liberation are bound to fall down because of neglecting Ka
11.13

ye nye ravindka vimukta-mninas tvayy asta-bhvd aviuddha-buddhaya ruhya kcchrea para pada tata patantya adho ndta-yumad-aghraya
SB 10.2.32/JD Ch. 7,15,17

Only bhakti can award true peacefulness

11.15

ka-bhaktanikma, ataeva nta bhukti-mukti-siddhi-km sakali anta

CC Mad 19.149

aravinda-akaO lotus-eyed one; ye anyethose others; asta-bhvton account of their mood being displaced; tvayitowards You; vimukta-mninafalsely considering themselves liberated from material bondage; aviuddha-buddhaya their intelligence being impure; ruhyaeven though achieving; kcchreaby undergoing severe austerities; param padamthe highest position (according to their imagination and speculation); patantithey fall; adhadown into material existence; tatafrom that position; andtabecause of neglecting devotion to; yumatYour; aghrayalotus feet.
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ka-bhaktaa devotee of Lord Ka; nikmaactually desireless; ataeva therefore; ntapeaceful; bhuktiof material enjoyment; muktiof liberation from material activities; siddhiof perfection in yogic performance; kmthose who are desirous; sakaliall of them; antanot peaceful. Because a devotee of Lord Ka is desireless, he is peaceful. Karmis (Fruitive workers) desire bhukti (material enjoyment), jns desire mukt (liberation), and yogs desire mystic perfections; therefore they are all lusty and cannot be peaceful.
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 R L O K M TA M

A B H I D H E YA

A B H I D H E YA-TAT T VA

Even the tmrmas (self-satisfied liberated souls) are attracted by pure bhakti
11.16

One should always remember Ka and never forget Him

11.18

tmrm ca munayo / nirgranth apy urukrame kurvanty ahaituk bhaktim / ittham-bhta-guo hari
SB 1.7.10/CC Mad 6.186, 17.140, 24.5, 25.159

smartavya satata viur / vismartavyo na jtucit sarve vidhi-niedh syur / etayor eva kikar
Padma Pura/BRS 1.2.8/CC Mad 22.113/JD Ch. 19/BR 2.26

sta uvcaSta Gosvm said; tmrmthose who take pleasure in tm (spirit soul); caalso; munayasages; nirgranthfreed from all bondage; api in spite of; urukrameunto the great adventurer; kurvantido; ahaitukm unalloyed; bhaktimdevotional service; ittham-bhtasuch wonderful; gua qualities; hariof the Lord. Even the liberated souls who are fully satisfied in the self are irresistibly attracted by the superexcellent qualities of Ka and surrender to Him with unalloyed devotion.

smartavyato be remembered; satatamalways; viuLord Viu; vismartavyato be forgotten; nanot; jtucitat any time; sarveall; vidhiniedhrules and prohibitions; syushould be; etayoof these two principles (always to remember Ka or Viu and never to forget Him); evacertainly; kikarthe servants. One should always remember Ka and never forget Him. All the rules and prohibitions are subservient to these two principles.

Prema-bhakti forcefully attracts even great liberated souls like ukadeva Gosvm
11.17

This rare human body, although temporary, affords the opportunity for spiritual perfection
11.19

sva-sukha-nibhta-cets tad-vyudastnya-bhvo py ajita-rucira-llka-sras tadyam vyatanuta kpay yas tattva-dpa pura tam akhila-vjina-ghna vysa-snu nato smi
SB 12.12.69

labdhv su-durlabham ida bahu-sambhavnte mnuyam artha-dam anityam apha dhra tra yateta na pated anu-mtyu yvan nireyasya viaya khalu sarvata syt
SB 11.9.29

sva-sukhain the happiness of the self; nibhtasolitary; cetwhose consciousness; tatbecause of that; vyudastagiven up; anya-bhvaany other type of consciousness; apialthough; ajitaof r Ka, the unconquerable Lord; rucirapleasing; llby the pastimes; kaattracted; srawhose heart; tadyamconsisting of the activities of the Lord; vyatanutaspread, manifested; kpaymercifully; yawho; tattva-dpamthe bright light of the Absolute Truth; puramthe Pura (rmad-Bhgavatam); tamunto Him; akhila-vjinaghnamdefeating everything inauspicious; vysa-snumson of Vysadeva; nata asmiI offer my obeisances. Let me offer my respectful obeisances unto my spiritual master, the son of Vysadeva, ukadeva Gosvm. It is he who defeats all inauspicious things within this universe. Although in the beginning he was absorbed in the happiness of Brahman realisation and was living in a secluded place, giving up all other types of consciousness, he became attracted by the pleasing, most melodious pastimes of Lord r Ka. He therefore mercifully spoke this supreme Pura, rmad-Bhgavatam, which is the bright light of the Absolute Truth and which describes the activities of the Lord. [Editorial note: The two mantras by which rla Vysadeva attracted and captured ukadeva are barhpa naa vara vapu (SB 10.21.5 see 6.43) and aho bak ya stana-kla-ka (SB 3.2.23 see 6.46)]
224

labdhvhaving obtained; su-durlabhamthat which is very difficult to obtain; idamthis; bahumany; sambhavabirths; anteafter; mnuyamhuman form of life; artha-damwhich awards great value; anityamnot eternal; apialthough; ihain this material world; dhraone who has sober intelligence; tram immediately; yatetashould endeavor; nanot; patethas fallen; anu-mtyu always subject to death; yvatas long as; nireyasyafor ultimate perfection; viayasense gratification; khalualways; sarvatain all conditions; sytis possible. This human birth is very rare, because it is only attained after many lifetimes. Even though it is temporary, it can give the highest truth. We cannot obtain the highest truth without sdhu-saga, which is difficult to obtain in any species other than the human form. An intelligent person should therefore endeavour to achieve the ultimate good fortune before death, without delaying for even a moment. And what is the ultimate good fortune? Cultivation of ka-bhakti.

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A B H I D H E YA

A B H I D H E YA-TAT T VA

This human birth is very rare, therefore take the association of sdhus and cross over this ocean of birth and death.
11.20

bhajah re mna, r nanda-nandana, abhaya-cararavinda re durlabha mnava-janama sat-sage, taraha e bhva-sindhu re

Bhajah Re Mna 1, rla Govinda dsa Kavirja/SGG p. 87

narmof the men; dharmathe essence of ones spiritual nature and function; hiindeed; temof them; adhikathe better thing; vieathe special property; dharmeaspiritual life; hnwithout; paubhiwith the animals; samnon the same platform. Animals are equal to human beings in the matters of eating, sleeping, mating and defending. Yet the ability to practice spiritual life is unique to human beings, and without dharma, they are nothing but animals.

O mind, serve the lotus feet of r Nanda-nandana, which bring fearlessness. This human birth is very rare. Take the association of sdhus and cross over this ocean of birth and death.

The learned see with equal vision

11.23

The human body is very rare, therefore one should practice bhakti from an early age
11.21

vidy-vinaya-sampanne / brhmae gavi hastini uni caiva vapke ca / pait sama-darina

BG 5.18

kaumra caret prjo / dharmn bhgavatn iha durlabha mnua janma / tad apy adhruvam arthadam
SB 7.6.1

r-prahrda uvcaPrahlda Mahrja said; kaumrain the tender age of childhood; caretone should practice; prjaone who is intelligent; dharmnoccupational duties; bhgavatnwhich are devotional service to the Supreme Personality of Godhead; ihain this life; durlabhamvery rarely obtained; mnuamhuman; janmabirth; tatthat; apieven; adhruvam impermanent, temporary; artha-damfull of meaning. r Prahlda said: One who is sufficiently intelligent should use the human form of body from the very beginning of lifein other words, from the tender age of childhoodto practice the activities of devotional service, giving up all other engagements. The human body is most rarely achieved, and although temporary like other bodies, it is meaningful because in human life one can perform devotional service. Even a slight amount of sincere devotional service can give one complete perfection.

vidywith education; vinayaand gentleness; sampannefully equipped; brhmaein the brhmaa; gaviin the cow; hastiniin the elephant; uniin the dog; caand; evacertainly; va-pkein the dog-eater (the outcaste); ca respectively; paitthose who are wise; sama-darinawho see with equal vision. The humble sages, by virtue of true knowledge, see with equal vision a learned brhmaa, a cow, an elephant, a dog and a dog-eater.

When one becomes truly enlightened he does not make distinctions between enemies, friends and himself
11.24

sa yadnuvrata pus pau-buddhir vibhidyate anya ea tathnyo ham iti bheda-gatsat

SB 7.5.12

Human life without Dharma is no better than animal life

11.22

hra-nidr-bhaya-maithuna ca smnyam etat paubhir narm dharmo hi tem adhiko vieo dharmea hn paubhi samn
Hitopadea 25/JD Intro

yadwhen; asatthe impure; pau-buddhianimalistic conception of life; bheda-gathaving; separatistic concept; eathis (person); anya(is) different; tathand; ahamI; anyadifferent; itithus; pusmof the conditioned souls; vibhidyateis destroyed; sahe; anuvrata(becomes) a devotee. When r Ka is pleased with the living entity because of his devotional service, 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 servant of God, and therefore we are not different from one another. (Therefore one should treat others with nothing less than love and affection)
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hraeating; nidrsleeping; bhayafearing; maithunam caand sex life; smnyamin common; etatthis group of activities; paubhiwith the animals;
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Anyone who takes to devotional service is exalted

11.25

yei bhaje sei baa, abhaktahna chra ka-bhajane nhi jti-kuldi-vicra

CC Antya 4.67

saintly persons and kings; kcama piece of glass; vicinvansearching for; api although; divya-ratnama transcendental gem; svminO my Lord; kta-artha asmiI am fully satisfied; varamany benediction; na yceI do not ask. [Dhruva Mahrja said:] O my Lord, because I was seeking an opulent material position, I was performing severe types of penance and austerity. Now that I have 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, instead I have found a most valuable transcendental gem. Therefore I am completely satisfied and I do not wish to ask any benediction from You. [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 Bhagavns personal association. rla Gurudeva warns us, Therefore, beware! Dont harbour any material desires. They will leave an impression upon your mind. Then Bhagavn will fulfill that desire first, and how much of your time will be lost is not certain. (r Hari-kathmtam 1)]

yei bhajeanyone who takes to devotional service; seihe; baaexalted; abhaktanondevotee; hna chramost condemned and abominable; kabhajanein discharging devotional service; nhithere is not; jticaste; kula family; diand so on; vicraconsideration of. Anyone who takes to devotional service is exalted, whereas a nondevotee is always condemned and abominable. In the discharge of devotional service to the Lord, there is no consideration of the status of ones family or cultural background. [Editorial note: rla Bhaktivednta Swm Prabhupda quoted the first line of this loka in his last conversation with rla Gurudeva just before he entered nitya-ll]

Bhajana means sev

11.26

Of all yogis, the bhakta is the best

11.28

bhaj ity ea vai dhtu sevy parikrtita tasmt sev budhai prokt bhakti-sdhana-bhyas
Garu Pura (Prva khaa 231.3)/JD Glossary/BTV p.6

yoginm api sarve / mad-gatenntar-tman raddhvn bhajate yo m / sa me yuktatamo mata

BG 6.47/ JD Ch. 6&12

vaiindeed eathis; dhtu bhajthe verbal root bhaj, meaning to devote oneself; parikrtitais declared; itithus; sevymin the sense of service; tasmttherefore; sevservice; proktis taught; budhaiby the wise; bhyasfor the expansion; bhakti-sdhanaof ones practice of devotional service. The verbal root bhaj is used specifically in the sense of sev, or service. Therefore, when sdhana is performed with the consciousness or mood of being a servant, it is called bhakti. For this reason the wise declare that sev promotes the execution of bhakti.

yoginmof yogs; apialso; sarvemall types of; mat-gatenaabiding in Me, always thinking of Me; anta-tmanwithin himself; raddhvnin full faith; bhajaterenders transcendental loving service; yaone who; mmto Me; sa he; meby Me; yuktatamathe greatest yog; matais considered. Of all yogs, the one with great faith who always abides in Me, thinks of Me within himself, and renders transcendental loving service to Mehe is the most intimately united with Me in yoga and is the highest of all. That is My opinion.

I was looking for a piece of broken glass but found a most valuable jewel
11.27

Without Worshiping Viu, Worship of the Demigods is Improper

11.29

sthnbhil tapasi sthito ha tv prptavn deva-munndra-guhyam kca vicinvann api divya-ratna svmin ktrtho smi vara na yce
Hari-bhakti-sudhodaya 7.28/CC Mad 22.42

ye py anya-devat-bhakt / yajante raddhaynvit te pi mm eva kaunteya / yajanty avidhi-prvakam

BG 9.23

sthna-abhildesiring a very high position in the material world; tapasiin severe austerities and penances; sthitasituated; ahamI; tvmYou; prptavnhave obtained; deva-muni-indra-guhyamdifficult to achieve even for great demigods,
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yethose who; apialso; anyaof other; devatgods; bhaktdevotees; yajanteworship; raddhay anvitwith faith; tethey; apialso; mmMe; evaonly; kaunteyaO son of Kunt; yajantithey worship; avidhi-prvakam against stric injunction. Those who faithfully dedicate themselves to the worship of demigods worship Me indirectly, but their worship is done without the sanction of stra.
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Only those who worship Me will come to Me

11.30

ynti deva-vrat devn / pitn ynti pit-vrat bhtni ynti bhtejy / ynti mad-yjino pi mm
BG 9.25/Arcana-dpik p. 117

One should taste the meaning of rmad-Bhgavatam in the association of pure 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(sajta ayaye) and who are affectionate (snigdhe) toward oneself.

yntigo; deva-vratworshipers of demigods; devnto the demigods; pitnto the ancestors; yntigo; pit-vratworshipers of ancestors; bhtnito the ghosts and spirits; yntigo; bhta-ijyworshipers of ghosts and spirits; ynti go; matMy; yjinadevotees; apibut; mmunto Me. Those who worship the demigods go to the planets of the demigods; those who worship the ancestors go to the ancestors; those who worship ghosts and spirits take birth among such beings. Only those who worship Me will live with Me.

The essence of all instructions tad-anurgi jannugm following the anurgi Vaiavas
11.32

tan-nma-rpa-caritdi-sukrtannusmtyo kramea rasan-manas niyojya tihan vraje tad-anurgi jannugm kla nayed akhilam ity upadea-sram
r Upademta 8/Biog. p. 477/BR 8.6/GKH (P)

Bhakti yoga is the supreme dharma

11.31

etvn eva loke smin pus dharma para smta bhakti-yogo bhagavati tan-nma-grahadibhi
SB 6.3.22/BR 1.37/GKH (P)

tihan vrajeliving in Vraja; anugmas a follower; anurgi-janaof the eternal residents of Vraja who possess rgtmika, inherent spontaneous love (especially r Rpa-Raghuntha); tadfor r Rdh-Ka; klam nayetone should utilise all his time; niyojyaby engaging; rasanthe tongue; manasand the mind; krameasequentially; sukrtana-anu-smtyoin meticulous chanting and remembrance; nma-rpa-carita diof the names, form, qualities and pastimes; tadof r Rdh-Ka (Vabhnu-nandini Rdik and Vrajendra-nandana Ka); itithis only; sramis the essence; akhilamof all; upadeainstruction. While living in Vraja as a follower of the eternal residents of Vraja (r Guru and the six Gosvms) who possess inherent spontaneous love for r Ka, one should utilize all his time by sequentially engaging the tongue and the mind in meticulous chanting and remembrance of Kas names, form, qualities and pastimes. This is the essence of all instruction.

etvnthis much; evaindeed; loke asminin this material world; pusmof human beings; dharmathe essence of ones spiritual nature and function; paratranscendental; smtarecognized; bhakti-yogabhakti-yoga, or devotional service; bhagavatito r Ka; tatHis; nmaof the holy name; grahaa-dibhibeginning with chanting. Only loving devotional service to Bhagavn r Ka, performed through nmasakrtana, 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 Ka].

~ Different types of bhakti ~

ropa, saga, and svarpa-siddha bhakti
11.34

One should seek association with those who are endowed with a similar type of mood (sajtyaya) and who are affectionate toward oneself (snigdha)
11.33

rmad-bhgavatrthnm / svdo rasikai saha sajtyaye snigdhe / sdhau saga svato vare
CC Mad 22.131/Secret Truths of the Bhgavatam, Preface/GKH (P)

rmad-bhgavataof the rmad-Bhgavatam; arthnmof the meanings; svdarelishing; rasikai sahawith the rasika devotees; sa-jtya-aye endowed with a similar aspiration or mood; snigdheaffectionate; sagain association; sdhauwith a devotee; varemore advanced; svatathan ones self.
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s bhaktis trividh | ropa-siddh, saga-siddh, svarpa-siddh ca | tatrropa-siddh svato bhaktitvbhvepi bhagavad-arpadin bhaktitva prpt karmdi-rp | saga-siddh svato bhaktitvbhvepi tat-parikaratay sasthpanena (SB 11.3.22) tatra bhgavatn dharmn iked gurv-tma-daivata (SB 11.3.24) ity di-prakaraeu sarvato manasosagam ity din labdha-tad-anta-pt jna-karma-tad-aga-rp | svarpa-siddh cjndinpi tat-prdurbhve bhakti tvvya bhicri skt tadanugatytm tadya-ravaa-krtandi-rp (SB 7.5.23) | ravaa krtana vio ity dau vio ravaa vio krtanam iti viiasyaiva vivakitatvat tem api
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 R L O K M TA M nropa-siddhatva pratyuta mha-pronmmattdiu tad-anukartv api kathacit sambandhena phala-prpakatvt svarpa-siddhatva, yath r-prahldasya prvajanmani r-nsiha-caturday-upavsa | yath kukkura-mukha-gatasya yenasya bhagavan-mandira-parikrama | evam anya-dydin mhdibhi ktasya vandanasypi jeyam |
Bhakti-sandarbha, Anuccheda 217 SB 11.3.23/GKH (P)

A B H I D H E YA

A B H I D H E YA-TAT T VA

sarvataeverywhere; manasaof the mind; asagamdetachment; dauin the beginning; sagamassociation; caand; sdhuuwith saintly persons; daymmercy; maitrmfriendship; prarayamreverence; caand; bhteufor all living beings; addhthus; yath ucitamas is suitable. A sincere disciple should learn to dissociate the mind from everything material and positively cultivate association with his spiritual master and other saintly devotees. He should be merciful to those in an inferior position to him, cultivate friendship with those on an equal level and meekly serve those in a higher spiritual position. Thus he should learn to deal properly with all living beings. (translation of 11.34 contd:) In this way one attains devotional service, which is sometimes attained by the help of jnana and karma. Svarpa-siddh devotional 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 pure and unwavering devotion for the Lord. This kind of devotional service is characterised by the various devotional activities that begin with hearing and chanting the glories of the Lord. These activities are described in the following words (SB 7.5.23): ravaa krtana vio (see 12.C.5). This means hearing about Lord Visnu and chanting the glories of Lord Visnu. These activities are different from the activities of ropa-siddh devotional service. Even if one is bewildered, foolish or has a host of shortcomings, and even if one merely imitates the activities of devotional service, by performing these activities he comes into contact with svarpa-siddh 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, the hawk that circumambulated the temple of the Lord following a dog, and many fools who even though they cannot see the truth, still may sometimes bow down before the Supreme Lord. (For further elucidation of svarpa-siddh-bhakti refer to the loka anybhilaita unyam 1.0)

Devotional service is of three kinds:1) ropa-siddh; 2) saga-siddh; and 3) svarpa-siddh. Amongst these three, those who, by their nature are not attracted to the practice of ravaam krtanam; who do not have a favorable inclination to perform knulanam, but somehow, in order to fulfill some material objective, make an offering of their work to Bhagavn, that activity becomes attributed with bhakti and is thus named ropa-siddh bhakti, or karma that is attributed with devotion. Saga-siddh: Although by its intrinsic nature it is also not embued with the quality of bhakti, it is siddh (established) as such because it involves cultivating qualities which are known as sag associates or assistants of bhakti. These qualities (such as peacefulness, kindness, cleanliness, etc.) are naturally seen in the personality of a devotee but are not intrinsically bhakti in themselves. This is described in the following words:
11.35

tatra bhgavatn dharmn / iked gurv-tma-daivata amyaynuvtty yais / tuyed tmtma-do hari
SB 11.3.22/GKH (P)

tatrathere (in the association of the spiritual master); bhgavatn dharmnthe science of devotional service; iketshould learn; guru-tma-daivatahe for whom the spiritual master is his very life and worshipable deity; amyaywithout deceit; anuvttyby faithful service; yaiby which (devotional science); tuyet can be satisfied; tmthe Supreme Soul; tma-dawho bestows His own self; hariLord Hari. Accepting the bona fide spiritual master as ones life and soul and worshipable deity, the disciple should learn from him the process of pure devotional service. The Supreme Personality of Godhead, r Hari, the soul of all souls, is inclined to give Himself to His pure devotees. Therefore, the disciple should learn from the spiritual master to serve the Lord without duplicity and in such a faithful and favourable way that the Supreme Lord, being satisfied, will offer Himself to the faithful disciple.

Karma-mira-bhakti
11.37

yat karoi yad ansi / yaj juhoi dadsi yat yat tapasyasi kaunteya / tat kuruva mad-arpaam
BG 9.27

yatwhatever; karoiyou do; yatwhatever; ansiyou eat; yatwhatever; juhoiyou offer; dadsiyou give away; yatwhatever; yatwhatever; tapasyasiausterities you perform; kaunteyaO son of Kunt; tatthat; kuruva do; matunto Me; arpaamas an offering. Whatever you do, whatever you eat, whatever you offer or give away, and whatever austerities you performdo that, O son of Kunt, as an offering to Me.

Saga-siddha devotional service is also described in the following words:

11.36

arvato manaso sagam / dau saga ca sdhuu day maitr praraya ca / bhtev addh yathocitam
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Jna-mira-bhakti
11.38

~ Vaidh Bhakti ~
11.40

brahma-bhta prasanntm / na ocati na kkati sama sarveu bhteu / mad-bhakti labhate parm
SBG 18.54

yatra rgnavptatvt / pravttir upajyate sanenaiva strasya / s vaidh bhaktir ucyate

BRS1.2.6 / BRSBp.118 / MSp.42 / Rga-vartma-candrik

brahma-bhta one who is spiritually realised; (is) prasanna-tma fully joyful soul; na ocatihe never laments; nanor; kkatihankers; samahe is equal; sarveuto all; bhteubeings; labhatehe attains; mad-bhaktimMy bhakti; parmwhich is blessed with the symptoms of prema. One who is situated in the transcendental position beyond the contamination of the three modes of nature (brahma-bhta), who is fully joyful and satisfied in the self, who neither laments nor hankers for anything, and who is equally disposed toward all living beings, attains pra-bhakti unto Me.

yatrawhen; anavptatvton account of not having attained; rgaintense attachment (for ravaam, krtanam etc.); pravttithe strong tendency (for devotional practice); evacertainly; upajyatebecomes manifest; sanenaon account of the injunction; strasyaof the stra; s bhaktithat bhakti; ucyate is called; vaidhregulated. When there is no attachment or spontaneous loving service to the Lord, and one is engaged in the service of the Lord simply out of obedience to the order of the Guru or in pursuance of the scriptures, such obligatory service is called vaidh bhakti. [Editorial note: Mukhya-laka absence of spontaneous attraction; gaunalaka motivated by stra]

Different paths for different adhikras

11.39

nirvin jna-yogo / nysinm iha karmasu tev anirvia-cittn / karma-yogas tu kminm

SB 11.20.7

Rules and regulations for those not in the spontaneous stage

11.41

nirvinmfor those who are disgusted; jna-yogathe path of philosophical speculation; nysinmfor those who are renounced; ihaamong these three paths; karmasuin ordinary material activities; teuin those activities; anirvianot disgusted; cittnmfor those who have consciousness; karma-yogathe path of karma-yoga; tuindeed; kminmfor those who still desire material happiness. Among the three paths, jna-yoga, the path of philosophical speculation, is 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 many desires yet to fulfill, should seek perfection through the path of karma-yoga.

tvat karmi kurvta / na nirvidyeta yvat mat-kath-ravadau v / raddh yvan na jyate

SB 11.20.9/JD Ch. 10

tvatup to that time; karmifruitive activities; kurvtaone should execute; na nirvidyetais not satiated; yvatas long as; mat-kathof discourses about Me; ravaa-dauin the matter of ravaam, krtanam and so on; vor; raddh faith; yvatas long as; nanot; jyateis awakened. As long as one is not satiated by fruitive activity and has not awakened his taste for devotional service by ravaa krtana vio, one must act according to the regulative principles of the Vedic injunctions.
11.42

stroktay prabalay / tat-tan-marydaynvit vaidh bhaktir iya kaicin / maryd-mrga ucyate

BRS 1.2.269

Devotional service governed by the rules and regulations of the scriptures is also called maryda-mrga, or the reverential path of devotion, the path of serving the Lord in opulence (aivarya), by different scholars [such as Vallabhcrya].

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A B H I D H E YA

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vaidha-bhakty-adhikr tu / bhvvirbhvanvadhi atra stra tath tarka / anuklam apekate

BRS 1.2.293

tuhowever; adhikrone who has eligibility; vaidhafor the practice of devotion under regulations; apekatedepends; anuklamon favorable; stram scripture; tathand; tarkamlogic; atra avadhiuntil when (there is); avirbhvanathe appearance; bhvaof spiritual ecstacy. Those who are eligible only for vaidhi-bhakti should remain dependent on scriptural injunctions and favorable reasoning until bhagavat-rati (bhva) manifests in their hearts. [Therefore, in the beginning, everyone should strictly follow the regulative principles of devotional service, according to the injunctions of the scriptures and the spiritual master. Only after the stage of liberation from material contamination (past anartha-nivtti) can one actually follow in the footsteps of the Vrajavss.]

nnopacra-kta-pjanam rta-bandho premaiva bhakta-hdaya sukha-vidruta syt yvat kud asti jahare jarah pips tvat sukhya bhavato nanu bhakya-peye
CC Mad 8.69

nn-upacraby varieties of offerings; ktaperformed; pjanamworshiping; rta-bandhoof the Supreme Personality of Godhead, who is the friend of all distressed persons; premby ecstatic love; evaindeed; bhakta-hdayamthe heart of a devotee; sukha-vidrutammelted in transcendental bliss; sytbecomes; yvatas long as; kutappetite; astithere is; jaharein the stomach; jarah strong; pipsthirst; tvatso long; sukhyafor happiness; bhavataare; nanuindeed; bhakyaeatables; peyeand drinkables. Rmnanda Rya 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 Lord is worshiped with pure love, the various activities performed in the course of that worship awaken transcendental bliss in the heart of the devotee.

Aivarya and vaidh will not attain Vrajendra-nandana Ka

11.44

sakala jagate more kare vidhi-bhakti vidhi-bhaktye vraja-bhva pite nhi akti
CC di 3.15

sakalaall; jagatein the universe; moreto Me; karethey do; vidhi-bhakti regulative devotional service; vidhi-bhaktyeby regulative devotional service; vrajabhvathe feelings of those in Vraja; piteto obtain; nhinot; aktithe power. Everywhere in the world people worship Me according to scriptural injunctions. But simply by following such regulative principles (vaidh bhakti) one cannot attain the loving sentiments of the devotees in Vraja.

~ Rgnug bhakti ~
Lobha (Divine Greed )is the only price to attain ka-bhakti-rasa
11.47

One cannot obtain Kacandra in Vraja merely by following vaidh-bhakti

11.45

ka-bhakti-rasa-bhvit mati kryat yadi kuto pi labhyate tatra laulyam api mlyam ekala janma-koi-suktair na labhyate
Padyavali 14/CC Mad 8.70/ /MS 4, p.55/Veu-gta, intro

aghri-padma-sudh ya kahe ka-sagnanda vidhi-mrge n piye vraje ka-candra

CC Mad 8.226

ya-who; aghri-padma-sudhby the nectar derived from the lotus feet of Ka; kaheit says; ka-saga-nandatranscendental bliss by the association of Ka; vidhi-mrgeon the path of regulative principles; n piyeone does not get; vrajein Goloka Vndvana; ka-candraLord Ka. The word aghri-padma-sudh means associating intimately with Ka. One can attain such perfection only by spontaneous love of God (rgnug). One cannot obtain Ka in Goloka Vndvana simply by following the path of vaidh-bhakti, serving the Lord according to regulative principles.
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ka-bhakti-rasa-bhvitabsorbed in the mellows of executing devotional service to Ka; matiintelligence; kryatmlet it be purchased; yadiif; kuta api somewhere; labhyateis available; tatrathere; laulyamgreed; apiindeed; mlyamprice; ekalamonly; janma-koiof millions of births; suktaiby pious activities; nanot; labhyateis obtained. O men of virtue! If intelligence (mati) which is infused with Ka-bhakti-rasa is available anywhere, then buy it at once, without delay. The only price to get it is an intense desire (lobha) to obtain vraja-rasa. Without this divine greed, it cannot be obtained even by accumulating pious activities (i.e. folllowing vaidh bhakti) for millions of births.

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The definition loka of rgnug-bhakti (1)

11.48

virjantm abhivyakt / vraja-vsi-jandiu rgtmikm anust / y sa rgnugocyate

BRS 1.2.270 / CC Mad 22.154 / MS p.43

The Eligibility for Rgnug-bhakti

11.51

rgtmikaika-nih ye / vrajavsi-jandaya te bhvptaye lubdho / bhaved atrdhikravn

BRS 1.2.291/ MS p.44

sthat (devotion); ywhich; anustfollows; virjantmthe brilliant (loving relationships and pastimes); abhivyaktmfully expressed; vraja-vsi-jana-diu among the eternal inhabitants of Vndvana; rga-tmikm(and)whose intrinsic nature is profound and spontaneous love; ucyateis said; rga-anug(to be) devotional service following in the wake of spontaneous love (rgtmik-bhakti). Devotional service in spontaneous love is vividly expressed and manifested by the inhabitants of Vndvana. Devotional service that accords with their devotional mood is called rgnug-bhakti, or devotional service following in the wake of spontaneous loving service (rgtmik-bhakti).

yethose (persons); rgtmika-eka-nihwho have exclusive attachment for the rgtmika persons such as Nanda, Subala etc.; vrajavsi-janaare residing in Vraja; dayaperforming navavidh-bhakti in sdhu-saga; atraat that time; tem their; lubdhagreed; bhva-ptayeto attain the rgtmika-janas mood; bhavet can award; adhikravnthe eligibility to be a rgnuga-bhakta. Those who have intense greed to obtain that bhva which is exactly in accordance with the mood and sentiments of the residents of Vraja who are exclusively established in rgtmik-bhakti are alone eligible for the path of rgnug-bhakti.

The definition loka of rgnug-bhakti (2)

11.49

The Symptoms of Greed Awakening

11.52

rgtmik-bhaktimukhy vraja-vsi-jane tra anugata bhaktira rgnug-nme

CC Mad 22.149/Upad 8, pt

tat-tad-bhvdi-mdhurye / rute dhr yad apekate ntra stra na yukti ca / tal lobhotpatti-lakaam
BRS 1.2.292/ CC Madhya 22.155

rgtmik-bhaktispontaneous devotional service; mukhypreeminent; vrajavsi-janein the inhabitants of Vraja, or Vndvana; trathat; anugata following; bhaktiraof devotional service; rgnug-nmenamed rgnug or following after spontaneous devotional service. That devotion whose very essence is constituted of eternal spontaneous attachment (rga) is known as rgtmika-bhakti. That devotion is pre-eminent amongst all forms of bhakti and is principally manifest in the residents of Vraja. Devotion which follows in the wake of this rgtmika-bhakti is known as rgnuga-bhakti.
11.50

tat-tatrespective; bhva-di-mdhuryethe sweetness of the loving moods (namely nta-rasa, dsya-rasa, sakhya-rasa, vtsalya-rasa and mdhurya-rasa) of the inhabitants of Vndvana; rutewhen heard; dhthe intelligence; yatwhich; apekatedepends on; nanot; atrahere; stramrevealed scriptures; nanot; yuktimlogic and argument; caalso; tatthat; lobhadivine greed, intense desire to follow in the footsteps; utpatti-lakaamthe symptom of awakening. When an advanced, realized devotee hears about the affairs of the devotees of Vndvanain the mellows of nta, dsya, sakhya, vtsalya and mdhuryahe becomes inclined in one of these ways, and his intelligence becomes attracted. Indeed, he begins to covet that particular type of devotion. When such intense greed is awakened, ones intelligence no longer depends on the instructions of stra [revealed scripture] or on logic and argument.

lobhe vraja-vsra bhve kare anugati stra-yukti nhi manergnugra prakti

CC Mad 22.153/Upad 8, p.82

lobhein such covetousness; vraja-vsra bhvein the moods of the inhabitants of Vraja; kare anugatifollows; stra-yuktiinjunctions or reasonings of the stras; nhi mnedoes not abide by; rgnugraof spontaneous love; praktithe nature. When one follows in the footsteps of the residents of Vraja (Vrajavss) by cultivating their devotional moods with intense hankering, he does not care for the injunctions of the scriptures or for logical arguments. This is the nature of spontaneous devotion.
238

The definition loka of rgnug-bhakti (1)

11.53

ka smaran jana csya / preha nija-samhitam tat-tat-kath rata csau / kuryd vsa vraje sad

BRS1.2.294 /BRSB p.121/CC Mad 22.160/JD Ch. 40/MS p.45/Upad 8 pt./ BPKG Biog p. 393/PP p. 86/GKH (P)
239

 R L O K M TA M kaLord Ka; smaranremembering, thinking of; janaa devotee; ca and; asyaof His; prehavery dear; nija-samhitamchosen by oneself; tat-tatkathof those respective topics; rataattached; caand; asauthat; kuryd should do; vsaresiding; vrajein Vraja; sadalways. One should constantly remember ones dearest nava-kiora r Nanda-nandana and the beloved associates of Ka who are possessed of sajtya-bhva or the identical mood for which one aspires. One should always reside in r Vraja-dhma with great attachment for hearing topics regarding Ka and His devotees. If one is physically unable to live in Vraja, one should do so mentally. This is the method of rgnug-bhakti-sdhana.

A B H I D H E YA

A B H I D H E YA-TAT T VA

self-realised position; kariy bhvanathinking of; rtri-dinenight and day; kare executes; vrajein Vndvana; keraof Lord Ka; sevanaservice. There are two processes by which one may execute this rgnug bhaktiexternal and internal. When self-realised, the advanced devotee externally remains like a neophyte and executes all the stric injunctions, especially those concerning hearing and chanting. But Within the mind, in his svarpa (internally conceived, perfected spiritual body), he serves Ka in Vndvana in his particular sev, day and night, twenty-four hours.

Serving in the Sdhaka-rpa and the Siddha-rpa

11.56

The definition loka of rgnug-bhakti (2)

11.54

sev sdhaka-rpea siddha-rpea ctra hi tad bhva lipsun kry vraja-loknusrata

BRS 1.2.295 / BRSB p.121 / MS p.45/ CC Mad 22.158/JD Ch. 40/BR 6.7/Upad. 8, pt/ BPKG Biog. p. 392/PP p. 86/KGH (P)

nijbha ka-preha pcheta lgiy nirantara sev kare antarman ha

CC Mad 22.159/BRSB p. 128

nija-abhaones own choice; ka-prehathe servitor of Ka; pcheta lgiyfollowing; nirantaratwenty-four hours a day; sevservice; kare executes; antarmanwithin the mind; habeing. The eternal residents of Vraja are known as Ka-preha, very dear to r Ka. Among Kas various devotees, those who possess the mood of service towards Him for which one intensely hankers are known as nijbha ka-preha. Following in the footsteps of those beloved devotees of Ka for whose mood of service one hankers, one should constantly serve Ka within the mind through ones internally conceived spiritual form.

sevservice; sdhaka-rpeawith the external body as a devotee practicing regulative devotional service; siddha-rpeawith a perfected spiritual body suitable for nitya sev; caalso; atrain this connection; hicertainly; tatof that; bhvathe mood; lipsundesiring to obtain; kryto be executed; vrajalokaof a particular servant of Ka in Vndvana; anusrataby following in the footsteps. A sdhaka who has lobha for rgnug-bhakti should serve r Ka both in the sdhaka-rpa and the siddha-rpa in accordance with the bhva of the Vrajavss who possess the same mood for which he aspires.

Agas of Vaidh are necessary in Rgnug bhakti

11.57

ravaot-krtandni vaidha-bhakty uditni tu yny agni ca tany atra vijeyni manibhi

BRS 1.2.296/JD Ch. 40/PP p. 86/GKH (P)

The external and internal processes of Rgnug-bhakti

11.55

bhya, antaraihra dui ta sdhana bhye sdhaka-dehe kare ravaa-krtana mane nija-siddha-deha kariy bhvana rtri-dine kare vraje kera sevana
CC Mad 22.156-157/BRSB p.128/Upad 8, pt/PP p. 86

The agas of bhakti such as ravaa, krtana, r guru-padraya, and others, which have already been described in regard to vaidh-bhakti, are also useful and necessary in rgnug-bhakti.
11.58

dsa-sakh-pitrdi-preyasra gaa rga-mrge nija-nija-bhvera gaana

CC Mad 22.161/Upad 8, p.84/BRSB p. 128

bhyaexternally; antarainternally; ihraof this spontaneous love of Godhead; duitwo; taindeed; sdhanasuch processes of execution; bhyeexternally; sdhaka-dehewith the body of an advanced devotee; karedoes; ravaa-krtana hearing and chanting; manethe mind; nijaown; siddha-dehaeternal body or
240

dsaservants; sakhfriends; pit-diparents; preyasra gaaconjugal lovers; rga-mrgeon the path of spontaneous loving service; nija-nijaof ones own choice; bhveraof the ecstasy; gaanacounting.
241

 R L O K M TA M There are four moods of service which are included in the path of spontaneous devotion: those of the servants, friends, parents and conjugal lovers.

A B H I D H E YA

A B H I D H E YA-TAT T VA

rgamay-bhaktira haya rgtmik nma th uni lubdha haya kona bhgyavn

CC Mad 22.152

~ Rgtmika-Bhakti ~
11.60

ie sv-rasik rga / paramviat bhavet tan-may y bhaved bhakti / stra rgtmikodit

BRS 1.2.272 / CC Madhya 22.150 /JD Ch. 21/ MS p. 43/UP 8, pt

rga-mayconsisting of attachment; bhaktiraof devotional service; hayais; rgtmikspontaneous love; nmathe name; th unihearing this; lubdha covetous; hayabecomes; kona bhgyavnsome fortunate person. Bhakti which consists of rga [deep attachment and love] is called rgtmikbhakti [spontaneous loving service]. If, upon hearing of this, a devotee becomes intensely anxious to obtain such devotion, he is considered to be most fortunate.

bhavetif there is; rgadeep attachment; parama-viatwhich is characterized by intense absorption; sv-rasikappropriate for ones own original aptitude of love; ieunto ones worshipable deity; bhavetis; sthat; bhakti devotional service; ywhich; tanmay(is) absorbed in identical mood with ones ia-deva; atra(is) here; rgtmik-uditcalled rgtmik, or spontaneous devotional service. r Rpa Gosvm has defined rga as spontaneous and profound attraction for ones ia-deva (worshipable Deity) while being completely absorbed in thoughts of Him, with an intense desire of love. Devotional service executed with such feelings of spontaneous love is called rgtmik-bhakti.
11.61

r Mana-ik Preaching to the mind

11.64

gurau gohe gohlayiu sujane bhsura-gae sva-mantre rnmni vraja-nava-yuva-dvandva-arae sad dambha hitv kuru ratim aprvm atitar aye svntar bhrta caubhir abhiyce dhta-pada
r Mana-ik 1, Raghuntha dsa Gosvm

s kma rp sambandha-rp ceti bhaved dvidh

BRS 1.2.273/MS p.43

Devotional service under the heading of rgtmik-bhakti can be further divided into two categories: one is called sensual attraction, kma-rpa or kmnuga (of the gops), and the other is called relationship, sambandha-rpa (of those Vrajavss in vatslya and sakhya rasa).

gurauin r Gurudeva; gohein Vraja-dhma; gohlayiuin the Vrajavasis; sujanein the Vaiavas; bhsura-gaein the brhmanas; sva-mantrein ones own dka mantras; rnmniin r Harinma; vrajaof Vraja; navaevernew; yuvayouthful; dvandva- couple; araein the shelter; sadalways; dambhapride; hitvgiving up; kuruadopt; ratimattachment;aprvm unprecedented; atitarmexceedingly; ayeO; svntarmind; bhrtabrother; caubhiwith sweet words; abhiyceI am praying; dhta-padaholding tightly to your feet. 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 incessant rati for r Gurudeva, r Vraja-dhma, the residents of Vraja, the Viavas, the brhmaas, your dk-mantras, the holy names of the Supreme Lord, and the shelter of Kiora-Kior, r r Rdh-Ka, the eternally youthful divine couple of Vraja.
11.65

Kmnuga bhakti has two forms, sambhoga-icchmay (desiring to enjoy directly with Ka) and:
11.62

tat-tad-bhva-icchmay
Ujjvala-nlamai /JD ch. 21

The desire (of the majar gops) is to unmotivatedly render service to rmat Rdhik in Her dalliances with r Ka, and in the same way that the leaves and flowers of a creeper experience the happiness and distress of the creeper, they naturally taste tat-tad-bhva (each and everyone of Her sweet bhvas). They do not desire direct union with Ka even in their dreams. [This is the essence of Rdh-dsyam]
11.63 242

mad--nthatve vraja-vipina-candra vraja-vanevar tan-nthatve tad-atula-sakhtve tu lalitm vikh ikl-vitaraa-gurutve priya-sarogirindrau tat-prek-lalita-rati-datve smara mana
Mana ik 9/GKH (P)
243

 R L O K M TA M manaO mind; tuindeed; smararemember; vipina-candramthe moon of the forests of Vraja; mad--nthatveas the Lord of my Svmin Rdhik; vraja-vanavarmthe queen of the forests of Vraja; tan-nthatver Rdh as His mistress; lalitmLalit; tad-atula-sakhtveas Her peerless friend; vikhmVikh gop; gurutveas a Guru; vitaraaimparting; ikinstruction in the 64 arts; lto the gops favorable to r Rdh; priya-sarathe beloved pond r Rdh-kua; girindrauand the best of mountains, r Govardhana; datvein bestowing; tatprekdarana of r Rdh-Ka; lalita-ratisublime bhva (for Them). (What should be the mutual relationship between rgnuga-bhajana and mdhuryarasa:) O mind! Always remember Vndvanacandra r Ka as the prantha of my Svmin r Rdhik, Vndvanevar rmat Rdhik as my Svmin, r Lalit as the peerless friend of my Svmin, r Vikh as the ik-guru in the arrangements of r Yugala sev, and Rdh-kua and Girirja Govardhana as those who grant darana of r Rdh-Ka and bestow sublime rati for Their lotus feet.

A B H I D H E YA

A B H I D H E YA-TAT T VA

h! h! prabhu santana gaura-parivra sabe mili vch-pra karaha mra (2)

Alas, Santana Prabhu! O eternal associates of Gaurga! When you give your mercy, r Rpa will give his mercy, and only then will all my hearts desires be fulfilled.

r-rpera kp jena m prati haya se pada raya jra, sei mahaya (3)
r Rpa Gosvm, I want only your mercy. He who takes your lotus feet as his shelter is mahaya, a great personality.

prabhu lokantha kabe sage laiy jbe r rpera pda-padme more samarpibe (4)
When will my holy master Lokantha Svm take me with him and offer me at the lotus feet of r Rpa Majar?

~ Rpnuga-Bhakti ~
11.66

r-rpa-majari-karrcita-pda-padmagohendra-nandana-bhujrpita-mastaky h modata kanaka-gauri-padravindasamvhanni anakais tava ki kariye

Vilpa-Kusumjali 72

hena ki haibe moranarma-sakh-gae anugata narottame karibe sane (5)

When will that day come, when Rdhs dearmost narma sakhs will give direct instructions to Narottama, accepting him as their intimate follower (nugata)?

My only aspiration is to attain the footdust of r Rpa-Raghuntha

11.68

r-rpa-majariof r Rpa-majar; karaby the hand; arcitaworshiped; pdafeet; padmalotus; gohendraof the king of Vraja; nandanaof the son; bhujaarm; arpitaplaced; mastakyon the head; hO!; modataout of joy; kanakagold; gaurifair; padravindalotus feet; samvhannimassage; anakaigently; tavaof You; kimwhether?; kariyeI will perform. O Dev as fair as gold, Your lotus feet are worshiped by r Rpa-majars hands as You rest Your head against Kas arm. When will I receive the remnants of Rpa-majars service and happily and gently massage Your lotus feet?

Gaurga Balite Habe, Llasmay Prrthan, rla Narottam dsa hkura (SGG p. 40)

gaurga bolite habe pulaka-arra hari hari bolite nayane ba be nra (1)
When will that time come that my hairs will stand on end upon singing the name Gaurga? When will my eyes overflow with tears as I chant the holy names Hari Hari?

r Rpnugatya-Mhtmya, The Glories of Following rla Rpa Gosvm

11.67

ra kabe niti-cnder koru hoibe sasra-bsan mora kabe tuccha habe (2)
When will the moon of Nitynanda Prabhu bestow His mercy on me? When will my material desires become small and insignificant?

rla Narottama dsa hkura (SGG p. 33)

uniychi sdhu-mukhe bole sarva-jana r-rpa-kpya mile yugala-caraa (1)

From the sdhus lips I have heard it told to everyone by r Rpas mercy one can attain r Yugalas lotus feet.
244

viaya chriy kabe uddha ha be mana kabe hma herabo r-bndbana (3)
When will I renounce material enjoyment and my mind become purified? When will I see the cinmaya svarpa of r Vndvana?
245

 R L O K M TA M

rpa-raghuntha-pade hoibe kuti kabe hma bujhabo se jugala-priti (4)

When will I eagerly follow the path of r Rpa Gosvm and r Raghuntha Dsa Gosvm? By following their instructions I will be able to understand the divine love of r Rdh and Ka.

rpa-raghuntha-pade rahu mora a prrthan koroye sad narottama-dsa (5)

My only aspiration is to attain the footdust of r Rpa-Raghuntha. This is Narottama dsas constant prayer.

Chapter 12 Sdhana-bhakti-tattva
Engaging oneself in the process to awaken love for r Ka
12.A raddh, arangati, Humility 12.B Sdhu-saga 12.C Sdhana-bhakti 12.D ravaam 12.E Gradations of Bhakti 12.F Overcoming lust and other impediments 249 261 276 315 324 329

Thus ends the 11th chapter Abhidheya tattva

*** 12.A raddh, arangati, Humility ~ raddh The eligibility for bhakti ~
12.A.1

raddh-abdevivsa kahe sudha nicaya ke bhakti kaile sarva-karma kta haya

CC Mad 22.62/BRSB p.33

raddh-abdeby the word raddh; vivsaconfidence; kaheis said; sudha firm; nicayacertain; keunto Lord Ka; bhaktidevotional service; kaile by executing; sarva-karmaall activities; ktacompleted; hayaare. raddh is confidence that through performing sev to r Ka all other activities are automatically performed and all necessities attained.
246

 R L O K M TA M

A B H I D H E YA

S D H A N A- B H A K T I -TAT T VA / A

In the Gauya sampradya the meaning of raddh is given as follows:

12.A.2

raddh tv anyopyavarja bhakty-unmukh citta-vtti-viea

mnya-stra 57/BRSB p. 33/JD Ch. 6

raddhfaith; tuindeed; viea(is) the specific; citta-vttipropensity of the heart; bhakti-unmukhfavorable to bhakti; anya-upya-varjamfree from dependence on any other means. raddh is the special propensity of the heart that strives toward bhakti alone, which is totally devoid of karma and jna, and which desires nothing other than the exclusive pleasure of Ka.
12.A.3

jtaone who has awakened; raddhafaith; mat-kathsuin the descriptions of My glories; nirviadisgusted; sarvawith all; karmasuactivities; vedahe knows; dukhamisery; tmaknconstituted of; kmnall types of sense gratification; paritygein the process of renouncing; apialthough; anvara unable; tatadue to such faith; bhajetahe should worship; mmMe; prta remaining happy; raddhlubeing faithful; dha-nicayaresolute conviction; juamaengaging in; caalso; tnthat; kmnsense gratification; dukhamisery; udarknleading to; caalso; garhayanrepenting of. If a person whose faith in hearing narrations of Me has been awakened, is unable to give up sense enjoyment and the desire for it, even though he knows it gives misery, he should, with a sincere heart, condemn his inability to give it up; all the while, he should continue worshipping Me [doing bhajana] with firm faith, conviction and love.
12.A.5

s ca arapattilakaa
mnya-stra 58/JD Ch.6

sthat; caand; arapattiattainment of aragati; lakaacharacteristic. raddh is characterized by its external symptom known as aragati, surrender to r Hari. rla Gurudeva: raddh is the absence of doubt; it is an atomic particle of prema. The secret of the qualification to enter bhajana is hidden in the first yma of r Bhajana-rahasya, ninta-bhajana. This secret is raddh faith (BR 1.6, pt). BR rdhara Mahrja: raddh is the halo of rmat Rdhik. Pramrthika (transcendental) raddh is of two kinds: (1) strrtha avadhraamay raddh faith which brings about engagement in the path of bhakti inspired by the governing principles of scripture (vaidh),(2) bhagaval-llmdhurya-lobhamay raddh faith which brings about engagement in bhakti due to intense greed (rgnug), arisen out of extreme good fortune by hearing the llmdhurya of Bhagavn from a pure devotee. (ikakam 1, pt)

proktena bhakti-yogena / bhajato msakn mune km hdayy nayanti / sarve mayi hdi sthite bhidyate hdaya-granthi / chidyante sarva-saay kyante csya karmi / da evtmanvare
SB 11.20.29-30/ JD Ch. 6

proktenawhich has been described; bhakti-yogenaby devotional service; bhajatawho is worshiping; mMe; asaktconstantly; muneof the sage; kmmaterial desires; hdayyin the heart; nayantiare destroyed; sarve all of them; mayiin Me; hdiwhen the heart; sthiteis firmly situated. bhidyatepierced; hdayaheart; granthiknots; chidyantecut to pieces; sarvaall; saaymisgivings; kyanteterminated; caand; asyahis; karmichain of fruitive actions; dehaving seen; evacertainly; tmani unto the self; varedominating. When the sdhaka constantly worships me by the method of bhakti yoga that I have described, I come and sit in his heart. As soon as I am established there, all material desires and saskras (impressions), on which the material desires are based, are destroyed. When the sdhaka directly sees Me as Paramtma situated in the heart of all living entities, the knot of the false ego in his heart is pierced, all his doubts are cut to pieces, and his desires for fruitive activities are completely eradicated.

The systematic development of bhakti that arises from raddh

12.A.4

jta-raddho mat-kathsu / nirvia sarva-karmasu veda dukhtmakn kmn / parityge py anvara tato bhajeta m prta / raddhlur dha-nicaya juama ca tn kmn / dukhodark ca garhayan
SB 11.20.27-28/BR 2.34/ JD Ch. 6

The results of any process are automatically attained by bhakti

12.A.6

yat karmabhir yat tapas / jna-vairgyata ca yat yogena dna-dharmea / reyobhir itarair api sarva mad-bhakti-yogena / mad-bhakto labhate jas svargpavarga mad-dhma / kathacid yadi vchati
249

248

 R L O K M TA M
SB 11.20.32-33/ JD Ch. 6

A B H I D H E YA

S D H A N A- B H A K T I -TAT T VA / A

yatthat which is obtained; karmabhiby fruitive activities; yatthat which; tapasby penance; jnaby cultivation of knowledge; vairgyataby detachment; caalso; yatthat which is achieved; yogenaby the mystic yoga system; dnaby charity; dharmeaby religious duties; reyobhiby processes for making life auspicious; itaraiby others; apiindeed; sarvamall; mat-bhaktiyogenaby loving service unto Me; mat-bhaktaMy devotee; labhateachieves; ajaseasily; svargapromotion to heaven; apavargamliberation from all misery; mat-dhmaresidence in My abode; kathacitsomehow or other; yadi if; vachatihe desires. Whatever results are obtained with great difficulty through fruitive activities, austerity, knowledge, renunciation, practice of yoga, charity, religious observances, and all other types of sdhana are easily obtained by My devotees through the power 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 Vaikuha, if they at all desired such things.

My duty is to fulfill His desire. This is submission of the self (tma-nivedana). The sixth symptom is krpaye, meekness: I am wretched, insignificant, and spiritually destitute. This is what is meant by humility (krpanya or dainya).

The only way to gain relief from all adversities, the only way to find the hidden treasure, is to abandon all considerations of religiosity or irreligiosity and surrender unto the lotus feet of the Absolute, Reality the Beautiful r Kacandra, the divine son of King Nanda:
12.A.8

sarva-dharmn parityajya mm eka araa vraja aha tv sarva-ppebhyo mokayiymi m uca

BG 18.66/JD Ch. 6&17

~ aragati The gateway for pure bhakti ~

The definition of aragati
12.A.7

sarva-dharmnall varieties of religion; parityajyaabandoning; mmunto Me; ekamonly; araamfor surrender; vrajago; ahamI; tvmyou; sarvaall; ppebhyafrom sinful reactions; mokayiymiwill deliver; mdo not; uca worry. Abandon all varieties of religion or spiritual paths and just surrender unto Me. I shall deliver you from all sinful reactions. Do not worry or lament. [An expanded translation:] To impart knowledge of My all-comprehensive aspect, Brahman, as well as knowledge of My all-pervading aspect, Paramtma, whatever teachings I have given, based in general on the duties of varrama (the socioreligious ranks of life), the duty of the mendicant, selflessness, internal and external 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 Personality of Godhead, Bhagavn. Then I shall deliver you from all the sins (karmic reactions) of this worldly sojourn, as well as any sin incurred by giving up the aforementioned duties or religiosities. There will be no cause for you to lament that your lifes mission is unfulfilled. (rla B.R. rdhara Gosvm Mahrja, PJ)

nuklyasya sakalpa prtiklyasya varjanam rakiyatti vivso gopttve varaa tath tma-nikepa-krpaye avidh aragati
HBV 11.676/CC Mad 22.100/JD ch.6/Bhakti-sandarbha A 236 / Upad. 9 pt/ BRSB p.92/BR 3.2

nuklyasyaof the favorable; sakalpaacceptance; prtiklyasyaof the unfavourable; varjanamdevoid of; rakiyatiHe will protect; itithus; vivsaconviction; gopttvein being the guardian; varaamacceptance; tathas well as; tma-nikepafull self-surrender; krpayeand humility; avidhsixfold; araa-gatiprocess of surrender. There are six symptoms of self-surrender (aragati). The first two are nuklyasya sakalpa and prtiklyasya varjanam: I will only do that which is favorable for unalloyed bhakti, and I will reject all that is unfavourable. This is called sakalpa or pratij, a solemn vow. The third symptom is rakiyatti vivso, faith in Bhagavn as ones protector: Bhagavn is my only protector. I can derive absolutely no benefit from jna, yoga, and other such practices. This is an expression of trust (vivsa). The fourth symptom is gopttve varaam, deliberate acceptance of Bhagavn as ones maintainer: I cannot obtain anything, or even maintain myself, by my own endeavour. I will serve Bhagavn as far as I am able, and He will take care of me. This is what is meant by dependence (nirabharat). The fifth symptom is tma-nikepa, absence of independent mood. Who am I? I am His.
250

Embracing the Lord as ons maintainer and gaurdian

12.A.9

anany cintayanto m ye jan paryupsate te nitybhiyuktn yoga-kema vahmy aham

BG 9.22/Biog. p. 87

251

 R L O K M TA M ananyhaving no other object; cintayantaconcentrating; mmon Me; ye those who; janpersons; paryupsateproperly worship; temof them; nityaalways; abhiyuktnmfixed in devotion; yogarequirements; kemam protection; vahmicarry; ahamI. But those who always worship Me with exclusive devotion, meditating on My transcendental formto them I carry what they lack, and I preserve what they have.
12.A.13

A B H I D H E YA

S D H A N A- B H A K T I -TAT T VA / A

a-aga aragati haibe jhra thra prrthan une r-nanda-kumra

a-Aga-aragati 5, BVT/SGG p.81

The prayers of one who submits unconditionally to the sixfold surrender are heard by r Nanda-kumra.

The holy feet of Ka are the only shelter for persons tormented by the miseries of material existence
12.A.10

bhava-jaladhi-gatn dvandva-vthatn suta-duhit-kalatra-tra-bhrrditnm viama-viaya-toye majjatm aplavn bhavati araam eko viu-poto narm
Mukunda-ml-stotra 11, r Kulaekhar Alvara/PJ 5.6

~ Humility The foundation of bhakti and the key to Prema ~

The formula for perfection
12.A.14

bhavaof material existence; jaladhiin the ocean; gatnmwho are present; dvandvaof material dualities; vtaby the wind; hatnmstruck; sutasons; duhitdaughters; kalatraand wives; traof protecting; bhraby the burden; arditnmdistressed; viamaperilous; viayaof sense gratification; toyein the water; majjatmdrowning; aplavnmhaving no vessel to carry them away; bhavatiis; araamthe shelter; ekaonly; viu-potathe boat that is Lord Viu; narmfor people in general. 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 attraction and aversion; who are crushed by the burden of protecting wife, family and so on; who are drowning in the ghastly whirlpool of sensual pleasuresthe only shelter is the lifeboat of the holy lotus feet of the Supreme Lord.

td api suncena taror api sahiun amnin mna-dena krtanya sad hari
ikaka 3/CC di 17.31/JD Ch. 3,8,25/BR 3.1

harir Haris names; krtaniyashould be chanted; sadalways; apieven; suncenaby being humbler; ttthan the grass; apieven; sahiunby being more tolerant; tarothan a tree; amninby being being prideless; mnadenaby giving respect (to others in accordance with their respective positions). Thinking oneself to be even lower and more worthless than insignificant grass which has been trampled beneath everyones feet, being more tolerant than a tree, being prideless, and offering respect to all others according to their respective positions, one should continuously chant the holy name of r Hari. rla Bhaktisidhnta Sarasvat Prabhupda: r Gaurasundara explained that to genuinely call out for Bhagavn, one has to become more humble than a blade of grass. We cannot cry out for Ka until we have accepted our own insignificance in relation to Him. We beg for help only when we are forced to acknowledge our helplessness. (lec. 28.1.1931, Harmonist 15)

The unprecedented fruit of surrender

12.A.12

vinya sarva-dukhni, nija-mdhurya-varam karoti bhagavn bhakte, aragata-plaka

r Prapanna-Jvanmta 1.47, rla B.R. rdhara Gosvm Mahrja

The prem-bhakta is naturally endowed with deep humility

12.A.15

Being most affectionate toward His surrendered souls, r Ka totally dispels their unhappiness, graciously filling their hearts with His sweet absolute presence. [Editorial note: Please refer to rla B.R. ridhara Mahrjas PrapannaJvanmta for an extensive, exquisitely poetic and deeply thought-provoking compilation of lokas regarding the subject of aragati and Humility.]

premera svabhvayh premera sambandha sei mne,ke mora nhi prema-gandha

CC Antya 20.28

premera svabhvathe nature of love of Godhead; yhwhere; premera

253

252

 R L O K M TA M sambandhaa relationship of love of Godhead; sei mnehe recognizes; ke unto Lord Ka; moramy; nhithere is not; prema-gandhaeven a scent of love of Godhead. Wherever there is a relationship of love of Godhead, its natural symptom is that the devotee does not think himself a devotee. Instead, he always thinks that he has not even a drop of love for Ka (This is r Caitanya Mahprabhus comment on the td api loka).
CC di 5.205-206/BR 3.9 p.

A B H I D H E YA

S D H A N A- B H A K T I -TAT T VA / A

jagi mdhithe two brothers Jagi and Mdhi; haitethan; muiI; sethat; ppihamore sinful; purerain stool; kathe worms; haitethan; muiI am; sethat; laghihalower.; emanasuch; nirghaabominable; moreunto me; kebwho; kpmercy; kareshows; ekaone; nitynandaLord Nitynanda; vinubut; jagatworld; bhitarewithin. I am more sinful than Jagi and Mdhi and even lower than a worm in stool. Who in this world but Nitynanda could show His mercy to such an abominable person as me?
12.A.18

Caitanyadeva Himself has manifested unprecedented humility

12.A.16

na prema-gandho sti darpi me harau krandmi saubhgya-bhara prakitum va-vilsy-nana-lokana vin bibharmi yat pra-patagakn vth
CC Mad 2.45

bhakta-gaa, una mora dainya-vacana tom-sabra pada-dhli, age vibhaa kari

CC di 5.207

nanever; prema-gandhaa scent of love of Godhead; astithere is; dar api even in a slight proportion; meMy; harauin the Supreme Personality of Godhead; krandmiI cry; saubhgya-bharamthe volume of My fortune; prakitumto exhibit; va-vilsiof the great flute-player; nanaat the face; lokanamlooking; vinwithout; bibharmiI carry; yatbecause; prapatagaknMy insectlike life; vthwith no purpose. r Caitanya Mahprabhu 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 am just falsely exhibiting a demonstration of My great fortune. Indeed, not seeing the beautiful face of Ka playing His flute, I continue to live My life like an insect, without purpose. rla Gurudeva: Humility is the foundation of bhakti, and it is by humility that bhakti increases. rla Santana Gosvm defines humility as follows: When a 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 anxiety to attain Bhagavn. A person with humility is without false ego even though he possesses all good qualities. Only humility can attract Kas mercy, and genuine humility only appears when prema is fully ripe. (BR 8.4 pt)

bhakta-gaaO devotees; unaplease hear; moramy; dainya-vacanahumble submission; tom-sabraof all of you; pada-dhlithe dust of the feet; ageon my body; vibhaa karitaking as ornaments; With all humility, I submit myself to the lotus feet of all of you devotees, taking the dust from your feet as my bodily ornaments.

Santana Gosvm expresses his humility

12.A.19

nca jti, nca-sag, patita adhama kuviaya-kpe pai goinu janama!

CC Mad 20.99

nca jtiborn of a low family; nca-sagassociated with low men; patitafallen; adhamathe lowest; ku-viaya-kpein a well of material enjoyment; pai having fallen down; goinuI have passed; janamamy life. Santana Gosvm said, I was born in a low family, and my associates are all lowclass men. I myself am fallen and am the lowest of men. Indeed, I have passed my whole life fallen in the well of sinful materialism.

rla Kadsa Kavirjas humility

12.A.17

Offering obeisances (nama) counteracts the false ego

12.A.20

jagi mdhi haite mui se ppia purera ka haite mui se laghia emana nirgh more keb kp kare eka nitynanda vin jagata bhitare
254

ahaktir ma-kra syn / na-kras tan niedhaka tasmt tu namas ketri- / svtantrya pratiidhyate bhagavat-paratantro sau / tad yatttma-jvana tasmt sva-smarthya-vidhi / tyajet sarvam aeata
255

 R L O K M TA M
Padma Pura /Prapanna Jvanmta 2.3

A B H I D H E YA

S D H A N A- B H A K T I -TAT T VA / A

The syllable ma means self-asserting ego (the misconception of considering oneself to be the doer); the syllable na indicates its negation. Thus the act of offering obeisances (nama) nullifies the offerers independence and counteracts the false ego. The soul is naturally subordinate to Bhagavn, his intrinsic nature and innate function is to render loving devotional service to the Supreme Lord. Therefore, all actions performed thinking, I am the doer, should be utterly abandoned. 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 nama.

lotus flower; antamof the tips; tvadyaof Your; padafeet; samayeat the time; pra-prayaof death; kaha-avarodhana-vidhauwhen the throat is choked; kapha-vta-pittaiby mucus, air and bile; kutahow?; teYour; smaraam remembrance (be possible?). O Ka, my request is that the swan of my mind be caught in the network of Your lotus feet and dwell there in the ocean of rasa. At the time of death the throat will be choked up with mucus, air and bile. Under such conditions, how will it be possible to remember Your name?

Without humility, one cannot cross over this material existence

12.A.24

Only those bewildered by the false ego think they are the doers
12.A.21

prakte kriyamni / guai karmi sarvaa ahakra-vimhtm / kartham iti manyate

BG 3.27

amaryda kudra cala-matir asy-prasava-bh kta-ghno durmn smara-para-vao rakaa-para nasa ppiha katham aham ito dukha-jaladher aprd uttras tava paricareya caraayo
r Yamunacarya/BR 3.14/ Prapanna Jvanmta 8.13

prakteof material nature; kriyamnibeing done; guaiby the modes; karmiactivities; sarvaaall kinds of; ahakra-vimhabewildered by false ego; tmthe spirit soul; kartdoer; ahamI; itithus; manyatehe thinks. The jva 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.
12.A.22

I am disrespectful, vile, fickle-minded, full of envy, ungrateful, dependent on others, cruel and most sinful. In this condition, how can I cross this impassable ocean of material existence and attain the service of Your lotus feet?

Yamuncryas own humility is shown

12.A.25

From the teachings of rla Bhakti Prajna Keava Gosvm

dta nahe dya, haiya sevkara krya

dtaseeing; nahenot; dya to be seen; haiyais; sevkaraof the servant; kryaattitude. The attitude of a servant: being the seen, not the observer [The devotee does not endeavour to see the Lord but strives to serve in such a way that Ka will be attracted to him and award him His darana.]

apardha-sahasra-bhjana / patita bhma-bhavravodare agati aragata hare / kpay kevalam tmast-kuru

Ymuna-stotra/BR 3.12

Humility is described in the Mukunda-ml stotram

12.A.23

hareO r Hari; kpaybeing merciful; kurumake; tmastyour own; agatim(me) who have no goal of life; araa-gatamwho have come to take shelter; kevalamexclusively; bhjanam(who am) the abode; apardha-sahasra of thousnds of offenses; patitamfallen; udarein the belly; bhmaof the terrible; aravaocean; bhavaof repeated birth and death. 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 shelter of Your lotus feet; please make me Your own. (You have promised that You will definitely deliver anyone who has taken shelter of You. Please therefore deliver me also).

ka tvadya-pada-pakaja-pajarntam adyaiva me viatu mnasa-rja-hasa pra-praya-samaye kapha-vta-pittai kahvarodhana-vidhau smaraa kutas te

Mukunda-ml 33/BR 3.7

kaO Lord Ka; evacertainly; adyatoday; rjathe royal; hasaswan; meof my; mnasamind; viatushould enter; pajarathe network; pakaja
256 257

 R L O K M TA M

A B H I D H E YA

S 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

12.A.26

tava dsya-sukhaika-sagin / bhavanev astv api ka-janma me itarvasatheu m sma bhd / api janma catur-mukhtman
Ymuna-stotra/BR 3.15

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 Your merciful sidelong glance.

The opposite side of humility is pride

12.A.29

O Bhagavn, if I take birth again due to my past activities, or by Your desire, please let it be in the home of a devotee, even if that birth is in the body of an insect. I have no desire to take birth in a household devoid of devotion to You, even if it has the opulence of Brahm. O Puruottama, this is my earnest prayer unto You.

varo ham aha bhog siddho ha balavn sukh

BG 16.14

When shall I feel joyfull to have such a fitting master as You?

12.A.27

varathe lord and controller ; ahamI am; ahamI am; bhogthe enjoyer; siddhaperfect; ahamI am; balavnpowerful; sukhhappy I am the controller and the lord of everything I survey. I am the enjoyer. I am perfect, powerful and happy. [Editorial note: Pride, or pratiha-a (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), humility gives way to pride and envy, and Bhakti Dev flees far away from my heart. 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.]

bhavantam evnucaran nirantara pranta-niea-mano-rathntara kadham aikntika-nitya-kikara praharayiymi santha-jvitam

Stotra-ratna 43, Ymuncrya

bhavantamYou; evacertainly; anucaranserving; nirantaraalways; pranta pacified; nieaall; mana-rathadesires; antaraother; kadwhen; ahamI; aikntikaexclusive; nityaeternal; kikaraservant; praharayiymiI shall become joyful; sa-nthawith a fitting master; jvitamliving. 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 joyful to have such a fitting master?

Thus ends section 12.A raddh, arangati, Humility

*** 12.B Sdhu-saga The birth-place of bhakti

Who is a sdhu (a saintly devotee)?
12.B.1

Sincere humility is shown in Ka-karmta

12.A.28

sdhanoti sdhayati ca ka-prema iti sdhu

Sadhanotione who performs sdhana-bhajana; sdhayatiwho inspires others to practice; caand; ka-prema(attain) ka-prema; itihe is; sdhusdhu. One who knows sdhy (the goal) and sdhana (the process) and therefore can guide others in performing sdhana to attain the sdhy of ka-prema, is a sdhu.

nibaddha-mrdhjalir ea yce nrandhra-dainyonnati-mukta-kaham day-nidhe deva bhavat-kakadkiya-leena sakn niica

Ka-karmta 30/BR 3.17

What is Saga?
12.B.2

nibaddhafixed; mrdhaon the head; ajalifolded palms; eathis one; yceI prays; nrandhragapless (constant); dainyapitiable misery (i.e., pain of separation from Ka); unnatiincreasing; muktaopened; kahathroat; dayof mercy; nidheOcean; devaO Lord; bhavadYour; katkasidelong glance; dkinyakindness; leena-a drop; saktonce; niicaanoint.
258

samyak rpea anugamanam

samsamyak-rpea, completely, i.e. with anugamanam following strictly in the footsteps. sambandha and surrender;

To follow the sdhu completely, externally and internally, by activities and by mood.
259

 R L O K M TA M

A B H I D H E YA

S D H A N A- B H A K T I -TAT T VA / B

Even a moments association with a sdhu may award all perfection

12.B.3

sdhu-saga, sdhu-sagasarva-stre kaya lava-mtra sdhu-sage sarva-siddhi haya

CC Mad 22.54

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 association with pure devotees.

Sdhu sanga is the most valuable treasure for any jva

12.B.6

sdhu-saga sdhu-sagarepeated association with pure devotees; sarva-stre all the revealed scriptures; kayasay; lava-mtraeven for a moment; sdhusageby association with a pure devotee; sarva-siddhicomplete spiritual perfection; hayathere is. The verdict of all revealed scriptures is that by even a moments association with a sdhu, a pure devotee, one can attain complete spiritual perfection.

ata tyantika kema / pcchmo bhavato nagh sasre smin kardho pi / sat-saga evadhir nm
SB 11.2.30

Sdhu saga is the birth-place of bhakti

12.B.4

atatherefore; tyantikamsupreme; kemamgood; pcchmaI am asking; bhavatafrom you; anaghO sinless ones; sasrein the cycle of birth and death; asminthis; kaa-ardhalasting only half of one moment; apieven; satsagathe association of devotees of the Lord; evadhia great treasure; nmfor human beings. Therefore, O completely sinless ones, I ask you to kindly tell me what is the supreme good and the ultimate benefit, for even half a moments association with pure devotees in this world of birth and death, is the most valuable treasure for any human being.

ka-bhakti-janma-mla haya sdhu-saga ka-prema janme, teho puna mukhya aga

CC Mad 22.83/BRSB p. 34

ka-bhaktiof devotional service; janma-mlathe root cause; hayais; sdhusagaassociation with advanced devotees; ka-premaecstatic transcendental love of Ka; janmeawakens; tehothat same association with devotees; punaagain; mukhya agathe chief principle. The root cause of ka-bhakti is sdhu-saga. Even when ones dormant kaprema awakens, sdhu-saga is still the most important principle for ones spiritual life.

Mahat saga is extremely miraculous and beyond logic

12.B.7

mahat-sagama-mhtmyam / evaitat paramdbhutam ktrtho yena vipro sau / sadyo bht tat-svarpavat
Bhad Bhagavtmta 2.7.14/Venu Gta 17, purport

Even a moments association with a pure devotee is incomparable

12.B.5

tulayma lavenpi na svarga npunar-bhavam bhagavat-sagi-sagasya martyn kim utia

SB 1.18.13/4.30.34/CC Mad 22.55

mahatof the great souls; sagamaof the association; mhtmyamthe glory; evaindeed; etatthis; paramdbhutamvery wonderful; ktrthasuccessful; yenaby which; viprabrhmaa; asauthe; sadyaat once; abhtbecame; tat-svarpavatin his original form. The glory of mahat-saga, the association of a mah-bhgavata, is extremely miraculous. By the effect of such saga, the brhmaa Janaarma immediately became perfect like his gurudeva r Svarpa (Gopa Kumra).

The Jvas release from my

12.B.8

tulaymato be balanced with; lavenaby a moment; apieven; nanever; svargamheavenly planets; nanor; apuna-bhavamliberation from matter; bhagavat-sagidevotee of the Lord; sagasyaof the association; martynmthose who are meant for death; kimwhat is there; utato speak of; iabenediction. Even a moments association with a pure devotee cannot be compared to being transferred to the heavenly planets or even merging into the Brahman effulgence in
260

yad bhrma bhrma hari-rasa-galad-vaiava-jana kadcit sampayan tad-anugamane syd ruci-yuta tad kvtty tyajati anakair myika-da svarpa bibhro vimala-rasa-bhoga sa kurute
Daa-mla tattva 7/Gtval 8.82/JD Ch. 23 /
261

 R L O K M TA M yadwhen; bhrmamwandering; bhrmamand wandering; kadcit sometime; sampayanseeing; vaiava-janama pure devotee of the Lord; galat whose heart is melting; hari-rasaby tasting the mellows of r Hari; tatanugamanewhile following him; sytit may be; ruci-yutaone is devlops attraction to r Ka; tadthen; ka-vtyaby taking shelter of Ka; tyajathe abandons; anakaigradually; myika-damthe state which dominated by illusion; sahe; bibhratakes up; svarpamhis original spiritual form; kurutehe experiences; vimalapure; rasamellows of devotional service; bhogamenjoyment. When, in the course of wandering amongst the higher and lower species in the material world, a jva is able to behold a Vaiava absorbed in the flowing rasa of rhari-bhakti, taste arises in his heart for following the Vaiava way of life. By chanting r-ka-nma, he gradually becomes free from his conditioning. Gradually he then gains his intrinsic, cinmaya-svarpa (transcendental form), and becomes qualified to taste the pure and spiritual rasa of direct service to r Ka.
12.B.10

A B H I D H E YA

S D H A N A- B H A K T I -TAT T VA / B

ka, tomra haa yadi bale eka-bra my-bandha haite ka tre kare pra
CC Mad 22. 33/Biog p. 378

kaO my Lord Ka; tomra haaI am Yours; yadiif; balesomeone says; eka-braonce; my-bandha haitefrom the bondage of conditioned life; ka Lord Ka; trehim; kare prareleases. If any jva, feeling extreme anguish, prays to Ka from the core of his heart and even calls out, O Ka! I am Yours then Ka gives him sdhu-saga and makes him cross beyond the bondage of my.
12.B.11

There is a sign that a person, by good fortune (sukti), will soon be released from material existence. This is that he keeps the company of sdhus, and as a result awakens his loving attachment to the lotus feet of r Ka. That is why the descriptions of the glories of sdhu-saga abound in the stras. The stras state that it is not at all easy to obtain a moments association with a sdhu:
12.B.9

bhavpavargo bhramato yad bhavej janasya tarhy acyuta sat-samgama sat-sagamo yarhi tadaiva sad-gatau parvaree tvayi jyate rati
SB 10.51.53/Biog p.38/ JD Ch. 6&8 /

sasra bhramite kona bhgye keha tare nadra pravhe yena kha lge tre kona bhgye kro sasra kayonmukha haya sdhu-sage tabe ke rati upajaya.
CC Mad 22.43-4

bhavamaterial existence; apavargacessation of, liberation from; bhramata who has been wandering; yadwhen; bhavetoccurs; janasyafor a person; acyutaO infallible Lord; tarhiat that time; satof saintly devotees; samgamathe association; sat-sagamasaintly association; yarhiwhen; tadthen; evaonly; satof the saintly; gatauwho is the goal; paraof superior (the causes of material creation); avaraand inferior (their products); efor the Supreme Lord; tvayiYourself; jyateis born; ratidevotion. He Acyuta! O Infallible one! The jva has been wandering in the cycle of birth and death since time without beginning. When the time for his release from this sasra cycle approaches, he attains sat-saga, the association of a sdhu. From that moment he becomes firmly attached to You, who are the controller of both spirit and matter and the supreme objective for the sdhus.

sasra bhramitewandering throughout sasra; kona bhgyeby some good fortune; keha taresomeone crosses the ocean of nescience; nadra pravhein the flow of the river; yenajust as; khawood; lgesticks; treon the bank; kona bhgyeby fortune; kroof someone; sasraconditioned life; kayaunmukhaon the point of destruction; hayais; sdhu-sageby association with devotees; tabethen; keto Lord Ka; ratiattraction; upajayaawakens. When the jva becomes averse to Ka, he is swept away in the current of birth and death in material existence. He wanders aimlessly throughout the 8,400,000 species of life, being burnt by the threefold miseries. It is extremely difficult to attain deliverance from this current of sasra. However, just as a piece of wood flowing in the forceful current of a river may by good fortune be washed up on the bank, similarly, a jva may by extremely good fortune attain the shelter of sdhu-saga, gain release from the current of material existence, and again become established in his own constitutional position as the servant of Ka.

Sdhu-saga is attained by ones spiritual merit (sukti)

12.B.12

bhaktis tu bhagavad-bhakta-sagena parijyate sat-saga prpyate pubhi suktai prva-sacitai

Bhan-Nradya-Pura 4.33/HBV 10.279/JD Ch. 3&6/ Biog. p. 379/BRSB p. 32

bhaktiBhakti; tuindeed; bhagavat-bhaktasdevotees of Bhagavan; sagena by association; parijyateawakened; sat-sagasdhu-sanga; prpyate

262

263

 R L O K M TA M attained; pubhiby accumulation of; suktaitranscendental pious activities; prva-sacitaiof many lifetimes. Bhakti is awakened when one associates with bhaktas of r Bhagavn. Association with uddha-bhaktas is attained only by the accumulation of transcendental pious activities (sukt) performed over many lifetimes.

A B H I D H E YA

S D H A N A- B H A K T I -TAT T VA / B

puruathe conditioned living entity; nimagnadrowned; muhyamna bewildered; anayby the illusory potency; ocatilaments; yadwhen; payatisees; anyamthe other; amthe Supreme Lord; mahimnamthe glories; asyaof Him; samneon the same; vrketree; etithus; vita-oka free from lamentation; juamblissful. The jva and the indwelling Paramtma both reside in the same tree, namely the material body. The jva is attached to material sense enjoyment and is therefore sunk in the bodily conception of life. Bewildered by my, he cannot find any means of deliverance, and thus he laments. However, by the influence of sukti acquired over many lifetimes, he can obtain the mercy of vara (the Lord) or His pure devotees. At that time, he will see in his heart that there is a second individual within the tree of his body. This is vara, who is served eternally by His unalloyed bhaktas. When the jva witnesses the uncommon glories of r Ka, he becomes free from all lamentation.
12.B.15

By sukti one attains raddh

12.B.13

yadcchay mat-kathdau jta-raddhas tu ya pumn na nirvio nti-sakto bhakti-yogo sya siddhi-da

SB 11.20.8

yadcchaysomehow or other by good fortune; mat-kath-dauin the narrations, songs, philosophy, dramatical performances, etc., that describe My glories; jtaawakened; raddhafaith; tuindeed; yaone who; pumna person; nanot; nirviadisgusted; nanot; ati-saktavery attached; bhaktiyogathe path of loving devotion; asyahis; siddhi-dawill award perfection. By virtue of the good fortune of their previous births, those in whom raddh is awakened towards My ll-kath are eligible to take up bhakti. Being neither disgusted nor overly attached, bhakti-devi then confers perfection upon them.

mah-prasde govinde / nma-brahmai vaiave svalpa-puyavat rjan / vivso naiva jayate

Skanda Pura/JD Ch. 6/CC Antya 16.96 pt

Those who do not possess sufficient pious credit (sukti) will not have faith in mah-prasdam, in r Govinda, in the Holy Name, or in the Vaiavas.

By associating with sdhus, ones love for r Ka is awakened

12.B.16

rla Jva Gosvm, in defining the word yadcchay (voluntarily, spontaneously, or by their own will) used in the above loka, has said:
12.B.13

sdhu-sage ka-bhaktye raddh yadi haya bhakti-phala prema haya, sasra yya kaya
CC Mad 22.49/BRSB p.35

kenpi parama-svatantra-bhagavad-bhakta-saga-tat-kpjta-paramamagalodayena
By the association of the Lords supremely independent devotees and as a consequence of the mercy obtained from them, one obtains great fortune (saubhgya). That saubhgya itself becomes the eligibility for bhakti.

sdhu-sageby the association of devotees; ka-bhaktyein discharging devotional service to Ka; raddhfaith; yadiif; hayathere is; bhakti-phala the result of devotional service to Ka; premaecstatic transcendental love of God; hayaawakens; sasrathe conditioned life in material existence; yya kayabecomes vanquished. When a sdhaka-bhakta obtains faith in the association of rasika Vaiavas who are more advanced than himself, he very quickly obtains prema-bhakti and his material entanglement is easily dissipated.

By sukti the jva obtains the mercy of Krsna or His pure devotee
12.B.14

samne vke puruo nimagno nya ocati muhyamna jua yad payati anyam am asya mahimnam iti vta-oka
Muaka (3.1.2) & vetvatara (4.7) Upaniads/ JD ch.6&17
264

Ones heart is like a crystal and takes on the qualities of those he associates with
12.B.17

yasya yat-sagati puso maivat syt sa tad-gua sva-kula-rddhyai tato dhmn sva-ythn eva sarayet
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 R L O K M TA M
Hari-bhakti-sudhodaya 8.51/ BRS 1.2.229/BRSB p.98/MS 5 pt/BR 2.41

A B H I D H E YA

S D H A N A- B H A K T I -TAT T VA / B

maivatas a jewel; yat-sagation account of whatever association; yasya whose; pusaof a person; saa person; sytmay; tad-guaits qualities; sva-kula-ddhyaifor the wellbeing of ones family; tatathen; dhmna thoughtful person; sva-ythnown family lineage; evacertainly; sarayet should take shelter. 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 take shelter of those sdhus who are more advanced, affectionate, and have the same mood for which one aspires. rla Gurudeva: The purport of this verse is that the contamination of the heart cannot be eradicated by jna, vairgya, yoga or tapasy. It is only by the influence of association with Vaiavas who are free from all pride and upon receiving their mercy that the heart very easily becomes cleansed of all misgivings (anarthas).

One should taste the meaning of rmad-Bhgavatam in the association of pure devotees. One should associate with rasika devotees who are more advanced than oneself, who are endowed with a similar type of mood (sajtya aaye) and who are affectionate toward oneself (snigdha).

How to associate with pure devotees

12.B.20

dadti pratigti /guhyam khyti pcchati bhukte bhojayate caiva / a-vidha prti-lakaam
r Upademta 4

Bhakti is obtained only by the mercy of the mahat

12.B.18

mahat-kp vin kona karme bhakti naya ka-bhakti dre rahu, sasra nahe kaya
CC Mad 22.51/BRSB p.35

dadtioffering pure devotees objects in accordance with their requirements; pratighnti accepting remnant items given by pure devotees; guhyam khyti revealing to devotees ones confidential realisations concerning bhajana; pcchati inquiring from devotees about their confidential realisations; bhukteeating with great love the prasda remnants given by devotees; caand; bhojayatelovingly serving prasda to devotees; caand; a-vidham evaare specifically of these six kinds; prti-lakaamthe symptoms of loving association with pure devotees Offering pure devotees items in accordance with their requirements, accepting remnant items given by pure devotees, revealing to pure devotees ones confidential realisations concerning bhajana, inquiring from more advanced devotees about their confidential realisations, eating with great love the prasda remnants tasted by uddha-bhaktas and lovingly feeding them prasdam these are the six symptoms of loving association with pure devotees.

mahat-kpthe mercy of great (pure) devotees; vinawithout; kona karmeby some other activity; bhakti nayathere is no bhakti; ka-bhaktiloving devotional service to Ka; dre rahuleaving aside; sasramaterial bondage or the endless cycle of birth and death; nahethere is not; kayadestruction. Without the mercy of elevated devotees, bhakti cannot be obtained by any method. To say nothing of ka-bhakti, one cannot even obtain freedom from material attachment and repeated birth and death.

The rutis identify the worship of the pure devotee as the only means
12.B.21

tasmd tma-ja hy arcayed bhti-kma

Muaka Upaniad 3.1.10

One should relish Bhgavatam with rasika Vaiavas

12.B.19

A person wishing to attain divine opulence should worship one who is tma-ja, self-realised. That is, he should worship a devotee of r Hari.

rmad-bhgavatrthnm / svdo rasikai saha sajtyaye snigdhe / sdhau saga svato vare
CC Mad 22.131/Secret Truths of the Bhagavtam, Preface/GKH (P)

To get pure bhakti one must smear himself with the footdust of the pure devotee
12.B.22

rmad-bhgavataof the rmad-Bhgavatam; arthnmof the meanings; svdarelishing; rasikai sahawith the rasika devotees; sa-jtyasimilar; ayeendowed with a desire or mood; snigdheadvanced in devotional affection; sdhauwith a devotee; sagaassociation; svatafor ones self; varebetter.

nai matis tvad urukramghri spaty anarthpagamo yad-artha mahyas pda-rajo-bhieka nikicann na vta yvat
SB 7.5.32/CC Mad 22.53/JD Ch.17

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 R L O K M TA M emfor such (materialists); tvatuntil; na(there is) not; arthathe motivation; yatby which; apagama(there may be) the disappearance; anarthaof unwanted material qualities; na vta(and) not accept; abhiekam a holy bath; pda-rajain the dust of the feet; mahyasmof great souls; nikicannmunattached to this material world; yvatfor that long; mati (their) consciousness; spatican not touch; urukrama-aghrimthe lotus feet of the Personality of Godhead, who is famous for performing uncommon activities. Persons who are absorbed in bodily identification, who fail to understand the necessity to free themselves from materialistic habits, and who do not smear themselves with the holy footdust of great devotees who are fully detached from mundane sense objects, for such persons there is no possibility that their consciousness can touch the glories of the r Urukrama-devas lotus feet.

A B H I D H E YA

S D H A N A- B H A K T I -TAT T VA / B

parama-siddhi[is] the highest perfection; mla[and] the root; laikra [of] the creeper; prema[of] divine love. The dust of the pure devotees lotus feet has the most positive effect on ones devotion for the Lord. Service to the pure devotee is the highest perfection and the root of the creeper of prema divine love.

Ka says, Worshiping My devotees is superior to worshiping Me directly

12.B.25

mad-bhakta-pjbhyadhik mayi sajyate bhakti

SB 11.19.21

Bhagavn can be attained only through taking the footdust of a pure devotee
12.B.23

matMy; bhaktaof the devotees; pjworship; abhyadhikbetter; mayito Me; sajyatearises; bhaktiloving devotion; [O sinless Uddhava,] Worshipping my devotees is better than worshipping Me. For by this devotion to Me naturally arises.

rahgaaitat tapas na yti na cejyay nirvapad ghd v na cchandas naiva jalgni-sryair vin mahat-pda-rajo-bhiekam
SB 5.12.12/CC Mad 22.52

rla Vndvana dsa hkura rephrased the above line as follows:

12.B.26

mad-bhakta-pjbhyadhik sarva-bhuteu man-mati

CB di 1.9

rahgaaO King Rahgaa; etatthis (knowledge); na ytidoes not become revealed; tapasby severe austerities; nanor by; caalso; ijyayby a great arrangement for worshiping the Deity; nanor; nirvapatby finishing all material duties and accepting sannysa; vor; ghtby ideal householder life; na evanor indeed; chandasby observing celibacy or studying Vedic literature; jalaagni-sryaiby severe austerities such as keeping oneself in water, in a burning fire or in the scorching sun; vinwithout; abhiekamsmearing all over the body; pda-rajathe dust of the lotus feet; mahatof the great devotees. O Rahgaa, Bhagavn cannot be known by austerities, or by worship, or by giving up ones home, nor indeed by living in ones home. He cannot be known by reciting the Vedas nor by worshiping the demigods. As long as one does not smear oneself with the footdust of the mahat, great saintly devotees, one cannot achieve any result from all these other activities.
12.B.24

The worship of My devotees is better than direct worship of Me. One should also remember that I am present within the hearts of all living beings

Above the worship of Ka is service to His devotees

12.B.27

rdhann sarve / vior rdhana param tasmt paratara devi / tadyn samarcanam
Padma Puraa/CC Mad 11.31/GKH (P)

rdhannmof varieties of worship; sarvemall; viohof Lord Viu; rdhanamworship; paramthe most exalted; tasmtand above such worship of Lord Viu; parataramof greater value; deviO goddess; tadynmof persons who are dear to Lord Viu; samarcanamrigid and firm worship. [Lord iva told Prvat:] My dear Dev, although the Vedas recommend worship of demigods, among all forms of worship the worship of Lord Viu is topmost. Still more exalted than the worship of r Viu is the rendering of service to tadya (those persons and articles who have a relation with tat r Viu) such as r Vaiavas, r Govardhana, r Tulas, r-bhgavata (stra), r-dhma, r-viumandira (temple) and all that is dear to Him.

uddha-bhakata-caraa-reu, bhajana-anukla bhakata-sev, parama-siddhi, prema-latikra mla

BVT, arangati/SGG p. 100

reuthe dust; caraaof the feet; uddha-bhakataof pure devotees; anukla [is] favourable; bhajana[for] spiritual practice; bhakata-sevserving the devotees;
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A B H I D H E YA

S D H A N A- B H A K T I -TAT T VA / B

One should desire only two things: sdhu-saga and ka-nma

12.B.28

sdhu-sage ka-nma ei mtra ci sasra jinite ra kauna vastu ni

Prema-vivarta/JD Ch.7

(r Caitanya Mahprabhu said:)Giving up bad association is a primary aspect of Vaiava conduct. Bad association is of two types; a) people who have illicit association with women or persons who associate with such people and have attachment in worldly matters, or b) association of non-devotees who are intent on nirviea-jna [impersonalists]. Sdhakas who desire to attain bhakti should carefully reject these two types of bad association.

Besides sdhu-saga and ka-nma nothing is essential in this world; chanting the divine names of r Ka in the association of sdhus is the only infallible method to cross over the otherwise insurmountable ocean of sasra.

Better to embrace a snake or a tiger than associate with materialists

12.B.31

Association is the cause of both bondage and liberation

12.B.29

ligana vara manye / vyla-vyghra-jalaukasm na saga alya-yuktn / nn-devaikasevinm

BRS 1.2.112/Viu-rahasya/BR 1.9

sago ya saster hetur asatsu vihito dhiy sa eva sdhuu kto nisagatvya kalpate
SB 3.25.55/Upad 2, pt/JD Ch. 17

manyeI consider; varamexcellent; liganamthe embracing; vyla-vyghrajalaukasmof snakes, tigers or crocodiles; na sagaI do not (desire) association; alya-yuktnmthose whose hearts are pierced with the arrows of lusty desires; sevinmand those who serve; nn-devaikathe many demigods. It is better to live with or embrace a snake, a tiger or an alligator than to associate with those whose hearts are filled with varieties of material desires and who worship various demigods.
12.B.32

sagaassociation; yawhich; vihitadone; adhiythrough ignorance; asatsuamongst those engaged in sense gratification; hetu(is) the cause; sasteof the cycle of birth and death; evacertainly; sathe same thing; ktaperformed; sdhuuamongst saintly persons; kalpateleads nisagatvyato liberation. O deva! Association is the cause of both material bondage and liberation from material existence. When due to ignorance one keeps company with worldly-minded persons who are averted to the path of bhakti, that association brings about ones material entanglement. When, however, one keeps company with pure devotees of the Lord, that association liberates one from material existence and causes one to obtain the lotus feet of the Lord.

vara huta-vaha-jvl / pajarntar-vyavasthiti na auri-cint-vimukhajana-/savsa-vaiasam

Ktyyana-sahit/BRS 1.2.51

varambetter; vyavasthitisituation; pajara-antarwithin a cage; huta-vahajvlof burning fire; narather than; vaiasamthe calamity; savsaof association; vimukha-jana with persons inimical; auri-cintto meditating on r Ka. It is better to reside in a cage of burning fire than experience the calamity of association with persons averse to Ka.

Giving up bad association is an essential aspect Vaiava conduct

12.B.30

asat-saga-tyga,ei vaiava-cra str-sageka asdhu, kbhakta ra

CC Mad 22.87/Biog p. 264

The rope of sdhu saga is the cause of universal protection and is expert at delivering the fallen souls
12.B.33

asat-saga-tygarejection of the association of nondevotees; eithis; vaiavacrathe behavior of a Vaiava; str-sagwho associates with women for sense gratification; ekaone; asdhuunsaintly person; ka-abhaktawho is not a devotee of Ka; raanother.

manasija-phai-jue labdha-pto smi due timira-gahana-rpe hanta sasra-kpe ajita nikhila-rak-hetum uddhra-dak upanaya mama haste bhakti-rajju namas te
Stava-ml, rla Rpa Gosvm
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 R L O K M TA M hantaalas!; asmiI am; labdha-ptafallen; sasra-kpein the well of material existence; dueevil; timira-gahana-rpedeep dark; manasija-phaijueeqipped with the snakes of lust; ajitaO infallible one; upanayabring; bhakti-rajjumthe rope of devotion; hastein my hand; nikhila-rak-hetumfor the purpose of protecting all; uddhra-dakmit is very expert at deliverance; mamamy ; namaobeisances; teunto You. Alas, I have fallen into the deep, dark, filthy well of sasra, in which the viper of sex desire dwells. O invincible Lord, the rope of sdhu-saga is the cause of universal protection and is expert at delivering the fallen souls. Please place that rope in my hand. I offer my respectful obeisances unto You.

A B H I D H E YA

S D H A N A- B H A K T I -TAT T VA / B

chaya vega dami, chaya doa odhi, chaya gua deha dse chaya sat-saga, deha he mre, bosechi sagera e (2)
Help me subdue the six urges () and purify my six faults (). Bestow upon me the six qualities of a devotee (), and offer me the six kinds of devotional association(4). I am sitting in your association, hoping to receive this.

Sdhu saga is the best activity for the jva

12.B.34

reyo-madhye kona reya jvera haya sra? ka-bhakta-saga vin reya nhi ra
CC Mad 8.251

ekk m ra, nhi pya bala, harinma-sakrtane tumi kp kari, raddh-bindu diy, deha ka-nma-dhane (3)
Alone, I do not have the strength to perform my harinma-sakrtana. Please be kind and give me one drop of faith. Please bestow upon me the priceless treasure of ka-nma!

reya-madhyeamong beneficial activities; konawhich; reyabeneficial function; jveraof the jva; hayais; srathe essence; ka-bhakta-sagafor associating with the devotees of Lord Ka; vinexcept; reyabeneficial activity; nhithere is not; raanother. Then r Caitanya Mahprabhu asked, Out of all auspicious and beneficial activities, which is best for the living entity? r Rmnanda Rya replied, The only auspicious activity is association with the pure devotees of Ka. rla Gurudeva: If you think Ka is mahat-saga, exalted association, then rmat Rdhik is mahyas-saga, the most exalted association. Her association is even more elevated and desirable than r Kas (Harmonist 14)

ka se tomra, kna dite pra, tomra akati che mi ta kgla, ka ka bali, dhi tava pche pche (4)
Ka is yours! You have the power to give Ka! I am nothing more than a beggar running behind you, calling out Ka! Ka! 1) chaya vega, the six urges: vca speech; manasa mind; krodha anger; jihv tongue; udara stomach; and upastha genitals; 2) chaya doa, six faults that spoil ones bhajana: atyhra over-eating or overcollecting; praysa over-endeavor; prajalpa idle gossip; niyama-graha following rules and regulations mechanically with too much attachment; niyamaagraha overly neglecting rules and regulations; asat-jana-saga associating with worldly-minded persons; laulyam ardent mundane greed. 3) chaya guasix qualities that enhance ones bhajana: utsha enthusiasm; nicaya firm faith; dhairya patience to achieve prema; bhakti-anukla-pravtti accepting activities favorable for bhajana; asat-saga-tyga giving up mundane association; bhakti-sadcra good behavior for devotion. 4) chaya sat-sagasix true ways of association with devotees: dna giving charity to devotees; pratrigraha accepting gifts in return; bhajana-kath-ravanalapa hearing and discussing topics on bhajana; mahprasda-bhakaa honoring mahprasda; bhajana-dna giving prasda.

Oh Vaiava hkura, giving me the shade of your feet, kindly purify me

12.B.35

Ohe! Vaiava hkura, rla Bhaktivinoda hkura (SGG p. 25)

ohe! vaiava hkura, dayra sgara, e dse karu kari diy pada-chy, odha he mre, tomra caraa dhari (1)
O worshipable Vaiava hkura! Ocean of mercy! Be merciful upon this servant and, giving me the shade of your feet, purify me. I am taking hold of your lotus feet!

Thus ends section 12.B Sdhu Saga

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A B H I D H E YA

S D H A N A- B H A K T I -TAT T VA / C

*** 12.C Sdhana-bhakti

The Definition of Sdhana-bhakti
12.C.1

The stages or gradual development of bhakti

12.C.3

kti-sdhy bhavet sdhyabhv s sdhanbhidh nitya-siddhasya bhvasya prkaya hdi sdhyat

BRS 1.2.2/CC Mad 22.105/BRSB p.23/JD Ch. 19/Biog p. 391/GKH (P)

dau raddh tata sdhu-sago tha bhajana-kriy tato nartha-nivtti syt tato nih rucis tata athsaktis tato bhvas tata prembhyudacati sdhaknm aya prema prdurbhve bhavet krama
BRS 1.4.1516/CC Mad 23.14-15/BRSB p. 29/BR 1.7 p.22/Biog p. 394

sthat (practice); sdhana-abhidhcalled sdhana-bhakti, or devotional service in practice; kti-sdhywhich is to be executed by the senses; bhavetshould be (understood as); sdhya-bhvaby which bhva-bhakti is acquired; sdhyat(its) potentiality; prkayam (is) the awakening; hdi in the heart; bhvasyaof the sthy-bhva (one of the primary rasas - snta, dsya, sakhya, vtsalya, mdhurya); nitya-siddhasyawhich is eternally present. Sdhana-bhakti is the engagement of the mind and senses in the agas of bhakti for the purpose of attaining bhva-bhakti. This bhva is a potentiality which eternally exists in the heart of the jva and is manifested in the heart purified by sdhana (by the mercy of a nitya-siddha, a living sad-guru). [Editorial note: Unless one aspires for the bhva of the Vrajavss, his practice does not constitute sdhana in the strict sense of our Rpnuga line] Bhva is an eternally accomplished phenomenon (nitya-siddha) which always exists in the eternal associates of Bhagavn. This nitya-siddha-bhva manifests itself by the mercy of the Lords eternal associates in the heart of the purified jva. The jva has the seed-adaptability (inherent potential) to receive it, just as a female parrot has the seed-adaptability to learn to speak. This is verified in r Caitanya-caritmta:
12.C.2

dauin the beginning; raddhfirm faith or disinterest in material affairs and interest in spiritual advancement; tatathereafter; sdhu-sagaassociation with pure devotees; athathen; bhajana-kriyperformance of the activities of devotion (the ninefold bhakti beginning with ravaa, krtana etc., so that initiation takes place); tatathereafter; anartha-nivttithe diminishing of all unwanted habits; sytthere should be; tatathereafter; nihfirm faith; rucitaste; tatathereafter; athathen; saktideep attachment; tatathen; bhva the stage of bhva; tatathereafter; premaecstatic transcendental love of God; abhyudacatiarises; sdhaknmof the devotees practicing Ka consciousness; ayamthis; premaof love of Godhead; prdurbhvein the appearance; bhavetis; kramain that sequence. [Initially, there is contact with devotion which leads to sukti. Sukti that gives rise to bhakti, generates transcendental faith (paramrthika-raddh)]. In the beginning there is raddh (born from past association with devotees) in the form of faith in the words of bhakti-stra. Upon its appearance, one again acquires opportunity for sdhu-saga, and then bhajana-kriy (activities of devotion) begin (taking shelter of Guru, receiving initiation from him, etc.). Anartha-nivtti (eradication of contamination in the form of unwanted desires in the heart) also begins at this time, and thereafter nih (steadiness) arises in bhajana. This is followed by ruci (taste for Rdh-Ka nma, gua, rpa, ll), and then sakti (deep attachment) arises for both bhajana and the object of bhajana, r Ka. When this stage ripens it is transformed into the state of bhva, and thereafter prema arises. This is how prema gradually manifests in the heart of the sdhaka.

nitya-siddha ka-prema sdhya kabhu naya ravadi-uddha-citte karaye udaya

CC Mad 22.107/BRSB p.27

One who, with faith, practices devotion certainly achieves pure bhakti
12.C.4

ka-premaecstatic transcendental love of Ka; nitya-siddha(is) eternally established; nayanot; sdhyaattained; kabhuat any time; cittein the heart; uddhapurified ravaa-diby hearing, etc.; karaye udayait is aroused. Ka-prema is an eternally established reality; it is not brought about by sdhana. It manifests itself by the mercy of sad-guru in the heart purified by the performance of the various limbs of bhakti such as ravaa and krtana.
274

ruti khhyna smaraa-nati-pj-vidhi-ga tath dsya sakhya paricaraam apy tma-dadanam navgny etnha vidha-gata-bhakter anudina bhajan raddh-yukta suvimala-rati vai sa labhate
Daa-mla-tattva 9/JD Ch. 19

ihain this world; bhajanworshipping; rddh-yuktawith-faith; anudinamdaily; etnithese; nava-agninine limbs; vidhi-gata-bhakteof devotion under
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 R L O K M TA M regulation; vaicertainly; sahe; labhate obtains; suvimalavery pure; ratimlove of God; rutihearing of the spiritual name, form, attributes and pastimes; khynamdescribing and singing the glories; kaof Ka; smaraaremembrance; natibowing down; pj-vidhioffering worship; gaamultitudes; tathalso; dsyamservice; skhyambecoming a friend; paricaraampersonal service; apiand; tma-dadanamoffering ones very self. One should perform bhajana in the form of the nine limbs of vaidh-bhakti, namely, ravaam (hearing), krtanam (chanting), smaraam (remembering), vandanam (offering prayers), arcanam (worshiping), pda-sevanam (serving Kas lotus feet), dsyam (acting as Kas servant), sakhyam (becoming Kas friend), and tma-nivedanam (surrendering oneself fully to r Ka). One who with faith daily practices bhajana in this way certainly achieves pure ka-rati.

A B H I D H E YA

S D H A N A- B H A K T I -TAT T VA / C

Gosvm. Try to understand this. If you never remember, realise, and explain this to those who are qualified, you are derailed from our Guru Parampar. You must come in the proper line. (The Origin of Ratha-Ytr, p. 231) (b) iti pusrpit viau Viu here refers to both viaya and raya-bhagavn, Ka and Guru. rla Gurudeva: The nine limbs of bhakti are not bhakti if they are not offered first to a bona fide Guru. Ka will not accept it unless one first takes shelter of sad-guru (guru-padraya). (Murwillambha 7.2.04)

Of all spiritual practices, the nine limbs of bhakti are the best
12.C.6

Navadh bhakti The nine limbs of bhakti

12.C.5

bhajanera madhye reha nava-vidh bhakti ka-prema, ka dite dhare mah-akti

CC Antya 4.70/BRSB p. 81/JD chap. 2

ravaa krtana vio / smaraa pda-sevanam arcana vandana dsya / sakhyam tma-nivedanam iti pusrpit viau / bhakti cen nava-laka kriyeta bhagavaty addh / tan manye dhtam uttamam
SB 7.5.23-24/Biog p. 392/ JD Ch. 4&19

bhajanera madhyein executing devotional service; rehathe best; nava-vidh bhaktithe nine prescribed methods of devotional service; ka-premaecstatic transcendental love of Ka; kaand Ka; diteto deliver; dharepossess; mah-aktigreat potency. Among the ways of executing devotional service, these nine prescribed methods are the best, for these processes have great potency to deliver Ka and ka- prema.

r-prahrda uvcaPrahlda Mahrja said; ravaamhearing; krtanam chanting; vioof Lord Viu (not anyone else); smaraamremembering; pdasevanamserving the feet; arcanamoffering worship; vandanamoffering prayers; dsyambecoming the servant; sakhyambecoming the best friend; tmanivedanamsurrendering ones life amd soul; itithus; pus arpitoffered by the devotee; viauunto Lord Viu (not to anyone else); bhaktidevotional service; cetif; nava-lakapossessing nine different processes; kriyetaone should perform; bhagavatiunto Bhagavn; addhdirectly or completely; tat that; manyeI consider; adhtamlearning; uttamamtopmost. Prahlda Mahrja said: Hearing and chanting about the transcendental holy name, form, qualities, paraphernalia and pastimes of Lord Viu, remembering them, serving the lotus feet of the Lord, offering the Lord respectful worship, offering prayers to the Lord, becoming His servant, considering the Lord ones best friend, and surrendering everything unto Him (in other words, serving Him with the body, mind and words). One who has dedicated his life and soul to the service of Ka through these nine limbs of bhakti should be understood to be the topmost devotee and the most learned, for he has acquired perfect knowledge. rla Gurudeva: (a) ravana krtanam vio Those who tell us only the general meaning of this loka should go to the Rmnuja or Madhvcrya sampradya, for they only know general principles. We should add the mood of r Caitanya Mahprabhu to these principles. For example, in the first line of this loka, Vinu means Ka with Rdhik and the gops. This is the line of rla Rpa
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Of the nine processes of devotional service, nma-sakrtana is the best

12.C.7

tra madhye sarva-reha nma-sakrtana nirapardhe nma laile pya prema-dhana

CC Antya 4.71/JD Ch. 2

tra madhyeof the nine different types of devotional service; sarva-rehathe most important of all; nma-sakrtanachanting of the holy name of the Lord; nirapardhewithout offenses; nma laileif one chants the holy name; pyahe gets; prema-dhanathe most valuable ecstatic love of Ka. Of the nine processes of devotional service, the most important is to always chant the holy name of the Lord. If one does so, avoiding the ten kinds of offenses, one very easily obtains the most valuable treasure of prema.

The five essential limbs of bhakti

12.C.8

sdhu-saga, nma-krtana, bhgavata-ravaa, mathur-vsa, r-mrtira raddhya sevana

CC Mad 22.128
277

 R L O K M TA M sdhu-sagaassociation with pure devotees; nma-krtanachanting the holy name; bhgavata-ravaahearing rmad-Bhgavatam; mathur-vsaliving in Mathurmadala (Vraja); r-mrtira raddhya sevanaworshiping the Deity with faith. [Mahprabhu said:] Sdhu-saga, chanting the holy name, hearing rmadBhgavatam, residing in Vraja madala and worshiping the Deity with faith.

A B H I D H E YA

S D H A N A- B H A K T I -TAT T VA / C

Even a slight performance of these five awakens love for Ka

12.C.9

utshtenthusiasm; nicayt confidence or firm faith in the statements of the stra and the Guru; dhairytpatience or fortitude in the practice of bhakti; tattat-karma-pravartant following the limbs of bhakti such as hearing and chanting, and giving up ones material sense enjoyment for the pleasure of Ka; sagatygtgiving up bad association; sata-vtte adopting the good behaviour and character of pure devotees; abhiby these six types of practice; bhaktipure devotion; prasidhyatiadvances or becomes perfect. Progress in bhakti may be obtained by the following six practices: (1) enthusiasm to carry out the rules which enhance bhakti, (2) firm faith in the statements of the stra and the Guru whose words are fully in line with the stra, (3) fortitude in the practice of bhakti, even in the midst of obstacles, or patience during the practice stage of bhakti, even when there is delay in attaining ones desired goal, (4) following the limbs of bhakti such as hearing (ravaa) and chanting (krtana) and giving up ones material sense enjoyment for the pleasure of r Ka, (5) giving up illicit connection with women, the association of those who are overly attached to women and the association of myvds, atheists and pseudo-religionists, and (6) adopting the good behavior and character of pure devotees.

sakala-sdhana-reha ei paca aga ka-prema janmya ei pcera alpa-saga

CC Mad 22.129

sakala-sdhanaof all items for executing devotional service; rehathe best; ei paca agathese five limbs; ka-premalove of Ka; janmyaawakens; ei these; pceraof the five; alpa-sagaslight association with or performance. These five limbs of devotional service are the best of all. Even a slight performance of these five awakens love for Ka.
12.C.10

The process for the ajta-rati sdhakas

12.C.12

guru-pdrayas tasmt ka-dkdi-ikaam virambhea guro sev sdhu-vartmnu-vartanam

BRS 1.2.74

guru-pda-rayataking shelter of r Guru; tasmtafter that; ka-dkdiinitiation into nma, mantra etc.; ikaamaccepting instruction; sev service; guroof r Guru; virambheawith intimacy; anu-vartanam following; vartmathe path; sdhuof the saintly devotees. [The first and foremost limbs of sdhana-bhakti are:] Accepting the shelter of a bona fide Guru, taking dk from him and receiving instructions on service to Ka, serving him with intimacy and affection, and following the path of the previous cryas under his guidance.

syt ka-nma-caritdi-sitpy avidypittopatapta-rasanasya na rocik nu kintv dard anudina khalu saiva ju svdv kramd bhavati tad-gada-mla-hantr
r Upademta 7

Six vows favorable for the performance of bhakti

12.C.11

sytis; kaof Lord Ka; nmathe holy name; carita-dicharacter, pastimes and so forth; sitsugar candy; apialthough; avidyof ignorance; pittaby the bile; upataptaafflicted; rasanasyaof the tongue; nanot; rocik palatable; nuoh, how wonderful it is; kintubut; dartcarefully; anudinam every day, or twenty-four hours daily; khalunaturally; sthat (sugar candy of the holy name); evacertainly; jutaken or chanted; svdvrelishable; kramt gradually; bhavatibecomes; tat-gadaof that disease; mlaof the root; hantr the destroyer. Aho! Those whose tongues are afflicted by the jaundice of avidy , ignorance (born of being indifferent to r Ka from a time without beginning) cannot relish the nectarean names, form, qualities and pastimes of r Ka, which are compared to the sweetest sugar candy. Instead, these attributes taste bitter to them. But if with great faith one regularly takes this sugar candy of chanting and hearing the transcendental names, form, qualities and pastimes of r Ka, it gradually becomes relishable to him and destroys at the root his disease, the jaundice of avidy or indifference to r Ka. In other words, he becomes spontaneously attached to r Ka.

utshn nicayd dhairyt tat-tat-karma-pravartant saga-tygt sato vtte abhir bhakti prasidhyati
r Upademta 3
278

279

 R L O K M TA M

A B H I D H E YA

S D H A N A- B H A K T I -TAT T VA / C

To concentrate the mind, one must observe a life of celibacy

12.C.13

He who discards scriptural injunctions and acts according to his own whims attains neither perfection, nor happiness, nor the supreme destination.

tapas brahmacaryea / amena ca damena ca tygena satya-aucbhy / yamena niyamena v

SB 6.1.13

Bhakti must be performed according to the injunctions of stra

12.C.16

tapasby austerity or voluntary rejection of material enjoyment; brahmacaryea by celibacy (the first austerity); amenaby controlling the mind; caand; damenaby fully controlling the senses; caalso; tygenaby voluntarily giving charity to good causes; satyaby truthfulness; aucbhymand by following regulative principles to keep oneself internally and externally clean; yamenaby avoiding cursing and violence; niyamenaby regularly chanting the holy name of the Lord; vand; To concentrate the mind, one must observe a life of celibacy and not fall down. One must undergo the austerity of voluntarily giving up sense enjoyment. One must then control the mind and senses, give charity, be truthful, clean and nonviolent, follow the regulative principles and regularly chant the holy name of the Lord.

ruti-smti-purdi-pacartra-vidhi vin aikntik harer bhaktir utptyaiva kalpate

Nrada-paca./HBV/BRS 1.2.101/BRSB p. 55/Upad 2 pt/JD Ch 20/ BR 2.43, 6.7 pt/GKH (P)

rutithe original Vedic literatures; smtiliteratures in pursuance to the original Vedic knowledge; pura-dithe Purs, etc.; pacaratrathe Nrada Pacartra; vidhimthe regulative principles; vinwithout; aikntik undiverted; hareof r Hari; bhaktidevotional service; utptyaan unnecessary disturbance; ivaindeed; kalpatebecomes. Although engaged in single-minded devotion to r Hari, if one transgresses the regulations mentioned in the ruti, smti, Puras and the Nrada-pacartra, great misgivings (anarthas) are produced. [or] Devotional service of the Lord that ignores the authorized Vedic literatures like the Upaniads, Puras, and the Nradapacartra is simply an unnecessary disturbance in society.

One should not be lazy when it comes to siddhnta

12.C.14

siddhnta baliy citte n kara alasa ih ha-ite ke lge sudha mnasa

CC di 2.117

uddha Bhakti
12.C.17

siddhntaconclusion; buliyconsidering; cittein the mind; n karado not be; alasalazy; ihthis; haitefrom; kein Lord Ka; lgebecomes fixed; su-dhavery firm; mnasathe mind. A sincere student should not neglect the discussion of philosophical conclusions [siddhnta], considering them controversial, for such discussions strengthen the mind. Thus ones mind becomes attached to r Ka.

sdhana uddha-bhakti sdhya tat-prtim

Daa Mla tattva, Invocation

Pure devotional service (Sdhana) is the only means of attaining the ultimate spiritual perfection (Sdhya) - ka-prema.
12.C.18

s parnuraktir vare
ilya-bhakti-stra 1.2/Biog. p.388

Disregarding scriptural injunctions is condemned

12.C.15

ya stra-vidhim utsjya / vartate kma-krata na sa siddhim avpnoti / na sukha na par gatim

BG 16.23

Transcendental attachment to vara, the Supreme Lord, is called bhakti; [or] pure Devotional service means intense love for r Ka.

One can achieve real happiness only if one is able to please Ka

12.C.19

yaanyone who; stra-vidhimthe regulations of the scriptures; utsjyagiving up; vartateremains; kma-krataacting whimsically in lust; nanever; sa he; siddhimperfection; avpnotiachieves; nanever; sukhamhappiness; na never; parmthe supreme; gatimperfectional stage.
280

sa vai pus paro dharmo / yato bhaktir adhokaje ahaituky apratihat / yaytm suprasdati
SB 1.2.6/Biog. p.198
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A B H I D H E YA

R L O K M TA M

S D H A NA- B H A K T I

A B H I D H E YA

S D H A N A- B H A K T I -TAT T VA / C

sathat; vaicertainly; pusmfor mankind; parasublime; dharmathe essence of ones spiritual nature and function; yataby which; bhaktidevotional service; adhokajeunto the Transcendence; ahaitukcauseless; apratihat unbroken; yayby which; tmthe self; suprasdaticompletely satisfied. The topmost dharma of human life is ka-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 Ka.

I am the Supreme Enjoyer, the Lord who dwells within the hearts of all. When there is unmotivated and unimpeded natural affection for Me, and when simply on hearing My qualities the mind automatically flows towards Me, like an unbroken stream of honey, just as the Ganges forever flows without interruption towards the ocean, that is called nirgua bhakti-yoga, transcendental devotional service.

The Symptoms of Bhakti in rmad-Bhagavtam

12.C.22

Bhakti purifies the senses and mind, and frees one from all designations
12.C.20

sarvopdhi-vinirmukta tat-paratvena nirmalam hkea hkea sevana bhaktir ucyate

BRS 1.1.12/Nrada Pacartra/CC Mad 19.170/Biog p. 388

bhakti parenubhavo viraktir anyatra caia trika eka-kla prapadyamnasya yathnata syus tui pui kud-apyo nu-ghsam
SB 11.2.42

sarva-updhi-vinirmuktamfree from all kinds of material designations, or free from all desires except the desire to render service to r Rdh-Ka; tat-paratvenaby the sole purpose of serving the Divine Couple; nirmalamuncontaminated by the effects of speculative knowledge or fruitive activity; hkeaby purified senses freed from all designations; hka-aof the master of the senses; sevanamthe service to satisfy Them; bhaktidevotional service; ucyateis called. Bhakti, or devotional service, means engaging all of ones senses in the service of the r Ka, the master of the senses. When the spirit soul [jva] renders service unto the Supreme, there are two side effects: one is freed from all material designations, and ones senses become purified and spiritualized.

bhaktidevotion; para-aof the Supreme Personality of Godhead; anubhava direct perception; viraktidetachment; anyatrafrom everything else; caand; eathis; trikagroup of three; eka-klasimultaneously; prapadyamnasya for one in the process of taking shelter of the Supreme Lord; yathin the same way as; anatafor one engaged in eating; syuthey occur; tuisatisfaction; puinourishment; kut-apyaeradication of hunger; anu-ghsam increasingly with each morsel. Devotion, direct experience of the Supreme Lord, and detachment from other thingsthese three occur simultaneously for one who has taken shelter of the Supreme Personality of Godhead, in the same way that pleasure, nourishment and relief from hunger come simultaneously and increasingly, with each bite, for a person engaged in eating. rla Gurudeva: Although many definitions of bhakti have been given in stra, Svayam Bhagavn r Caitanya Mahprabhus dear associate rla Rpa Gosvm has combined all previous definitions of bhakti, and has given in his Bhakti-rasmtasindhu a beautiful, new definition which is the life and treasured aspiration of the Gauya Vaiavas. (rla Bhakti Prajna Keava Gosvms Biography p. 389):

Unmotivated and unimpeded natural affection for Ka

12.C.21

mad-gua-ruti-mtrea / mayi sarva-guhaye mano-gatir avicchinna / yath gagmbhaso mbudhau lakaa bhakti-yogasya / nirguasya hy udhtam ahaituky avyavahit / y bhakti puruottame
SB 3.29.11-12/CC di 4.205-206/Biog p. 388

Pure bhakti perfectly defined by rla Rpa Gosvm

12.C.23

matof Me; guaqualities; rutiby hearing; mtreajust; mayitowards Me; sarva-guh-ayeresiding in everyones heart; mana-gatithe hearts course; avicchinncontinuous; yathas; gagof the Ganges; ambhasawaters; ambudhautowards the ocean; lakaamthe manifestation; bhakti-yogasyaof devotional service; nirguasyaunadulterated; hiindeed; udhtamexhibited; ahaitukcauseless; avyavahitnot separated; ywhich; bhaktidevotional service; purua-uttametowards the Supreme Enjoyer.
282

anybhilit-nya jna-karmdy-anvtam nuklyena knulana bhaktir uttam

BRS 1.1.11/CC Madhya 19.167/MS p.32 /JD p.184/BRSB p.3/Biog. p.364

anya-abhilit-nyamwithout desires other than those for the service of Lord Ka [or without material desires (especially meat-eating, illicit sex, gambling and addiction to intoxicants)]; jnaspeculative knowledge aimed at impersonal
283

 R L O K M TA M liberation; karmafruitive activities; diartificial renunciation, yoga aimed at attaining mystic powers, and so on; anvtamnot covered by; nuklyena favourable; ka-anulanacultivation of service to Ka; bhakti uttam first-class devotional service (The prefix nu indicates nugatya following, being under guidance. nu also indicates continuous, uninterrupted).. Uttama-bhakti, pure devotional service, is the cultivation of activities that are meant exclusively for the pleasure of r Ka. In other words, it is the uninterrupted flow of service to r Ka, performed through all endeavors of body, mind and speech, well as through expression of various spiritual sentiments (bhvas). It is not covered by jna (speculative 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 r Ka.

A B H I D H E YA

S D H A N A- B H A K T I -TAT T VA / C

Lord with constant endeavor thus achieves unflinching devotion, detachment and realised knowledge of r Ka. Thereafter the successful devotee of the Lord achieves supreme spiritual peace. [Editorial note: When bhakti manifests in the heart, it is characterised by three symptoms: Jna (all tattva-siddhnta), vairgya (detachment from any worldly desires) and vijna (realised knowledge all of r Kas pastimes will manifest in ones heart).]

The six Symptoms of Bhakti

12.C.26

Whether free from desires or full of desires, one should worship Ka

12.C.24

klea-ghn ubhad moka-laghut-kt sudurlabh sndrnanda-vietm r-kkari ca s

BRS 1.1.17/JD Ch. 19/GKH (P)

akma sarva-kmo v / moka-kma udra-dh tvrea bhakti-yogena / yajeta purua param

SB 2.3.10

1. klea-ghn 2. ubhad 3. moka-laghut-kt 4. sudurlabh

She destroys all kinds of distress. She awards all kinds of good fortune. She makes the pleasure of impersonal liberation appear laghut insignificant. She is rarely achieved.

akmaone who has transcended all material desires; sarva-kmaone who has the sum total of material desires; veither; moka-kmaone who desires liberation; udra-dhwith broader intelligence; tvreawith great force; bhaktiyogenaby devotional service to the Lord; yajetashould worship; puruam Person, enjoyer; paramthe Supreme. 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 unalloyed cultivation of bhakti-yoga.

5. sndrnanda-vietm Her nature is imbued with the most intense and superlative bliss. 6. r-ka-kari She is the sole means to attract r Ka.

By the power of bhakti Vysadeva saw Ka in His most complete aspect

12.C.27

The three results of worshiping Kas lotus feet

12.C.25

ity acyutghri bhajato nuvtty bhaktir viraktir bhagavat-prabodha bhavanti vai bhgavatasya rjas tata par ntim upaiti skt
SB 11.2.43

bhakti-yogena manasi samyak praihite male apayat purua pra my ca tad-aprayam

SB 1.7.4

itithus; acyutaof the infallible Supreme Lord; aghrimthe feet; bhajatafor one who is worshiping; anuvttyby constant practice; bhaktidevotion; viraktidetachment; bhagavat-prabodhaknowledge of Bhagavn; bhavanti they manifest; vaiindeed; bhgavatasyafor the devotee; rjanO King Nimi; tatathen; parm ntimsupreme peace; upaitihe attains; sktdirectly. My dear King, the devotee who worships the lotus feet of the infallible Supreme
284

bhaktidevotional service; yogenaby the process of linking up; manasiupon the mind; samyakperfectly; praihiteengaged in and fixed upon; amalewithout any matter; apayatsaw; puruamthe Personality of Godhead; pram complete; mymenergy; caalso; tatHis; aprayamunder full control. By the power of bhakti-yoga, rla Vysadeva, being firmly concentrated in meditation with a purified mind, saw r Ka fully endowed with spiritual effulgence, with His plenary portions, and with His internal potency of svarpa-akti (rmat Rdhi). His external potency my, being of an inferior nature, was seen in the background under His full control.
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 R L O K M TA M rla Gurudevas commentary: In this loka the words apayat purua pra refer to Ka in His fullest aspect, which can only mean that He is accompanied by rmat Rdhik. This is the inner meaning. How did Vysa see this? By the practice of bhakti-yoga. What kind of bhakti-yoga? Was it by Vaidh bhakti-yoga? No. By bhakti-yoga which is full of the mood of Vraja. Will one be able to see Ka as apayat purua pra, in His complete form, by vtsalya-bhva? No. Ka is only complete when He is with rmat Rdhik. Vysa is none other than Bhagavn Himself, so certainly he was able to see this. (r Hari-kathmta vol 1)

A B H I D H E YA

S D H A N A- B H A K T I -TAT T VA / C

even a member of the cast of dog-eaters. However, all qualities such as truthfulness, mercy, observing silence, following scriptural injunctions, austerities and the cultivation of knowledge definitely cannot purify the heart of a human being who is devoid of bhakti unto me.

Devotion is the only process by which Ka can be controlled

12.C.30

Only that which is offered with love and devotion can attract and control Ka
12.C.28

bhaktir evaina nayati bhaktir evaina darayati bhakti-vaa puruo bhaktir eva bhyas
Mthara ruti /Biog p. 381

patra pupa phala toya yo me bhakty prayacchati tad aha bhakty-upahtam anmi prayattmana
BG 9.26/VG p.60

bhaktidevotional service; evacertainly; enamHim; nayatileads to; bhaktidevotional service; evacertainly; enamHim; darayatireveals; bhakti-vaacontrolled by bhakti; puruathe Lord; bhaktidevotion; eva indeed; bhyasmost powerfull. It is only unalloyed bhagavad-bhakti that carries the jvas close to Bhagavn, brings about an audience with Him, and eternal engagement in His sev. Bhagavn is only controlled by bhakti. Certainly bhakti is most powerful.

patrama (Tulas) leaf; pupama flower; phalama fruit; toyamwater; ya whoever; meunto Me; bhaktywith devotion; prayacchatioffers; tatthat; ahamI; bhakti-upahtamoffered in devotion; anmiaccept; prayatatmanafrom one in pure consciousness. Whatever the devotee lovingly offers Me, such as Tulas leaf, flower, fruit, and water, I accept with heartfelt affection.

I am controlled only by the bhakti of My pure devotees

12.C.31

na sdhayati m yogo / na skhya dharma uddhava na svdhyyas tapas tygo / yath bhaktir mamorjit
SB 11.14.20

I can only be attained through exclusive bhakti

12.C.29

bhaktyham ekay grhya / raddhaytm priya satm bhakti punti man-nih / va-pkn api sambhavt
SB 11.14.21/Biog. p. 85, 450/Brahma Sahita 33, pt

nanot; sdhayatibrings under control; mmMe; yogathe yoga system; nanor; skhyamthe system of Skhya philosophy; dharmapious activities within the varrama system; uddhavaMy dear Uddhava; nanot; svdhyya Vedic study; tapaausterity; tygarenunciation; yathas; bhakti devotional service; mamaunto Me; rjitstrongly developed. My dear Uddhava, I cannot be controlled by those who study Sankhya philosophy or stra, or who perform mystic yoga, pious acts, austerity or renunciation. I am controlled only by the bhakti rendered to Me by My pure-hearted devotees.

bhaktyby devotional service; ahamI; ekayunalloyed; grhyaam to be obtained; raddhayby faith; tmthe Supreme Personality of Godhead; priyathe object of love; satmof the devotees; bhaktipure devotional service; puntipurifies; mat-nihfixing Me as the only goal; va-pkndogeaters; apieven; sambhavtfrom the contamination of low birth. O Uddhava, bhakti is the powerful method of attaining me. I am completely controlled by that devotion, but I am never controlled by yoga, philosophical deliberation, adherence to religious principles, meticulous study of the Vedas, austerities, giving in charity, or by any other method. I am the Supersoul in everyones heart, and I am easily attained by the sdhus alone, not by anyone else. This is because they have unadulterated and undivided devotion, which is born of their unflinching faith in Me. This type of exclusive devotion has the power to purify
286

It is the beautiful and exalted nature of bhakti that the infinite Lord becomes submissive to the infinitesimal living entity because of it
12.C.32

prem haite ka haya nija bhakta-vaa prem haite pya kera sev-sukha-rasa
CC di 7.145
287

 R L O K M TA M premlove of Ka; haitefrom; kathe Supreme Personality of Godhead; hayabecomes; nijaHis own; bhakta-vaasubmissive to devotees; premlove of God; haitefrom; pyahe gets; keraof Lord Kas; sev-sukha-rasathe mellow of service. The Supreme Lord, who is greater than the greatest, becomes submissive to even a very insignificant devotee because of his devotional service. It is the beautiful and exalted nature of devotional service that the infinite Lord becomes submissive to the infinitesimal living entity because of it. In reciprocal devotional activities with the Lord, the devotee actually enjoys the transcendental mellows of His service.
12.C.35

A B H I D H E YA

S D H A N A- B H A K T I -TAT T VA / C

Queen Kunt dev prays for this special mercy

vipada santu t avat / tatra tatra jagad-guro bhavato darana yat syd / apunar bhava-daranam
SB 1.8.25

Ka is equally disposed towards all, but is bound by the love of His devotees
12.C.33

vipadacalamities; santulet there be; tall; avatforever; tatrathere; tatraand there; jagat-guroO Lord of the universe; bhavataYour; daranam meeting; yatthat which; sytis; apunanot again; bhava-daranamseeing repetition of birth and death. [Queen Kunt prayed to Ka:] I wish that all those calamities would happen again and again so that we could see You again and again, for seeing You means that we will no longer see repeated births and deaths.

samo ha sarva-bhteu na me dveyo sti na priya ye bhajanti tu m bhakty mayi te teu cpy aham
SBG 9.26/JD Ch.3

Give up lamentation if you desire Ka to manifest in your heart (in other words, dont complain)
12.C.36

samaequally disposed; ahamI; sarva-bhteuto all living entities; nano one; meto Me; dveyahated; na astithere is no-one; priyaor dear; ye who; bhajantirender transcendental service; tuhowever; mmunto Me; bhaktywith devotion; mayiin Me; tethey; teuin them; caalso; api certainly; ahamI. I am equal to all living beings and am neither inimical nor partial to anyone. However those who serve Me with love and devotion are in My heart and I am in their hearts.

okmardibhir-bhvair / krnta yasya mnasam katha tatra mukundasya / sphrti-sambhvan bhavet

BRS 1.2.115/BR 4.8 /Upad 1, pt

okalamentation; amaraindignation, anger; dibhi(and) other; bhvai (such negative) emotions; krntamfilled or overcome with; yasyaone whose; mnasammind or heart; kathamhow (can); tatrathere; mukundasyaof Lord Mukunda; sphrtivision, revelation; sambhvanpossibility; bhavetbe. How can Mukunda manifest in the heart of a person who is filled with anger, lamentation and similar inauspicious emotions?

When Ka especially favours someone He takes everything material away

12.C.34

yasyham anughmi / hariye tad-dhana anai tato dhana tyajanty asya / svajan dukha-dukhitam
SB 10.88.8

One who endures all difficulties while continuing to unflinchingly engage in the service of Kas lotus feet becomes eligible to attain Him
12.C.37

r-bhagavn uvcar Bhagavn said; yasyawhom; ahamI; anughmi favor; hariyeI will take away; tathis; dhanamwealth; anaigradually; tatathen; adhanampoor; tyajantiabandon; asyahis; sva-janrelatives and friends; dukha-dukhitamwho suffers one distress after another. r Bhagavn 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 him. In this way he suffers one distress after another.

tat te nukamp su-samkamo bhujna evtma-kta vipkam hd-vg-vapurbhir vidadhan namas te jveta yo mukti-pade sa dya-bhk
SB 10.14.8/CC Mad 6.261, Antya 9.77/BRSB p.87/BR 5.3

tattherefore; teYour; anukampmcompassion; su-samkamaearnestly seeking or hoping for; bhujnaenduring; evacertainly; tma-ktamdone by himself; vipkamthe fruitive results; htwith his heart; vkwords; vapurbhi and body; vidadhanoffering; namaobeisances; teunto You; jvetamay live;
289

288

 R L O K M TA M yaanyone who; mukti-padeat whose lotus feet liberation takes shelter; sahe; dya-bhkdeserves to inherit or become eligible candidate. One who accepts as Your mercy the results of his own karma, be they happiness 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 feet, which are the shelter of liberation. rla Gurudeva: This loka should be engraved upon your heart in gold and If you understand this loka, you will never get angry. rla Bhakti-rakaka rdhara Mahrja: The environment is always friendly. (meaning that when problems come, one cannot blame ones circumstances, other people or God for what is due entirely to ones past actions; therefore, one should embrace any problems as purification and a chance to let go of ones false ego). rla ridhara Mahrja captured the gist of this loka humoureously when he adapted an old saying, A good workman doesnt quarrel with his stools.
12.C.40

A B H I D H E YA

S D H A N A- B H A K T I -TAT T VA / C

Do not criticize or praise the nature and activities of conditioned souls

para-svabhva-karmi / na praasen na garhayet vivam ekmaka payan / prakty puruea ca

SB 11.28.1/CC Antya 8.78

r-bhagavn uvcar Bhagavn said; paraanyone elses; svabhvanature; karmiand activities; na praasetone should not praise; na garhayetone should not criticize; vivamthe world; eka-tmakambased on one reality; payan seeing; praktyalong with nature; purueawith the enjoying soul; caalso. r Bhagavn said: Do not criticize or praise the conditioned nature and activities of others. Rather, view this world as simply the combination of material nature and the souls who have an enjoying propensity, all based on the one Ultimate Reality.

Remaining undisturbed in either happiness or distress

12.C.38

Those who criticize will soon fall down and destroy themselves
12.C.41

dukhev anudvigna-man / sukheu vigata-spha vta-rga-bhaya-krodha / sthita-dhr munir ucyate

SBG 2.56

para-svabhva-karmi / ya praasati nindati sa u bhrayate svrthd / asaty abhiniveata

SB 11.28.2

anudvigna-manone whose mind is not agitated; dukheuin the presence of the threefold miseries; vigata-sphaand remains free from hankering; sukheuin the presence of sense-pleasures; vta(one who is) free from; rgaattachment; bhayafear; krodhaand anger; ucyateis called; munia sage; sthita-dhof fixed intelligence. One whose mind is not disturbed by the three types of miseries (dhytmika, dhibhautika and dhidaivika), who remains free from desires in the presence of happiness, and who is free from attachment, fear and anger, is called a steadyminded sage. (In other words, If ones mind is not disturbed by any problems whatsoever, if ones heart is not agitated in the presence of material pleasure, and if one remains free from attachment, fear and anger only then can one have a steady mind and perform bhajana.)

paraanothers; svabhvapersonality; karmiand work; yawho; praasatipraises; nindaticriticizes; sahe; uquickly; bhrayatefalls down; sva-arthtfrom his own interest; asatiin unreality; abhiniveata because of becoming entangled. 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 illusory dualities.

Why have you allowed the cala of fault-finding to contaminate your heart?
12.C.42

Embrace problems as benedictions

12.C.39

tomra sevya, dukha hoya jato, seo to parama sukha sev-sukha-dukha, parama sampada, naye avidy-dukha
tma-Nivedana 4, BVT/SGG p. 83

sahaje nirmala ei brhmaa-hdaya kera vasite ei yogya-sthna haya mtsarya-cala kene ih vasile parama pavitra sthna apavitra kaile
CC Mad 15.274-5

Whatever problems come to me in the course of rendering service to You I shall accept as the highest pleasure, for in the course of Your service happiness and distress are equally great riches. Both destroy the misery of ignorance.
290

sahajeby nature; nirmalawithout contamination; eithis; brhmaa-hdaya heart of a brhmaa; keraof Lord Ka; vasiteto sit down; eithis; yogyasthnaproper place; hayais; mtsaryajealousy; caladog-eating, degraded outcaste; kenewhy; ihhere; vasileyou allowed to sit; parama pavitramost purified; sthnaplace; apavitraimpure; kaileyou have made.
291

 R L O K M TA M (r Caitanya Mahprabhu said:) The heart of a brhmaa is by nature pure and soft; therefore it is a proper place for Ka to sit. Why have you allowed the cala of jealousy to sit there also? In this way you have contaminated a most purified place, your heart.

A B H I D H E YA

S D H A N A- B H A K T I -TAT T VA / C

ahamI; na akyacan not; draumbe seen; evam-vidhain this way; yath as; davn asiyou have seen; mmMe; vedaiby study of the Vedas; nanor; tapasby austerities; nanot; dnenaby charitable acts; caand; nanor; jyay by sacrifice. It is not possible to see Me in this form as you see Me now merely by studying The Vedas, practicing austerities, giving in charity or performing sacrifices.

Only pure bhakti completely uproots the weeds of sinful desires

12.C.42

kecit kevalay bhakty / vsudeva-parya agha dhunvanti krtsnyena / nhram iva bhskara
SB 6.1.15/ CC Mad 22.31

Only by exclusive bhakti can one know Me and see My eternal svarpa
12.C.45

kecit some people; kevalay bhakty by executing unalloyed devotional service; vsudevato Lord Ka, the all-pervading Supreme Personality of Godhead; paryacompletely attached (only to such service, without dependence on austerity, penance, cultivation of knowledge or pious activities); agham all kinds of sinful reactions; dhunvanti destroy; krtsnyena completely (with no possibility that sinful desires will revive); nhramfog; ivalike; bhskarathe sun. Only a rare person who has adopted complete, unalloyed devotional service to Ka can uproot the weeds of sinful actions with no possibility that they will revive. He can do this simply by discharging devotional service, just as the sun can immediately dissipate fog by its rays.

bhakty tv ananyay akya / aham eva-vidho rjuna jtu drau ca tattvena / praveu ca parantapa
SBG 11.54

parantapaO chastiser of the foe; arjunaArjuna; tuhowever; ananyayby exclusive; bhaktydevotional service; ahamI; akyacan; jtumbe known; caand; draumseen; eva-vidhain this way (in this human-like form); ca and; tattvenatruly; praveumenter (into association with Me.) O Parantapa, Arjuna! Only by ananya-bhakti can one actually know and see My eternal, beautiful human form and truly enter into association with Me in My abode.

Lord Brahm concluded that rati for r Ka is the highest perfection

12.C.43

Only by bhakti can one actually know Me and enter into My pastimes
12.C.46

bhagavn brahma krtsnyena / trir anvkya manay tad adhyavasyat ka-stho / ratir tmany ato bhavet
SB 2.2.34

bhakty mm abhijnti / yvn ya csmi tattvata tato m tattvato jtv / viate tad-anantaram
SBG 18.55

bhagavnthe great personality Brahm; brahmathe Vedas; krtsnyenaby summarization; trithree times; anvkyascrutinizingly examined; manay with scholarly attention; tatthat; adhyavasyatascertained it; ka-sthawith concentration of the mind; ratiattraction; tmaniunto the r Ka; ata then; bhavetit so happens. The great personality Brahm, with great attention and concentration of the mind, studied the Vedas three times, and after scrutinizingly examining them, he ascertained that attraction for r Ka is the highest spiritual perfection.

bhaktythrough bhakti; abhijntione can fully know; mmMe; tattvatain truth; yvnhow great My opulence is; ca ya asmiand what My svarpa (original form) is; tatathen; jtvhaving understood; tattvatain truth; tatanantaramafter that; viateone can enter; mmMe (My nitya-ll). It is by bhakti only that one can know the tattva of My glories and svarpa. One then enters My eternal pastimes through that tattva on the strength of prema-bhakti.

Those who always hear, chant and remember You, will see Your lotus feet
12.C.47

Without bhakti one cannot see Me

12.C.44

nha vedair na tapas / na dnena na cejyay akya eva-vidho drau / davn asi yan mama
BG 11.53
292

vanti gyanti ganty abhkaa smaranti nandanti tavehita jan ta eva payanty acirea tvaka bhava-pravhoparama padmbujam
SB 1.8.36
293

 R L O K M TA M vantihear; gyantichant; gantitake; abhkaacontinuously; smarantiremember; nandantitake pleasure; tavaYour; hitamactivities; janpeople in general; tethey; evacertainly; payantican see; acirea very soon; tvakamYour; bhava-pravhathe current of rebirth; uparamam cessation; pada-ambujamlotus feet. O Ka, those who continuously hear, chant and repeat Your transcendental activities, or take pleasure in others doing so, certainly see Your lotus feet, which alone can stop the repetition of birth and death.
12.C.50

A B H I D H E YA

S D H A N A- B H A K T I -TAT T VA / C

vsudeve bhagavati / bhakti-yoga prayojita janayaty u vairagya / jna ca yad ahaitukam

SB 1.2.7

vsudeveunto Ka; bhagavatiunto the Personality of Godhead; bhakti-yoga contact of devotional service; prayojitabeing applied; janayatidoes produce; uvery soon; vairgyamdetachment; jnamknowledge; caand; yatthat which; ahaitukamcauseless. By rendering devotional service unto Bhagavn r Ka, one immediately acquires causeless knowledge and detachment from the world.

Kas ultimate instruction in the Bhagavad-Gt

12.C.48

man-man bhava mad-bhakto mad-yj m namaskuru mm evaiyasi satya te pratijne priyo si me

BG 18.65/The Essence of Bhagavad-Gta

vadanti tat tattva-vidas SB 1.2.11 (see 6.4)

12.C.51

tac chraddadhn munayo / jna-vairgya-yuktay payanty tmani ctmna / bhakty ruta-ghtay

SB 1.2.12

mat-manthinking of Me; bhavajust become; mat-bhaktaMy devotee; matyjMy worshiper; mmunto Me; namaskuruoffer your obeisances; mm unto Me; evacertainly; eyasiyou will come; satyamtruly; teto you; pratijneI promise; priyadear; asiyou are; meto Me. Absorb your mind and heart in Me, become My devotee, worship Me, offer your obeisances to Me, and certainly you will come to Me. I make this promise to you because you are very dear to Me. [Editorial note: See The Essence of Bhagavad Gta for a discussion of this loka]

tatthat; raddadhnseriously inquisitive; munayasages; jna knowledge; vairgyadetachment; yuktaywell equipped with; payantisee; tmaniwithin himself; caand; tmnamthe Paramtm; bhaktyin devotional service; rutathe Vedas; ghtaywell received. The self-realised sage, well equipped with knowledge and detachment, realises that Absolute Truth by rendering devotional service in terms of what he has heard from the Vedas.

Suta Gosvm answers the sages questions

12.C.49

ata pumbhir dvija-reh SB 1.2.13 (see 10.11)

12.C.52

munaya sdhu po ha / bhavadbhir loka-magalam yat kta ka-samprano / yentm suprasdati

SB 1.2.5

uro raddadhnasya / vsudeva-kath-ruci syn mahat-sevay vipr / puya-trtha-nievat

SB 1.2.16

munayaO sages; sdhuthis is relevant; paquestioned; ahammyself; bhavadbhiby all of you; lokathe world; magalamwelfare; yatbecause; ktamade; kathe Personality of Godhead; sampranarelevant question; yenaby which; tmself; suprasdaticompletely pleased. O sages, I have been justly questioned by you. Your questions are worthy because they relate to Lord Ka and so are of relevance to the worlds ultimate welfare. Only questions of this sort are capable of completely satisfying the self.

uroone who is engaged in hearing; raddadhnasyawith full faith and attention; vsudevain respect to Vsudeva, Ka; kathnarrations; ruci taste, greed; sytis made possible; mahat-sevayby service rendered to pure devotees; viprO twice-born; puya-trthathose who are completely pure; nievatby service. O twice-born sages, by serving those devotees who are completely pure at heart, one develops the greed for hearing hari-kath, narrations of Ka.

sa vai pus paro dharmo

294

SB 1.2.6 (see 12.C.19)

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12.C.53

A B H I D H E YA

S D H A N A- B H A K T I -TAT T VA / C

vat sva-kath ka / puya-ravaa-krtana hdy anta stho hy abhadri / vidhunoti suht satm
SB 1.2.17/HBV/CB 2.1.239/BRSB p.86/BR 5.2/GKH 13.24

Devotion which is saturated with love for Me arises in the hearts of those who 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 attained My bhakti?

vatmthose who have developed the urge to hear the message of; sva-kath His own words; kathe Personality of Godhead; puyavirtues; ravaa hearing; krtanachanting; hdi anta sthawithin ones heart; hicertainly; abhadridesire to enjoy matter; vidhunoticleanses; suhtbenefactor; satm of the truthful. r Ka, the Personality of Godhead, who is the Paramtm [Supersoul] in everyones heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who has developed the urge to hear His messages, which are in themselves virtuous when properly heard and chanted.
12.C.54

For those who have accepted the boat of the lotus feet of the Lord, the ocean of the material world is like the water contained in a calfs hoof-print
12.C.56

samrit ye pada-pallava-plava mahat-pada puya-yao murre bhavmbudhir vatsa-pada para pada pada pada yad vipad na tem
SB 10.14.58

tad rajas-tamo-bhv / kma-lobhdaya ca ye ceta etair anviddha / sthita sattve prasdati

SB 1.2.19/BR 5.2

tadat that time; rajain the mode of passion; tamathe mode of ignorance; bhvthe situation; kmalust and desire; lobhahankering; dayaothers; caand; yewhatever they are; cetathe mind; etaiby these; anviddham without being affected; sthitambeing fixed; sattvein the mode of goodness; prasdatithus becomes fully satisfied. As soon as irrevocable loving service is established in the heart, the effects of natures 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: prasdati means that the devotee at this stage becomes completely happy, therefore his mind does not run after sense objects].

samrithaving taken shelter; yethose who; padaof the feet; pallavalike flower buds; plavamwhich are a boat; mahatof the total material creation, or of the great souls; padamthe shelter; puyasupremely pious; yaawhose fame; mura-areof the enemy of the demon Mura; bhavaof the material existence; ambudhithe ocean; vatsa-padamthe hoof-print of a calf; param padamthe supreme abode;; padam padamat every step; yatwhere; vipadmof material miseries; nanone; temfor them. For those who have accepted the boat of the lotus feet of the Lord, who is the shelter of the cosmic manifestation and is famous as Murri, the enemy of the Mura demon, the ocean of the material world is like the water contained in a calfs hoofprint. Their goal is para padam, Goloka Vndvana, the place where there are no material miseries, not the place where there is danger at every step.

One who has taken full shelter of Mukunda is not indebted to anyone
12.C.57

Devotion saturated with love

12.C.55

eva dharmair manuym / uddhavtma-nivedinm mayi sajyate bhakti / ko nyo rtho syvaiyate
SB 11.19.24/Upad 3, pt

devari-bhtpta-n pit na kikaro nyam ca rjan sarvtman ya araa araya gato mukunda parihtya kartam
SB 11.5.41/BR 2.25/JD Ch. 10&19

evamthus; dharmaiby such dharmik principles; manuynmof human beings; uddhavaMv dear Uddhava; tma-nivedinmwho are surrendered souls; mayito Me; sajyatearises; bhaktiloving devotion; kawhat; anya other; arthapurpose; asyaof My devotee; avaiyateremains.

devaof the demigods; iof the sages; bhtaof ordinary living entities; pta of friends and relatives; nmof ordinary men; pitmof the forefathers; na not; kikarathe servant; nanor; ayamthis one; debtor; caalso; rjanO King; sarva-tmanwith his whole being; yaa person who; araamshelter; arayamthe Supreme Personality of Godhead, who affords shelter to all; gataapproached; mukundamMukunda; parihtyagiving up; kartamduties.
297

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 R L O K M TA M One who has taken complete shelter of Bhagavn Mukunda, who is affectionate towards the surrendered, is not indebted to the demigods, to his forefathers, to ordinary living entities, or to relatives and guests. He is not subordinate to anyone other than Mukunda, nor is he their servant.
12.C.60

A B H I D H E YA

S D H A N A- B H A K T I -TAT T VA / C

ajmile nistril ye-kera nme dhana-kula-vidy-made th nhi jne

CB Mad 1.164

Six Impediments to Bhakti

12.C.58

The holy names of Ka delivered Ajmila, yet those who are intoxicated by wealth, good birth, and education do not know Him.

atyhra praysa ca prajalpo niyamgraha jana-saga ca laulya ca abhir bhaktir vinayati

r Upademta 2

Ornaments on a dead body

12.C.61

bhagavad-bhakti-hnasya / jti stra japas tapa aprasyeva dehasya / maana loka-rajanam

Hari-bhakti-sudhodaya 3.12/CC Mad 19.75

atyhrovereating or accumulating more than necessary; praysaendeavours opposed to bhakti; caand; prajalpaidle talk; niyamgrahaimproper compliance with the rules and regulations; jana-sagabad association; caand; laulyam greed, ardent longing, or the restlessness of the mind to adopt worthless opinions; caand; abhiby these six; bhaktidevotional service; vinayatiis destroyed. Bhakti is destroyed by the following six kinds of faults: (1) eating too much or collecting more than necessary, (2) endeavours which are opposed to bhakti, (3) useless mundane talks, (4) failure to adopt essential regulations or fanatical adherence to regulations, (5) association with persons who are opposed to bhakti, and (6) greed or the restlessness of the mind to adopt worthless opinions.

bhagavat-bhakti-hnasyaof a person devoid of devotional service to the Supreme Personality of Godhead; jtibirth in a high caste; stramknowledge in the revealed scriptures; japapronunciation of mantras; tapaausterities and penances; aprasyawhich is dead; ivalike; dehasyaof a body; maanam decoration; lokato the whims of people in general; rajanamsimply pleasing. For a person devoid of devotional service, birth in a great family or nation, knowledge of the revealed scriptures, performance of austerities and penance, and chanting of Vedic mantras are all like ornaments on a dead body. Such ornaments simply serve the concocted pleasures of the general populace.

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

janmaivarya-ruta-rbhir edhamna-mada pumn naivrhaty abhidhtu vai tvm akicana-gocaram

SB 1.8.26

bhukti-mukti-sph yvat pic hdi vartate tvad bhakti-sukhasytra katham abhyudayo bhavet
BRS 1.2.22 /CC Mad 19.176/MS 4.2

janmabirth; aivaryaopulence; rutaeducation; rbhiby the possession of beauty; edhamnaprogressively increasing; madaintoxication; pumnthe human being; nanever; evaever; arhatideserves; abhidhtumto address in feeling; vaicertainly; tvmYou; akicana-gocaramone who is approached easily by the materially exhausted man. 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

bhuktimaterial enjoyment; muktiliberation from material existence; sph desires for; yvatas long as; picthe witches; hdiwithin the heart; vartate remain; tvatthat long; bhaktiof devotional service; sukhasyaof the happiness; atrahere; kathamhow; abhyudayaawakening; bhavetcan there be. As long as the two witches of desire for material enjoyment and liberation remain within the heart of the sdhaka, how can the happiness of viuddha-bhakti be awakened there?

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 R L O K M TA M
12.C.63

A B H I D H E YA

S D H A N A- B H A K T I -TAT T VA / C

r ka-carambhoja sev nirvta cetasm e mokya bhaktn na kadcit sph bhavet

BRS 1.2.25/MS 4.2

In other words, uddha-bhakti can never arise in an impure heart (contaminated with bhukti and mukti). Devotees whose minds are immersed in the happiness of service to the lotus feet of Vrajendra-nandana r Ka do not have even a scent of desire for bhukti or mukti.

yathe same Jaa Bharata (who was formerly Mahrja Bharata, the son of Mahrja abhadeva); dustyajnvery difficult to give up; dra-sutnthe wife and children or the most opulent family life; suhtfriends and well-wishers; rjyama kingdom that extended all over the world; hdi-spathat which is situated within the core of ones heart; jahauhe gave up; yuv evaeven as a young man; mala-vatlike stool; uttama-loka-llasawho was so fond of serving Bhagavn, known as Uttamaloka. Mahrja Bharata gave up at still an early age what is most difficult to give up, his wife, sons, relatives, friends and kingdom, as one gives up stool after evacuating, to enter the forest to perform bhajana.

Karma and Jna are like two pots of poison

12.C.64

Conceptions of good and bad are all unfavourable for bhakti

12.C.67

karma-ka jna-ka kevala viera bha

r Prema-bhakti-candrika (8.8)

Both karma-khaa (fruitive activities) and jna-khaa (mental speculation, speculative knowledge) are like pots of poison. (Knowing these two to be opposed to bhakti, sincere devotees of Bhagavn abandon them like poison).

dvaite bhadrbhadra-jna, sabamanodharma ei bhla, ei manda,ei saba bhrama

CC Antya 4.176

Non-devotion is condemned
12.C.65

dvaitein the material world; bhadra-abhadra-jnaunderstanding of good and bad; sabaall; mana-dharmaspeculative mental creations; ei bhlathis is good; ei mandathis is bad; eithis; sabaall; bhramamistake. [Mahprabhu to Santana Gosvm]:In the material world, conceptions of good and bad are all mental speculations. Therefore, saying This is good or This is bad is all a mistake.

neha yat karma-dharmya na virgya kalpate na trtha-pada-sevyai jvann api mto hi sa

SB 3.23.56

Chewing the chewed, materialistic persons cannot come to You

12.C.68

nanot; ihahere; yatwhich; karmawork; dharmyafor perfection of religious life; nanot; virgyafor detachment; kalpateleads; nanot; trthapadaof the Lords lotus feet; sevyaito devotional service; jvanliving; api although; mtadead; hiindeed; sahe. Anyone whose work is not meant to elevate him to religious life, anyone whose 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 Lord, must be considered dead, although he is breathing.

matir na ke parata svato v mitho bhipadyeta gha-vratnm adnta-gobhir viat tamisra puna puna carvita-carvanm
SB 7.5.30/Upa 1, pt

Bharata Mahrja renounced everything promptly

12.C.66

yo dustyajn dra-sutn / suhd rjya hdi-spa jahau yuvaiva malavad / uttamaloka-llasa

SB 5.14.43/Biog. p.264
300

r-prahrda uvcaPrahlda Mahrja said; matiinclination; nanever; keunto Lord Ka; paratafrom the instructions of others; svatafrom their own understanding; veither; mithafrom combined effort; abhipadyeta is developed; gha-vratnmof persons too addicted to the materialistic, bodily conception of life; adntauncontrolled; gobhiby the senses; viatmentering; tamisramhellish life; punaagain; punaagain; carvitathings already chewed; carvanmwho are chewing. Materialistic persons are simply mulling over that which has already been mulled 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,
301

 R L O K M TA M repeatedly trying to enjoy that which has already been consumed. The intelligence of such materially attached persons cannot be turned towards Bhagavn r Ka either by their own endeavour, by the instruction of others or by the association of similar materialistic persons.

A B H I D H E YA

S D H A N A- B H A K T I -TAT T VA / C

Your devotees who are bound to You by a tie of intimate affection, never fall from the path of bhakti
12.C.71

They dont know that the ultimate goal is Viu

12.C.69

na te vidu svrtha-gati hi viu duray ye bahir-artha-mnina andh yathndhair upanyamns te pa-tantrym uru-dmni baddh
SB 7.5.31

tath na te mdhava tvak kvacid bhrayanti mrgt tvayi baddha-sauhd tvaybhigupt vicaranti nirbhay vinyaknkapa-mrdhasu prabho
SB 10.2.33/JD Ch. 17

nanot; tethey; viduknow; sva-artha-gatimthe ultimate goal of life, or their own real interest; hiindeed; viumLord Viu and His abode; duray being ambitious to enjoy this material world; yewho; bahiexternal sense objects; artha-mninaconsidering as valuable; andhpersons who are blind; yathjust as; andhaiby other blind men; upanyamnbeing led; tethey; apialthough; a-tantrymto the ropes (laws) of material nature; uruhaving very strong; dmnicords; baddhbound. Persons who are strongly entrapped by the consciousness of enjoying material life, and who have therefore accepted as their leader or Guru a similar blind man attached to external sense objects, cannot understand that the goal of life is to give up this material life and engage in the service of Lord Viu. 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 labour, which are made of very strong cords, and they continue again and again in materialistic life, suffering the threefold miseries.

tathlike them (the nondevotees); nanot; tethey (the devotees); mdhavaO Lord, husband of the goddess of fortune; tvakYour devotees; kvacitin any circumstances; bhrayantifall down; mrgtfrom the path of devotional service; tvayiunto You; baddha-sauhdbecause of being fully attached to Your lotus feet; tvayby You; abhiguptalways protected from all dangers; vicarantithey move; nirbhaywithout fear; vinyaka-ankapathe enemies who maintain paraphernalia to oppose the bhakti cult; mrdhasuon their heads; prabhoO Lord. O Mdhava, the jnis who imagine themselves to be liberated may fall from their so-called position of liberation, but Your devotees who are bound to You by a tie of intimate affection, never fall from the path of bhakti. Because such devotees are fully protected by You, they fearlessly cross over all obstacles by placing their feet upon the heads of the predominating deities who are empowered to instigate the most severe types of obstacles. In this connection, see ye nye ravindka vimukta mninas (11.13)

Your name, form and attributes can be ascertained only through bhakti
12.C.72

What is real liberation?

12.C.70

muktir hitvnyath rpa sva-rpea vyavasthiti

SB 2.10.6/JD Ch.17

na nma-rpe gua-janma-karmabhir nirpitavye tava tasya skia mano-vacobhym anumeya-vartmano deva kriyy pratiyanty athpi hi
SB 10.2.36

muktiliberation; hitvgiving up; anyathotherwise; rpamform; svarpeain ones spiritual, constitutional form; vyavasthitipermanent situation, eternal position. Real liberation means realizing ones svarpa and ones nitya-sev [In other words, one is not liberated upon leaving this body if he takes another body, nor if he simply doesnt take another form. Real liberation is when one enters into the spiritual world by transcendental loving devotional service.]

nanot; nma-rpethe name and form; guawith attributes; janma appearance; karmabhiactivities or pastimes; nirpitavyeare not able to be ascertained; tavaYour; tasyaof Him; skiawho is the direct observer; manaof the mind; vacobhymwords; anumeyahypothesis; vartmanathe path; devaO Lord; kriyymin devotional activities; pratiyantithey realise; atha apistill; hiindeed (You can be realised by the devotees). 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.
303

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A B H I D H E YA
12.C.75

S D H A N A- B H A K T I -TAT T VA / C

Ka is not accessible to mental speculators or yogis

12.C.73

r Govinda is attained by spontaneous devotion of the soul

nya sukhpo bhagavn dehin gopik-suta jnin ctma-bhtn yath bhaktimatm iha
SB 10.9.21

advaitam acyutam andim ananta-rpam dya pura-purua nava-yauvana ca vedeu durlabham adurlabham tma-bhaktau govindam di-purua tam aha bhajmi
Brahma Sahit, 33

nanot; ayamthis; sukha-pavery easily obtainable, or an object of happiness; bhagavnthe Supreme Personality of Godhead; dehinmof persons in the bodily concept of life, especially the karms; gopik-sutaKa, the son of mother Yaod (Ka as the son of Vasudeva is called Vsudeva, and as the son of mother Yaod He is known as Ka); jninm caand of the jns, who try to be free from material contamination; tma-bhtnmof self-sufficient yogs; yathas; bhaktimatmof the devotees; ihain this world. The Supreme Personality of Godhead, Ka, the son of mother Yaod, is accessible to devotees engaged in spontaneous loving service, but He is not as easily accessible to mental speculators, to those striving for self-realisation by severe austerities and penances, or to those who consider the body the same as the self.

aham bhajmiI render service; tam di-puruam govindamto that primeval Person, r Govinda; advaitamwho has no second; acyutamwho is infallible; andimbeginningless; ananta-rpamwho possesses limitless forms; dyamwho is the origin; pura-puruamwho is the primeval person; nava-yauvanam cayet is ever-youthful; vedeu durlabhamwhose tattva is difficult to determine through a study of the Vedas; adurlabhambut is understood without difficulty; tmabhaktauby His own devotee. Although He is non-dual, infallible, beginningless, possessed of unlimited forms and the oldest of all, nevertheless, He is a beautiful person with everlasting, fresh youthfulness. Although He is incomprehensible to the Vedas, He is easily attained by uddha-prema, spontaneous devotion of the soul. I render service to that di-purua, r Govinda.

Brahm is praying to attain pure, Vraja bhakti

12.C.74

Only the eyes of devotion smeared with love can see ymasundara
12.C.76

tad astu me ntha sa bhri-bhgo bhave tra vnyatra tu v tiracm yenham eko pi bhavaj-jann bhtv nieve tava pda-pallavam
SB 10.14.30/BR 4.13/JD Intro

premjana-cchurita-bhakti-vilocanena santa sadaiva hdayeu vilokayanti ya ymasundaram acintya-gua-svarpa govindam di-purua tam aha bhajmi
Brahma Samhita 38/JD Ch. 40

tattherefore; astumay it be; memy; nthaO master; sathat; bhribhgagreatest good fortune; bhavein the birth; atrathis; vor; anyatrain some other birth; tuindeed; vor; tiracmamong the animals; yenaby which; ahamI; ekaone; apieven; bhavator Your; jannmdevotees; bhtvbecoming; nieveI may fully engage in serving; tavaYour; pdapallavamlotus feet. O Bhagavn, may I be so fortunate as to attain the association of Your devotees and, under their guidance, obtain service to Your lotus feet; be it in this life as Brahm or any other human birth, or even in a birth among the animal species.

aham bhajmiI render service; tamto that; di-puruam govindamprimeval Supreme Person, r Govinda; yamwhose; svarpamoriginal form; acintyaguawhich is possessed of inconceivable transcendental qualities; santa exclusively devoted saints; bhakti-vilocanenawith eyes of devotion; churita tinged; prema-ajanawith the salve of love; eva vilokayanticertainly behold; sadat all times; hdayeuwithin their purified hearts; ymasundaramas beautiful yma. The saintly personalities, whose eyes of bhakti are smeared with the kjala of prema, always behold r Ka within their hearts as ymasundara, the embodiment of inconceivable qualities. I render service to that di-purua, Govinda.

304

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A B H I D H E YA

S D H A N A- B H A K T I -TAT T VA / C

Devotion to Ka is likened to watering the root of a tree it satisfies everyone

12.C.77

[Editorial note: The devotee is neither a bhog (enjoyer) nor a tyag (renouncer), nor a yog (desiring mystic perfections) but a sevka (servant) or a ds (maidservant).]

yath taror mla-niecanena tpyanti tat-skandha-bhujopakh propahrc ca yathendriy tathaiva sarvrhaam acyutejy
SB 4.31.14/BR 4.3

Real detachment is in the heart, not in externally renouncing ones duty

12.C.79

anrita karma-phala / krya karma karoti ya sa sannys ca yog ca / na niragnir na ckriya

BG 6.1

yathas; taroof a tree; mlathe root; niecanenaby watering; tpyantiare satisfied; tatits; skandhatrunk; bhujabranches; upakhand twigs; prathe life air; upahrtby feeding; caand; yathas; indriymof the senses; tath evasimilarly; sarvaof all demigods; arhaamworship; acyutaof the Supreme Personality of Godhead; ijyworship. By watering the root of a tree, all its parts, such as the trunk, branches, leaves and flowers are nourished, and by satisfying the life-airs through eating, all of the senses are nourished. Similarly, only by worshipping r Ka are the demigods, forefathers and everyone else is satisfied.

r-bhagavn uvcathe Lord said; anritawithout taking shelter; karmaphalamof the result of work; kryamobligatory; karmawork; karoti performs; yaone who; sahe; sannysin the renounced order; caalso; yogmystic; caalso; nanot; niwithout; agnifire; nanor; caalso; akriyawithout duty. One who is unattached to the fruits of his actions yet does his duty is a true sannys and a yog, not he who lights no fire or performs no service.

~Yukta-vairgya The science of renunciation~

Dovetailing all favourable things in devotional service; not being attached to anything but at the same time accepting everything for the service of Ka
12.C.78

Dovetailing ones daily activities in the service of Guru and Ka

12.C.80

yukthra-vihrasya / yukta-ceasya karmasu yukta-svapnvabodhasya / yogo bhavati dukha-h

BG 6.17

ansaktasya viayn/yathrham upayujata nirbandha ka-sambandhe/yukta vairgyam ucyate prpacikatay buddhy/hari-sambandhi-vastuna mumukubhi paritygo/vairgya phalgu kathyate
BRS 1.2.255-6/BR p.116

yuktaregulated; hraeating; vihrasyarecreation; yuktaregulated; ceasyaof one who works for maintenance; karmasuin discharging duties; yuktaregulated; svapna-avabodhasyasleep and wakefulness; yogapractice of yoga; bhavatibecomes; dukha-hdiminishing pains. For one who is moderate in eating and recreation, balanced in work and regulated in sleeping and waking, his practice of yoga destroys all material miseries.

ansaktasyaof one who is without attachment; viaynto material sense objects; yath-arhamaccording to suitability; upayujataengaging; nirbandha without bondage; ka-sambandhein relationship with Ka; yuktam connected; vairgyamrenunciation; ucyateis called; prpacikatayas material; buddhywith the understanding; hari-sambandhi-vastunaof things which are related to r Hari; mumukubhiby those who desire liberation; paritygathe renunciation; vairgyam phalguinferior renunciation; kathyate is termed. When one is not attached to anything but at the same time accepts everything in relation to Ka, one is rightly situated above possessiveness. On the other hand, one who rejects everything without knowledge of its relationship to Ka is not as complete in his renunciation.
306

One should therefore accept only those things necessary for himself
12.C.81

vsyam idam sarva / yat kica jagaty jagat tena tyaktena bhujth / m gdha kasya svid dhanam
r opaniad 1/JD Ch. 6

aby the Lord; vsyamcontrolled; idamthis; sarvamall; yat kica whatever; jagatymwithin the universe; jagatall that is animate or inanimate; tenaby Him; tyaktenaset-apart quota; bhujthyou should accept; mdo not; gdhaendeavor to gain; kasya svitof anyone else; dhanamthe wealth.
307

 R L O K M TA M Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things necessary for himself, which are set aside as his quota, and one should not try to take the property of another.

A B H I D H E YA

S D H A N A- B H A K T I -TAT T VA / C

The highest perfection of human life, achieved either by complete knowledge of matter and spirit, by practice of mystic powers, or by perfect discharge of occupational duty, is to remember the Supreme Person, Nryaa at the end of life.
12.C.84

Reject false renunciation and hide your internal mood

12.C.82

markaa-vairgya n kara loka dekh yath-yogya viaya bhuja ansakta ha antare nih kara, bhye loka-vyavahra acirt ka tomya karibe uddhra
CC Mad 16.238-239/ JD Ch. 2

anta-kle ca mm eva / smaran muktv kalevaram ya prayti sa mad-bhva / yti nsty atra saaya
BG 8.5

anta-kleat the end of life; caalso; mmMe; evacertainly; smaran remembering; muktvquitting; kalevaramthe body; yahe who; praytigoes; sahe; mat-bhvamMy nature; ytiachieves; nanot; astithere is; atra here; saayadoubt. Whoever, at the time of death, leaves his body while remembering Me alone, surely attains to My transcendental nature. Of this there is no doubt.
12.C.85

markaa-vairgyamonkey renunciation; n karado not do; lokato the people; dekhshowing off; yath-yogyaas it is befitting; viayamaterial things; bhujaenjoy; ansaktawithout attachment; habeing; antarewithin the heart; nih karakeep strong faith; bhyeexternally; loka-vyavahrabehavior like ordinary men; acirtvery soon; kaLord Ka; tomyaunto you; karibewill do; uddhraliberation. [r Caitanya Mahprabhu instructed Raghuntha Dsa:] Do not adopt markaavairgya (external, false renunciation) simply to impress the general populace. You should accept without attachment whatever sense objects are appropriate for maintaining your devotional practices and give up all material desires within your heart. Internally develop staunch faith in r Ka and externally carry out your worldly responsibilities in such a way that no one can detect your inner mood. If you act like this, r Ka will very quickly deliver you from material existence.

bhajan kara sdhana kara murte jnle hoy

Bengali poetry/rla Prabhupda lokas

bhajanworship; karaperform; sdhanaregulative devotional activities; kara perform; murteat the time of death; jnleto know; hoyis. Whatever bhajana and sdhana one has performed throughout life will be tested at the time of death.
12.C.86

sdhana bhvibe jha siddha-dehe pbe th rga-pathera ei se upya

r Prema Bhakti-candrika 5.8, BVT/PP p. 87

~Thus ends the section Yukta-vairgya~

~ Remembering Krsna at death ~

The perfection of life is to remember Ka at the time of death
12.C.83

Whatever subject is constantly meditated upon at the time of performing sdhana (the contemplation of ekdaa-bhva), engrosses the citta (heart or consciousness) and that same subject will be the prominent meditation at the time of death.

~ Thus ends the section Remembering Ka at death ~ The pure devotees mercy is even more powerful than Kas
12.C.87

etvn skhya-yogbhy / sva-dharma-parinihay janma-lbha para pusm / ante nryaa-smti

SB 2.1.6

etvnall these; skhyacomplete knowledge of matter and spirit; yogbhym knowledge of mystic power; sva-dharmaparticular occupational duty; parinihayby full perception; janmabirth; lbhagain; parathe supreme; pusmof a person; anteat the end; nryaathe Personality of Godhead; smtiremembrance.
308

aho ananta-dsn mahattva dam adya me ktgaso pi yad rjan magalni samhase
SB 9.4.68
309

 R L O K M TA M [durvs uvcaDurvs Muni said;] ahoalas; ananta-dsnmof the servants of the Supreme Personality of Godhead; mahattvamgreatness; damseen; adyatoday; meby me; kta-gasa apialthough I was an offender; yatstill; rjanO King; magalnigood fortune; samhaseyou are praying for. Durvs Muni said, My dear king, today I have experienced the greatness of a Vaiava, for although I have committed a grievous offence by trying to kill you, you 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 powerful than even Ka Himself].

A B H I D H E YA

S D H A N A- B H A K T I -TAT T VA / C

One may refrain from sense enjoyment, but the taste for it remains. Only by experiencing the higher taste of bhakti-rasa can one become fixed in higher consciousness.
12.C.90

urare vihit stre harim uddiya y kriy saiva bhaktir iti prokt tay bhakti par bhavet
Bhakti-rasmta-sindhu 1.2.13/GKH (P)

Ka protects the surrendered from accidental fall-downs

12.C.88

sva-pda-mlam bhajata priyasya tyaktnya-bhvasya hari parea vikarma yac cotpatita kathacid dhunoti sarva hdi sannivia
SB 11.5.42/GKH (P)

O sage amongst the demigods, Nrada, those activities prescribed in the revealed scriptures for satisfying the Supreme Personality of Godhead, Lord Hari, are called the regulative principles of bhakti (sdhana-bhakti), by practicing which one may attain the highest bhakti (prema).

The benefit of Krtika in Vraja

12.C.91

sva-pda-mlamthe lotus feet of Ka, the shelter of the devotees; bhajatawho is engaged in worshiping; priyasyawho is very dear to Ka; tyaktagiven up; anyafor others; bhvasyaof one whose disposition or inclination; harithe Supreme Personality of Godhead; para-athe Supreme Lord; vikarmasinful activities; yatwhatever; caand; utpatitamoccurred; kathacitsomehow; dhunotiremoves; sarvamall; hdiin the heart; sanniviaentered. One who has thus given up all other engagements and has taken full shelter at the lotus feet of Hari, the Supreme Personality of Godhead, is very dear to the Lord. Indeed, if such a surrendered soul accidentally commits some sinful activity, the Lord, who is seated within everyones heart, immediately takes away the reaction to such sin. (see api cet su-durcro 2.27)

bhukti mukti harir dadyd / arcito nyatra-sevinm bhakti ca na dadty ea / yato vaya-kar hari sa tv ajas harer bhaktir / labhyate krttike narai mathury sakd api / r-dmodara-pjant
BRS 1.2.222/HBV 16.157-8/BRSB p. 96

bhuktimhappiness; muktimliberation; hariLord Ka; dadytgives; arcitaworshiped; anyatraanother place; sevinmof the servants; bhaktim devotional service; caand; nanot; dadtigives; eaHe; yatabecause; vaya-karbrought under control; hariLord Ka. saHe; tvindeed; ajaseasily; hareof Lord Ka; bhaktidevotional service; labhyateis obtained; krttikein Krttika; naraiby people; mathurymin Mathur; saktonce; apieven; r-dmodara-pjantby worshiping Lord Dmodara. To persons who perform bhajana and sdhana, without strong attachment to Ka, in places outside of Vraja-maala, r Bhagavn certainly awards bhukti and mukti, but He does not award bhakti, for by bhakti the Lord becomes bound to His devotees. But if a person who is otherwise devoid of sdhana worships r Dmodara even once in Vraja-maala in the month of Krtika, he very easily obtains the most rare hari-bhakti.

The higher taste

12.C.89

viay vinivartante / nirhrasya dehina rasa-varja raso py asya / para dv nivartate

BG 2.59

viayobjects for sense enjoyment; vinivartanteare practiced to be refrained from; nirhrasyaby negative restrictions; dehinafor the embodied; rasavarjamgiving up the taste; rasasense of enjoyment; apialthough there is; asyahis; paramfar superior things; dvby experiencing; nivartatehe ceases from.
310

Jta (in stage of bhva) and ajta-rati-sdhaka (prior to bhva) different meditations for different adhikras
12.C.92

cacala-jvana-srota pravhiy, klera sgare dhya gela je divasa, n sibe ra, ebe ka ki upya
r Rdh-Ka Vijapti 6, BVT/SGG p.68
311

 R L O K M TA M (The sdhaka 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, Ka, now what am I to do? (for the ajta-ratisdhakas) (The gops in separation from Ka:) 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 end soon. Alas, a day that has passed without Your association can never be reclaimed. O Ka, what are we to do now? (for the jta-rati-sdhaka)
12.D.1

A B H I D H E YA

S D H A N A- B H A K T I -TAT T VA / D

*** 12.D ravaam

abda-brahma para brahma mamobhe vat tan
SB 6.16.51

Ka never forsakes one who takes shelter of the Vaiavas

12.C.93

raya laiy bhaje, tare ka nhi tyaje, ra saba mare akraa

hkura Vaiava-Pada, BVT/SGG p. 30

abda-brahmathe transcendental sound vibration (the Hare Ka mantra); param brahmathe Supreme Absolute Truth; mamaMy; ubheboth (namely, the form of sound and the form of spiritual identity); vateternal; tantwo bodies. 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 r Ka, is never neglected by Ka; everyone else lives in vain.
12.C.94

O Ka, just hearing the nectar of Your words and the narrations of Your pastimes gives life to us, who are suffering in separation
12.D.2

h yasya harer dsye karma manas gir nikhilsv apy avasthsu jvan-mukta sa ucyate
Nradya Pura/Bhakti-rasmta-sindhu 1.2.187/ CC Mad 19.135 pt

tava kathmta tapta-jvana / kavibhir ita kalmapaham ravaa-magala rmad tata / bhuvi ganti ye bhri-d jan
SB 10.31.9/CC Mad 14.13/ORY p. 78, 82/BR 8.13

Sahe; yasyawhose; hendeavours; karmathrough the activities of his body; manashis mind; girhis words; apialthough; nikhilsuin all; avasthsusituations; dsye(are done) for the service; hareof r Hari; ucyate is said; jvan-mukta(to be) a person liberated even while living. A person acting for the service of r Hari with his body, mind, and words is a liberated person even while living within the material body and being engaged in all kinds of so-called material activities. Nradya Pura: One who engages his or her actions, thoughts, and words in Haris service, though situated in this world, is a liberated soul.

tavaYour; kath-amtamthe nectar of words; tapta-jvanam(is) life for those aggrieved; kavibhiby great thinkers; itamdescribed; kalmaa-apaham removing sinful reactions; ravaa-magalamauspicious to hear, giving spiritual benefit; matfilled with spiritual opulence; tatamspreading; bhuviwithin the world; gantichant, glorify, propagate; yethose who; bhri-dmost beneficent; janpersons. O Ka, just hearing the nectar of Your words and the narrations of Your pastimes gives life to us, who are always suffering in this material world. These narrations, coming from the lips of Your pure devotees, eradicate ones sinful reactions and bestow the ultimate benediction of Ka prema upon whoever hears them with faith. These narrations are broadcast all over the world and are filled with spiritual beauty and power. Certainly those who distribute this nectar are the most munificent, most compassionate souls. rla Vivantha Cakravart hkura: (The gops 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-amta) or liberation (moka). Another meaning of this loka: Songs about Your name, form and pastimes are sweet only if they are accompanied by Your darana. Otherwise they create very undesirable consequences and become the cause of death (kath mtam). (Srrtha Darin)
313

~Thus ends section 12.C Sdhana-bhakti~

312

 R L O K M TA M

A B H I D H E YA

S D H A N A- B H A K T I -TAT T VA / D

The Glories of Hearing Hari-kath From a Pure Devotee

12.D.3

sat prasagn mama vrya-savido bhavanti ht-kara-rasyan kath taj-joad v apavarga-vartmani raddh ratir bhaktir anukramiyati
SB 3.25.25/CC di 1.60/BRS1.3.12/BRSB p.36/JDch.6,8&17/Biog p. 380

[Editorial note: In the Gta loka brahma-bhta prasanntm it is said that one attains pra-bhakti only after the disappearance of anarthas (diseases of the heart such as lust, anger and so on). However, in this loka it is stated that one attains prabhakti even before the disappearance of anarthas by hearing and describing rasa-ll kath. Therefore hearing such rasika kath is one of the most powerful forms of sdhana and it quickly dispels the heart disease of lust.]
12.D.5

satmof pure devotees; prasagtthrough the association; mamaMy; vrya wonderful activities; savidaby discussion of; bhavantibecome; htto the heart; karato the ear; rasa-ayanpleasing; kaththe stories; tatof that; joatby cultivation; uquickly; apavargaof liberation; vartmanion the path; raddhfirm faith; ratiattraction; bhaktidevotion; anukramiyati will follow in order. 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 ignorance. He then progressively attains raddh (sdhana-bhakti), rati (bhva bhakti) and prema-bhakti unto Me.

tra bhakta-sage sad, rsa-ll prema kath, je kore se pya ghanayma ihte bimukha jei, tra kabhu siddhi ni, nhi jena uni tra nma
r-Rdh-Niha 3, rla Narottama dsa hkura

A person who stays in the company of the devotees who are always discussing the sweet, nectarean pastimes of the rsa dance (rsa-ll prema-kath) is sure to attain Ghanayma, who is dark like a monsoon raincloud. A person averse to hearing these lls will never attain perfection. I refuse to hear his name.

What is the best topic to listen to?

12.D.6

Kas ll-kath is the remedy to conquer the disease of the heart

12.D.4

ravaa-madhye jvera kon reha ravaa? rdh-ka-prema-keli kara-rasyana

CC Mad 8.255

vikrita vraja-vadhbhir ida ca vio raddhnvito nuuyd atha varayed ya bhakti par bhagavati pratilabhya kma hd-rogam v apahinoty acirea dhra
rmad-Bhgavatam 10.33.39/CC Antya 5.48/PP p. 100

ravaa-madhyeout of all topics for hearing; jveraof the living entity; kon what; rehamost important; ravaatopic of hearing; rdh-ka-premakelithe loving affairs between Rdh and Ka; kara-rasa-ayanamost pleasing to the ear. r Caitanya Mahprabhu asked, Out of all topics people listen to, which is best for all living entities? Rmnanda Rya replied, Hearing about the loving affairs between Rdh and Ka is most pleasing to the ear.

vikritamthe activity of the rsa dance; vraja-vadhbhithe damsels of Vraja, the gops; idamthis; caand; vioof Lord Ka; raddh-anvitawith transcendental faith; anuuytcontinually hears in the parampar system; athaalso; varayetdescribes; yaone who; bhaktimdevotional service; parmtranscendental; bhagavatiunto the Supreme Personality of Godhead; pratilabhyaattaining; kmamlusty material desires; ht-rogamthe disease of the heart; uvery soon; apahinotigives up; acireawithout delay; dhra one who is sober because of advanced devotional service. A sober person who in the beginning faithfully and continuously hears from his Guru the narrations of Lord Kas unprecedented rsa dance with the young gops of Vraja, and later describes those pastimes, very soon attains par-bhakti or premabhakti for the Supreme Lord, and thus becomes competent to quickly dispel the heart disease of lust.
314

One Gets a Higher Taste by Hearing Hari-kath from a Rasika-Vaiava

12.D.7

anugrahya bhaktn / mnua deham sthita bhajate td kra / y rutv tat paro bhavet
SB 10.33.36/CC di 4.34/ Veu-Gta intro/PP p. 95/ORY p.232/GG Intro/GKH (P)

anugrahyato show mercy; bhaktnmto His devotees; mnuamhumanlike; dehama body; sthitaassuming; bhajateHe accepts; tdsuch; kri pastimes; yabout which; rutvhearing; tat-paradedicated to Him; bhavetone becomes.
315

 R L O K M TA M In order to bestow mercy upon the devotees as well as the conditioned souls, Bhagavn r Ka manifests His humanlike form and performs such extraordinary pastimes (rsa-ll) that anyone who hears about them becomes exclusively devoted to Him. rla Gurudevas commentary: Mnua deham sthita means either that Ka accepts a human-like form, or that anyone who takes a human birth should hear Ka ll-kath. Tat-paro bhavet means, you must do this; otherwise you are derailed. You should not do anukaraa (imitation); you should not imitate Kas pastimes. However, those of you who are coming gradually to the stage of madhyama-adhikra must try to hear these pastimes; otherwise you are derailed [i.e. not be in line]. For this reason, the opinion that Bhakti-dev enters the heart only after all anarthas, apardhas, lust and anger and other diseases of the heart have been eradicated, is not appropriate. On the contrary, by the mercy of the Supreme Lord or the pure devotee, and by faithfully executing sdhana and bhajana, this rare bhakti enters the heart first and then all anarthas are automatically dissipated this conclusion is thoroughly agreeable. (The Origin of Ratha Ytr pp. 232, 310; see also BPKG Biography and Prabandha Pacakam, chapter 5, The Eligibility to Hear Rsa-ll Kath)
12.D.9

A B H I D H E YA

S D H A N A- B H A K T I -TAT T VA / D

One can see Ka through the ears by hearing from a pure devotee

tva bhakti-yoga-paribhvita-ht-saroja sse rutekita-patho nanu ntha pusm yad-yad-dhiy ta urugya vibhvayanti tat-tad-vapu praayase sad-anugrahya
SB 3.9.11

tvamunto You; bhakti-yogain devotional service; paribhvitabeing one hundred percent engaged; htof the heart; sarojeon the lotus; sseYou reside; ruta-kitaseen through the ear; pathathe path; nanunow; nthaO my Lord; pusmof the devotees; yat-yatwhichever; dhiyby meditating; te Your; urugyaO multiglorious; vibhvayantithey specifically think of; tat-tat the very same; vaputranscendental form; praayasedo You manifest; satanugrahyato show Your causeless mercy. O my Lord, Your devotees can see You through the ears by the process of bona fide 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 form of transcendence in which they always think of You.

Simply by hearing about r Ka, bhakti manifests in the heart and dispels grief, illusion and fear
12.D.8

yasy vai ryamy ke parama-prue bhaktir utpadyate pusa oka-moha-bhaypah

SB 1.1.7

Unflinching faith, even in the face of impending doom, that narrations of Lord Ka (r Hari-kath) is the one and only protection
12.D.10

yasymthis Vedic literature; vaicertainly; ryamymsimply by giving aural reception; keunto Lord Ka; paramasupreme; prueunto r Ka; bhaktifeelings of devotional service; utpadyatesprout up; pusaof the living being; okalamentation; mohaillusion; bhayafearfulness; apah that which extinguishes. Simply by giving aural reception to this Vedic literature, the feeling for loving devotional service to r Ka, the Supreme Enjoyer, sprouts up at once to extinguish the fire of lamentation, illusion and fearfulness. [lamenting about the past, being illusioned about the present, and fearing the future].

ta mopayta pratiyantu vipr gag ca dev dhta-cittam e dvijopasa kuhakas takako v daatv ala gyata viu-gth
SB 1.19.15/BRS 1.3.28/CC Mad 23.21/PJ 5.4

tamfor that reason; mme; upaytamtaken shelter of; pratiyantujust accept me; viprO brhmaas; gagmother Ganges; caalso; dev direct representative of the Lord; dhtataken into; cittamheart; eunto the Lord; dvija-upasacreated by the brhmaa; kuhakasomething magical; takakathe snakebird; veither; daatulet it bite; alam without further delay; gyataplease go on singing; viu-gthnarration of Kas pastimes. [Parkit Mahrja said:] O pure brahmanas, may you kindly know me as a surrendered soul, and let Mother Gaga, 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 Takaka, 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.

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317

 R L O K M TA M

A B H I D H E YA

S D H A N A- B H A K T I -TAT T VA / D

One who doesnt hear hari-kath is a killer of his own soul

12.D.11

nivtta-tarair upagyamnd / bhavauadhc chrotra-mano-bhirmt ka uttamaloka-gunuvdt / pumn virajyeta vin paughnt

SB 10.1.4

bahu-streby many books or scriptures; bahu-vkyeby many versions of many persons; cittewithin the heart; bhramadoubt; hayathere is; sdhya-sdhana objective and means; rehaabout the best; nnot; hayathere is; nicaya certainty. If one becomes a bookworm, reading many books and scriptures and hearing many 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.

nivttareleased from; tarailust or material activities; upagyamntwhich is described or sung; bhava-auadhtwhich is the right medicine for the material disease; rotrathe process of aural reception; manathe subject matter of thought for the mind; abhirmtfrom the pleasing vibrations from such glorification; ka who; uttamalokaof Uttamaloka ri Ka ; gua-anuvdtfrom describing such activities; pumna person; virajyetacan keep himself aloof; vinexcept; paughnteither a butcher or one who is killing his own personal existence. Glorification of Uttamaloka ri Ka is performed in the parampar system; that is, it is conveyed from spiritual master to disciple. Such glorification is relished by those no longer interested in the false, temporary glorification of this cosmic manifestation. Descriptions of the Lord are the right medicine for the conditioned soul undergoing repeated birth and death. Therefore, who will cease hearing such glorification of the Lord except a butcher or one who is killing his own self?

Avoid prajalpa, do not eat palatable foodstuffs and do not dress nicely
12.D.14

grmya-kath n unibe, grmya-vrt n kahibe bhla n khibe ra bhla n paribe amn mnada ha ka-nma sad labe vraje rdh-ka-sev mnase karibe
CC Antya 6.236

Without hari-kath the ears are snake-holes and the tongue is like a frogs
12.D.12

bile batorukrama-vikramn ye / na vata kara-pue narasya jihvsat drdurikeva sta / na copagyaty urugya-gth
SB 2.3.20

grmya-kathordinary talks of common men; n unibenever hear; grmyavrtordinary news; n kahibedo not speak; bhlawell; n khibedo not eat; raand; bhlanicely; n paribedo not dress; amnnot expecting any respect; mna-daoffering respect to others; habecoming; ka-nmathe holy name of the Lord; sadalways; labeyou should chant; vrajein Vndvana; rdh-ka-sevservice to Rdh and Ka; mnasewithin the mind; karibeyou should do. [r Caitanya Mahprabhu to rla Raghuntha Dsa Gosvm:] Do not listen to the mundane talk of common men or engage in discussions about mundane topics. Do not eat palatable foodstuffs or dress yourself nicely. Expect no honour from others and give honour to all. In this manner, always chant Kas holy name and within your mind perform sev to r r Rdh-Ka in Vraja.

bilesnake holes; batalike; urukramathe Lord, who acts marvelously; vikramnprowess; yeall these; nanever; vataheard; kara-puethe earholes; narasyaof the man; jihvtongue; asatuseless; drdurikof the frogs; ivaexactly like that; staO Sta Gosvm; nanever; caalso; upagyatichants loudly; urugyaworth singing; gthsongs. One who has not listened to the messages about the prowess and marvelous acts of the Personality of Godhead and has not sung or chanted loudly the worthy songs about the Lord is to be considered to possess ear-holes like the holes of snakes and a tongue like the tongue of a frog.

Abandon prajalpa, give up mukti, even give up the desire for Vaikuha; exclusively worship r Rdh-Ka in Vraja instead
12.D.16

Reading too many scriptures or hearing from many men only produces doubt
12.D.13

asad-vrt-vey visja mati-sarvasva-hara kath mukti-vyghry na u kila sarvtma-gila api tyaktv lakm-pati-ratim ito vyoma-nayan vraje rdh-kau sva-rati-mai-dau tva bhaja mana
Mana-ik 4

bahu-stre bahu-vkye citte bhrama haya sdhya-sdhana reha n haya nicaya

CC di 16.11
318

asat-vrt-veythe prostitute of contemptible mundane talk; visjaabandon; matiof pure intelligence; sarvasvathe treasure; haraplundering; kath talk; muktiof impersonal liberation; vyghrythe tigress; nadont; u
319

 R L O K M TA M hear; kilaunequivocally ; sarva-tma-giladevouring your very soul; api also; tyaktvreject; lakm-patiLord Nryaa, the husband of Lakmi; rati attachment; italeading to; vyoma-nayanmVaikuha; vrajein Vraja; rdhkaur Rdha-Ka; sva-ratilove for Them; maithe jewel; dau bestowing; tvamyou; bhajaworship; manaO mind. O my dear brother mind! Please abandon altogether the prostitute of contemptible mundane talk, which plunders the entire treasure of pure wisdom. You must unequivocally give up hearing all talk of liberation which, like a tigress, devours your very soul. Furthermore, please abandon even the attachment to Lakmpati r Nryaa, which leads to Vaikuha. You should only live in Vraja and worship r Rdh-Ka, who bestow upon devotees the precious jewel of Their rati.

A B H I D H E YA

S D H A N A- B H A K T I -TAT T VA / D

sathat; uttama-lokaO Lord, who is praised by beautiful lokas; mahatof great devotees; mukha-cyutadelivered from the mouths; bhavatYour; padaambhojafrom the lotus feet; sudhof nectar; kaaparticles; anilasoothing breeze; smtimremembrance; punaagain; vismtaforgotten; tattvato the truth; vartmanmof persons whose path; ku-yoginmof persons not in the line of devotional service; naof us; vitaratirestores; alamunnecessary; varai other benedictions. [Pthu Mahrja prayed:] My dear Lord, You are glorified by beautiful lokas uttered by great personalities. Such glorification of Your lotus feet is just like saffron particles. When the transcendental vibration from the mouths of great devotees carries the 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 conclusion about the value of life. My dear Lord, I therefore do not need any other benediction but the opportunity to hear from the lotus lips of Your pure devotee.

Drinking the nectar through the ears will purify and take one to the lotus feet of r Rdh-Ka
12.D.17

pibanti ye bhagavata tmana sat kathmta ravaa-pueu sambhtam punanti te viaya-viditaya vrajanti tac-caraa-saroruhntikam
SB 2.2.37/GKH (P)

Unlimited rivers of pure nectar

12.D.19

pibantiwho drink; yethose; bhagavataof Rdh-Ka; tmanaof the most dear; satmof devotees; kath-amtamthe nectar of Hari-kath; ravaapueuthrough the earholes; sambhtamfully filled; punantipurify; tetheir; viayamaterial enjoyment; vidita-ayampolluted aim of life; vrajantigo; tatRdh-Ka; caraafeet; saroruha-antikamnear the lotus. Those who drink through their ears Hari-kath which is filled with the ambrosial pastimes of r Rdh-Ka, who are the life and soul of the devotees, purify the polluted aim of life known as material enjoyment and thus attain the lotus feet of the Divine Couple.

tasmin mahan-mukharit madhubhic-caritrapya-ea-sarita parita sravanti t ye pibanty avito npa gha-karais tn na spanty aana-t-bhaya-oka-moh
SB 4.29.40/ JD Ch 40

tasminthere; mahatof great saintly persons; mukharitemanating from the mouths; madhu-bhitof the killer of the Madhu demon; caritrathe activities or the character; pyaof nectar; easurplus; saritarivers; paritaall around; sravantiflow; tall of them; yethey who; pibantidrink; avitawithout being satisfied; npaO King; ghaattentive; karaiwith their ears; tn them; nanever; spantitouch; aanahunger; tthirst; bhayafear; oka lamentation; mohillusion. In assemblies of saintly people, unlimited rivers of pure nectar emanate from the mouths of great souls in the form of descriptions of the transcendental character, pastimes and qualities of r Ka. Those who are never satiated when they drink these nectarean glories through their ears with rapt attention, can never be subjected to hunger and thirst and they become free from lamentation, illusion and fear.

When the transcendental vibration from the mouths of great devotees carries the aroma of the saffron dust of Your lotus feet, the forgetful living entity gradually remembers his eternal relationship with You
12.D.18

sa uttamaloka mahan-mukha-cyuta bhavat-padmbhoja-sudh-kanila smti punar vismta-tattva-vartman kuyogin no vitaraty ala varai
SB 4.20.25
320

~Thus ends section 12.D ravaam~

321

 R L O K M TA M

A B H I D H E YA

S D H A N A- B H A K T I -TAT T VA / E

*** 12.E Gradations of Bhakti

[Sa-kma bhaktas like Dhruva Mahrja and Kardama Muni do not come under the definition of pure bhakti because their bhakti is mixed with material desires or desires for self-gain. Their Iadeva is Nryaa]

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 Your causeless mercy, which was never offered even to Lord Brahm, Lord iva or the goddess of fortune, Lakm? You never put Your lotus hand upon their heads, but You have put it upon mine.
12.E.2

Jni-(or nta-)bhakta uddha-bhakta Prem-bhakta

Prahlda Mahrja, Bhmadeva, (tmrmat) ukadeva Gosvm [Aivarya-jna, Ka is perfect no need to serve Him.] Ambara Mahrja [Serving by all nine limbs of bhakti.] Hanumn [He serves Lord Rma in Dsya-rasa.]

bhavanti puru loke mad-bhakts tvm anuvrat bhavn me khalu bhaktn sarve pratirpa-dhk
SB 7.10.21

bhavantibecome; purupersons; lokein this world; mat-bhaktMy pure devotees; tvmyou; anuvratfollowing in your footsteps; bhavnyou; me My; khaluindeed; bhaktnmof all devotees; sarvemin different mellows; pratirpa-dhktangible example. Those who follow your example will naturally become My pure devotees. You are the best example of My devotee, and others should follow in your footsteps.

Prema-para-bhakta Premtura-bhakta

The Pavas [Intimate friends and relatives of Ka.] Uddhava [He directly lives with Ka, being his cousin and serving Him as friend, advisor, and messenger to the gops.]

Ambara Mahrja is serving Ka with all bodily limbs

12.E.3

Prahlda Mahrja is the best of the devotees

12.E.1

sa vai mana ka-padravindayor vacsi vaikuha-gunuvarane karau harer mandira-mrjandiu ruti cakrcyuta-sat-kathodaye (18) mukunda-liglaya-darane dau tad-bhtya-gtra-spare ga-sagamam ghra ca tat-pda-saroja-saurabhe rmat-tulasy rasan tad-arpite (19) pdau hare ketra-padnusarpae iro hkea-padbhivandane kma ca dsye na tu kma-kmyay yathottamaloka-janray rati (20)
SB 9.4.18-20
323

kvha raja-prabhava a tamo dhike smin jta suretara-kule kva tavnukamp na brahmao na tu bhavasya na vai ramy yan me rpita irasi padma-kara prasda
SB 7.9.26

kvawhere; ahamI (am); raja-prabhavabeing born in a body full of passion; aO my Lord; tamathe mode of ignorance; adhikesurpassing in; asminin this; jtaborn; sura-itara-kulein a family of atheists or demons (who are subordinate to the devotees); kvawhere; tavaYour; anukampcauseless mercy; nanot; brahmaaof Lord Brahm; nanot; tubut; bhavasyaof Lord iva; nanor; vaieven; ramyof the goddess of fortune; yatwhich; meof me; arpita offered; irasion the head; padma-karalotus hand; prasdathe symbol of mercy.
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 R L O K M TA M sahe (Mahrja Ambara); vaiindeed; manahis mind; ka-padaaravindayo(fixed) upon the two lotus feet of Lord Ka; vacsihis words; vaikuha-gua-anuvaranedescribing the glories of Ka; karauhis two hands; hare mandira-mrjana-diuin activities like cleansing the temple of Hari, Supreme Lord; rutimhis ear; cakraengaged; acyutaof Ka, who is infallible; sat-kath-udayein hearing the transcendental narrations; mukunda-liga-laya-daranein seeing the Deity, temples and holy dhmas of Mukunda; dauhis two eyes; tat-bhtyaof the servants of Ka; gtra-spare in touching the bodies; aga-sagamamcontact of his body; ghram caand his sense of smell; tat-pdaof His lotus feet; sarojaof the lotus flower; saurabhein (smelling) the fragrance; rmat-tulasyof the tulas leaves; rasanmhis tongue; tat-arpitein the prasda offered to the Lord; pdauhis two legs; hareof r Ka; ketraholy places; pada-anusarpae walking to those places; irathe head; hkeaof Ka, the master of the senses; pada-abhivandanein offering obeisances to the lotus feet; kmam caand his desires; dsyein being engaged as a servant; nanot; tuindeed; kmakmyaywith a desire for sense gratification; yathas; uttamaloka-janaraytaking shelter of a pure devotee; ratiattachment. Mahrja Ambara always engaged his mind in meditating upon the lotus feet of Ka, his words in describing the glories of the Lord, his hands in cleansing the Lords temple, and his ears in hearing the words spoken by Ka or about Ka. He engaged his eyes in seeing the Deity of Ka, Kas temples and Kas places like Mathur and Vndvana, he engaged his sense of touch in touching the bodies of the Lords devotees, he engaged his sense of smell in smelling the fragrance of tulas offered to the Lord, and he engaged his tongue in tasting the Lords prasda. He 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 hours a day. Indeed, Mahrja Ambara never desired anything for his own sense 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.
12.E.5

A B H I D H E YA

S D H A N A- B H A K T I -TAT T VA / E

Some of the Ydavas are superior to the Pavas

sadti-sannikatvn mamatdhikyato hare pavebhyo pi ydav kecit rehatam mat

Laghu-Bhgavatmta 5.18, Rpa Gosvm

sadconstant; ati-sannikavncloseness; mamat-adhikyatabecause of intimate family relationship; hareof Lord Hari; pavebhyathan the Pavas; apieven; ydavahmembers of the Yadu dynasty; kecitsome; rehatamamore exalted; mataare considered. Because of their constant intimate association with Ka and close family ties with Him, some members of the Yadu dynasty are more exalted than the Pavas.

Uddhava is superior to the Yadus

12.E.6

na tath me priyatama tma-yonir na akara na ca sakarao na rr naivtm ca yath bhavn

SB 11.14.15/VG p.140

nanot; tathin the same way; meto Me; priya-tamamost dear; tmayoniLord Brahm, who is born from My body; nanor; sakaraLord iva; nanor; caalso; sakaraaMy direct expansion Lord Sakaraa; nanor; rthe goddess of fortune; nanor; evacertainly; tmMy own self as the Deity; caalso; yathas much as; bhavnyou. My dear Uddhava, neither Lord Brahm, Lord iva, Lord Sakaraa, the goddess of fortune nor indeed My own self are as dear to Me as you are.

The gops are superior to Uddhava

12.E.7

The Pavas
12.E.4

Ka did not personally stay in Prahlda Mahrjas home (although He stayed in the Pavas home). The great sages did not travel to Prahldas home in order to see the Supreme Lord (although they did visit the Pavas home for this purpose). Ka did not become the intimate relative of Prahlda Mahrja (as He became the maternal cousin of the Pavas). Ka also did not personally express great pleasure in the daily activities of Prahlda Mahrja (as He did with the Pavas). For all these reasons Nrada said that the Pavas were more fortunate than either himself (Nrada) or Prahlda. (Laghu-Bhgavatmta 5.16, Rpa Gosvm)

sm aho caraa-reu-jum aha sy vndvane kim api gulma-latauadhnm y dustyaja sva-janam rya-patha ca hitv bhejur mukunda-padav rutibhir vimgym
SB 10.47.31/VG p. 82/ORY p. 113,217/BR 6.24

samof the gops; ahooh; caraa-reuthe dust of the lotus feet; jumdevoted to; aham symlet me become; vndvanein Vndvana; kim apiany one; gulmalat-oadhnmamong bushes, creepers and herbs; ythey who; dustyajamvery difficult to give up; sva-janamfamily members; rya-pathamthe path of chastity; caand; hitvgiving up; bhejuworshiped; mukunda-padavmthe lotus feet of Mukunda, Ka; rutibhiby the Vedas; vimgymto be searched for.
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 R L O K M TA M [Uddhavaj 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 gops on my head? When will the day come when I shall take birth as a creeper or a shrub in Vndvana, so that I can take the dust of the lotus feet of the gops on my head? Those great souls gave up society, friendship, love, their very relatives and even the Vedic principles, to surrender to Ka, who is known as Mukunda. Such devotion as exhibited by these exalted residents of Vndvana is only hinted at in the Vedas.

A B H I D H E YA

S D H A N A- B H A K T I -TAT T VA / F

*** 12.F Overcoming lust and other impediments

Give up your material desires and aspire for unalloyed devotion
12.F.1

The gops are superior to the Lakms in Vaikuha

12.E.8

na tath me priyatamo brahm rudra ca prthiva na ca lakmir na ctm ca yath gopjano mama
di-Pura/Laghu Bhag. 2.35/KGH 3.70

na dhana na jana na sundar kavit v jagad-a kmaye mama janmani janmanvare bhavatd bhaktir ahaituk tvayi
ikaka 4/CC Antya 20.29

nanot; tathin that way; meto Me; priyatamamost dear; brahm Brahm; rudraiva; caand; prthivaO king; nanot; caand; lakmi Lakmi; nanor; caand; tmMy own self; caand; yathas; gopjanathe gops; mamaare to Me. [Ka says:] Not even Brahm, iva, Lakmdev, or even My own self is dear to Me as are the gops of Vndvana.

nanot; dhanamriches; nanot; janamfollowers; nanot; sundarma very beautiful woman; kavitmfruitive activities or liberation described in flowery language; vor; jagat-aO Lord of the universe; kmayeI desire; mamaMy; janmaniin birth; janmaniafter birth; vareunto the Supreme Lord; bhavattlet there be; bhaktidevotional service; ahaitukwith no motives; tvayiunto You. O Jagada, I do not desire wealth, followers, beautiful women or liberation as described in flowery poetry. O Pranevara, my only desire is to have unalloyed devotion unto Your lotus feet birth after birth.

Of all the gops, rmat Rdhra is the best yath rdh priy vios (see 19.2) The five rasas are graded and the highest is madhurya
12.E.9

One should cry for help when attacked by lust anger and greed
12.F.2

yathottaram asau svda-vieollsamayy api ratir vsanay svdv bhsate kpi kasyacit
BRS 2.5.38/ CC di 4.45 & Mad 8.84

asc-ce-kaa-prada-vikaa-plibhir iha prakma kmdi-prakaa-pathapti-vyatikarai gale baddhv hanye ham iti bakabhid vartmapa-gae kuru tvam phutkrn avati sa yath tvam mana ita
r Mana-ik 5

yath-uttaramone after another; asauthat; svda-vieaof particular tastes; ullsa-mayconsisting of the increase; apialthough; ratilove; vsanayby the different desire; svdvsweet; bhsateexists; k apiany; kasyacitof someone (the devotee). Increasing love is experienced in various tastes, one above another. But that love which has the highest taste in the gradual succession of desire manifests itself in the form of conjugal love (Even though rati always consists of the bliss of a particular rasa, it is differentiated in a hierarchical manner as the five rasas. The particular form that rati takes for a given person is determined by inherent spiritual desires (gha-saskras).

asatwicked; cedeeds; kaa-pradatormenting; vikaa-plibhiwith the dreadful ropes; iha in this material existence; prakmam licentiously; kmdi of lust, anger and so on; prakaa-pathapti-vyatikaraiby the assembled aggressors on the open road; galethe neck; baddhvbinding; hanyeare killing; aham me; iti[speaking] thus; bakabhidthe killer of Baka; vartmapa-gaeto the Vaiavas, to our Guru varga; kuruloudly; tvamyou; phutkrncall out; avati[will] protect; sathose devotees; yathas a result; tvamyou; mana O mind; ita from their hands. Lust, anger and so on are a band of dacoits who assail one suddenly on the open 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 grievously cry out to the powerful and merciful devotees [guru-varga] who are the
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Thus ends section 12.E Gradations of Bhakti

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 R L O K M TA M protectors of the path of bhakti leading to r Ka, the killer of Baksura. Hearing your piteous cry, they will surely protect you from such aggressors.
12.F.6

A B H I D H E YA

S D H A N A- B H A K T I -TAT T VA / F

Kma (lust) is the root cause of suffering, and burns like fire

The process of falling down

12.F.3

vta jnam etena / jnino nitya-vairi kma-rpea kaunteya / duprenalena ca

BG 3.39

dhyyato viayn pusa / sagas tepajyate sagt sajyate kma / kmt krodho bhijyate
BG 2.62

dhyyatawhile contemplating; viaynsense objects; pusaof a person; sagaattachment; teuin the sense objects; upajyatedevelops; sagtfrom attachment; sajyatedevelops; kmadesire; kmtfrom desire; krodha anger; abhijyatebecomes manifest. While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises.
12.F.4

vtamcovered; jnampure consciousness; etenaby this; jninaof the knower; nitya-vairiby the eternal enemy; kma-rpeain the form of lust; kaunteyaO son of Kunt; dupreanever to be satisfied; analenaby the fire; caalso. Thus the wise living entitys pure consciousness becomes covered by his eternal enemy in the form of lust, which is never satisfied and which burns like fire.
12.F.7

na jtu kma kmnm / upabhogena yati havi ka-vartmeva / bhya evbhivardhate

SB 9.19.14/SBG 3.37 pt

krodhd bhavati sammoha / sammoht smti-vibhrama smti-bhrad buddhi-no / buddhi-nt praayati

BG 2.63

krodhtfrom anger; bhavatitakes place; sammohaperfect illusion; sammohtfrom illusion; smtiof memory; vibhramabewilderment; smtibhratafter bewilderment of memory; buddhi-naloss of intelligence; buddhi-ntand from loss of intelligence; praayatione falls down. From anger, complete delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost one falls down again into the stool-ditch of sense gratification.

nanot; jtuat any time; kmalusty desires; kmnmof persons who are very lusty; upabhogenaby enjoyment of lusty desires; yatican be pacified; haviby supplying ghee; ka-vartmfire; ivalike; bhyaagain and again; evaindeed; abhivardhateincreases more and more. Fire is not satiated by ghee, rather it increases. Similarly by enjoying sense objects, the thirst for sense enjoyment increases more and more. It does not become pacified.
12.F.8

yat pthivy vrhi-yavana / hiraya paava striya na duhyanti mana-prti / pusa kma-hatasya te
SB 9.19.13/ SBG 3.37pt

Lust is the real enemy of the conditioned souls

12.F.5

kma ea krodha ea / rajo-gua-samudbhava mahano mah-ppm / viddhy enam iha vairiam

BG 3.37

yatwhat; pthivymwithin this world; vrhifood grains, rice; yavambarley; hirayamgold; paavaanimals; striyawives or other women; na duhyanti do not give; mana-prtimsatisfaction of the mind; pusato a person; kmahatasyabecause of being victimized by lusty desires; tethey. All the grains, gold, animals, and women on earth cannot satisfy the kma of a lusty man.

ri-bhagavn uvcathe Personality of Godhead said; kmalust; eathis; krodhaanger; eathis; raja-guathe mode of passion; samudbhavaborn of; mah-aanaall-devouring; mah-ppmgreatly sinful; viddhiknow; enamthis; ihain the material world; vairiamgreatest enemy. r Bhagavn 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 alldevouring sinful enemy of this world.
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Kma is like a fire which can never be satisfied 12.F.9 kmnala madhu-lavai amayan durpai
SB 7.9.25/BG 3.39pt
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 R L O K M TA M kma-analamthe blazing fire of lusty desires; madhu-lavaiwith drops of honey (happiness); amayancontrolling; durpaivery difficult to obtain. Kma can never be satisfied by enjoying the sense objects. It is like a fire which cannot be extinguished by drops of honey in the form of momentary satisfaction.
12.F.13

A B H I D H E YA

S D H A N A- B H A K T I -TAT T VA / F

Persons prone to carnal pleasure and overeating can never attain bhakti

jihvra llase yei iti-uti dhya inodara-paryaa ka nhi pya

CC Antya 6.227

The example of Saubhari Muni

12.F.10

eva ghev abhirato / viayn vividhai sukhai sevamno na ctuyad / jya-stokair ivnala
SB 9.6.48/SBG 3.39pt

jihvraof the tongue; llasebecause of greed; yeianyone who; iti-utihere and there; dhyagoes; inagenitals; udarabelly; paryaadevoted to; ka Lord Ka; nhi pyadoes not get. Persons who are prone to carnal pleasure and eating too much, and who run here and there to satisfy the greed of the tongue, never obtain ka-bhakti.

evamin this way; gheuin household affairs; abhiratabeing always engaged; viaynmaterial paraphernalia; vividhaiwith varieties of; sukhaihappiness; sevamnaenjoying; nanot; caalso; atuyatsatisfied him; jya-stokaiby drops of fat; ivalike; analaa fire. 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.

One should be detached from the internal wives

12.F.14

The example of king Yayt 12.F.11 na tpyaty tma-bh kmo vahnir hutibhir yath
SB 11.26.14

jihvaikato mum apakarati karhi tar ino nyatas tvag udara ravaa kutacit ghro nyata capala-dk kva ca karma-aktir bahvya sapatnya iva geha-pati lunanti
SB 11.9.27

na tpyatinever became satisfied; tma-bhborn from the mind; kmathe lust; vahnifire; hutibhiby oblations; yathjust as. My lusty desires kept rising again and again within my heart and were never satisfied, just like a fire that can never be extinguished by the oblations of ghee poured into its flames.

jihvthe tongue; ekataon one side; amumthe body or the conditioned soul who identifies with the body; apakaratidrags away; karhisometimes; tar thirst; inathe genitals; anyataon another side; tvakthe sense of touch; udaramthe belly; ravaamthe ears; kutacitfrom somewhere else; ghra the sense of smell; anyatafrom another side; capala-dkthe fickle eyes; kva ca somewhere else; karma-aktithe other active organs and limbs of the body; bahvyamany; sa-patnyaco-wives; ivalike; geha-patimthe head of the household; lunantipull in many directions. 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, each struggling for her self-interest. Similarly, the material senses harass the conditioned soul, pulling him in many different directions at once. On one side the 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 demands soft, sensuous objects. The belly harasses him until it is filled, the ears demand to hear pleasing sounds, the sense of smell hankers for pleasant aromas, and the fickle eyes clamor for pleasing sights. Thus the senses, organs and limbs, all desiring satisfaction, pull the living entity in many directions.

Those who are too attached to sense enjoyment cannot take up bhakti
12.F.12

bhogaivarya-prasaktn / taypahta-cetasm vyavasytmik buddhi / samdhau na vidhyate

BG 2.44

bhogamaterial enjoyment; aivaryaopulence; prasaktnmthose who are so attached; tayby such things; apahta-cetasmbewildered in mind; vyavasytmikfixed determination; buddhidevotional service of the Lord; samdhauin the controlled mind; nanever; vidhyatedoes 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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A B H I D H E YA
12.F.17

S D H A N A- B H A K T I -TAT T VA / F

One should not work hard simply for sense gratification

12.F.15

One who does not hear from sdhus is no better than an ass

nya deho deha-bhj nloke kan kmn arhate vi-bhuj ye tapo divya putrak yena sattva uddhyed yasmd brahma-saukhya tv anantam
SB 5.5.1

yasytma-buddhi kuape tri-dhtuke sva-dh kalatrdiu bhauma ijya-dh yat-trtha-buddhi salile na karhicij janev abhijeu sa eva go-khara
SB 10.84.13/JD Ch.8&11

abha uvcaLord abhadeva said; nanot; ayamthis; dehabody; dehabhjmof all living entities who have accepted material bodies; n-lokein this world; kantroublesome; kmnsense gratification; arhatedeserves; vibhujmof stool-eaters; yewhich; tapaausterities and penances; divyam divine; putrakMy dear sons; yenaby which; sattvamthe heart; uddhyet becomes purified; yasmtfrom which; brahma-saukhyamspiritual happiness; tucertainly; anantamunending. Lord abhadeva told His sons: My dear boys, of all the living entities who have accepted material bodies in this world, one who has been awarded this human form should not work hard day and night simply for sense gratification, which is available even for dogs and hogs that eat stool. One should engage in penance and austerity to attain the divine position of devotional service. By such activity, ones heart is purified, and when one attains this position, he attains eternal, blissful life, which is transcendental to material happiness and which continues forever.

yasyawhose; tmaas his self; buddhiidea; kuapein a baglike body; tridhtukemade of three basic elements; svaas his own; dhidea; kalatradiuin wife and so on; bhaumein earth; ijyaas worshipable; dhidea; yat whose; trthaas a place of pilgrimage; buddhiidea; salilein water; na karhicitnever; janeuin men; abhijeuwise; sahe; evaindeed; gaan animal; kharaor an ass [which is a symbol of ignorance and stupidity]. One who considers this corpse-like body, comprised of the three elements vata, pitta, and kapha, to be his real self; who regards his wife, children, and others as his very own; who considers mundane forms made of earth, stone, or wood to be worshipable; and who regards mere water to be a place of pilgrimage but who does not consider the bhagavad-bhaktas to be more dear than his very self, to be his very own, to be worshipable, and to be places of pilgrimage; such a person, though human, is no better than an ass among animals.

The endeavor for sense gratification is a useless waste of time

12.F.16

The attraction between male and female is the basic principle of material existence, and this misconception shackles the jva to material illusions
12.F.18

yad na payaty ayath gueh svrthe pramatta sahas vipacit gata-smtir vindati tatra tpn sdya maithunyam agram aja
SB 5.5.7

pusa striy mithun-bhvam eta tayor mitho hdaya-granthim hu ato gha-ketra-sutpta-vittair janasya moho yam aha mameti
SB 5.5.8

yadwhen; nanot; payatisees; ayathunnecessary; gua-hmendeavor to satisfy the senses; sva-arthein self-interest; pramattamad; sahasvery soon; vipaciteven one advanced in knowledge; gata-smtibeing forgetful; vindatigets; tatrathere; tpnmaterial miseries; sdyagetting; maithunyambased on sexual intercourse; agrama home; ajabeing foolish. 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 forgetful of his own interest, he tries to be happy in the material world, centering his interests on his homelife, which is based on sexual intercourse and which brings him all kinds of material miseries. In this way one is no better than a foolish animal.
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pusaof a male; striyof a female; mithun-bhvamattraction for sexual life; etamthis; tayoof both of them; mithabetween one another; hdayagranthimthe knot of the hearts; huthey call; atathereafter; ghaby home; ketrafield; sutachildren; ptarelatives; vittaiand by wealth; janasyaof the living being; mohaillusion; ayamthis; ahamI; mamamine; itithus. The attraction between male and female is the basic principle of material existence. On the basis of this misconception, which ties together the hearts of the male and female, one becomes attracted to his body, home, property, children, relatives and wealth. In this way one increases lifes illusions and thinks in terms of I and mine.
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 R L O K M TA M

A B H I D H E YA

S D H A N A- B H A K T I -TAT T VA / F

Sex life is compared to the scratching of an itch

12.F.19

yan maithundi-ghamedhi-sukha hi tuccha kayanena karayor iva dukha-dukham tpyanti neha kpa bahu-dukha-bhja kativan manasija viaheta dhra
SB 7.9.45

Alas, for a person who is seriously desiring to cross the material ocean and engage 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 interested is more abominable than drinking poison willingly.

Woman is compared to fire, and man is compared to a butter pot

12.F.21

yatthat which (is meant for material sense gratification); maithuna-di represented by talking of sex, reading sexual literature or enjoying sex life); ghamedhi-sukhamall types of material happiness based on attachment to family, society, friendship, etc.; hiindeed; tucchaminsignificant; kayanenawith the itching; karayoof the two hands (to relieve the itching); ivalike; dukhadukhamdifferent types of unhappiness (into which one is put after such itching sense gratification); tpyantibecome satisfied; nanever; ihain material sense gratification; kpathe foolish persons; bahu-dukha-bhjasubjected to various types of material unhappiness; kati-vatif one can learn from such itching; manasi-jamwhich is simply a mental concoction (actually there is no happiness); viahetaand tolerates (such itching); dhra(he can become) a most perfect, sober person. Sex life is compared to the rubbing of two hands to relieve an itch. Ghamedhs, so-called ghasthas (householders) who have no spiritual knowledge, think that this itching is the greatest platform of happiness, although actually it is a source of distress. The kpaas, the fools who are just the opposite of brhmaas, are not satisfied by repeated sensual enjoyment. Those who are dhra, however, who are sober and who tolerate this itching, are not subjected to the sufferings of fools.

nanv agni pramad nma / ghta-kumbha-sama pumn sutm api raho jahyd / anyad yvad-artha-kt
SB 7.12.9

nanucertainly; agnithe fire; pramadthe woman (one who bewilders the mind of man); nmathe very name; ghta-kumbhaa pot of butter; samalike; pumna man; sutm apieven ones daughter; rahain a secluded place; jahytone must not associate with; anyadwith other women also; yvatas much as; artha-ktrequired. Woman is compared to fire, and man is compared to a butter pot. Therefore a man should avoid associating even with his own daughter in a secluded place. Similarly, he should also avoid association with other women. One should associate with women only for important business and not otherwise.

The Woman is the representation of my

12.F.22

yopayti anair my / yoid deva-vinirmit tm kettmano mtyu / tai kpam ivvtam

SB 3.31.40

Seeing those engaged in sense-gratification is like drinking poison

12.F.20

nikicanasya bhagavad-bhajanonmukhasya pra para jigamior bhava-sgarasya sandarana viayim atha yoit ca h hanta hanta via-bhakaato py asdhu
r Caitanya-candrodaya-naka 8.23/CC Mad 11.8

yshe who; upaytiapproaches; anaislowly; myrepresentation of my; yoitwoman; devaby the Lord; vinirmitcreated; tmher; ketaone must regard; tmanaof the soul; mtyumdeath; taiwith grass; kpama well; ivalike; vtamcovered. The woman, created by the Lord, is the representation of my, and one who associates with her by accepting services must certainly know that this is the way of death, just like a blind well covered with grass.

nikicanasyaof a person who has completely detached himself from material enjoyment; bhagavatthe Supreme Personality of Godhead; bhajanain serving; unmukhasyawho is eager to be engaged; pramto the other side; param distant; jigamiowho is desiring to go; bhava-sgarasyaof the ocean of material existence; sandaranamthe seeing (for some material purpose); viayimof persons engaged in material activities; athaas well as; yoitmof women; ca also; halas; hanta hantaexpression of great lamentation; via-bhakaata than the act of drinking poison; apieven; asdhumore abominable.
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By associating with a woman one falls into the dark well of material life
12.F.23(a)

dv striya deva-my / tad-bhvair ajitendriya pralobhita pataty andhe / tamasy agnau pataga-vat
SB 11.8.7
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 R L O K M TA M dvseeing; striyama woman; deva-mymwhose form is created by the illusory energy of the Lord; tat-bhvaiby the alluring seductive activities of the woman; ajitaone who has not controlled; indriyahis senses; pralobhita enticed; patatifalls down; andheinto the blindness of ignorance; tamasiinto the darkness of hell; agnauin the fire; pataga-vatjust like the moth. One who has failed to control his senses immediately feels attraction upon seeing a womans 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 body sensuously, his mind is immediately captured, and thus he falls blindly into the darkness of material existence, just as the moth attracted by the bright fire rushes blindly into its flames.

A B H I D H E YA

S D H A N A- B H A K T I -TAT T VA / F

After seeing the prostitute, the mind of Ajmila became agitated. He tried hard to control his mind by fortitude and stric knowledge but, being agitated by Cupid, he was unable to do so.

One should not sit on the same seat with a woman

12.F.25

mtr svasr duhitr v / nviviktsano bhavet balavn indriya-grmo / vidvsam api karati
SB 9.19.17

Fools rush in
12.F.23(b)

yoid-dhiraybharambardidravyeu my-raciteu mha pralobhittm hy upabhoga-buddhy pataga-van nayati naa-di

SB 11.8.8

mtrwith ones mother; svasrwith ones sister; duhitrwith ones own daughter; veither; nanot; avivikta-sanaseated alone; bhavetone should be; balavnvery strong; indriya-grmathe group of senses; vidvsamthe very learned and advanced person; apieven; karatiagitates. One should not allow oneself to sit alone even with ones own mother, sister or daughter, for the senses are so strong that even though one is very advanced in knowledge, he may be attracted by sex.

Association with women is forbidden for those in the renounced order

12.F.26

yoitof women; hirayagolden; bharaaornaments; ambaraclothing; diand so on; dravyeuupon seeing such things; myby the illusory energy of the Lord; raciteumanufactured; mhaa fool with no discrimination; pralobhitaaroused by lusty desires; tmsuch a person; hicertainly; upabhogafor sense gratification; buddhywith the desire; pataga-vatlike the moth; nayatiis destroyed; naais ruined; diwhose intelligence. A foolish person with no intelligent discrimination is immediately aroused at the sight of a lusty woman beautifully decorated with golden ornaments, fine clothing 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.

str nirkaa-spara- / salpa-kvelandikam prino mithun-bhtn / aghastho gratas tyajet

SB 11.17.33

strmin relation to women; nirkaaglancing; sparatouching; salpa conversing; kvelanajoking or sporting; dikamand so on; prinaliving entities; mithun-bhtnengaged in sex; agha-sthaa sannys, vnaprastha or brahmacr; agratafirst of all; tyajetshould give up. Those who are not marriedsannyss, vnaprasthas and brahmacrsshould 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

stambhayann tmantmna / yvat sattva yath-rutam na aka samdhtu / mano madana-vepitam

SB 6.1.62/SBG 3.33 pt

Materialistic men are mere dancing dogs in the hands of women

12.F.27

tev anteu mheu / khaittmasv asdhuu saga na kuryc chocyeu / yoit-kr-mgeu ca

SB 3.31.34/JD Ch. 9

stambhayantrying to control; tmanby the intelligence; tmnamthe mind; yvat sattvamas far as possible for him; yath-rutamby remembering the instruction (of celibacy, brahmacarya, not even to see a woman); nanot; aka was able; samdhtumto restrain; manathe mind; madana-vepitam agitated by Cupid or lusty desire.
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teuwith those; anteuagitated; mheufools; khaita-tmasubereft of self-realisation; asdhuuwicked; sagamassociation; nanot; kurytone should make; ocyeupitiable; yoitof women; kr-mgeudancing dogs; ca and.
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 R L O K M TA M One should never associate with foolish, agitated, materialistic men who are bereft of self-realisation and are like dancing dogs in the hands of women.
12.F.30

A B H I D H E YA

S D H A N A- B H A K T I -TAT T VA / F

A woman who fails to relish Your lotus feet accepts instead a living corpse

Illicit association with women opens wide the door to hell

12.F.28

saga na kuryt pramadsu jtu yogasya pra param ruruku mat-sevay pratilabdhtma-lbho vadanti y niraya-dvram asya
SB 3.31.39/Upad 2, pt

tvak-maru-roma-nakha-kea-pinaddham antar mssthi-rakta-kmi-vi-kapha-pitta-vtam jvac-chava bhajati knta-matir vimh y te padbja-makarandam ajighrat str
SB 10.60.45

sagamassociation; nanot; kurytone should make; pramadsuwith women; jtuever; yogasyaof yoga; pramculmination; paramtopmost; rurukuone who aspires to reach; mat-sevayby rendering service unto Me; pratilabdhaobtained; tma-lbhaself-realisation; vadantithey say; y which women; nirayato hell; dvramthe gateway; asyaof the advancing devotee. Those who desire to obtain ka-prema, which is the ultimate fruit of bhakti-yoga, should never indulge in illicit association with women. Learned sages who know the Absolute Truth say that for those who desire liberation from material existence and attainment of the lotus feet of the Lord, illicit connection with women opens wide the door to hell.

tvakwith skin; maruwhiskers; romabodily hair; nakhanails; keaand hair on the head; pinaddhamcovered; antainside; msaflesh; asthibones; raktablood; kmiworms; vistool; kaphamucus; pittabile; vtamand air; jvatliving; avama corpse; bhajatiworships; kntaas husband or lover; matiwhose idea; vimhtotally bewildered; ywho; teYour; pada-abja of the lotus feet; makarandamthe honey; ajighratnot smelling; strwoman. [Rukmi Dev said:] A woman who fails to relish the fragrance of the honey of Your lotus feet becomes totally befooled, and thus she accepts as her husband or lover a living corpse covered with skin, whiskers, nails, head-hair and body-hair and filled with flesh, bones, blood, parasites, stool, mucus, bile and air. Str one who expands the field of material activities. Yoit one whose very presence evokes the desire for sense gratification. Pramad one who bewilders the mind of man; inattentiveness personified.

No greater suffering and bondage than that arising from attachment to women
12.F.29

Therefore one should kick out bad company and take up saintly association
12.F.31

na tathsya bhavet kleo / bandha cnya-prasagata yoit-sagd yath puso / yath tat-sagi-sagata
SB 11.14.30

tato dusagam utsjya satsu sajjeta buddhimn santa evsya chindanti mano-vysagam uktibhi
SB 11.26.26/CC di 1.59

nanot; tathlike that; asyaof him; bhavetcould be; kleasuffering; bandhabondage; caand; anya-prasagatafrom any other attachment; yoitof women; sagtfrom attachment; yathjust as; pusaof a man; yathsimilarly; tatto women; sagiof those attached; sagatafrom the association. Of all kinds of suffering and bondage arising from various attachments, none is greater than the suffering and bondage arising from attachment to women and intimate contact with those attached to women. For an almost identical loka: na tathsya bhaven moho, see SB 3.31.35.

tatatherefore; dusagambad association; utsjyathrowing away; satsuto saintly devotees; sajjetahe should become attached; buddhimnone who is intelligent; santasaintly persons; evaonly; asyahis; chindanticut off; manaof the mind; vysagamexcessive attachment; uktibhiby their words. An intelligent person should therefore reject all bad association and instead take up the association of saintly devotees, whose words cut off the excessive material attachments of ones mind.

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A B H I D H E YA

S D H A N A- B H A K T I -TAT T VA / F

Give up the blind well of family life and accept sdhu-saga

12.F.31

tat sdhu manye sura-varya dehin sad samudvigna-dhiym asad-graht hitvtma-pta gham andha-kpa vana gato yad dharim rayeta
SB 7.5.5

acnandana Gaurahari, then you should always remember the example of Choa Haridsa. If you desire bhagavat-bhakti, then you should not eat delicious food nor dress yourself very luxuriously. In this way you should always serve r Rdh-Ka within your heart.

Food cooked by nondevotees is to be strictly avoided

12.F.33

r-prahlda uvcaPrahlda Mahrja replied; tatthat; sdhuvery good, or the best part of life; manyeI think; asura-varyaO King of the asuras; dehinm of persons who have accepted the material body; sadalways; samudvignafull of anxieties; dhiymwhose intelligence; asat-grahtbecause of accepting the temporary body or bodily relations as real; hitvgiving up; tma-ptamthe place where spiritual culture or self-realisation is stopped; ghamthe bodily concept of life, or household life; andha-kpamwhich is nothing but a blind well (where there is no water but one nonetheless searches for water); vanamto the forest; gata going; yatwhich; harimr Hari; rayetamay take shelter of. Prahlda Mahrja 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 body is certainly embarrassed by anxiety because of having fallen in the dark well of 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 sdhusaga]. More specifically, one should go to Vndvana, where only pure, spontaneous bhakti prevails, and thus take shelter of Rdh and Ka.

viayra anna khile malina haya mana malina mana haile nahe kera smaraa
CC Antya 6.278/Upa 4, pt/Biog. p. 288, 340/BR p. 89

viayraof materialistic persons; annafood; khileif one eats; malina contaminated; haya manathe mind becomes; malinacontaminated; mana hailewhen the mind becomes; naheis not; keraof Lord Ka; smaraa remembrance. When one eats food offered by sensuous or worldly people, ones mind becomes contaminated, and in that state one is unable to remember Ka.
12.F.34

kanaka kmini pratitha bhagini

BSSP, Duta-mana

Gold (or money), association with women, and prestige are like a female tigers [and will devour your soul].

A renunciant should not associate with a woman even in dreams

12.F.32

The conditioned soul is always inclined to sex

12.F.35

vairg, bh grmya-kath n unibe kne grmya-vrt n kahibe jabe milibe ne svapne o n kara bh str-sambhaa ghe str chiy bhi siycha vana yadi cha praaya rkhite gaurgera sane choa haridsera kath thke jena mane bhla n khibe ra bhla n paribe hdayete rdh-ka sarvad sevibe
Prema-vivarta 7.3.1-4/Upad 1, pt/JD Ch.25

loke vyavymia-madya-sev / nity hi jantor na hi tatra codan vyavasthitis teu vivha-yaja / sur-grahair su nivttir i
SB 11.5.11

lokein the material world; vyavyasex indulgence; miaof meat; madyaof liquor; sevthe taking; nityalways found; hiindeed; jantoin the conditioned living being; nanot; hiindeed; tatrain regard to them; codan any command of scripture; vyavasthitithe prescribed arrangement; teuin these; vivhaby sacred marriage; yajathe offering of sacrifice; sur-grahai and the acceptance of ritual cups of wine; suof these; nivtticessation; i is the desired end. In this material world the conditioned soul is always inclined to sex, meat-eating and intoxication. Therefore religious scriptures never actually encourage such activities. Although the scriptural injunctions provide for sex through sacred marriage, for meateating through sacrificial offerings and for intoxication through the acceptance of ritual cups of wine, such ceremonies are meant for the ultimate purpose of renunciation.
341

O Vaiava mendicant, O brother, whomever you should meet, do not hear from him nor speak with him about mundane subjects. Do not speak intimately with a woman even in your dreams. O brother! You should give up your wife and household and retire to the forest. If you wish to develop love for the lotus feet of r
340

 R L O K M TA M

A B H I D H E YA
12.F.38

S D H A N A- B H A K T I -TAT T VA / F

Praying to be protected from lusty desires

12.F.36

The thought of sex causes Ymuncrya to spit in disgust

sanat-kumro vatu kmadevd

SB 6.8.17

sanat-kumrathe great brahmacr named Sanat-kumra; avatumay he protect; kma-devtfrom the hands of Cupid or lusty desire. May Sanat-Kumra protect me from lusty desires and save me from the strong urge of sex. (As I begin some auspicious activity, O Sanat-Kumra, topmost brahmacri, please protect me from these lusty desires. You have conquered lust, therefore please shower your mercy and blessings upon me, then I will be able to conquer this most formidable enemy in the form of lust and remain brahmacr). (expanded translation by r Gaura Govinda Mahrja)

yadvadhi mama ceta ka-padravinde nava-nava-rasa-dhmany udyata rantum st tadvadhi bata nri-sagame smaryamne bhavati mukha-vikra suu nihvana ca
Yamun-stotram

O my Lord, there is no limit to the unwanted orders of my lusty desires

12.F.37

yad-avadhiever since; mamamy; cetamind; ka-pada-ravindeat the lotus feet of Ka; nava-navanewer and newer; rasa-dhmanithe glories of transcendental taste; udyatahas arisen; rantumto enjoy; stwas; tadavadhisince then; bataah!; nr-sagamethe association of women for sense gratification; smaryamnebeing remembered; bhavatiit becomes; mukhavikralips or face contorted in disgust; suuexceedingly; nihvanamin the act of spitting; caand. Since my mind have become attracted by the transcendental loving service and beauty of Rdh and Ka, relishing ever new pleasure in Their rasa, whenever 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.

kmdn kati na katidh plit durnides te jt mayi na karu na trap nopanti utsjyaitn atha yadu-pate smprata labdha-buddhis tvm yta araam abhaya m niyukvtma-dsye
CC Mad 22.16/BRS 3.2.35

Remaining undisturbed by the incessant flow of desires, one can attain peace
12.F.39

kma-dnmof my masters such as lust, anger, greed, illusion and envy; katihow many; nanot; katidhin how many ways; plitobeyed; du-nide undesirable orders; temof them; jtgenerated; mayiunto me; nanot; karumercy; nanot; trapshame; nanot; upantidesire to cease; utsjyagiving up; etnall these; athaherewith; yadu-pateO best of the Yadu dynasty; smpratamnow; labdha-buddhihaving awakened intelligence; tvm You; ytaapproached; araamwho are the shelter; abhayamfearless; mmme; niyukvaplease engage; tma-dsyein Your personal service. O my Lord, there is no limit to the unwanted orders of my lusty desires. Although I have rendered these desires so much service, they have not shown any mercy to me. I have not been ashamed to serve them, nor have I even desired to give them up. O 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 surrender myself at Your fearless lotus feet. Kindly engage me in Your personal service and save me.

pryamam acala-pratiha / samudram pa pravianti yadvat tadvat km ya pravianti sarve / sa ntim pnoti na kma-km
BG 2.70

pryamamalways being filled; acala-pratihamsteadily situated; samudram the ocean; pawaters; praviantienter; yadvatas; tadvatso; kmdesires; yamunto whom; praviantienter; sarveall; sathat person; ntimpeace; pnotiachieves; nanot; kma-kmone who desires to fulfill desires. A person who is not disturbed by the incessant flow of desiresthat enter like rivers into the ocean, which is ever being filled but is always stillcan alone achieve peace, and not the man who strives to satisfy such desires.

Steady the mind by bhakti and thus conquer the insatiable enemy of lust
12.F.40

vihya kmn ya sarvn / pum carati nispha nirmamo nirahakra / sa ntim adhigacchati
BG 2.71

342

343

 R L O K M TA M vihyagiving up; kmnmaterial desires for sense gratification; yawho; sarvnall; pumna person; caratilives; nisphadesireless; nirmama without a sense of proprietorship; nirahakrawithout false ego; sahe; ntimperfect peace; adhigacchatiattains. A person who has given up all desires for sense gratification, who lives free from desires, who has given up all sense of proprietorship and is devoid of false egohe alone can attain real peace.

A B H I D H E YA

S D H A N A- B H A K T I -TAT T VA / F

mountain; tanayof the daughter (the Yamun River); treuon the baks; vikrataplaying; govindasyaof Lord Govinda; padafeet; aravindalotus flowers; bhajanaof the devotional service; rambhasyaof the beginning; let from a little particle; apieven. Not by wearing saffron cloth, not by restricting food and other sense-activities, not by living in the forest, not by discussing philosophy, and not by observing a vow of silence, but only by the slightest commencement of devotional service to the lotus feet of Lord Govinda, who enjoys pastimes on the Yamuns wide banks, is the influence Kmadeva checked.

A Confession to Gopntha
12.F.41

gopntha, mi to kmera dsa viaya-vsan, jgiche hdaye, phdiche karama phse (2) gopntha, kabe v jgiba mi kma-rpa ari, dre teygibo, hdaye sphuribe tumi (3)
Gopntha, song 2, Kalyana-kalpataru/ SGG p. 89

A devotee is not defeated by sense gratification

12.F.43

gopnthaO Gopntha; miI; toindeed; kmeraof lust; dsathe servant; biayamaterial; bsandesires; jgicheawaken; hdoyein the heart; phndichecaught; karamaof karma; phsein the noose; gopnthaO Gopntha; kabewhen?; bor; jgibawill awaken; miI; kma-rpain the form of lust; arithe enemy; drefar away; teygibaI will abandon; hdoyein the heart; sphuribemanifest; tumiYou. O Gopntha, I am the faithful servant of lust. So many desires for mundane sense enjoyment are dawning within my heart, anam being choked by the noose of fruitive actions and reactions. O Gopntha, when will I wake up and cast far away my enemy in the form of lust? I will only be able to do so if You will kindly manifest Yourself in my heart.

bdhyamno pi mad-bhakto viayair ajitendriya prya pragalbhay bhakty viayair nbhibhyate

SB 11.14.18

bdhyamnabeing harassed; apieven though; mat-bhaktaMy devotee; viayaiby the sense objects; ajitawithout having conquered; indriyathe senses; pryagenerally; pragalbhayeffective and strong; bhaktyby devotion; viayaiby sense gratification; nanot; abhibhyateis defeated. My dear Uddhava, if My devotee has not fully conquered his senses, he may be harassed by material desires, but because of his unflinching devotion for Me, he will not be defeated by sense gratification.

Bhakti burns sins to ashes

12.F.44

How can Kmadeva be stopped?

12.F.42

kyan na ca bhojandi-niyamn no v vane vsato vykhynd athav muni-vrata-bharc cittodbhava kyate kintu sphta-kalinda-aila-tanay-treu vikrato govindasya padravinda-bhajanrambhasya led api
Padyval 11 author unknown

yathgni su-samddhrci karoty edhsi bhasmast tath mad-viay bhaktir uddhavainsi ktsnaa
SB 11.14.19

kytfrom the saffron color; nanot; caand; bhojanaof eating; dietc.; niyamtfrom restraint; nanot; vor; vanein the forest; vsatafrom the residence; vykhyntfrom explanation of the scriptures; athavor; munivratafrom the vow of silence; bhartgreat; citta-udbhavacupid; kyate becomes weakened; kintubut; sphtabroad; kalindaof Mount Kalinda; aila
344

yathjust as; agnifire; su-samddhablazing; arciwhose flames; karoti turns; edhsifirewood; bhasma-stinto ashes; tathsimilarly; mat-viay with Me as the object; bhaktidevotion; uddhavaO Uddhava; ensisins; ktsnaacompletely. My dear Uddhava, just as a blazing fire turns firewood into ashes, similarly, devotion unto Me completely burns to ashes sins committed by My devotees.
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 R L O K M TA M

A B H I D H E YA

S D H A N A- B H A K T I -TAT T VA / F

One should give up deceit and hypocricy

12.F.45

are ceta prodyat-kapaa-kui-ni-bhara-kharakaran-mtre sntv dahasi katham tmnam api mm sad tva gndharv-giridhara-pada-prema-vilasatsudhmbhodhau sntv svam api nitar m ca sukhaya (6)
r Mana-ik 6/BR 2.22

shameless dog-eating outcaste woman of the desire for prestige is audaciously dancing there? Therefore, always remember and serve the incomparably powerful commanders of the army of r Ka, the beloved devotees of the Lord. They will at once banish this outcaste woman and initiate the flow of immaculate vraja-prema in your heart.

Praying to the Six Gosvms

12.F.47

areOh; cetamind; prodyatof fully developed; kapaadeceit; kui-niand hypocrisy; bharagreat; kharadonkey; karattrickling; mtreurine; sntv bathing; dahasiyou burn; kathamwhy?; tmnamyourself; apialso; mm me; sadalways; tvamyou; gndharv-giridharaof r Rdha-Giridhari; padaof the feet; premaecstatic transcendental love; vilasatarising; sudhambhodhauin the ocean of nectar; sntvbathing; svamyourself; apialso; nitarmthoroughly; mmme; caand; sukhayadelighting. (In spite of having subdued the enemies of lust and anger, one may not have conquered the great enemy of deceit. This loka instructs us how to gain victory over this powerful enemy:) O wicked mind! Although you adopt the path of sdhana, 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 jva, simultaneously. Stop this! Delight yourself and me by eternally bathing in the nectarine ocean of pure love for the lotus feet of r Rdh-Ka-Yugala.

ei chaya gosira kari caraa vandana jh haite vighna-na abha-praa

Nma-Sakrtana 5, rla Narottama dsa hkura/SGG p. 101

By the causeless mercy of the Six Gosvms, the obstacles to devotion can be removed and my desired r Yugala service can be attained. Thus all my innermost heart-desires will be fulfilled.

Thus ends section 12.F Overcoming lust and other impediments

***
Thus ends the 12th chapter Sdhana-bhakti-tattva

One should give up the desire for prestige, the root of all anarthas
12.F.46

pratih dh vapaca-rama me hdi naet katha sdhu-prem spati ucir etan nanu mana sad tva sevasva prabhu-dayita-smantam atula yath t nikya tvaritam iha ta veayati sa (7)
r Mana-ik 7/BR 2.21

pratihfor prestige; athe desire; dhan audacious; vapaca-rama outcaste or dog-eating woman; mein my; hdiheart; naetif she dances; katham(then) how; sdhu-prempure love; spatican touch; ucipure; etatthat heart; nanuindeed; manaO mind; sadalways; tvamyou; sevasvashould serve; prabhuof Prabhu r Ka; dayitabeloved; smantam commanders (of the army); atulampeerless; yathso that; tmthat (dog eater); nikyaexpelling; tvaritamquickly; ihain this heart; tamthat (divine love); veayaticause to enter; sathey. (Why is it that deceit still lingers in the heart in spite of ones having given up all material sense-enjoyment? This loka 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 Nma-tattva
The holy name is a transcendental wish-fulfilling gem (cintmai) and it bestows all auspiciousness upon the jvas

O Bhagavn, Your names bestow all auspiciousness upon the jvas

13.1

nmnm akri bahudh nija-sarva-aktis tatrrpit niyamita smarae na kla etd tava kp bhagavan mampi durdaivam dam ihjani nnurga
ikaka 2/ CC Antya 20.16/BR 2.1/JD Ch.24

nmnmof the holy names of the Lord; akrimanifested; bahudhvarious kinds; nija-sarva-aktiall kinds of personal potencies; tatrain that; arpit bestowed; niyamitarestricted; smaraein remembering; nanot; kla consideration of time; etdso much; tavaYour; kpmercy; bhagavanO Lord; mamaMy; apialthough; durdaivammisfortune; damsuch; ihain this (the holy name); ajaniwas born; nanot; anurgaattachment. O Bhagavn, Your names bestow all auspiciousness upon the jvas. Therefore, for their benefit, You are eternally manifest as Your innumerable names, such as Rma, Nryaa, Ka, Mukunda, Mdhava, Govinda and Dmodara. 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 (sandhy-vandana). In other words, the holy name of Bhagavn 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 jvas; nevertheless, due to my nma-apardha, 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.

 R L O K M TA M

A B H I D H E YA
13.4

N M A-TAT T VA

Who is eligible to drink the pure nectar of the holy name

13.2

The holy name is the only way for the deliverance of souls in the age of Kali

prabhu ka ko jva katha idam acid-vivam iti v vicryaitn arthn hari-bhajana-kc chstra-catura abhed dharmn sakalam apardha pariharan harer nmnanda pibati hari-dso hari-janai
Daa-mla-tattva, 10b/JD Ch. 22

harer nma harer nma harer nmaiva kevalam kalau nsty eva nsty eva nsty eva gatir anyath
Bhan-Nradya Pura 38.126/CC di 17.21/JD Ch. 23/BRSB p. 106

prabhuthe Supreme Lord; kaWho?; kawho?; jvathe living entity; kathamwhat?; idamthis; acitinanimate; vivammaterial universe; itithus; vand; vicryareflecting; etnon these; arthnpoints; hariof Lord Hari; bhajana-ktdescribing the devotional service; strain the scriptures; catura expert; abhedaof liberation; mthe hope; dharmnmaterial pious duties; sakalamcompletely; apardhamoffenses; pariharanabandoning; hareof Lord Hari; nmaof the Holy Names; nandamthe transcendental bliss; pibati drinks; hariof Lord Hari; dsathe servant; harijanaiwith the devotees. Who is Ka? Who am I, the jva? What is this temporary material (acit) world, and the eternal spiritual (cit) world? He who is exclusively devoted to the bhajana of r Hari and has made an intelligent analysis of the Vaiava-stras under the guidance of uddha-bhaktas, who has abandoned all offences and attachment to dharma and adharma, and who can consider and dispose of all questions that servant of r Hari drinks the sublime nectar of r-hari-nma in the company of other hari-janas (devotees).

hare nmathe holy name of the Lord; hare nmathe holy name of the Lord; hare nmathe holy name of the Lord; evacertainly; kevalamonly; kalauin the Age of Kali; na astithere is none; evacertainly; na astithere is none; eva certainly; na astithere is none; evacertainly; gatidestination; anyath otherwise. In this age of quarrel and hypocrisy the only means of deliverance is chanting the holy name of the Lord. There is no other way. There is no other way. There is no other way.
13.5

kali-kle nma-rpe ka-avatra nma haite haya sarva-jagat-nistra

CC di 17.22

kali-klein this Age of Kali; nma-rpein the form of the holy name; ka Lord Kas; avatraincarnation; nmaholy name; haitefrom; haya becomes; sarvaall; jagatof the world; nistradeliverance. In this Age of Kali, Lord Ka has descended as the incarnation of His holy names. Through r Nma the entire world can be delivered from material bondage.

Ka (nm) is non-different from His name (nma)

13.3

nma cint-mai ka caitanya-rasa-vigraha pra uddho nitya-mukto bhinnatvn nma-nmino

Padma Pura/ CC Mad 17.133/BRSB p.102/JD Ch.23/BR 2.31/Biog. p.242

The human material senses cannot perceive r harinma because it is transcendental

13.6

nmathe holy name; cint-maiwish-fulfilling gem; kar Ka (Himself); caitanya-rasa-vigrahathe form of all transcendental mellows; pracomplete; uddhapure, without material contamination; nitya eternally; muktaliberated; abhinna-tvtdue to nondifferenence; nmaof the holy name; nminoand of the person who has the name. The holy name is a transcendental wish-fulfilling gem (cintmai), for there is no difference between Kas name (nma) and Ka Himself (nm). In other words the holy name is the bestower of the supreme goal (parama-pururtha). This name is the very form of transcendental mellows (caitanya-rasa-svarpa). It is completely pure; that is, it is unlimited and eternally liberated, devoid of any connection with my.
350

ata r-ka-nmdi na bhaved grhyam indriyai sevonmukhe hi jihvdau svayam eva sphuraty ada
Padma Pura/ BRS 1.2.234/CC Mad 17.136/BR 2.32/Biog. p. 242, 330

atatherefore; r-ka-nma-diLord Kas name, form, qualities, pastimes and so on; nanot; bhavetcan be; grhyamperceived; indriyaiby the blunt material senses; sev-unmukheto one engaged in His service; hicertainly; jihvdaubeginning with the tongue; svayampersonally; evacertainly; sphurati become manifest; adathose (Kas name, form, qualities and so on). The human material senses cannot perceive r harinma because it is a transcendental sound, but it will appear by itself on the purified senses of the sevonmukha sdhaka, in whose heart the desire to serve Ka has arisen.
351

 R L O K M TA M
13.7

A B H I D H E YA
CC di 7.74

N M A-TAT T VA

kte yad dhyyato viu / trety yajato makhai dvpare paricaryy / kalau tad dhari-krtant
SB 12.3.52/BRSB p.104/JD ch. 23

ktein the Satya-yuga; yatwhich; dhyyatafrom meditation; viumon Lord Viu; tretymin the Tret-yuga; yajatafrom worshiping; makhaiby performing sacrifices; dvparein the age of Dvpara; paricaryymby worshiping the lotus feet of Ka; kalauin the age of Kali; tatthat same result (can be achieved); hari-krtantsimply by chanting the Hare Ka mah-mantra. Whatever result was obtained in Satya-yuga by meditating on Viu, in Tretyuga by performing sacrifices, and in Dvpara-yuga by serving the Lords lotus feet can be obtained in Kali-yuga simply by chanting the Hare Ka mah-mantra.
13.8

nmathe holy name; vinuwithout; kali-klein this Age of Kali; nhithere is none; raor any alternative; dharmathe eternal essence of ones spiritual nature and function; sarvaall; mantrahymns; sraessence; nmathe holy name; eithis is; strarevealed scriptures; marmapurport. In this Age of Kali there is no religious principle other than the chanting of the holy name, which is the essence of all Vedic hymns. This is the purport of all scriptures.

Even a dim reflection of hari-nma (nmbhsa) gives unlimitedly more results than all kinds of sat-karma (pious fruitive activities)
13.11

yad abhyarcya hari bhakty kte kratu-atair api phala prpnoty avikala kalau govinda-krtant
BR 1.3/Viu-rahasya

go-koi-dna grahae khagasya prayga-gagodaka kalpa-vsa yajyuta meru-suvara-dna govinda-krter na sama atai
JD Ch. 23/CC di 3.79 pt

Whatever fruit can be obtained in Satya-yuga by devoutly performing austerities and so on for hundreds of years, can be obtained in the age of Kali simply by chanting the names of r Govinda.
13.9

One may give cows in charity on the day of a solar eclipse; one may reside in Prayga on the banks of the Gag for a kalpa; or one may perform thousands of yajas, and give in charity a mountain of gold as high as Mount Sumeru. Still, all these cannot even be compared with a one-hundredth particle of r-Govindakrtana.
13.12

ka-mantra haite habe sasra-mocana ka-nma haite pbe kera caraa

CC di 7.73

vior ekaika nmpi sarva-veddhika matam tdk-nma sahasrea rma-nma-sama smtam

ata-nma-stotra/JD Ch. 23

Ka-mantrathe chanting of the Hare Ka mah-mantra; haitefrom; habe it will be; sasramaterial existence; mocanadeliverance; ka-nmathe holy name of Lord Ka; haitefrom; pbeone will get; keraof Lord Ka; caraalotus feet. Simply by chanting the holy name of Ka one can obtain freedom from material existence. Indeed, simply by chanting the Hare Ka mantra one will be able to see the lotus feet of the Lord.
13.10

Chanting one name of Viu gives more benefit than studying all the Vedas, and one name of Rma is equal to a thousand names (sahasra-nma) of Viu.
13.13

sahasra-nmn puyn / trir vtty tu yat phalam ekvtty tu kasya / nmaika tat prayacchati
Brahma Pura/JD Ch. 23/BRSB p. 101

nma vinu kali-kle nhi ra dharma sarva-mantra-sra nma, ei stra-marma

352

sahasra-nmnmof one thousand names; puynmholy; tri-vttyby thrice chanting; tubut; yatwhich; phalamresult; eka-vttyby one repetition; tubut; kasyaof Lord Ka; nmaholy name; ekamonly one; tatthat result; prayacchatigives.
353

 R L O K M TA M The pious results derived from chanting the thousand holy names of Viu three times can be attained by only once uttering the holy name of Ka. [The purport is that a thousand names of Viu equals one name of Rma, and three thousand names of Viu that is to say, three names of Rma equals one name of Ka. Chanting Kas name once gives the same result as chanting Rmas name three times].

A B H I D H E YA

N M A-TAT T VA

even; kapayatieradicates; mah-ptakathe resultant actions of greatly sinful activities; dhvntaof ignorance; rimthe mass. O reservoir of good qualities, just faithfully perform bhajana of r Ka without duplicity. He is the supreme savior among all saviors, and the most exalted of those worshipped with poetic hymns. When even a slight appearance of His name, which is like the sun, arises in ones cave-like heart, it destroys the darkness of great sins that are present there.

Other kinds of atonement (pryacitta) are not necessary for one who chants the holy name
13.14

nmno sya yvat akti / ppa-nirharae hare tvat kartu na aknoti / ptaka ptak jana
Bhad-viu Pura/ BR 1.4

~r ikaka - The seven excellent results of r Ka sakrtana~

The seven excellent results of r Ka sakrtana are described in r ikaka. The first verse describes the sequence of bhajana:
13.17

r Haris name possesses such potency to destroy sins that it can counteract more sins than even the most sinful person is able to commit.
13.15

yena janma-atai prva / vsudeva samarcita tan-mukhe hari-nmni / sad tihanti bhrata
HBV 11.237/BR 1.6

ceto-darpaa-mrjana bhava-mah-dvgni-nirvpaa reya-kairava-candrik-vitaraa vidy-vadh-jvanam nandmbudhi-vardhana prati-pada prmtsvdana sarvtma-snapana para vijayate r-ka-sakrtanam
r ikaka 1/BR 1.11

O best of the dynasty of Bharata, the holy name of r Hari is eternally present only in the mouth of one who has perfectly worshipped Vsudeva for hundreds of births.

Bhakti-rasmta-sindhu states that even nma-bhsa destroys all sins and liberates one from material existence
13.16

ta nirvyja bhaja gua-nidhi pvana pvann raddh rajyan matir atitarm uttama-loka-maulim prodyann anta-karaa-kuhare hanta yan-nma-bhnor bhso pi kapayati mah-ptaka-dhvnta-rim
BRS 2.1.103/BR 1.10

cetaof the heart; darpaathe mirror; mrjanamcleansing; bhavaof material existence; mah-dva-agnithe blazing forest fire; nirvpaam extinguishing; reyaof good fortune; kairavathe white lotus; candrikthe moonshine; vitaraamspreading; vidy-vadhof Divya-Sarasvat who awards divine knowledge; jvanamthe life; nandaof bliss; ambudhithe ocean; vardhanamincreasing; prati-padamat every step; pra-amtaof the full nectar; svdanamgiving a taste; sarvafor everyone; tma-snapanambathing of the self; paramtranscendental; vijayatelet there be victory; r-kasakrtanamfor the congregational chanting of the holy name of Ka. Let there be supreme victory for the chanting of the holy name of r Ka, which cleanses the mirror of the heart and completely extinguishes the blazing forest fire of material existence. r-ka-sakrtana diffuses the moon rays of bhva, which cause the white lotus of good fortune for the jvas to bloom. The holy name is the life and soul of Divya Sarasvat who bestows divine knowledge in the devotees hearts. It continuously expands the ocean of transcendental bliss, enabling one to taste complete nectar at every step, and thoroughly cleanses and cools everything, both internally and externally, including ones body, heart, self (tm) and nature. [Editorial note: By performing hari-krtana (chanting the holy name of r Ka), one obtains seven kinds of transcendental perfections. These seven excellent results are explained in r ikaka by rla Bhaktivinoda hkura.]
355

tamHim; nirvyjamwithout duplicity; bhajaworship; gua-nidheO reservoir of all good qualities; pvanampurifier; pvannmof all other purifiers; raddhwith faith; rajyanbeing enlivened; matimind; atitarm exceedingly; uttama-loka-maulimthe best of the personalities who are worshiped by choice poetry or who are transcendental to all material positions; prodyan manifesting; anta-karaa-kuharein the core of the heart; hantaalas; yatnmawhose holy name; bhnoof the sun; bhsaslight appearance; api
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1. ceto-darpaa-mrjana The holy name cleanses the mirror of the heart (anartha-nivtti):
13.18

it will never again be caught by fruitive activities. By taking shelter of any atonement other than the name of Bhagavn, the heart will remain affected by the modes of passion and ignorance, and sins will not be destroyed at the root.

sditrita-janrti-raye ramya-cid-ghana-sukha-svarpie nma gokula-mahotsavya te ka pra-vapue namo nama

Nmaka 7/BR 1.12/r ikaka p. 23

3. reya-kairava-candrik-vitaraa Harinma diffuses the moonrays of bhva-bhakti for the supreme benefit of all living beings (ruci):
13.20

sditadestroyed; ritasheltered; janaof the people; rtisufferings; raye abundance; ramyacharming; cidspirit; ghanaintense; sukhahappiness; svarpieown form; nma name; gokulain Gokula; mahotsavya for a great festival; teof You; ka of Lord Ka; prathe perfect and full; vapue transcendental form; na-ma na-manot I, not I!. O destroyer of the numerous sufferings of those who have taken shelter of You! O embodiment of delightful transcendental bliss! O great festival for the residents of Gokula (the gops, gopas, cows, calves and all other life forms of Vraja)! O allpervading one! O Ka-nma, time and again I offer respects to You, who are replete with these qualities. [This seventh verse of r Rpa Gosvms Nmaka describes the holy name as the embodiment of concentrated transcendental bliss and knowledge].

madhura-madharam etan magal magaln sakala-nigama-vall sat-phala cit-svarpam sakd api parigta raddhay helay v bhgu-vara! nara-mtra trayet kanma
Skana Pura/HBV 11.234/ r ikaka p. 24/ JD Ch. 25/BR 1.18

2. bhava-mah-dvgni-nirvpaa Nma-sakrtana extinguishes the blazing forest fire of material existence (nih):
13.19

madhuraof all sweet things; madhuramthe most sweet; etatthis; mangalam the most aupicious; mangalnmof all auspicious things; sakalaall; nigamaof the Vedas; vallthe creepers; satthe transcendental; phalamfruit; citwith a spiritual; svarpamform; saktonce; apieven; parigtamspoken; raddhaywith faith; helaywith mockery; vor; bhguof the Bhrgu dynasty; varaO most exalted descendent; naraa human being; mtrameven; tarayetdelivers; krsnaof r Ka; nmathe name. Ka-nma 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 Vedas, and the embodiment of knowledge, cit-akti. O best of the Bhgu dynasty! If someone chants the holy name only once without offence, be it with faith or indifference (hel), he is immediately delivered from this ocean of birth and death!
13.21

nta para karma-nibandha-kntana mumukat trtha-padnukrtant na yat puna karmasu sajjate mano rajas-tamobhy kalila tato nyath
SB 6.2.46/BR 1.16/JD Ch.6/r ikaka p. 24

sakd uccrita yena harir ity akara-dvayam baddha parikaras tena mokya gamana prati
Padma Pura/BR 1.17 pt

nanot; atatherefore; parambetter means; karma-nibandhathe obligation to suffer or undergo tribulations as a result of fruitive activities; kntanamthat which can completely cut off; mumukatmof persons desiring to get out of the clutches of material bondage; trtha-padaabout the Lord at whose feet create all the holy places; anukrtantthan constantly chanting under the direction of the bona fide spiritual master; nanot; yatbecause; punaagain; karmasuin fruitive activities; sajjatebecomes attached; manathe mind; rajatamobhymby the modes of passion and ignorance; kalilamcontaminated; tatathereafter; anyathby any other means. For those who desire liberation from the bondage of this material existence, there is no other means than chanting the name of Bhagavn, who sanctifies even the holy places by the touch of His lotus feet. This nma-sakrtana is able to destroy the root cause of all sinful activities, because when the mind has taken shelter of Bhagavn
356

A person who even once chants the two syllables ha and ri easily attains liberation.

4. vidy-vadh-jvanam It is the life of all transcendental knowledge (sakti):

13.22

yad icchasi para jna / jnd yat parama padam tad darea rjendra / kuru govinda-krtanam
Grua Pura/BR 1.19/r ikaka p. 25

O best of kings, if you desire to obtain the topmost knowledge and the supreme goal of that knowledge, prema-bhakti, then chant the holy name of r Govinda with great respect and devotion.
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It is further stated in the rmad-Bhgavatam:

13.23

6. prati-pada prmtsvdana It enables one to taste complete nectar at every step (bhva internal symptoms of perfection Vipralambha):
13.25

dhtar yad asmin bhava a jvs tpa-trayebhihat na arma tman labhante bhagavas tavghricchy sa-vidym ata rayema
SB 3.5.40/r ikaka p. 25

tebhyo namo stu bhava-vridhi-jra-pakasammagna-mokaa-vicakaa-pdukebhya keti vara-yugala ravaena yem nandathur bhavati nartita-roma-vnda
Padma Pura/Padyval 54/BR 1.23

dhtaO father; yatbecause; asminin this; bhavematerial world; aO Lord; jvthe living entities; tpamiseries; trayeaby the three; abhihat always embarrassed; nanever; armain happiness; tmanself; labhantedo gain; bhagavanO Personality of Godhead; tavaYour; aghri-chymshade of Your feet; sa-vidymfull of knowledge; ataobtain; rayemashelter. O Father, O Lord, O Personality of Godhead, the living entities in the material 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 are full of knowledge, and we also thus take shelter of them.

tebhyato them; namaobeisances; astulet there be; bhavaof repeated birth and death; vridhiof the ocean; jrain the festering; pakamud; sammagnastuck; mokaareleasing; vicakaaexpert; pdukebhyawith their sandals; kaKa; itithus; varaof syllables; yugalathe pair; ravaenaby hearing; yemof whom; nandathuin bliss; bhavatibecome; nartitadancing; roma-vndahairs standing up. The devotees whose bodily hairs stand on end and whose hearts tremble with bliss upon hearing the two syllables k and a, 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. nandmbudhi-vardhana The chanting of the holy name expands the ocean of transcendental bliss (bhva external symptoms):
13.24

ekntino yasya na kacanrtha vchanti ye vai bhagavat-prapann aty-adbhuta tac-carita sumagala gyanta nanda-samudra-magn
SB 8.3.20/BR 1.22/r ikaka p.26

7. sarvtma-snapana Premnanda is completely pure; it thoroughly cleanses and cools the entire self (prema):
13.26

sakrtyamno bhagavn ananta rutnubhvo vyasana hi pusm praviya citta vidhunoty aea yath tamo rko bhram ivti-vta
SB 12.12.48/BR 1.24/r ikaka p. 27

ekntinaunalloyed devotees (who have no desire other than Ka consciousness); yasyathe Lord, of whom; nanot; kacanasome; artham benediction; vchantidesire; yethose devotees who; vaiindeed; bhagavatprapannfully surrendered unto the lotus feet of the Lord; ati-adbhutamwhich are wonderful; tat-caritamthe activities of the Lord; su-magalamand very auspicious (to hear); gyantaby chanting and hearing; nandaof transcendental bliss; samudrain the ocean; magnwho are immersed The devotees who are exclusively surrendered unto Bhagavn, and who have no other desire than to attain Him, become immersed in an ocean of bliss by performing sakrtana of His wonderful and supremely auspicious pastimes.

sakrtyamnabeing properly chanted about; bhagavnthe Supreme Personality of Godhead; anantathe unlimited; rutabeing heard about; anubhvaHis potency; vyasanamthe misery; hiindeed; pusmof persons; praviyaenter; cittamthe heart; vidhunoticleans away; aeamentirely; yathjust as; tamadarkness; arkathe sun; abhramclouds; ivaas; ativtaa strong wind. Bhagavn r Hari Himself enters the heart of a devotee who describes His name, 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 jva, Bhagavn 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 mirrorlike hearts of those who take shelter of Kas name, and very quickly they attain their pure transcendental forms.
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The holy name is Ka Himself and the sweet embodiment of transcendental mellows (caitanya-rasa-vigraha). r Nmaka states:
13.27

The Vedas describe the truth of the holy name (nma-tattva)

13.29

nrada-vojjvana! sudhormi-nirysa-mdhur-pra! tva ka-nma! kma sphura me rasane rasena sad

Stava-ml 21.8 (Nmaka 8)/SS p. 28/BR 1.25

o ity etad brahmao nedia nma yasmd uccryamna eva sasra-bhayt trayati tasmd ucyate tra iti
g Veda 1.156.3/BR 1.27

nradaof Nrada; vof the lute; ujjvanathe vibrant life; sudhof nectar; rmiwaves; nirysaessence; mdhursweetness; praflood; tvamYou; kaof Ka; nmaO nme; kmaif You wish; sphuraplease appear; meof me; rasaneof the tongue; rasenawith nectar; sadalways. O life of Nradas v! O crest of the waves upon the transcendental ocean of nectar! O condensed form of all sweetness! O Ka-nma! By Your own sweet will, may You always appear on my tongue along with all transcendental rasa.

I meditate on O the name of Param Brahma Bhagavn who is very close to all jvas, dwelling within their heart of hearts. One who utters that name is liberated from the fear of the material world. Therefore O is famous by the name trakabrahma (that which bestows liberation, whereas the Hare Ka mah-mantra is called praka the giver of prema).

r Caitanya-bhgavata states:
13.30

The second verse of Nmaka states:

13.28

jaya nmadheya! muni-vnda-geya! jana-rajanya paramkarkte! tvam andard api mang udrita nikhilogra-tpa-paal vilumpasi
Stavamala 21.2/SS p. 28/BR 1.26

hare ka hare ka, ka ka hare hare hare rma hare rma, rma rma hare hare prabhu kahe kahilma ei mah-mantra ih japa giy sabe kariy nirbandha ih haite sarva-siddhi haibe sabra sarva-kaa bala ithe vidhi nhi ra
CB Madhya-khaa 23.7678/BR 1.30/SS p. 29

jayaall glories; nmadheyaO holy name; muniof sages; vndaby the multitudes; geyachanted; janaof the people; rajanyafor the happiness; paramsupreme; akaraof syllables; ktethe form; tvamYou; andard without respect; api even; mangonce; udritaspoken; nikhilaall; ugra terrible; tpasuffferings; paalmabundance; vilumpasiyou take away. O Harinma, the great sages constantly chant Your glories. To delight the devotees You have appeared in the form of transcendental syllables. All victory unto 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 without respect that is, to indicate some-thing else, jokingly and so forth it 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 because I proclaim Your glories.

r Caitanya Mahprabhu said, I have spoken this mah-mantra, now all of you return home and perform japa and krtana of the holy name with great love and faith, keeping track of the number of rounds you chant. By this practice, all types of perfection will arise. Always chant the holy name, for there are no rules and regulations regarding its performance. At every moment, utter this mah-mantra.

Lord Brahm instructed Nrada Muni

13.31

hare ka hare ka, ka ka hare hare hare rma hare rma, rma rma hare hare iti oaaka nmn kali-kalmaa nana nta parataropaya sarva-vedeu dyate
Kali-Santaraa Upaniad 5.6

~Thus ends the section r ikaka~

360

itithis; oaakamsixteen; nmnmof the holy names; kaliage of Kali; kalmaasins (dirt); nanamdestroying (counteracting); nanot; atathen;
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 R L O K M TA M paratarabetter; upayamethod; sarvaall; vedeuin the Vedas; dyateit is found. The sixteen words of the Hare Ka mantra are especially meant for 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 Ka mantra. After searching through the entire Vedic literatures one cannot find a sdhana for this age as sublime as the chanting of Hare Ka.
13.32 13.35

A B H I D H E YA

N M A-TAT T VA

r Gopla-Guru explains the meaning of the holy name as follows:

vijpya bhagavat-tattva / cid-ghannanda-vigraham haraty avidy tat kryam / ato harir iti smta
BR 1.34

hare ka hare ka ka ka hare hare hare rma hare rma rma rma hare hare ei loka nma bali laya mah-mantra ola-nma batria-akara ei tantra
CB di 14.145-6/GKH (P)

The Supreme Person r Bhagavn has descended in the form of the holy name, which is the embodiment of condensed knowledge and bliss. While remembering the name of Bhagavn, one should remember that nma and nm are non-different. In the first stage of a sdhakas progress, the holy name removes ignorance. Therefore He is Hari, He who removes. The rasika-cryas, however, taste harinma by thinking that, in the kujas Vabhnu-nandin r Rdh is stealing away the mind of r Hari by Her service. He who chants Hare Ka with this meditation attains prema-bhakti. [Editorial note: Please refer to Bhajana-rahasya 1.34 for the full loka and rla Gurudevas commentary, for a rasika explanation of the Hare Ka mah mantra]

This verse is called the mah-mantra. It contains sixteen holy names of the Lord composed of thirty-two syllables.
13.33

The Bhgavata-nma-kaumud states:

13.36

sdhite sdhite yabe premkura habe sdhya-sdhana-tattva jnib se tabe

CB di 24.147/KGH (P)

If you continually chant this mah-mantra, the seed of love of God will sprout in your heart. Then you will understand the goal of life and the process for achieving it.

nakta div ca gatabhir jita-nidra eko nirvia kita-patho mita-bhuk pranta yady acyute bhagavati sva-mano na sajjen nmni tad-rati-kari pahed vilajja
BR 1.36

The method of perfecting the chanting of r Nma

13.34

mana saharaa auca / mauna mantrrtha-cintanam avyagratvam anirvedo / japa-sampatti-hetava

HBV/BR 1.33

If your mind is not absorbed in the name of r Bhagavn Acyuta, then day and night without shyness chant those principal names that are endowed with rati (such as Rdh-ramaa, Vraja-vallabha and Gopjana-vallabha). Minimize sleep, eat moderately, and proceed on the path of spiritual truth with a peaceful mind and a disregard for worldly things.

A prayer for attaining attachment to the holy name

13.37

While chanting, one should be one-pointed and give up talking about mundane 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. rla Gurudevas Bhajana-rahasya-vtti: The method for one to perfect the chanting of his mantras, both harinma and gyatr, is described in this text. [See rla Gurudevas commentary, r Bhajana-rahasya 1.33 for an explanation of nmrtha-cintana].

agha-damana-yaod-nandanau nanda-sno kamala-nayana-gop-candra-vndvanendr praata-karua-kv ity aneka-svarpe tvayi mama ratir uccair vardhat nmadheya
Nmaka 5/BR 2.2

agha-damanacrusher of Agha; yaodnandanauson of Yaod; nandasnoson of Nanda Mahrja; kamala-nayanalotus-eyed; gopcandramoon of the gops;
363

362

 R L O K M TA M vndvanendrmoon of Vndvana; praata-karuamerciful to the worshipper; kKa; itithus; anekamany; svarpeforms; tvayiin You; mamaof me; ratilove; uccaigreatly; vardhatmmay increase; nmadheyathe holy names. O Nma Bhagavn, possessor of inconceivable glories, may my affection for You continue to increase, day and night. O Aghadamana! O Yaod-nandana! O Nandasnu! O Kamala-nayana! O Gopcandra! O Vndvanendra! O Praata-karua! O Ka! You have innumerable forms; may my attachment to them always increase.
13.41

A B H I D H E YA

N M A-TAT T VA

A pure devotee aspires for millions of tongues and ears

tue tavin rati vitanute tuval-labdhaye kara-kroa-kaambin ghaayate karrbudebhya sphm ceta-prgaa-sagin vijayate sarvendriy kti no jne janit kiyadbhir amtai keti vara-dvay
Vidagdha-mdhava 1.15/CC Antya 1.99

Determination to continue chanting in the face of all obstacles

13.38

khaa-khaa hai deha jya yadi pra tabu mi vadane n chi harinma
CB di 16.94/Upa 3, pt

Regardless if my body is cut to pieces and the life-air exits my body, I will never abandon the chanting of harinma. (rla Haridsa hkura)

tuein the mouth; tavindancing; ratimthe inspiration; vitanute expands; tua-val-labdhayeto achieve many mouths; karaof the ear; kroain the hole; kaambinsprouting; ghaayatecauses to appear; karaarbudebhya sphmthe desire for millions of ears; ceta-prgaain the courtyard of the heart; saginbeing a companion; vijayateconquers; sarvaindriymof all the senses; ktimthe activity; na unot; jneI know; janitproduced; kiyadbhiof what measure; amtaiby nectar; kathe name of Ka; itithus; vara-dvaythe two syllables. [rla Rpa Gosvm prays:] I do not know how much nectar the two syllables K-a have produced. When the holy name of Ka is chanted, it appears to dance within the mouth. We then desire many, many mouths. When that name 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 therefore all the senses become inert.

Ka has invested all potencies in His name

13.39

dna-vrata-tapas-trtha-ytrdna ca y sthit aktayo deva-mahat sarva-ppa-har ubh rjasyvamedhn jnasydhytma-vastuna kya hari sarv sthpit sveu nmasu
Skanda Pura/BR 2.3

The prema flower of r-nma

13.42

Whatever potency to nullify sins or bestow auspiciousness found in charity, vows, austerities, pilgrimage, the rjasya and avamedha yajas, knowledge of transcendental objects, and so forth, has been invested by r Ka in His holy names (that is, the primary names).

pra-vikaita ha, braje more jya la dekhya more svarpa-vilsa more siddha-deha diy, ka-pse rkhe giy e dehera kare sarba-na
Prema-vivarta ch. 7/JD ch. 25

In the performance of nma-bhajana, there is no consideration of cleanliness or uncleanliness, nor of proper or improper time
13.40

na dea-kla-niyamo / na aucauca-niraya para sakrtand eva / rma rmeti mucyate

Vaivnara-sahit/BR 2.4

Now blossoming fully, the prema flower of r-nma takes me to Vraja, and reveals to me the pastimes of His own love dalliance. Nma gives me my own siddha-deha, keeps me by the side of Ka, and then He completely destroys everything related to this mortal frame of mine.

The mah mantra is the medicine to destroy the disease of my

13.43

In chanting the holy name, there is no rule concerning place and time, nor is there one regarding cleanliness or uncleanliness. By repeating the name Rma, or in other words by performing sakrtana of the mah-mantra, the topmost liberation namely prema-bhakti is obtained.
364

enechi auadhi my nibra lgi harinma-mah-mantra lao tumi mgi

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Jva Jgo 4, rla Bhaktivinoda hkura [r Gauya Gti-guccha (2003 ed.) p. 105]

A B H I D H E YA

N M A-TAT T VA

nma-gne-sad ruci
13.47

r Gauracandra is calling, I have brought you the hari-nma mah-mantra the medicine to destroy the disease of my. Take these holy names, I beg of you!

This supremely attractive mantra draws r Ka towards the sdhaka

13.44

To constantly chant the name of Hari with the faith that r-nma-bhajana is the topmost form of bhajana, is called nma-gne sad ruci, taste in chanting the holy name. rla Gurudevas commentary: To have a taste for the holy name is the key to obtaining the ultimate auspiciousness. Ka-nma is both the practice and the goal. The topmost name, as taught by r Gaurasundara, is the Hare Ka mah-mantra. Nowadays, non-devotees write lyrics that are imaginary and full of rasa-bhsa, overlapping of transcendental mellows. Many people understand these lyrics to be nma-mantras, but such mantras [i.e. Nitai-Gaura Rdhe-ym; Rdhe Rdhe ym milade, etc.] are not mentioned in the scriptures and it is improper to chant them. rman Mahprabhu [r Caitanya-bhgavata, Madhya-khaa 13.10] has given the order: ih vai ra n bolib bolib ask them to chant only Hare Ka, nothing else.

nma-sakrtana prokta / kasya prema-sampadi baliha sdhana reha / paramkara-mantravat tad eva manyate bhakte / phala tad-rasikair janai bhagavat-prema-sampattau / sadaivvyabhicrata
Bhad-bhgavatmtam 2.3.1645/BR 1.16

It is said that to obtain the wealth of prema for r Ka, nma-sakrtana is the best and most powerful sdhana. This supremely attractive mantra draws r Ka towards the sdhaka. Therefore rasika devotees of Bhagavn conclude that sakrtana is the result of bhakti. It is unfailing in bestowing the wealth of bhgavatprema.

What is the topmost worshipable object?

13.48

O mind! with pure devotion perform the krtana of the holy name
13.45

upsyera madhye kon upsya pradhna? reha upsyayugala rdh-ka nma

CC Mad 8.256

para rimat-padambhoja sad sangaty-apekaya nma-sankirtana-praya viruddh bhaktim cara

Bhad-Bhagavatmta 2.3.144

upsyeraobjects of worship; madhyeamong; konwhich; upsyaworshipable object; pradhnathe chief; rehathe chief; upsyaworshipable object; yugalathe couple; rdh-ka nmathe holy name of Rdh-Ka, or Hare Ka. r Caitanya Mahprabhu asked, Among all worshipable objects, which is the chief? Rmnanda Rya replied, The highest worshipable object is the holy name of Rdh and Ka, the Hare Ka mantra.

O mind! If you would take the example of a bee and take shelter in the lotus of the Lords lotus feet, then with pure devotion you should perform the krtana of the holy name of the Lord.

Everything, (sdhya and sdhana) is included in hari-nma-sakrtana

13.46

r Ka tells the Moon-god

13.49

sdhya-sdhana-tattva ye kichu sakala hari-nma-sakrtane milibe sakala

CB di 14.143

mama nma-atenaiva / rdh-nma sad-uttamam ya smaret tu sad rdhm / na jne tasya ki phalam
Krama-dpik

By congregationally chanting the holy names you achieve everything, including the goal of life and the process for attaining it. BSSP: Love of Ka is the sdhya, and congregational chanting the names of Ka is the sdhana. Any questions that may arise in this regard can be resolved only by chanting the names of Ka. The uselessness of the insignificant desires of the sense enjoyers, fruitive workers, and mental speculators is easily realised by persons who are under the shelter of the holy names through the process of sakrtana.
366

The name of r Rdh is superior to hundreds of My names. Even I cannot calculate the result achieved by constantly remembering Her name. rla Gurudevas commentary: Relish of the very rasa of Bhagavn, who is Himself an embodiment of concentrated rasa, is definitely contained within His name. Although there is such taste in His name, that same nm, r ymasundara, becomes overwhelmed when He tastes the name of r Rdh. It is the nature of prema that the lover will have affection for the name of the beloved (BR p. 218)
367

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N M A-TAT T VA

The holy name given to Gopa Kumra by Jayanta

13.50

r-ka gopla hare mukunda govinda he nanda-kiora ka h r-yaod-tanaya prasda r-ballav-jvana rdhikea
r Bhad-bhgavatmtam 2. 4.7/SGG p. 197

Considering oneself to be even lower and more worthless than insignificant grass that has been trampled beneath everyones feet, being more tolerant than a tree, being pride-less and offering respect to everyone according to their respective positions, one should continually chant the holy name of r Hari. Raising My hands, I declare, Everyone please hear Me! For continuous remembrance, string this loka on the thread of the holy name and wear it around your neck. One must strictly follow the principles given by r Caitanya Mahprabhu in this verse. If one simply follows in the footsteps of rman Mahprabhu and the Gosvms, he will certainly achieve the ultimate goal of life, the lotus feet of r Ka.

r-kar Ka; goplaGopla; hareHari; mukundaMukunda; govindaGovinda; heO!; nandaof Nanda; kiorason; kaKa; h O!; r-yaodof Yaod; tanayason; prasdabe kind; r-ballavof the gops; jvanalife; rdhikof Rdhik; aLord [or rdhikeaHe who is controlled by rmati Rdhik]. O r Ka! Gopla! Hari! Mukunda! Govinda! O son of Nanda! Ka! O son of Yaod! Life of the gops! Lord of Rdhik! May you be pleased with me!

Those who dont engage in hearing and chanting are the most unfortunate:
13.52

The method of performing nma-sdhana is to chant the holy name while feeling more humble than a blade of grass
13.51

daivena te hata-dhiyo bhavata prasagt sarvubhopaamand vimukhendriy ye kurvanti kma-sukha-lea-lavya dn lobhbhibhta-manaso kualni avat
SB 3.9.7/BR 2.5

td api suncena taror api sahiun amnin mnadena krtanya sad hari rdhva-bhu kari kaho, una sarva-loka nma-stre gthi para kahe ei loka prabhu-jya kara ei loka caraa avaya pibe tabe r-ka-caraa
CC di 17.31-3/BR 8.4 pt

daivenaby fate of misfortune; tethey; hata-dhiyabereft of memory; bhavataof You; prasagtfrom the topics; sarvaall; aubha inauspiciousness; upaamantcurbing down; vimukhaturned against; indriy senses; yethose; kurvantiact; kmasense gratification; sukhahappiness; leabrief; lavyafor a moment only; dnpoor fellows; lobha-abhibhta overwhelmed by greed; manasaof one whose mind; akualniinauspicious activities; avatalways. Those persons who refrain from the hearing and chanting of Your glories, which destroys all misfortune, and instead always engage in inauspicious activities, being obsessed with a desire for a particle of material sense enjoyment, are certainly wretched, for fate has stolen away their intelligence.

tt apithan downtrodden grass; su-ncenabeing lower; tarothan a tree; ivalike; sahiunwith tolerance; amninwithout being puffed up by false pride; mna-denagiving respect to all; krtanyato be chanted; sadalways; harithe holy name of the Lord. rdhva-bhuraising my hands; karidoing so; kahoI declare; unaplease hear; sarva-lokaall persons; nmaof the holy name; streon the thread; gthistringing; paraget it; kaheon the neck; eithis; lokaverse. prabhuof the Lord; jyaon the order; karado; ei lokaof this verse; caraapractice; avayacertainly; pibehe will get; tabeafterwards; rka-caraathe lotus feet of Lord Ka.
368

Those who are materially engrossed cannot appreciate the holy name
13.53

tac ca deha-dravia-janat-lobha-paa-madhye nikipta syn na phala-janaka ighram evtra vipra

Padma Pura (Svarga-khaa 48.56)

O brhmaa, if the Lords holy name is cast among the atheists who are lustful towards the body, material possessions and family members, it will not quickly produce the fruit of love for Him.

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One must first give up the false identification with this material body
13.54

ida arra parima-peala pataty avaya ata-sandhi-jarjaram kim auadha pcchasi mha durmate nirmaya ka-rasyana piba
Mukunda-ml 37/BR 3.3

bahumany; janmabirths; karedoes; yadiif; ravaahearing; krtana chanting; tabustill; tain spite of; ndoes not; pyaget; ka-padeunto the lotus feet of Ka; prema-dhanalove of Godhead. If one is infested with the ten offenses in the chanting of the Hare Ka mahmantra, despite his endeavor to chant the holy name for many births, he will not get the love of Godhead that is the ultimate goal of this chanting.

The ten offenses to the Holy Name

Padma Pura, Brahma Khaa 25.1518
13.57

idamthis; arrambody; parimaas subject to transformation; pealam attractive; patatifalls down; avayaminevitably; atahundreds; sandhi joints; jarjaramhaving become decrepit; kimwhy; auadhamfor medication; pcchasiyou are asking; mhadeluded; durmateO fool; nirmayam prophylactic; kaof Ka; rasa-ayanamthe elixir; pibajust drink. This frail body, which is made of five elements and connected by hundreds of joints, is certain to decline and succumb to death. Consequently, the body will be burnt to ashes or will become food for worms and transformed into excrement. O foolish and wicked mind, you have decorated such a disgusting body with a senseless attachment. The elixir of r-ka-nma is the only powerful medicine to cure this disease of material existence. You should constantly drink it by incessantly chanting Kas holy name.

sat nind nmna paramam apardha vitanute yata khyti yta katham u sahate tad-vigarhm
1.

satmdevotees of the Lord; nindblaspheme; nmnathe holy name; paramamthe greatest; apardhamoffense; vitanuteis; yata khyti ytam who are engaged in preaching the glories of the Lord; katham u sahatewill never tolerate; tad-vigarhmsuch blasphemous activities. To blaspheme devotees who have dedicated their lives to chanting the holy name of the Lord. The holy name, who is identical with Ka, will never tolerate such blasphemous activities.

~Offences to r Nma~
13.55

rutvpi nma-mhtmye / ya prti-rahito nara aha-mamdi-paramo / nmni so py apardha-kt

Padma Pura/Upademta 1, pt

ivasya r-vior ya iha gua-nmdi-sakala dhiy bhinna payet sa khalu hari-nmhita-kara

2.

rutewho have heard; apieven; nmathe holy name; mhtmyetheglories; yaare; prtilove; rahitadevoid; naraa person; ahamfalse ego; mamdimine etc; paramasupreme; nmnithe holy name of the Lord; sa he; apieven; apardhaoffense; ktdoing. Those who, in spite of hearing the astonishing glories of the holy name, maintain the conception that I am this material body (dehtma-buddhi) and that worldly objects are mine [aha mameti] and who display no persistence in or love for the utterance of the holy name the Hare Ka mah-mantra are also offenders to the holy name.
13.56

ivasyathe name of Lord iva; r-vioLord Viu; yawho; ihain this material world; guaqualities; nmaname; di-sakalameverything; dhiy with the conception; bhinnamdifference; payetmay see; sahe; khalu indeed; hari-nmthe holy name of the Lord; ahita-karaoffender. To consider the names of Lord iva or Lord Brahm to be on an equal level with the holy name of Lord Viu.
3.

guror avaj - gurothe spiritual master; avaja material conception of;

To disobey the orders of the spiritual master or to consider him an ordinary person.

4.

ruti-stra-nindanam - ruti-stra-nindanamto blaspheme Vedic literature.

To blaspheme the Vedic literatures or literatures in pursuance of the Vedic version.

bahu janma kare yadi ravaa, krtana tabu ta n pya ka-pade prema-dhana
CC 8.24.16/Biog. p. 20
370

5.

artha-vda - artha-vdato give some interpretation

To give some interpretation on the holy name of the Lord.

6.

hari-nmni kalpanam - hari-nmnithe holy name; kalpanamimaginary.

To consider the glories of the holy name of the Lord as imagination.
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10b

N M A-TAT T VA

nmno bald yasya hi ppa-buddhir na vidyate tasya yamair hi uddhi

7.

api pramda

apialso; pramdainattentive. It is also an offense to be inattentive while chanting. Inattentive chanting [without absorption] is the root cause of all offences.

nmnathe holy name; baldon the strength; yasyaof who; hiindeed; ppasin; buddhiconception; nanot; vidyateis; tasyaof him; yamaiby austerities; hiindeed; uddhipurification. To think that the Hare Ka mantra can counteract all sinful reactions and one may therefore go on with his sinful activities and at the same time chant the Hare Ka mantra to neutralize them is the greatest offense at the lotus feet of Harinma.

There is no consideration of offence in chanting the names of Gaura-nitai

13.58

dharma-vrata-tyga-hutdi-sarvaubha-kriy-smyam api pramda

8.

caitanya-nitynande nhi esaba vicra nma laite prema dena, vahe arudhra
CC di 8.31

dharmareligious performances or pious deeds; vratavows of penance and austerity; tygarenunciation; hutaagnihotra yajas or sacrificial offerings; di etc.; sarvaall; ubhaauspicious; kriyactivities; smyamequality; apialso; pramdainattentive. To consider the chanting of the Hare Ka mah-mantra to be one of the auspicious ritualistic mantras mentioned in the Vedas as fruitive activity.

caitanya-nitynandewhen chanting the holy names of Lord Caitanya and Nitynanda; nhithere are not; esabaall these; vicraconsiderations; nma the holy name; laitesimply by chanting; premaecstatic love of God; denathey give; vahethere is a flow; aru-dhratears in the eyes. If one only chants, with some slight faith, the holy names of Lord Caitanya and Nitynanda, very quickly he is cleansed of all offenses. Thus as soon as he chants the Hare Ka mah-mantra, he feels the ecstasy of love for God and tears flow from his eyes.
13.59

araddadhne vimukhe py avati ya copadea iva-nmpardha

9.

araddadhnefaithless; vimukhereluctant; apieven; avatidoes not want to hear; yaone who; caand; upadeainstruction; ivaauspicious; nmpardhaoffense to the holy name. It is an offense to preach the glories of the holy name of the Lord to the faithless.
10.

gaura-nma na laiy, jei ka bhaje giy, / sei ka bahu kle pya gaura-nma laya jei, sadya ka pya sei, / apardha nhi rahe tya
r Navadvipa Dhma Mahtmya

rute pi nma-mhtmye ya prti-rahito nara aha-mamdi-paramo nmni so py apardha-kt

na laiywithout uttering; gaura-nmar Gauras names; jeiwho; ka Kas names; bhajeadores; giysinging; seihe; ka-ka; bahu kale after a long time; pyaattains; gaura-nmaGauras names; layautters; jeihe; sadyaat once; kar Ka; pyaattains; seihe; apardhaoffense; nhinot; raheremain; tyain him. One who does not utter the names of Gaura yet worship r Krna and sings His names attains is shelter only after a long time. However one who utters Gauras names at once attains r Ka. Offense does not remain in His heart.

rutewho have heard; apieven; nmathe holy name; mhtmyetheglories; yaare; prtilove; rahitadevoid; naraa person; ahamfalse ego; mamdifalse possessions; paramasupreme; nmnithe holy name of the Lord; sahe; apieven; apardhaoffense; ktdoing. If one has heard the glories of the transcendental holy name of the Lord but nevertheless continues in a materialistic concept of life, thinking I am this body and everything belonging to this body is mine [aha mameti], and does not show respect and love for the chanting of the Hare Ka mah-mantra, that is an offense.

~Thus ends the section Offences to r Nma~

372

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~Sakrtana~
Definition of Sakrtana
13.60

Loud krtana is a hundred times better than silent japa

13.64

sarvato bhvena krtanasakrtana

Anuvtti commentary on r ikaka, 1

japato hari-nmni / sthne ata-gundhika tmna ca punty uccair / japau rotn punti ca
Nradya Pura/CB 1.16.283/BRSB p. 108

sarvatain every way, completely; bhavenamoods; krtanachanting, glorifying; sasambandha [knowledge of ones relationship with Ka]; krtana audible chanting and glorifying of Kas names, form, qualities and pastimes. Sakrtana means complete krtana, or in other words, krtana that is performed in full knowledge of sambandha-jna and free from all anarthas and apardhas.
13.61

Someone who chants the Holy Names aloud is a hundred times better than one who performs silent japa in a solitary place, because he who chants japa silently simply benefits himself, while the person who chants japa aloud benefits all those who hear him as well. [Editorial note: Spoken by Prahlda Mahrja and cited by Hridsa hkura in his encounter with the offensive brhmaa. See CB 1.16.267-297 for a garland of lokas in glorification of the holy name.]

bahubhir militv tad-gna-sukha r-ka-gna

Krama San./BRSB p. 108

Nma sakrtana is the best means for success, whether one is a karm, jni, yog or bhakta
13.65

When many people blissfully chant the name of the Lord in a loud voice with faith, for the pleasure of r Ka, it is called sakrtana.

Definition of Krtana
13.62

nma-ll-gudnm uccair bh tu krtana

BRS 1.2.145

etan nirvidyamnnm icchatm akuto-bhayam yogin npa nirta harer nmnukrtanam

SB 2.1.11/BRSB p.103/KGH (P)

Krtana is defined as loudly giving voice to the glories of the Lord, beginning with the names, pastimes, and qualities of Ka.

The symptom of Japa

13.63

etatit is; nirvidyamnnmof those who are completely free from all material desires; icchatmof those who are desirous of all sorts of material enjoyment; akuta-bhayamfree from all doubts and fear; yoginmof all who are selfsatisfied; npaO King; nirtamdecided truth; hareof the Lord, r Ka; nmaholy name; anuin nugatya (following after the guidance of Guru and sdhu); always; krtanamchanting. 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 from all material desires, those who are desirous of all material enjoyment, and also those who are self-satisfied by dint of transcendental knowledge.

mano madhye sthito mantro mantro madhye sthito mana mano mantra sama-yukta eta dhi japa-lakaam
source unknown

Chanting the holy name without offences easily bestows Ka-prema

13.66

When the mantra is situated in the mind and the mind is situated in the mantra, then the mind and the mantra become one. This is the symptom of japa. [Editorial note: One should invoke rla Gurudeva by thinking, He is sitting opposite me, looking into my eyes, and I am chanting along with him. The japa- ml is the umbilical cord through which he nourishes my bhakti and removes my anarthas.]
374

tra madhye sarva-reha nma-sakrtana nirapardhe nma laile pya prema-dhana

CC Antya 4.71

tra madhyeof the nine different types of devotional service; sarva-rehathe

375

 R L O K M TA M most important of all; nma-sakrtanachanting of the holy name of the Lord; nirapardhewithout offenses; nma laileif one chants the holy name; pyahe gets; prema-dhanathe most valuable ecstatic love of Ka. Of all the different types of spiritual practices, the nine forms of bhakti (ravaa, krtana, etc.) are the best because they have tremendous power to deliver Ka and ka-prema. Of these nine practices, nma-sakrtana is the best. By chanting r-ka-nma without offences, one obtains the priceless treasure of prema.

A B H I D H E YA

N M A-TAT T VA

manymahewe think; krtanamglorification; evaindeed; sattamamthe best; lola-tmakafickle; eka-sva-hdiin the heart; smaratremembering; smte from the memeory; vaciin the voice; sva-yukteengaged; manasiin the mind; rutauremembered; tathso; divytshining; parnothers; apialso; apakurvatdrags; tmyathe self; vatlike. We think that because it engages the voice, ears, and mind, and because it attracts others as it does oneself, glorifying the Lord is better than remembering the Lord with the fickle mind.

The superiority of krtana over smaraa is described in Vaiava-cintmai

13.67

Smaraa will come gradually as a result of performing krtana

13.70

agha-cchit-smaraa vior bahv-ysena sdhyate oha-spandana-mtrea krtana tu tato varam

Hari-bhakti-vilsa 11.236/ BR 1.5

krtana-prabhve, smaraa haibe, se kle bhajana-nirjana sambhava.

Mahjana-racita-gta, (duta mana!), rla Bhaktisiddhnta Sarasvat hkura

Through performing smaraa (contemplation) of Viu sins are destroyed only after great endeavor. However simply by vibrating His names upon ones lips the same result is achieved. Krtana is thus superior.

krtana-prabhveby the power of the chanting; smaraaremembering the Lords pastimes; smaraaremembrance; haibewill be possible; se kleat that time; bhajana-nirjanaworship in solitude; sambhavapossible. By the influence of krtana, one may gradually come to the exalted stage of smaraam, wherein one constantly remembers the pastimes of Ka within ones mind. Nirjana-bhajana is conceivable only after attaining this advanced level of Ka-bhakti.

Smaraa must be performed in conjunction with sakrtana

13.68

ataeva yady apy any bhakti kalau kartavy tad krtankhy bhakti-sayogenaiva
Bhakti San. 273/Krama San./SS p.23

Sakrtana is the best way to glorify Ka

13.71

This means that although in Kali yuga it is necessary to perform the other eight limbs of devotional service, they must be performed in conjunction with the chanting of the holy name (krtana). By this method, bhakti is fully accomplished.

kasya nn-vidha-krtaneu tan-nma-sakrtanam eva mukhyam tat-prema-sampaj-janane svaya drk akta tata rehatama mata tat
Brhad Bhag. 2.3.158/BRSB p.107/GKH (P)

Krtana is superior to smaraa

13.69

manymahe krtanam eva sattama loltmakaika-sva-hdi smart smte vci sva-yukte manasi rutau tath divyt parn apy apakurvad tmya-vat
Bhad Bhgavatmtam. 2.3.148/GKH (P)

kasyaof Lord Ka; nnmany; vidhakinds; krtaneuin glorification; tan-nma-sakrtanamglorifying His holy name; evacertainly; mukhyamfirst; tat-prema-sampaj-jananecreating the opulence of love; svayampersonally; drkspeedily; aktamable; tatathen; rehatamambest; matam considered; tatthat. Of the many ways to glorify Lord Ka, chanting His holy name is the first. Because it has the power to give the great wealth of pure love for Him, it is considered the best.

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13.72

A B H I D H E YA

N M A-TAT T VA

aho bata va-paco to garyn yaj-jihvgre vartate nma tubhyam tepus tapas te juhuvu sasnur ry brahmncur nma ganti ye te
SB 3.33.7/CC Mad 11.192, 19.72,Antya 16.27/JD ch.6/Biog. p.327,437/GKH (P)

kalimthe age of Kali; sabhjayantithey praise; ryprogressive souls; guajawho know the true value (of the age); sra-bhginawho are able to pick out the essence; yatrain which; sakrtanenaby the congregational chanting of the holy names of the Supreme Lord; evamerely; sarvaall; sva-arthadesired goals; abhilabhyateare attained. Those who are actually advanced in knowledge are able to appreciate the essential 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 sakrtana.
13.75

aho bataoh, how glorious; va-pacaa dog-eater; atahence; garyn worshipable; yatof whom; jihv-agreon the tip of the tongue; vartateis; nmathe holy name; tubhyamunto You; tepu tapapracticed austerities; te they; juhuvuexecuted fire sacrifices; sasnutook bath in the sacred rivers; ryryans; brahma ancustudied the Vedas; nmathe holy name; gantiaccept; yethey who; teYour. My dear Lord, anyone who always keeps Your holy name on his tongue is greater than an initiated brhmaa. 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. That is the wonderful power of chanting the holy name of the Lord. One who chants the holy name is understood to have performed all kinds of austerities. He has studied all the Vedas, he has performed all the great sacrifices mentioned in the Vedas, and he has already taken his bath in all the holy places of pilgrimage. It is he who is factually the ryan.
13.73

nma-sakrtana yasya / sarva-ppa praanam pramo dukha-amanas / ta nammi hari param

SB 12.13.23

nma-sakrtanamthe congregational chanting of the holy name; yasyaof whom; sarva-ppaall sins; praanamwhich destroys; pramathe bowing down; dukhamisery; amanawhich subdues; tamto Him; nammiI offer my obeisances; harimto Lord Hari; paramthe Supreme. I offer my respectful obeisances unto the Supreme Lord, Hari, the congregational chanting of whose holy names destroys all sinful reactions, and the offering of obeisances unto whom relieves all material suffering.

tasmt sakrtana vior / jagan-magalam ahasm mahatm api kauravya / viddhy aikntika-niktam
SB 6.3.31

~ Thus ends the section Sakrtana ~

tasmttherefore; sakrtanamthe congregational chanting of the holy name; vioof Lord Viu; jagat-magalamthe most auspicious performance within this material world; ahasmfor sinful activities; mahatm apieven though very great; kauravyaO descendant of the Kuru family; viddhiunderstand; aikntika the ultimate; niktamatonement. ukadeva Gosvm continued: My dear King, the chanting of the holy name of the Lord is able to uproot even the reactions of the greatest sins. Therefore the chanting of the sakrtana movement is the most auspicious activity in the entire universe. Please try to understand this so that others will take it seriously.
13.74

~ Preaching ~
Those who Have Taken Birth in the Land of India Should Preach
13.76

bhrata-bhmite haila manuya janma yra janma srthaka kari kara para-upakra
CC di 9.41/Biog. p.16

bhrataof India; bhmitein the land; hailahas become; manuyahuman being; janmabirth; yraanyone; janmasuch a birth; srthakafulfillment; karidoing so; karado; paraothers; upakrabenefit. One who has taken his birth as a human being in the land of India [Bhratavara] should make his life successful and work for the benefit of all other people by preaching nma-sakrtana, the chanting of the holy name of Ka.

kali sabhjayanty ry / gua j sra-bhgina yatra sakrtanenaiva / sarva-svrtho bhilabhyate

SB 11.5.36
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Gaurasundaras Followers Preach the Holy Name to whoever the meet

13.77

~ Other lokas related to Nma-tattva ~

Kali-yuga is an ocean of faults but simply by chanting the holy name one can counteract all faults and attain perfection
13.80

yre dekha, tre kaha ka-upadea mra jya guru ha tra ei dea
CC Mad 7.128

yrewhomever; dekhayou meet; trehim; kahatell; ka-upadeathe instruction of the Bhagavad-gt as it is spoken by the Lord or of rmadBhgavatam, which advises one to worship r Ka; mra jyaunder My order; guru habecoming a spiritual master; tradeliver; ei deathis country. Instruct whoever you meet in the science of Ka. Teach them the instructions of Ka in Bhagavad-gt, and the teachings about Ka in rmad-Bhgavatam. In this way, on my order, become a Guru and liberate everyone in the land.

kaler doa-nidhe rjann asti hy eko mahn gua krtand eva kasya mukta-saga para vrajet
SB 12.3.51/CC Mad 20.344

In every town and village, the chanting of My name will be heard

13.78

kaleof the age of Kali; doa-nidhein the ocean of faults; rjanO King; asti there is; hicertainly; ekaone; mahnvery great; guagood quality; krtantby chanting; evacertainly; kasyaof the holy name of Ka; muktasagaliberated from material bondage; paramto the transcendental spiritual kingdom; vrajetone can go. My dear King, although Kali-yuga is an ocean of faults, there is still one good quality about this age: Simply by chanting the Hare Ka mah-mantra, one can become free from material bondage and go to the transcendental abode.

pthivte che yata nagardi grma sarvatra pracra haibe mora nma
CB Antya 4.126

pthivteon the face of the earth; cheare; yataas many; nagara-di grma cities and villages; sarvatraeverywhere; pracra haibewill be preached; mora nmaMy holy name. In every town and village, the chanting of My name will be heard. In as many towns and villages as there are on the surface of the earth, My Holy Name will be chanted.

In Kali-yuga everyone is unfortunate and always disturbed

13.81

pryelpyua sabhya / kalv asmin yuge jan mand sumanda-matayo / manda-bhgy hy upadrut
SB 1.1.10

He who has life can preach 13.79 pra che yra, se hetu pracra
Duta mana! rla Bhaktisiddhnta Sarasvat Prabhupda

pryeaalmost always; alpameager; yuaduration of life; sabhyamember of a learned society; kalauin this age of Kali (quarrel); asminherein; yugeage; janthe public; mandlazy; sumanda-matayamisguided; mandabhgyunlucky; hiand above all; upadrutdisturbed. O learned one, in this iron age of Kali men have but short lives. They are quarrelsome, lazy, misguided, unlucky and, above all, always disturbed.

He who has life can preach. Those who have spiritual vitality can preach and 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 ~

panna sasti ghor / yan-nma vivao gan tata sadyo vimucyeta / yad bibheti svaya bhayam
SB 1.1.14

pannabeing entangled; sastimin the hurdle of birth and death; ghorm too complicated; yatwhat; nmathe absolute name; vivaaunconsciously;
380 381

 R L O K M TA M ganchanting; tatafrom that; sadyaat once; vimucyetagets freedom; yatthat which; bibhetifears; svayampersonally; bhayamfear itself. Living beings who are entangled in the complicated meshes of birth and death can be freed immediately by even unconsciously chanting the holy name of Ka, which is feared by fear personified.

A B H I D H E YA

N M A-TAT T VA

When the name is even slightly revealed, it shows me my own spiritual form and characteristics. It steals my mind and takes it to Kas side. When the name is fully revealed, it takes me directly to Vraja, where it shows me my personal role in the eternal pastimes.

The Gyatr mantras are essential to help purify ones chanting of Harinma
13.86

Ka became Nma-rpa and Gaurga

13.83

baddha-jve kp kari ka haila nma kali-jve day kari ka haila gauradhma

r Caitanya Mahprabhus Bhagavt Prama (Hindi)

kma-gyatr-mantra-rpa, haya kera svarpa, srdha-cabbia akara tra haya se akara candra haya, ke kari udaya, tri-jagat kail kmamaya
CC Mad 21.125/BRSB Introduction

Being merciful on the jvas who are bound within this age of quarrel, r Ka has become nma-rpa; then feeling still more compassion, He also became Gaura and r Gauradhma (Navadvpa).

I do not dwell in Vaikuha nor in the hearts of the yogs. I reside only in the heart of My devotees who glorify Me
13.84

kma-gyatr-mantra-rpathe hymn known as Kma-gyatr; hayais; kera svarpaidentical with Ka; srdha-cabbiatwenty-four and a half; akara syllables; traof that; hayaare; se akarathese syllables; candra hayaare like the moon; keLord Ka; kari udayaawakening; tri-jagatthe three worlds; kailmade; kma-mayafull of desire. Ka, the Supreme Personality of Godhead, is identical with the Vedic hymn known as the Kma-gyatr, which is composed of twenty-four and a half syllables. Those syllables are compared to moons that arise in Ka. Thus all three worlds are filled with desire.
13.87

nha tihmi vaikuhe / yogin hdayeu v yatra gyanti mad-bhakt / tatra tihmi nrada
(or, another version:)

nha vasmi vaikuhe / yogin hdayena ca mad-bhakt yatra gyanti / tatra tihmi nrada
Padma Pura/Nrada-bhakti-stra 3.37/Bhakti Sandarbha 269/GKH (P)

vndvane aprkta navna madana kma-gyatr kma-bje yra upsana

CC Mad 8.138

nanot; ahamI; tihmi [vasmi]reside; vaikuhein Vaikuha; yoginm of the yogs; hdayeuin the hearts; veither; [caand;] yatrawhere; gyantithey sing about Me; mat-bhaktMy devotees; tatraat the respective places; tihmiI remain; nradaO Nrada. O Nrada, I do not dwell in Vaikuha nor am I in the hearts of the yogs. I reside where My devotees glorify My name, form, qualities and transcendental pastimes.

vndvanein Vndvana; aprktaspiritual; navnanew; madanaCupid; kma-gyatrhymns of desire; kma-bjeby the spiritual seed of desire called klm; yraof whom; upsanathe worship. In the spiritual realm of Vndvana, Ka is the spiritual, ever-fresh Cupid. He is worshiped by the chanting of the Kma-gyatr-mantra, with the spiritual seed klm.

The experience of ones internal spiritual form (svarpa) required for the culture of rgnuga-bhakti proper is revealed by the grace of Ka-nma
13.85

The rutis state that O and Kli are synonymous, therefore kma-bja indicates Rdh-Ka tattva
13.88

st vikai puna dekhya nija-rpa-gua / citta hari laya ka pa pra-vikaita haa vraje more jya la / dekhya nija-svarpa-vilsa
Ka-nma dhare kata bala, rla Bhaktivinoda hkura
382

tasmd okra-sambhto goplo viva-sambhava klm okrasya caikatva pahyate brahma-vdibhi

383

 R L O K M TA M
Uttara-gopla-tpan Upaniad 13/BS p.55

A B H I D H E YA

N M A-TAT T VA

Yamarja takes only those who fail to chant the holy name
13.91

Okra, the sacred syllable o, is the perfect and complete truth, the combination of potency and the possessor of potency. It is non-different from Gopla, from whom the entire universe has arisen. Those who know the Absolute Truth, Brahman, regard okra and kl as synonyms. Consequently, okra is Gopla and kl is also okra. Therefore kma-bja indicates Rdh-Ka-tattva. (kl is the kmtmaka svarpa of o)

jihv na vakti bhagavad-gua-nmadheya ceta ca na smarati tac-cararavindam kya no namati yac-chira ekadpi tn nayadhvam asato kta-viu-ktyn
SB 6.3.29/GKH (P)

~ rla Gurudevas additional lokas in the GVP Hindi Gauya-Kahahra, Nma-tattva section ~
13.89

ka-nmera phalaprem, sarva-stre kaya bhgye sei prem tomya karila udaya
CC di 7.86/GKH (P)

jihvthe tongue; nanot; vaktichants; bhagavatof the Supreme Personality of Godhead; guatranscendental qualities; nmadheyamand the nomenclature; cetathe heart; caalso; nanot; smaratiremembers; tatHis; caraaaravindamlotus feet; kyaunto Lord Ka through His Deity in the temple; nonot; namatibows; yatwhose; irahead; ekad apieven once; tn them; nayadhvambring before me; asatathe nondevotees; aktanot performing; viu-ktynduties toward Lord Viu. My dear servants, please bring to me only those sinful persons who do not use their tongues to chant the holy name and qualities of Ka, whose hearts do not remember the lotus feet of Ka even once, and whose heads do not bow down even once before Lord Ka. Send me those who do not perform their duties toward Viu, which are the only duties in human life. Please bring me all such fools and rascals.

ka-nmeraof the holy name of the Lord; phalaresult; premlove of Godhead; sarvain all; strerevealed scriptures; kayadescribe; bhgye fortunately; seithat; premlove of Godhead; tomyaYour; karilahas done; udayaarisen. 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 already done so.

Hearing the holy name only once frees one from material contamination
13.92

The history of Ajmila

13.90

mriyamo harer nma / gan putropacritam ajmilo py agd dhma / kim uta raddhay gan
SB 6.2.19/GKH (P)

na hi bhagavann aghaitam ida tvad-darann nm akhila-ppa-kaya yan-nma sakc chravat pukkao pi vimucyate sasra
SB 6.16.44/GKH (P)

mriyamaat the time of death; hare nmathe holy name of Hari; gan chanting; putra-upacritamindicating his son; ajmilaAjmila; apieven; agtwent; dhmato the spiritual world; kim utawhat to speak of; raddhay with faith and love; ganchanting. While suffering at the time of death, Ajmila chanted the holy name of the Lord, and although the chanting was directed toward his son, he nevertheless returned home, back to Godhead. Therefore if one faithfully and inoffensively chants the holy name of the Lord, where is the doubt that he will return to Godhead?

nanot; hiindeed; bhagavanO my Lord; aghaitamnot occurred; idamthis; tvatof You; darantby seeing; nmof all human beings; akhilaall; ppa of sins; kayaannihilation; yat-nmawhose name; saktonly once; ravatby hearing; pukkaathe lowest class, the cala; apialso; vimucyateis delivered; sasrtfrom the entanglement of material existence. My Lord, it is not impossible for one to be immediately freed from all material contamination by seeing You. Not to speak of seeing You personally, merely by hearing the holy name of Your Lordship only once, even calas, men of the lowest class, are freed from all material contamination. Under the circumstances, who will not be freed from material contamination simply by seeing You?

384

385

 R L O K M TA M
13.93

A B H I D H E YA

N M A-TAT T VA

mat-kath-vcaka nitya mat-kath-ravae ratam mat-kath-prti-manasa nha tyakymi ta naram

Bhakti Sandarbha 269/GKH (P)

~ Glorification of r Nma ~
r Nma Vandan
13.96

In the Viu-dharma Pura and Skanda Pura the Supreme Lord declares: I will never leave any person who always recounts My glories, or delights in hearing My glories, or whose heart enjoys descriptions of My glories.
13.94

jayati jayati nmnanda-rpa murrer viramita-nija-dharma-dhyna-pjdi-yatnam katham api sakd tta mukti-da prin yat paramamtam eka jvana bhaa me
r Bhad-Bhgvatmta 1.9, rla Santana Gosvm

trakj jyate mukti samdhiketi bhava

r Ka Sandarbha 256/GKH (P)

traktfrom the liberator; jyateis generated; muktiliberation; samdhik greater; itithus; bhvathe meaning. From chanting the holy name of Lord Ka, one attains pure love of God, which makes the happiness of liberation seem very insignificant.
13.95

jayati jayatiall glories, all glories; nma-nandaas the all-ecstatic name; rpamto the form; murreof Lord Murri (Ka); viramitagiving up; nija of ones own; dharmasocial duties; dhynameditation; pj-diritual worship and so on; yatnamthe endeavors; katham apisomehow or other; saktjust once; ttamtaken; mukti-damgiving liberation; prinmto living entities; yatwhich; paramamthe greatest; amtameternal nectar; ekamthe only; jvanammeans of livelihood; bhaamornament; memy. All glories, all glories to Ka-Murris name, the embodiment of divine bliss! It halts the cycle of birth and death and relieves one of all painful endeavors in practicing religion, meditation, charity, deity worship, and austerity. It awards liberation to one who utters it even once. Ka-nma stands alone as the supreme nectar and sole treasure of my life.
13.98

nmn mukhyatama nma kkhya me parantapeti

Sri Ka Sandarbha 257/GKH (P)

nmnmof names; mukhyatamammost important; nmaname; kakhyamthe name Ka; meMy; parantapaO subduer of the enemies (Arjuna); itithus. O Arjuna, of all My holy names, the name Ka is the most important.

~Thus ends the section Gauya Kahahra Pariia~

rdheti nma nava-sundara-sdhu mugdha keti nma mahurdbhuta-gha-dugdham sarva-kaa surabhi-rga-himena ramya ktv tadaiva piba me rasane kud-rte
r Stavval, Abha-scanam 10, rla Raghuntha Dsa Gosvm

rdhRdh; itithus; nmaname; navafresh; sundaradelicious; sdhu nectar; mugdhamcharming; kaKa; itithus; nmaname; mahura sweet; adbhutawonderful; ghathick; dugdhammilk; sarvaat every; kaammoment; surabhifragrant; rgaof love; himenawith the ice; ramyampleasing; ktvdoing; tadthen; evacertainly; pibaplease drink; meof me; rasaneO tongue; kud-rtetortured by thirst. O tongue tortured by thirst, please mix the delicious nectar of the name Rdh with the wonderfully sweet condensed milk of the name Ka, add the fragrant ice of pure love and drink this charming drink at every moment!

Thus ends the 13th chapter Nma-tattva

386 387

3rd Division: Prayojana

The ultimate objective Love of God (Ka-prema)

Divine Love for the Supreme Lord (prema) is a broad term. For some, it means to attain the Lord of Vaikuha, r Nryaa. For others, it means Lord Rmacandra in Ayodhy. In our Rpnug line we do not aspire for the above, nor do we aspire for the service of Dvrakdha Ka, nor for that of Mathurea Ka. Our sole object is loving devotional service unto Vrajendra-nandana r Ka, vraja-prema. There are various types of rasas (mellows of love) in Vraja: sakhya, vtsalya and mdhurya. Our goal is mdhurya-may bhakti, the love of the gops for r Ka (gop-bhva). We follow in the footsteps of our rascrya rla Rpa Gosvm, who came to establish the mission and innermost hearts desires of r Caitanya Mahprabhu (in the BrahmaMdhva Gauya sampradya). Being in the nugatya of rla Rpa Gosvm, we do not aspire for direct union of love with r Ka (sambhoga-icchmay), in competition with rmat Rdhik. Rather, our aspiration is to follow in the footsteps of the gop maidservants of rmat Rdhik and serve Her in majar-bhva (tat-tad-bhvaicchmay). We aspire to serve Vndvana-candra r Ka only as the prantha (life and soul) of our svmin rmat Rdhik. She is our iadeva, our worshipable object of loving service, our all-in-all. Therefore, our exclusive goal is Rdh-dsyam. This is the speciality and glory of our Rpnug line.

Chapter 14 Bhva bhakti

Oh Prabhu! When will tears flow from my eyes like torrents of rain as I chant Your holy names

Definition of Bhva
14.1

uddha-sattva-vietm / prema-sryu-smya-bhk rucibhi citta-masya- / kd asau bhva ucyate

BRS 1.3.1/BRSB p.136/CC Mad 23.5 /Biog p.397/BR 6.2 pt

uddha-sattvapure goodness; vieadistinguished; tmwhose nature; premaof love of God; sryalike the sun; aua ray; smya-bhkwhich is similar to; rucibhiby different tastes; cittaof the heart; masyasoftness; ktwhich causes; asauthat softness; bhvaemotion; ucyateis called. Bhva-bhakti is (1) constituted entirely of viuddha-sattva. (2) It is like a ray of the sun of prema, and (3) it softens the heart by various tastes (abhila). Bhva (1) spiritual emotions, love or sentiments; (2) the initial stage of perfection in devotion (bhva-bhakti). A stage of bhakti in which uddha-sattva, the essence of the Lords internal potency consisting of spiritual knowledge and bliss, is transmitted into the heart of the practicing devotee from the heart of one of the Lords 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.

Daa-Mla on Bhva
14.2

svarpvasthne madhura-rasa-bhvodaya iha vraje rdh-ka-svajana-jana-bhva hdi vahan parnande prti jagad-atula-sampat-sukham aho vilskhye tattve parama-paricary sa labhate

 R L O K M TA M
Daa-mla tattva, 10a/JD Ch. 22

P R AY O J A N A

B H VA- B H A K T I

sva-rpaoriginal spiritual form; avasthnein the state; madhura-rasaof madhura rasa; bhvaof the love; udayathe arisal; ihahere; vrajein Vrajabhmi; rdhof rmat Rdhr; kaand Lord Ka; svajana-jana of the associates; bhvamthe pure love; hdiin the heart; vahancarrying; parasupreme; nandein bliss; prtimpure love; jagatof the universe; atula not comparable; sampatopulence; sukhamhappiness; athothen; vilsaas spiritual pastimes; khyeknown; tattvein the truth; paramasupreme; parcarymdevotional service; sahe; labhateattains. In the mature stage of sdhana-bhakti, when the jva becomes situated in his svarpa, then by the influence of the hldin potency, the state of bhva in madhurarasa arises within him. In other words, the mood to follow in the footsteps of the dearmost associates of r r Rdh-Ka in Vraja arises in his heart. Gradually he obtains happiness and prosperity that is unsurpassed in this world, in the form of the supreme service of paramnanda-tattva, which is known as vilsa. There is no greater gain than this for the jva.

sattvam viuddhampure consciousness (the stage of bhva); vasudevaVasudeva; abditamknown as; yatbecause; yateis revealed; tatrathere; pumnthe Supreme Person; apvtawithout any covering; sattvein pure goodness; caand; tasminin that; bhagavnr Rdh-Ka; vsudevaVsudeva; hibecause; adhokaja transcendental; meby me; namaswith obeisances; vidhyateworshiped. Let me be engaged in serving Vasudeva in pure Ka consciousness. Ka consciousness is always pure consciousness, in which adhokaja Ka, known as Vsudeva, is revealed without any covering. Just as Vasudeva gave birth to Vsudeva Ka, practicing in pure goodness (uddha-sattva - pure consciousness, the stage of bhva), will reveal the transcendental svarpa of r Rdh-Ka.
14.5

prema dhana vin vyartha daridra jvana dsa kari vetana more deha prema-dhma
BR 6.1, BVT (Bengali)

The sixth verse of ikaka describes the external manifestations of perfection

14.3

Without the wealth of prema, my wretched life is useless. O Lord, please accept me as Your paid servant and grant me the wealth of prema as wages.

nayana galad-aru-dhray vadana gadgada-ruddhay gir pulakair nicita vapu kad tava nma-grahae bhaviyati
ikaka 6/CC Antya 20.36/ BR 6.1

On the appearance of bhva-bhakti the following nine symptoms are observed:

14.6

nayanamthe eyes; galat-aru-dhrayby streams of tears running down; vadanammouth; gadgadafaltering; ruddhaychoked up; girwith words; pulakaiwith erection of the hairs due to transcendental happiness; nicitam covered; vaputhe body; kadwhen; tavaYour; nma-grahaein chanting the name; bhaviyatiwill be. Oh Prabhu! When will tears flow from my eyes like torrents of rain, my voice falter and the hairs on my body stand erect as I chant Your holy names?

kntir avyartha-klatva viraktir mna-nyat -bandha samutkah nma-gne sad ruci saktis tad-gukhyne prtis tad-vasati-sthale ity dayo nubhv syur jta-bhvkure jane
BRS1.3.25-26 / CC Mad 23.18-19/BRSBp.139/BR 6.3

Devotion on the platform of pure goodness (uddha-sattva)

14.4

kntiforgiveness; avyartha-klatvambeing free from wasting time; virakti detachment; mna-nyatabsence of false prestige; -bandhahope; samutkaheagerness; nma-gnein chanting the holy names; sadalways; rucitaste; saktiattachment; tatof Lord Ka; gua-khynein describing the transcendental qualities; prtiaffection; tatHis; vasati-sthale for places of residence (the temple or holy places); itithus; dayaand so on; anubhvthe signs; syuare; jtadeveloped; bhva-akurewhose seed of ecstatic emotion; janein a person. (1) knti (forbearance or tolerance), (2) avyartha-klatva (not wasting time), (3) virakti (detachment from worldly enjoyment), (4) mna-nyat (absence of pride), (5) -bandha (steadfast hope that Ka will bestow His mercy), (6) samutkah (intense longing to obtain ones goal), (7) nma-gne sad ruci (spontaneous attraction for chanting the holy name), (8) tad-gukhyne sakti (attachment to Hari-kath) and (9) tad-vasati-sthale prti (affection for the transcendental pastime places of the Lord) these are the nine sprouts of love of God (prti), or in other words, the symptoms of the appearance of bhva.
393

sattva viuddha vasudeva-abdita yad yate tatra pumn apvta sattve ca tasmin bhagavn vsudevo hy adhokajo me namas vidhyate
SB 4.3.23
392

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P R AY O J A N A

B H VA- B H A K T I

rla Raghuntha dsa Gosvm has expressed his -bandha thus:

14.7

Devotion in dsya-rati is evident in Vtrsuras prayer

14.9

-bharair amta-sindhu-mayai kathacit klo maytigamita kila smprata hi tva cet kp mayi vidhsyasi naiva ki me prair vrajena ca varoru bakripi
VK 102/BR 6.3 pt/JD Ch 39/MS 10 pt

aha hare tava pdaika-mladsnudso bhavitsmi bhya mana smaretsu-pater gus te gta vk karma karotu kya
SB 6.11.24/BR 5.6/GKH (P)

-bharaiwith many hopes; amtaof nectar; sindhuocean; mayai consisting; kathacitsomehow; klathe time; mayby me; atigamitais passed; kilaindeed; smpratamnow; hiindeed; tvamYou; cetif; kpm mercy; mayito me; vidhsyasiwill give; nanot; evacertainly; kimwhat is the use?; meto me; praiof my life; vrajenaof Vraja; caand; vara beautiful; uruthighs; bakripiof Lord Ka, the enemy of Baka. O Varoru Rdh, I am passing my time with the sole hope of being able to serve You. If You withhold Your mercy, what value to me is this life, the land of Vraja, and r Ka, the enemy of Baka? In this context please refer to the loka h ntha gokula-sudh-kara (VK 103, cited in JD Ch 39)

ahamI; hareO my Lord; tavaof Your Lordship; pda-eka-mlawhose only shelter is the lotus feet; dsa-anudsathe servant of Your servant; bhavitsmi shall I become; bhyaagain; manamy mind; smaretamay remember; asupateof the Lord of my life; gunthe attributes; teof Your Lordship; gta may chant; vkmy words; karmaactivities of service to You; karotumay perform; kyamy body. O Lord, please bestow such mercy upon me, that in my next birth I may obtain the opportunity to exclusively serve the servants who have taken shelter of Your lotus 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 service.

Vtrsura has expressed his samutkah thus:

14.8

One has to give up ones dehtma-buddhi (thinking I am this material body) and remember ones eternal svarpa
14.10

ajta-pak iva mtara khag stanya yath vatsatar kudhrt priya priyeva vyuita via mano ravindka didkate tvm
SB 6.11.26/BR 6.3 pt/GKH (P)

nha vipro na ca nara-patir npi vaiyo na dro nha var na ca gha-patir no vanastho yatir v kintu prodyan-nikhila-paramnanda-prmtbdher gop-bhartu pada-kamalayor dsa-dsnudsa
Padyval 74/BR 6.6

ajta-pakwho have not yet grown wings; ivalike; mtaramthe mother; khagsmall birds; stanyamthe milk from the udder; yathjust as; vatsatarthe young calves; kudha-rtdistressed by hunger; priyamthe beloved or husband; priythe wife or lover; ivalike; vyuitamwho is away from home; viamorose; manamy mind; aravinda-akaO lotus-eyed one; didkatewants to see; tvmYou. O lotus-eyed Lord, as baby birds that have not yet developed their wings always look for their mother to return and feed them, as small calves tied with ropes await anxiously the time of milking, when they will be allowed to drink the milk of their mothers, or as a morose wife whose husband is away from home always longs for him to return and satisfy her in all respects, I always yearn for the opportunity to render direct service unto You.
394

nanot; ahamI; vipraa brhmaa; nanot; caalso; nara-patia king or katriya; nanot; apialso; vaiyabelonging to the merchantile class; nanot; drabelonging to the worker class; nanot; ahamI; varbelonging to any caste, or brahmacr; nanot; caalso; gha-patihouseholder; nonot; vanasthavnaprastha; yatimendicant or renunciant; veither; kintubut; prodyanbrilliant; nikhilauniversal; parama-nandawith transcendental bliss; pracomplete; amta-abdhewho is the ocean of nectar; gop-bhartuof the Supreme Person, who is the maintainer of the gops; pada-kamalayoof the two lotus feet; dsaof the servant; dsa-anudsathe servant of the servant. I am not a brhmaa, katriya, vaiya or dra, nor am I a brahmacr, ghastha, vnaprastha or sannys. My sole nature is that of a servant of the servants of the Vaiavas who are the servants of the lotus feet of r Rdh-vallabha, the maintainer of the gops. He is naturally effulgent and the complete ocean of bliss.
395

 R L O K M TA M [Editorial note: I am not young or old, male or female, black or white, rich or poor, father or child, husband or wife, Jewish or Christian, Muslim or Hindu - I am only the insignificant servant of my Gurudeva here, and a majar (maidservant) of rmat Rdhik under his (her) guidance in Goloka Vndvana.]
14.14

P R AY O J A N A

B H VA- B H A K T I

If one doesnt experience ecstacy while chanting, this is due to offences

rman Mahprabhu has described the external behaviour of rga-mrga bhaktas with the following words:
14.11

tad ama-sra hdaya bateda yad ghyamnair hari-nma-dheyai na vikriyettha yad vikro netre jala gtra-ruheu hara
SB 2.3.24/BR 6.10

para-vyasanin nr / vyagrpi gha-karmasu tad evsvdayaty antar / nava-saga-rasyana

CC Mad 1.211/BR 6.8

para-vyasaninattached to another man; nra woman; vyagr apialthough zealous; gha-karmasuin household affairs; tat evathat only; svdayatitastes; antawithin herself; nava-sagaof new association; rasa-ayanammellow. When a woman is attached to a man other than her husband, she continues to 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 Ka that he has tasted in the association of devotees.]
14.12

tatthat; ama-sramis steel-framed; hdayamheart; bata idamcertainly that; yatwhich; ghyamaiin spite of chanting; hari-nmathe holy name of the Lord; dheyaiby concentration of the mind; nadoes not; vikriyetachange; athathus; yadwhen; vikrareaction; netrein the eyes; jalamtears; gtraruheuat the pores; haraeruptions of ecstasy. When a sdhaka performs harinma-sakrtana, 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 sttvikabhva transformations do not arise, is not actually a heart, but a hard thunderbolt.

When attachment (rati) for the holy name arises, the youthful form of Ka naturally and easily manifests
14.15

pacama pururthapremnandmta-sindhu mokdi nanda yra nahe eka bindu

CC. di 7.85/GKH (P)

pacamafifth; purua-arthagoal of life; prema-nandathe spiritual bliss of love of Godhead; amtaeternal; sindhuocean; moka-diliberation and other principles of religiosity; nandapleasures derived from them; yrawhose; nahenever comparable; ekaone; bindudrop. For a devotee who has actually developed bhva, the pleasure derived from dharma, artha, kma and moka appears like a drop of water in the presence of the sea.

bhaktis tvayi sthiratar bhagavan yadi syd daivena na phalati divya-kiora-mrti mukti svaya mukulitjali sevate smn dharmrtha-kma-gataya samaya-pratk
Ka-karmta 107/BR 6.11
bhaktidevotional service; tvayiunto You; sthiratarvery steady; bhagavan O Lord; yadiif; sytit may be; daivenaas destiny; naunto us; phalatibears the fruit; divyatransendental; kioramrtithe youthful form of Ka; muktiliberation; svayampersonally; mukulita-ajalistanding with folded hands; sevaterenders service; asmanunto us; dharmareligiosity; artha economic development; kmasense gratification; gatayathe final goals; samayanearby; pratkexpecting. O Bhagavn, if someone has steady devotion unto Your lotus feet, he easily perceives Your most charming divine youthful form. Thereafter, liberation stands before him with folded hands, and dharma, artha and kma also wait for an opportunity to serve him.

In this state of rga-mrga-bhajana, the devotee has affection for places that are dear to Ka, and he longs to stay in such places
14.13

kadha yamun-tre / nmni tava krtayan udvpa puarkka! / racayiymi taavam

BRS 1.2.156/BRSB p. 84/BR 6.9

O lotus-eyed Ka, when, upon the banks of the Yamun, will I chant Your holy names and dance like a madman, my eyes brimming with tears of love?
396 397

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B H VA- B H A K T I

rmad-Bhgavatam describes the practice of chanting the holy name at the stage of rati in the association of pure devotees:
14.16

Sometimes the prideless pure devotee preaches nma-prema throughout the world by the medium of krtana
14.20

parasparnukathana pvana bhagavad-yaa mitho ratir mithas tuir nivttir mitha tmana
14.17

nmny anantasya hata-trapa pahan guhyni bhadri ktni ca smaran g paryaas tua-man gata-spha kla pratkan vimado vimatsara
SB 1.6.26/BR 6.13

smaranta smrayanta ca mitho ghaugha-hara harim bhakty sajtay bhakty bibhraty utpulak tanum
SB 11.3.30-31/BR 6.12

nmnithe holy name, fame, etc.; anantasyaof the unlimited; hata-trapa being freed from all formalities of the material world; pahanby recitation, repeated reading, etc.; guhynimysterious; bhadriall benedictory; ktni activities; caand; smaranconstantly remembering; gmon the earth; paryaantraveling all through; tua-manfully satisfied; gata-spha completely freed from all material desires; klamtime; pratkanawaiting; vimadawithout being proud; vimatsarawithout being envious. [While telling his life story, r Nrada said:] Not feeling shy or embarrassed, I began to chant and remember the mysterious and auspicious sweet names and pastimes of Bhagavn. My heart was already free from longing, pride and envy. Now I roamed the Earth joyfully, waiting for the right time.

parasparamutual; anukathanamdiscussion; pvanampurifying; bhagavatof the Supreme Lord; yaaglories; mithamutual; ratiloving attraction; mithamutual; tuisatisfaction; nivtticessation of material miseries; mithamutual; tmanaof the soul; smarantaremembering; smrayanta caand reminding; mithaone another; agha-ogha-haramthe killer of Aghasura or He who takes away everything inauspicious from the devotee; harim r Hari; bhakty devotion; sajtayawakened; bhaktyby devotion; bibhratipossess; utpulakmagitated by ecstasy; tanumbody. The devotees of the Lord constantly discuss the glories of r Ka among themselves. They remember the Lord and remind one another of His qualities and pastimes. In this way, by their devotion to the principles of bhakti-yoga, the devotees please the Personality of Godhead, who takes away from them everything inauspicious. Being purified of all impediments, the devotees awaken to pure love of God, which can only be obtained from those who have it, for bhakti comes from bhakti. Thus, even within this world, their spiritualized bodies exhibit symptoms of transcendental ecstasy, such as standing of the bodily hairs on end.
14.18

The perfected devotee serves Ka in Vndvana day and night within his mind, in his original, pure, self-realised spiritual body (nija-siddha-deha)
14.21

mane nija-siddha-deha kariy bhvana rtri-dine kare vraje kera sevana nijbha ka-preha pche ta lgiy nirantara sev kare antarman ha
CC Mad 22.157,159/BR 6.13 pt

bhakty sajtay bhakty

Bhakti arises from bhakti (not from any other cause). From the heart of a perfected soul it is inspired into the heart of a sdhaka. The fruit of sdhana-bhakti is premabhakti.

manethe mind; nijaown; siddha-dehaeternal body or self-realized position; kariy bhvanathinking of; rtri-dinenight and day; kareexecutes; vrajein Vndvana; keraof Lord Ka; sevanaservice; nija-abhaones own choice; ka-prehathe servitor of Ka; pcheta lgiyfollowing; nirantara twenty-four hours a day; sevservice; kareexecutes; antarmanwithin the mind; habeing. The perfected devotee serves Ka in Vndvana day and night within his mind, in his original, pure, self-realised position (nija-siddha-deha). Actually, the inhabitants of Vndvana are very dear to Ka. If a person wants to engage in spontaneous loving service, he must follow the inhabitants of Vndvana and constantly engage in devotional service within his mind.
399

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B H VA- B H A K T I

The The transcendental bhvas of the mah-bhgavata

14.22

kvacid rudanty acyuta-cintay kvacid dhasanti nandanti vadanty alaukik ntyanti gyanty anulayanty aja bhavanti t param etya nirvt
SB 11.3.32/BR 6.14

The makara-shaped earrings that swing on r Kas ears play in the lake of His 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. With the cups of their eyes, all men and women drink the nectarean beauty of His lotus face. They are never satisfied, however, so they become angry with Brahm for creating eyes that blink and thus obstruct their relish of this sweetness.

The result of having darana of the deity with deep, loving attachment (anurga)
14.24

kvacitsometimes; rudantithey cry; acyutaof the infallible Supreme Lord; cintayby the thought; kvacitsometimes; hasantithey laugh; nandantitake great pleasure; vadantispeak; alaukikacting amazingly; ntyantithey dance; gyantising; anulayantiand imitate; ajamthe unborn; bhavantithey become; tmsilent; paramthe Supreme; etyaobtaining; nirvtfreed from distress. The transcendental mah-bhgavatas condition is astonishing. Sometimes he starts to worry, thinking , So far I have not had direct audience of Bhagavn. What shall I do? Where shall I go? Whom shall I ask? Who will be able to find Him for me? Thinking like this he begins to weep. Sometimes he receives an internal revelation (sphrti) of Bhagavns sweet pastimes, and he laughs loudly as he beholds Bhagavn, who is endowed with all opulences, hiding in fear of the gops. Sometimes he is submerged in bliss upon receiving Bhagavns darana and directly experiencing His prema. Sometimes, when situated in his siddha-deha, he speaks with Bhagavn, saying, O Prabhu, after so long, I have attained You, and he proceeds to sing the glories of his Lord. Sometimes, when he receives Bhagavns affection, he starts to dance, and sometimes he experiences great peace and remains silent.

yasynurga-pluta-hsa-rsa llvaloka-pratilabdha-mn vraja-striyo dgbhir anupravtta dhiyo vatasthu kila ktya-e

SB 3.2.14/BR 6.20

yasyawhose; anurgaattachment; plutaenhanced by; hsalaughter; rsa humors; llpastimes; avalokaglancing; pratilabdhaobtained thereof; mnanguished; vraja-striyadamsels of Vraja; dgbhiwith the eyes; anupravttafollowing; dhiyaby intelligence; avatasthusat silently; kila indeed; ktya-ewithout finishing household duties. When the young women of Vraja were honoured by Kas affectionate laughter, joking words and playful glances, their eyes would become fixed on Him. Their minds would become so absorbed in Him that they would become unaware of their bodies and homes, and they would remain standing as if lifeless dolls.

Kas beauty attracts the hearts of all

14.23

The mood of absolute opulence assuming the form of sweetness (mdhurya)

14.25

yasynana makara-kuala-cru-karabhrjat-kapola-subhaga-savilsa-hsam nityotsava na tatpur dibhi pibantyo nryo nar ca mudit kupit nime ca
SB 9.24.65/BR 6.18

svaya tv asmytiayas tryadha svrjya-lakmy-pta-samasta-kma bali haradbhi cira-loka-plai kira-koita-pda-pha

SB 3.2.21/BR 6.21

yasyawhose; nanamface; makara-kuala-cru-karadecorated by earrings resembling sharks and by beautiful ears; bhrjatbrilliantly decorated; kapola forehead; subhagamdeclaring all opulences; sa-vilsa-hsamwith smiles of enjoyment; nitya-utsavamwhenever one sees Him, one feels festive; na tatpu they could not be satisfied; dibhiby seeing the form of the Lord; pibantyaas if drinking through the eyes; nryaall the women of Vndvana; narall the male devotees; caalso; muditfully satisfied; kupitangry; nimethe moment they are disturbed by the blinking of the eyes; caalso.
400

svayamHimself; tubut; asmyaunique; atiayagreater; tri-adhaLord of the three; svrjyaindependent supremacy; lakmfortune; ptaachieved; samasta-kmaall desires; balimworshiping paraphernalia; haradbhioffered by; cira-loka-plaiby the eternal maintainers of the order of creation; kirakoimillions of helmets; eita-pda-phafeet honored by prayers. r Ka is Himself the Supreme Lord of the three potencies (sandhin, savit and hldin). No one is equal to Him, so who can be greater than Him? All of His desires are fulfilled by His own transcendental goddess of fortune (rmat Rdhik).
401

 R L O K M TA M Indra and innumerable other loka-plas, deities presiding over different regions of the universe, bring Him varieties of offerings and pay their obeisances, touching the tops of their crowns to His lotus feet.

P R AY O J A N A

B H VA- B H A K T I

It is stated in rmad-Bhgavatam that r Kas mercy is inconceivable (acintya) and causeless (ahaituk)
14.26

In the rsa festival, r Ka embraced the vraja-sundars around their necks with His vine-like arms, thus fulfilling their hearts desires. Even Lakm, who 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.

The superiority of paramour love

14.28

kasynubhvo sya na deva vidmahe tavghri-reu-spardhikra yad-vchay rr lalancarat tapo vihya kmn su-cira dhta-vrat
SB 10.16.36/CC Mad 9.114/BMP p.391/BR 6.22

yat tv aha bhavatn vai / dre varte priyo dm manasa sannikarrtha / mad-anudhyna-kmyay yath dra-care prehe / mana viya vartate str ca na tath ceta / sannike ki-gocara
SB 10.47.34-35/BR 6.23 pt

kasyaof what; anubhvaa result; asyaof the serpent (Kliya); nanot; devamy Lord; vidmahewe know; tavaYour; aghriof the lotus feet; reuof the dust; sparaafor touching; adhikraqualification; yatfor which; vchaywith the desire; rthe goddess of fortune; lalan(the topmost) woman; caratperformed; tapaausterity; vihyagiving up; kmnall desires; su-ciramfor a long time; dhtaupheld; vrather vow. [The Ngapatns prayed to r Ka:] Oh Deva! r Lakm-dev gave up all her desires, took a vrata and performed austerities for a long, long time just to attain the dust of Your lotus feet. However, she nonetheless failed to achieve her hearts desire. Who knows what pious deed Klya Nga performed to become qualified to receive that same rare footdust.

yatthe fact that; tuhowever; ahamI; bhavatnmfrom your; vaiindeed; drefar away; varteam situated; priyawho am dear; dmto the eyes; manasaof the mind; sannikaraof the attraction; arthamfor the sake; mat upon Me; anudhynafor your meditation; kmyayout of My desire; yathas; dra-carebeing situated far away; prehea lover; manathe minds; viya becoming absorbed; vartateremain; strmof women; caand; nanot; tathso; cetatheir minds; sannikewhen he is near; aki-gocarepresent before their eyes. But the actual reason why I, the beloved object of your sight, have stayed far away 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. rla Vivantha Cakravart hkura: The lovers heart is more attracted to the beloved when she is far from him than when she is living near him. Due to this, although Lakm perpetually sports upon Nryaas chest, the glories of her good fortune are less than those of the gops.

rmad-Bhgavatam states that the vraja-gops devotion is topmost

14.27

nya riyo ga u nitnta-rate prasda svar-yoit nalina-gandha-ruc kuto ny rsotsave sya bhuja-daa-ghta-kahalabdhi ya udagd vraja-sundarnm
SB 10.47.60/CC Mad 8.80, 8.232, 9.120,Antya 7.29/BR 6.23

All types of devotees long for gop-bhva

14.29

nanot; ayamthis; riyaof the goddess of fortune; ageon the chest; u alas; nitnta-ratewho is very intimately related; prasdathe favor; svaof the heavenly planets; yoitmof women; nalinaof the lotus flower; gandha having the aroma; rucmand bodily luster; kutamuch less; anyothers; rasa-utsavein the festival of the rsa dance; asyaof Lord r Ka; bhujadaaby the arms; ghtaembraced; kahatheir necks; labdha-imwho achieved such a blessing; yawhich; udagtbecame manifest; vrajasundarnmof the beautiful gops, the transcendental girls of Vrajabhmi.
402

sm aho caraa-reu-jum aha sy vndvane kim api gulma-latauadhnm y dustyaja sva-janam rya-patha ca hitv bhejur mukunda-padav rutibhir vimgym
SB 10.47.61/CC Antya 7.47/VG p.82/BMP p.275/ORY p. 113/BR 6.24

samof the gops; ahooh; caraa-reuthe dust of the lotus feet; jum devoted to; aham symlet me become; vndvanein Vndvana; kim apiany one; gulma-lat-oadhnmamong bushes, creepers and herbs; ythey who;
403

 R L O K M TA M dustyajamvery difficult to give up; sva-janamfamily members; rya-patham the path of chastity; caand; hitvgiving up; bhejuworshiped; mukundapadavmthe lotus feet of Mukunda, Ka; rutibhiby the Vedas; vimgymto be searched for. [r Uddhavaj prayed:] Aho! The vraja-devs have given up everything that is difficult to renounce, such as children, family and the path of chastity, and they have taken shelter of the path of prema-bhakti to r Ka that is searched for but rarely attained by the rutis. My prayer is that in a future birth I may appear as a bush, a creeper or a herb in r Vndvana and thus receive the footdust of these gops lotus feet.

P R AY O J A N A

B H VA- B H A K T I

Again and again the scriptures recount the earnest request of Brahm and others to reside in Vraja. For these reasons I vow to offer my respects to all the creatures who reside in Vraja.

Queen Kunti dev expresses her rati for Ka

14.33

tvayi me nanya-viay / matir madhu-pate sakt ratim udvahatd addh / gagevaugham udanvati
SB 1.8.42

Brahma is praying for the dust of the Vrajavss

14.30

tad bhri-bhgyam iha janma kim apy aavy yad gokule pi katamghri-rajo-bhiekam yaj-jvita tu nikhila bhagavn mukundas tv adypi yat-pada-raja ruti-mgyam eva
SB 10.14.34/BMP p. 379

tvayiunto You; memy; ananya-viayunalloyed; matiattention; madhupateO Lord of Madhu; asaktcontinuously; ratimattraction; udvahattmay overflow; addhdirectly; gagthe Ganges; ivalike; oghamflows; udanvati down to the sea. O Lord of Madhu! As the Gag forever flows to the sea without hindrance, let my attraction be constantly drawn unto you without being diverted to anyone else.

Uddhava tells that even Brahm is distracted upon seeing the mood of the gops
14.35

tatthat; bhri-bhgyamthe greatest good fortune; ihahere; janmathe birth; kim apiany whatsoever; aavymin the forest (of Vndvana); yatwhich; gokulein Gokula; apieven; katamaof any (of the devotees); aghriof the feet; rajaby the dust; abhiekambathing; yatwhose; jvitamlife; tu indeed; nikhilamwhole; bhagavnthe Supreme Personality of Godhead; mukundaLord Mukunda; tubut; adya apieven until now; yatwhose; pdarajadust of the feet; rutiby the Vedas; mgyamsought after; evacertainly. 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 of the Brajabss of Vndvana. Even the rutis, who have been searching for so long, have not yet received the dust of the lotus feet of Bhagavn Mukunda, who is the life and soul of these Brajabss. If it is impossible for me to take birth in any species in Vndvana, then let me take birth even as a rock on the border of Nanda-Gokula. The ladies who sweep the streets will then rub their feet on this rock to clean them, and by this I will receive the good fortune of touching the dust of their feet.

et para tanu-bhto bhuvi gopa-vadhvo govinda eva nikhiltmani rha-bhv vchanti yad bhava-bhiyo munayo vaya ca ki brahma-janmabhir ananta-kath-rahasya
SB 10.47.58/BR 6.25

etthese women; paramalone; tanutheir bodies; bhtamaintain successfully; bhuvion the earth; gopa-vadhvathe young cowherd women; govindefor Lord Ka; evaexclusively; nikhilaof all; tmanithe Soul; rhaperfected; bhvecstatic loving attraction; vchantithey desire; yat which; bhavamaterial existence; bhiyathose who are afraid of; munaya sages; vayamwe; caalso; kimwhat use; brahmaas a brhmaa or as Lord Brahm; janmabhiwith births; anantaof the unlimited Lord; kathfor the topics; rasasyafor one who has a taste. The gops have one-pointed rha-bhva towards r Ka, who is the soul of all living entities. This is the topmost level of ka-prema, and by this, their lives are successful. This bhva is hankered for, not only by fearful persons desiring liberation from this material existence, but also by great mahpuruas, as well as devotees like ourselves; but none of us are able to attain it. For one whose mind is attached to ka-kath, the three kinds of birth seminal, brahminical and sacrificial are not necessary; but for one who has no taste for hearing ka-kath, what is the benefit of taking birth, even as Brahm, again and again for many mah-kalpas?
405

The grass, bushes, insects, and other creatures in Vraja all assist Ka in His pastimes
14.31

yat kicit ta-gulma-kkaamukha gohe samasta hi tat sarvnandamaya mukunda-dayita llnukla param
Vraja-vilsa-stava 102/VG p. 91/BMP p. 211

The grass, bushes, insects, and other creatures in Vraja are all very dear to Lord Ka. They assist the Lord in His pastimes. They are full of transcendental bliss.
404

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P R AY O J A N A

B H VA- B H A K T I

Even devotees inclined to aivarya, Bhagavns opulence, long for gop-bhva

14.36

gopyas tapa kim acaran yad amuya rpa lvaya-sram asamordhvam ananya-siddham dgbhi pibanty anusavbhinava durpam eknta-dhma yaasa riya aivarasya
SB 10.44.14/CC di 4.156,Mad 21.112/BS 33 pt/BR 6.26

eyes always display anurga), whose mild speech is exceedingly soft and filled with 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 (and incite the gops kma).

The ruti-phla of Daa-mla (i.e. bhva) is attained through sdhu sanga

14.38

gopyathe gops; tapaausterities; kimwhat; acaranperformed; yatfrom which; amuyaof such a one (Lord Ka); rpamthe form; lvaya-sramthe essence of loveliness; asama-rdhvamnot paralleled or surpassed; ananyasiddhamnot perfected by any other ornament (self-perfect); dgbhiby the eyes; pibantithey drink; anusava-abhinavamconstantly new; durpamdifficult to obtain; eknta-dhmathe only abode; yaasaof fame; riyaof beauty; aivarasyaof opulence. [The Mathur ramas prayed:] Aho! What kind of austerities did the gops perform to be able to constantly drink the unequaled and unsurpassed sweetness of His bodily beauty, which is newer and newer at every moment? The gops directly see with their own eyes the very rare and ever-fresh loveliness of r Kas form, which is the essence of all lustre, and is the unrivaled, exclusive reservoir of independently perfect fame, beauty and opulence.

sasevya daa-mla vai hitv vidym aya jana bhva-pui tath tui labhate sdhu-sagata
Daa mla tattva, ruti-phala

sasevyaaccepting; daaten; mlamaxioms; vaicertainly; hitv abandoning; avidymignorance; ayamthis; janaperson; bhvaof pure love of God; puimnourishment; tathin the same way; tuimsatisfaction; labhateattains; sdhuof the saintly devotees; sagatabecause of the association. When the jiva studies and carefully follows this Daa mla, he throws far away material disease in the form of ignorance. Thereafter, through the association of sdhus, he obtains the nourishment of bhva, and becomes fully satisfied.

Bhva bhakti arises by association with a pure devotee

14.39

The desire to serve r Ka becomes the obsession of the devotees heart on the stage of bhva
14.37

namrm asita-bhruvor upacitm akia pakmkure-v lolm anurgior nayanayor rdr mdau jalpite tmrm adharmte mada-kalm amlna va-svanev ste mama locana vraja-ior-mrtti jagan mohinm
Ka-karmta 54/BRS 1.3.36/BRSB p. 140

dg-amobhobhir dhauta pulaka-patal maita-tanu skhalann anta-phullo dadhad atipthu vepathum api do kaka yvan mama sa purua ko py upayayau na jte ki tvan matir iha ghe nbhiramate
BRS 1.2.241/MS 7 pt

namrmcurved; asitadark; bhruvoeyebrows; upacitmfurnished abundantly with; aknathick; pakmeyelashes; akureulike sprouts; lolmrolling; anurginopassionate; nayanayoeyes; rdrmfull of feeling; mdaugentle; jalpitespeech; tmrmvery red; adharaof the lips; amte nectar; madakalmsoft, slurred; amlnaclear; vaof the flute; svaneu deep notes; stedesires; mamamy; locanameye; vraja-ioof Vrajas child (Ka); mrtimthe form; jagatthe universe; mohinmenchanter. My eyes are ever restless to see that vraja-kiora 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 anurga (or whose
406

I dont 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 body was drenched in showers of tears, his bodily hairs stood on end in ecstasy, he faltered at every step and was submerged in transcendental bliss within his heart. He trembled feverishly, being overcome by spiritual emotion.

Thus ends the 14th chapter Bhva bhakti

407

Chapter 15 Prayojana-tattva Prema

Desiring to gratify ones own senses is kma (lust), but the desire to please Rdh-Ka is prema

Definition of Prema
15.1

samya-masita-svnto mamatvtiaykita bhva sa eva sndrtm budhai prem nigadyate

BRS1.4.1 / CC-Madhya23.7 / BRSBp.145 / MSp.83/Biog p. 397/GKH (P)

samyakcompletely; masita-sva-antawhich makes the heart soft; mamatva of a sense of ownership; atiaya-akitamarked with an abundance; bhva emotion; sathat; evacertainly; sndra-tmwhose nature is very condensed; budhaiby learned persons; premlove of Godhead; nigadyateis described. When bhva-bhakti or rati deepens and matures, the sdhakas heart becomes completely soft and melted. At that time the devotee experiences the supreme exultation of transcendental bliss and awakens an overwhelming sense of mamat or possessiveness toward r Ka. Learned authorities describe this condition as prema.

What is love?
15.2

sarvath dhvasa-rahita yadyapi dhvasa-krae yad bhva-bandhana yno sa prem parikrtita

 R L O K M TA M
CC Adi 4.165 pt/SB 10.60.51 pt

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

sathat; bhva-bandhanambondage of ecstatic love; ynobetween a youthful couple; yadwhich; yady apialthough; dhvasa-kraethere is cause for dissolution; sarvath(is) in everyway; dhvasa-rahitamfree from dissolution; parikrtitadeclared; premto be love. When the affectionate bond between a young man and a young woman can never be destroyed, even when there is every cause for the destruction of that relationship, the attachment between them is said to be pure love.

kmalust; premalove; dohkraof the two; vibhinnaseparate; lakaa symptoms; lauhairon; raand; hemagold; yaichejust as; svarpein nature; vilakaadifferent. Lust and love are completely different, just as iron and gold have different natures.

Lust is like dense darkness, but love is like the bright sun
15.6

The difference between lust and love

15.3

ataeva kma-preme bahuta antara kmaandha-tama, premanirmala bhskara

CC d 4.171/PS 58 pt

tmendriya-prti-vchtre bali kma kendriya-prti-icch dhare prema nma

CC Adi 4.165/BR 8.9 pt

ataevatherefore; kma-premein lust and love; bahutamuch; antaraspace between; kmalust; andha-tamablind darkness; premalove; nirmalapure; bhskarasun. Therefore lust and love are quite different. Lust is like dense darkness, but love is like the bright sun.
15.7

tma-indriya-prtifor the pleasure of ones own senses; vchdesires; treto that; baliI say; kmalust; ka-indriya-prtifor the pleasure of Lord Kas senses; icchdesire; dhareholds; premalove; nmathe name. The desire to gratify ones own senses is kma (lust), but the desire to please Lord Ka is prema (pure love of God). [Briefly lust is for me, love is for r Ka]. rla Bhaktivinoda hkuras commentary [Ka is saying:] Those jvas who do not serve Me by correctly using their free will, have to accept kma, an enjoying mood, which is the perverted form of the jvas pure state, prema.

premaiva gopa-rmn / kma ity agamat prathm ity uddhavdayo py eta / vchanti bhagavat-priy
CC di 4.163/BRS 1.2.285/PS 58 pt

The love between Ka and the gops is pure prema, not lust
15.4

premalove; evaonly; gopa-rmnmof the women of Vraja; kmalust; iti as; agamatwent to; prathmfame; itithus; uddhava-dayaheaded by r Uddhava; apieven; etamthis; vchantidesire; bhagavat-priydear devotees of the Supreme Personality of Godhead. The pure love of the gops has become celebrated by the name lust. The dear devotees of the Lord, headed by r Uddhava, desire to taste that love. (Although the gops prema is sometimes referred to as kma, it is completely devoid of lust, or mundane kma).
15.8

gviuddha nirmala prema, kabhu nahe kma

CC di 4.162

gop-gaeraof the gops; premeraof the love; rha-bhvathe ecstatic mood of having ascended or being fully blown; nmanamed; viuddhapure; nirmala spotless; premalove; kabhuat anytime; naheis not; kmalust. The love of the gops is called rha-bhva. It is pure and spotless. It is not at any time lust.

ataeva gop-gaera nhi kma-gandha ka-sukha lgi mtra, ka se sambandha

CC di 4.172/ PS 8 pt

Lust and love are as different as iron and gold

15.5

kma, prema,dohkra vibhinna lakaa lauha ra hema yaiche svarpe vilaksana

CC di 4.164
410

ataevatherefore; gop-gaeraof the gops; nhinot; kma-gandhathe slightest bit of lust; ka-sukhathe happiness of Lord Ka; lgifor; mtra only; kaLord Ka; sethat; sambandhathe relationship. Thus there is not the slightest taint of lust in the gops love. Their relationship with Ka is only for the sake of His enjoyment.
411

 R L O K M TA M
15.9

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

mra darane ka pila eta sukha ei sukhe gopra praphulla aga-mukha

CC di 4.191/PS 58 pt

mra daranein seeing me; kaLord Ka; pilaobtained; etaso much; sukhahappiness; eithis; sukhein happiness; gopraof the gops; praphulla full-blown; aga-mukhabodies and faces. [The gops think:] Ka has obtained so much pleasure by seeing me. That thought increases the fullness and beauty of their faces and bodies.
15.10

smyawith concealed laughter; avalokaof glances; lavaby the traces; daritadisplayed; bhvaby the intentions; hrienchanting; bhrof the eyebrows; maalaby the arch; prahitasent forth; saurataromantic; mantra of messages; auaiwith the manifestations of boldness; patnyawives; tu but; oaasixteen; sahasramthousand; anagaof Cupid; baiwith the arrows; yasyawhose; indriyamsenses; vimathitumto agitate; karaaiand by (other) means; na ekuwere unable. The arched eyebrows of these sixteen thousand queens enchantingly expressed those ladies secret intentions through coyly smiling sidelong glances. Thus their eyebrows boldly sent forth conjugal messages. Yet even with these arrows of Cupid, and with other means as well, they could not agitate Lord Kas senses. rla Gurudevas commentary: The Queens of Dvrak have kma (the desire to saisfy their own senses) and therefore their love is not capable of controlling Ka (samajasa-rati). By contrast, the gops prema is completely pure and devoid of kma. Their only desire is to please Ka and therefore they control Ka by their prema (samartha-rati).
15.13

gop-obh dekhi kera obh bhe yata ka-obh dekhi gopra obh bhe tata
di 4.192/PS 58 pt

gop-obhthe beauty of the gops; dekhiseeing; keraof Lord Ka; obhthe beauty; bheincreases; yataas much as; ka-obhthe beauty of Lord Ka; dekhiseeing; gopraof the gops; obhthe beauty; bhe increases; tatathat much. The beauty of Lord Ka increases at the sight of the beauty of the gops. And the more the gops see Lord Kas beauty, the more their beauty increases.
15.11

sdhra dhmayit samajas sad dpta rhe tathoddpta samarthya uddpta r-rdh-prema jena ujjvalita hema modandi bhbe sad tya
Gta mla, song 24, text 1

ataeva sei sukha ka-sukha poe ei hetu gop-preme nhi kma-doe

CC di 4.195/PS 58 pt

ataevatherefore; seithat; sukhahappiness; ka-sukhathe happiness of Lord Ka; poenourishes; eithis; hetureason; gop-premein the love of the gops; nhithere is not; kma-doethe fault of lust. Therefore we find that the joy of the gops nourishes the joy of Lord Ka. For that reason the fault of lust is not present in their love.
15.12

sdhrasdhra; dhmayitsmokey; samajassamanjasa; sadalways; dptablazing; rhein rudha; tathso; uddptashining; samarthyaof the samartha; uddptabrilliantly shining; r-rdhRdh;-premalove; jenalike; ujjwalitashining; hemagold; modandibeginning with modana; bhbebhva; sadalways; tyaof Her. The sdhra lovers (like Kubj) manifest ecstatic love that is dhmyita (smokey). The samajasa lovers (like the Dvrak queens) manifest ecstatic love that is dpta (shining). The samartha lovers (the gops) in rha-mah-bhva manifest ecstastic love that is uddpta (brilliantly shining). r Rdh manifests ecstatic love that is sddpta (very brilliantly shining), love that glistens like gold. In that love modana and the other bhvas are always manifest. (samartha means competent, capable, highly expert (at controlling Ka). Jaiva Dharma on this topic: There are three kinds of rati: 1. sdhrageneral, 2. samajasproper (having a sense of social propriety) and 3. samarthperfect (capable of controlling Ka). Sdhra love is like a mai (jewel), samajas love is like Cintmai, and samarth love, which has no equal, is like a Kaustubha-mai. In sdhrai and samajas rati, the desire for sambhoga is for ones own personal satisfaction. Samarth is the special bhva that is completely selfless and free from self-interest. (JD ch 36)
413

smyvaloka-lava-darita-bhva-hri bhr-maala-prahita-saurata-mantra-auai patnyas tu oaa-sahasram anaga-bair yasyendriya vimathitum karaair na eku

SB 10.61.5/PS 58 pt
412

 R L O K M TA M

P R AY O J A N A
15.17

P R AY O J A N A- T A T T VA P R E M A

The devotees keep Me bound in their hearts with the ropes of prema
15.14

bhakta m preme bndhiyche hdaya-bhitare yh netra pae th dekhaye mre

CC Mad 25.127/BR 2.30 pt

sdhana-bhakti haite haya ratira udaya rati gha haile tra prema nma kaya
CC Mad 19.177

bhaktaa devotee; mMe; premeby love; bndiychehas bound; hdayabhitarewithin his heart; yhwherever; netrathe eyes; paefall; th there; dekhayehe sees; mreMe. The devotees keep Me bound in their hearts with the ropes of prema. And outside their hearts, they see only Me wherever they look.
15.15

sdhana-bhaktithe process of engaging the mind and senses in rendering devotional service with the aim of attaining bhva-bhakti; haitefrom; hayathere is; ratiraof attachment; udayathe awakening; ratisuch attachment; gha hailebecoming thick; traof this; premalove of Godhead; nmathe name; kayais said. By regularly rendering devotional service, one gradually becomes attached to r Ka. When that attachment is intensified, it becomes prema-bhakti.

laukika-sad-bandhuvat
15.18

nitya-siddha ka-prema sdhya kabhu naya ravadi-uddha-citte karaye udaya

CC Mad 22.107/BRSB p.27

tat tu laukika-sad-bandhu- / buddhy prema bhaydi-jam vighna nirasya tad gopa- / gop-dsyepsayrjayet
r Bhad-Bhgatmtam 2.5.217

nitya-siddhaeternally established; ka-premalove of Ka; sdhyato be gained; kabhuat any time; nayanot; ravaa-diby hearing, etc.; uddha purified; cittein the heart; karaye udayaawakens. Ka-prema is a potentiality which eternally exists in the hearts of the living 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 naturally awakens.

tatthat; tuindeed; laukikain this world; sad-bandhufriend; buddhywith the idea; premalove; bhayafear; dibeginning; jamborn; vighnam impediment; nirasyarejecting; tatthat; gopaof the gopas; gopof the gopis; dsyaservice; ipsaywith the desire; arjayetis. Thinking of the Lord as ones own friend or relative (just as one has a natural, spontaneous affection for a friend or a relative in this material world), and yearning to serve the gopas and gops, one should reject awe and reverence (aivarya mood) as well as all other impediments and strive to attain that pure love. rla Gurudeva: rla Santana Gosvm explains that the mood of laukika-sadbandhuvat, which is characterized by intense possessiveness (mamat) in relation to Ka, is indeed the symptom of deep prema for Him. (BR 1.2 pt)

Prema-bhakti is the aim and object of life

15.16

yasy reyas-kara nsti yay nirvtim pnuyt y sdhayati mm eva bhakti tm eva sdhayet
BS 60

Definition of Bhakti endowed with mamat (i.e. prema)

15.19

na astithere is nothing else; reya-karamwhich is more potent in promoting auspiciousness; yasythan that (uddha-bhakti); yayby that; pnuytone can attain; nirvtimsupreme bliss; evacertainly; y sdhayatiit captivates; mmMe; evaindeed; sdhayetone should practice sdhana; tm bhaktimfor that uddha-bhakti. Prema-bhakti is the aim and object of life, and there is nothing more auspicious than this. The platform of supreme bliss is attained only through prema-bhakti. This prema-bhakti, which leads to Me, is only achieved through sdhana-bhakti.
414

ananya-mamat viau mamat prema-sagat bhaktir ity ucyate bhma- prahldoddhava-nradai

r Bhakti-Rasmta-Sindhu 1.4.2/GKH (P)

When one develops an unflinching sense of ownership or possessiveness (mamta) in relation to r Ka, or in other words, when one thinks Ka and no one else to be the only object of love, such an awakening is called prema-bhakti by exalted persons like Bhma, Prahlda, Uddhava, and Nrada.

415

 R L O K M TA M

P R AY O J A N A
15.21

P R AY O J A N A- T A T T VA P R E M A

Love for r Ka is the ultimate aim and objective of the jva

15.20

Love for Krishna is the supreme goal of human life, parama-pururtha

brahma bhramite kona bhgyavn jva guru-ka-prasde pya bhakti-lat-bja ml ha kare sei bja ropaa ravaa-krtana-jale karaye secana prema-phala pki pae, ml svdaya lat avalambi ml kalpa-vka pya th sei kalpa-vkera karaye sevana sukhe prema-phala-rasa kare svdana ei ta parama-phala parama-pururtha yra ge ta-tulya cri pururtha
CC Mad 19. 151-152,162-164/Biog p. 396

ka-viayaka premparama pururtha yra ge ta-tulya cri pururtha

CC di 7.84/KGH (P)

ka-viayakain the subject of Ka; premlove; paramathe highest; puruaarthaachievement of the goal of life; yrawhose; gebefore; ta-tulyalike the grass in the street; crifour; purua-arthaachievements. Love for Krishna is the supreme goal of human life, or parama-pururtha. The other four goals of life are insignificant in comparison to it. This fifth goal of life, prema, is like an ocean of ecstatic nectar. In comparison, the joys derived from dharma, artha, kma, and moka are nothing more than a drop of water.

Prema bhakti is extremely rare who could desire anything else?

15.22

brahma bhramitewandering in this universe; konasome; bhgyavnmost fortunate; jvaliving being; Guruof the spiritual master; kaof Ka; prasdeby the mercy; pyagets; bhakti-latof the creeper of devotional service; bjathe seed; ml habecoming a gardener; karedoes; seithat; bjaseed of devotional service; ropaasowing; ravaaof hearing; krtana of chanting; jalewith the water; karayedoes; secanasprinkling;prema-phala the fruit of love of God; pkibecoming mature; paefalls down; mlthe gardener; svdayatastes; lat avalambitaking advantage of the growing bhaktilat; mlthe gardener; kalpa-vka pyareaches the desire tree in Goloka Vndvana; ththere (in Goloka Vndvana); sei kalpa-vkeraof the lotus feet of Ka, which are compared to a desire tree; karaye sevanaengages in the service; sukhein transcendental bliss; prema-phala-rasathe juice of the fruit of devotional service; karedoes; svdanatasting; eitathis; parama-phalathe supreme goal of life; paramasupreme; purua-arthainterest of the living being; yra gein the presence of which; ta-tulyavery insignificant; crifour; purua-arthathe different types of human interests. While wandering on and on in this material existence, some fortunate jva, by the mercy of Guru and Ka, attains the bhakti-lat-bja, the seed of the creeper of devotion, in the form of Ka sev-vsan (the desire to serve Ka). He becomes a gardener and waters that seed with the water of ravaa and krtana. At first it begins to sprout, and then it becomes a creeper. It pierces the coverings of the universe, and one after another traverses the Viraj, Brahmaloka and the Paravyoma. Finally, it climbs up to the desire-tree of Vrajendra-nandana r Kas lotus feet in Goloka Vndvana. There it bears fruits in the form of prema. When the fruit of prema becomes ripe, it falls here in this world, and the gardener tastes it. Taking support from that bhakti-lat he takes shelter of the desire tree of r Kas lotus feet and always tastes the rasa of the prema fruit. This very prema is the crest jewel of all achievements for the jva.
416

ta durrdhyam rdhyo / satm api durpay eknta-bhakty ko vchet / pda-mla vin bahi
SB 4.25.55/BS 60 pt

tamunto You; durrdhyamvery difficult to worship; rdhyahaving worshiped; satm apieven for the most exalted persons; durpayvery difficult to attain; ekntapure; bhaktyby devotional service; kawho is that man; vchetshould desire; pda-mlamlotus feet; vinwithout; bahioutsiders. O Bhagavn, Your unalloyed devotional service is extremely difficult to attain, even for sdhus. After worshiping Your lotus feet, which are rarely attained, what kind of unfortunate person in this world could give up loving service to them and desire anything else born of ignorance, such as the happiness derived from the gross physical body, from elevation to heaven, or from liberation?

All glories, all glories to r Ka-prema-bhakti!

15.23

jayati jayati ka-prema-bhaktir yad-aghri nikhila-nigama-tattva gham jya mukti bhajati araa-km vaiavais tyajyamn japa-yajana-tapasy-nysa-nih vihya
r Bhad-Bhgavatmta 1.1.8

jayati jayatiall glories; kato Ka; prema-bhaktito pure devotional service in mature love; yatwhose; aghrimfeet; nikhilaall; nigamaof the Vedas; tattvamthe truth; ghamconfidential; jyaknowing which;
417

 R L O K M TA M muktiliberation personified; bhajatiworships her; araashelter; km being eager to have; vaiavaiby the devotees of the Lord; tyajyamnhaving been abandoned; japaon mantra chanting; yajanaVedic sacrifices; tapasy penances; nysaand renunciation; nihmher dependence; vihyagiving up. All glories, all glories to r Ka-prema-bhakti! Knowing that the feet of premabhakti secretly comprise all the truths of the Vedas, Liberation herself has come to worship her. Indeed, Liberation, abandoned by the Vaiavas, has now given up her dependence on mantras, penance, sacrifice, and renunciation and is eager to have the shelter of Prema-bhakti.

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

dhanynmof those who are fortunate; hdiin the heart; bhsatmmanifest; girivaraof Govardhana Hill; pratiin each; agra-kujagrove; aukasmresiding; satyatranscendental; nandaof bliss; rasamnectar; vikra-vibhava-vyvtam transcendental ecstasy; antain the heart; mahafestival; asmkamof us; kila indeed; ballavwith the gops; rati-rasawith the nectar of love; vnd-aaviin Vndvana forest; lalasaeagerly enjoying pastimes; gopacowherd boy; ka api a certain; mahgreat; indranlaof a sapphire; rucirawith the splendor; citte in the heart; muhurepeatedly; kratumay enjoy pastimes. 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 gops, who eagerly enjoy pastimes in Vndvana forest, and whose complexion is as splendid as a great sapphire, eternally enjoy transcendental pastimes in our hearts.

May my heart be captivated only by that cluster of bluish brilliance whose colour resembles a young tamla tree and who graces the kujas on the banks of the Yamun
15.24

We will simply take shelter of a flutist who wears a guj-necklace

15.26

ala tri-diva-vrtay kim iti srvabhauma-ry vidratara-vrtin bhavatu moka-lakmr api kalinda-giri-nandin-taa-nikuja-pujodare mano harati kevala nava-tamla-nla maha
Padyval 102 (r Harids)/ MS 4 pt

rasa praasantu kavitva-nih brahmmta veda-iro-nivi vaya tu guj-kalitvatasa ghta-vaa kam api rayma
Padyval 76 (r Mdhavendra Pur)/MS 4 pt

alamenough!; tri-divaof the heavenly planets; vrtaywith talk; kimwhat is the use?; itithus; srva-bhaumaof emperorship; rywith the opulence; vidratarafar away; vrtinbeing; bhavatumay become; mokaof liberation; lakmthe opulence; apialso; kalinda-giri-nandinof the Yamun River, the daughter of Mount Kalinda; taaon the shore; nikujathe groves; pujaof the multitude; udarewithin; manamy heart; haratisteals; kevalamexclusively; navaa new; tamlatamla tree; nlamblue; mahasplendor. Enough with this talk of celestial planets! And what is the use of becoming emperor of the earth? Still further, may any thought of the opulence of liberation go far away from me for none of these afford me any pleasure. My heart is captivated only by that cluster of bluish brilliance whose colour resembles a young tamla tree and who graces the kujas on the banks of the Yamun.

rasamthe mellows of poetry; praasantumay glorify; kavitvato poetry; nihthose devoted; brahmaof Brahman; amtamthe nectar; veda-iranivithose devoted to studying the Vedas; vayamwe; tubut; gujaof small red, white and black berries worn by Ka and said to be a form of r Rdh kalitafashioned; avatasam-with a garland; ghtataken; vaama flute; kam apiof a certain person; raymawe have taken shelter. Those devoted to poetry may praise the nectar of poetry and those devoted to Vedic study may praise the nectar of impersonal Brahman. We will praise neither. We will simply take shelter of that flutist who wears a guj necklace

My mind runs only after that blue boy in Vraja on the banks of the Yamun
15.27

May that cowherd boy who is a festival of ecstatic bliss eternally enjoy transcendental pastimes in our hearts
15.25

dhanyn hdi bhsat girivara-pratyagra-kujaukas satynanda-rasa vikra-vibhava-vyvttam antar-maha asmka kila ballav-rati-raso vndav-llaso gopa ko pi mahendrnla-rucira citte muhu kratu
Padyval 75 (r Ivara Pur)/MS 4 pt
418

jtu prrthayate na prthiva-pada naindre pade modate sandhate na ca yoga-siddhiu dhiya moka ca nkkate klind-vana-smni sthira-tain-megha-dyutau kevalam uddhe brahmai ballav-bhuja-lat-baddhe mano dhvati
Padyval 78 (r Kaviratna)/MS 4 pt

jtuever; prrthayateprays; nanot; prthivaof an earthly king; padamthe post; nanot; aindreof Indra, the king of Svargaloka; padethe post; modate pleases; sandhattefixes; nanot; caand; yogaof the yoga system; siddhiuon
419

 R L O K M TA M the mystic perfections; dhiyamthe mind; mokamliberation; caalso; nanot; kkatedesires; klindof the Yamun River; vanain the forest; smnion the shore; sthirastationary; taitlightning flash; meghaa cloud; dyutauthe splendor; kevalamonly; uddhepure; brahmaithe Brahman; ballavof a gop; bhujaof the arm; latby the vine; baddhebound; manathe mind; dhvatiruns. My mind never prays for the post of an earthly king. The post of King Indra does 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 creeper-like arms of the gops, appears like a lustrous fresh raincloud interlaced with steady streaks of lightning in the Vndvana forest on the banks of the Yamun.

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

puypious; bataindeed; vraja-bhuvathe various regions of the land of Vraja; yatin which; ayamthis; nhuman; ligaby characteristics; gha disguised; pura-puruathe primeval Personality of Godhead; vanacomposed of flowers and other items of the forest; citraof wonderful variety; mlyawhose garlands; gthe cows; playanherding; sahatogether with; balaLord Balarma; kvaayanvibrating; caand; veumHis flute; vikraywith various pastimes; acatiHe moves about; giritraby Lord iva; ramand the goddess of fortune; arcitaworshiped; aghriHis feet. Aho! how pious are the tracts of land in Vraja for there the parama-purapurua r Ka, who is worshipped by iva and Lakm, wanders disguised as a human being, Adorned with an astonishing multi-colored garland of flowers, He tends the cows accompanied by Baladeva and His sakhs, vibrating His sweet flute and absorbed in various kinds of kr-vilsa.

I pray that the cowherd boy who expertly casts amorous glances may at once appear within the temple of my heart
15.28

Govinda Dmodara Mdhaveti

15.30

anaga-rasa-ctur-capala-cru-netrcala calan-makara-kuala-sphurita-knti-gaa-sthala vrajollasita-ngar-nikara-rsa-lsyotsuka sa me sapadi mnase sphuratu ko pi goplaka

Padyval 97 (r Mdhavendra Pur)/MS 4 pt

y dohane vahanane mathanopalepa prekhekhanrbha-ruditokaa-mrjandau gyanti cainam anurakta-dhiyo ru-kahyo dhany vraja-striya urukrama-citta-yn
SB 10.44.15

anagaof amorous love; rasain the mellows; cturexpertness; capala restless; crubeautiful; netraof the eyes; acalathe corners; calatmoving; makarashark; kualaearrings; sphuritaglistening; kntisplendor; gaasthalaon the cheek; vrajaof Vraja; ullasitasplendid; ngarof girls; nikarawith a multitude; lsyadance; rsainspiring the essence of all rasa; lsyadance; utsukaeager; saHe; meof me; sapadiat once; mnasein the heart; sphuratumay appear; ka api a certain; goplakacowherd boy. 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 shark-shaped earrings, and who is very eager to enjoy the rsa dance with the blissful gops of Vraja, may at once appear within the temple of my heart. rla Gurudevas commentary: Only by the worship of r Rdh-Ka Yugala in Vraja is this jewel of rati (bhva) awakened within ones heart.
15.29

yawho (the gops); dohanewhile milking; avahananethreshing; mathana churning; upalepasmearing; prekhaon swings; ikhanaswinging; arbharudita(taking care of) crying babies; ukaasprinkling; mrjanacleaning; dauand so on; gyantithey sing; caand; enamabout Him; anuraktavery much attached; dhiyawhose minds; aruwith tears; kahyawhose throats; dhanyfortunate; vraja-striyathe ladies of Vraja; urukramaof Lord Ka; citta-ynin the chariots of their hearts. [The Mathur-ramas said:] The gops of Vraja are the most fortunate of women because, their minds are fully attached to Ka. They keep Him always travelling on 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 butter, gathering cow dung for fuel, riding on swings, taking care of crying babies, sprinkling the ground with water, cleaning their houses, and so forth.

puy bata vraja-bhuvo yad aya n-ligagha pura-puruo vana-citra-mlya g playan saha-bala kvaaya ca veu vikrdaycati giritra-ramrcitghri
SB 10.44.13/BMP p.380
420 421

 R L O K M TA M

P R AY O J A N A
15.33

P R AY O J A N A- T A T T VA P R E M A

The gops see Him as He walks down the road, His smiling face mercifully glancing upon them
15.31

The gops attribute their own confidential, inner moods to the rivers

prtar vrajd vrajata viata ca sya gobhi sama kvaayato sya niamya veum nirgamya tram abal pathi bhri-puy payanti sa-smita-mukha sa-dayvalokam
SB 10.44.16

nadyas tad tad upadhrya mukunda-gtam varta-lakita-manobhava-bhagna-veg ligana-sthagitam rmi-bhujair murrer ghanti pda-yugala kamalopahr
SB 10.21.15/VG 15/GKH (P)

prtain the early morning; vrajtfrom Vraja; vrajataof Him who is going; viataentering; caand; syamin the evening; gobhi samamtogether with the cows; kvaayatawho is playing; asyaHis; niamyahearing; veumthe flute; nirgamyacoming out; tramquickly; abalthe women; pathion the road; bhriextremely; puypious; payantithey see; sawith; smita smiling; mukhamface; sa-dayamerciful; avalokamwith glances. When the gops hear Ka playing His flute as He leaves Vraja in the morning with His cows or returns with them at sunset, the young girls quickly come out of their houses to see Him. They must have performed many pious activities to be able to see Him as He walks on the road, His smiling face mercifully glancing upon them.

nadyathe rivers; tadthen; tatthat; upadhryaperceiving; mukundaof Lord Ka; gtamthe song of His flute; vartaby their whirlpools; lakita manifest; mana-bhavaby their conjugal desire; bhagnabroken; vegtheir currents; liganaby their embrace; sthagitamheld stationary; rmi-bhujaiby the arms of their waves; murreof Lord Murri; ghantithey seize; pdayugalamthe two lotus feet; kamala-upahrcarrying offerings of lotus flowers. When the rivers hear the flute-song of Ka, their minds begin to desire Him, and thus the flow of their currents is broken and their waters are agitated, moving around in whirlpools. Then with the arms of their waves the rivers embrace Murris lotus feet and, holding on to them, present offerings of lotus flowers.

Oh sakh, this Vndvana is spreading the fame of the Earth

15.32

rmat Rdhik attributes Prema to the aborigine girls (Pulindis)

15.34

vndvana sakhi bhuvo vitanoti kti yad devak-suta-padmbuja-labdha-lakmi govinda-veum anu matta-mayra-ntya prekydri-snv-avaratnya-samasta-sattvam
SB 10.21.10/BMP p. 380

pr pulindya urugya-padbja-rga r-kukumena dayit-stana-maitena tad-darana-smara-rujas ta-ritena limpantya nana-kuceu jahus tad-adhim
SB 10.21.17/GKH (P)

vndvanamVndvana; sakhiO friend; bhuvaof the earth; vitanotispreads; krtimthe glories; yatbecause; devak-sutaof the son of Devak; pada-ambuja from the lotus feet; labdhareceived; lakmithe treasure; govinda-veumthe flute of Govinda; anuupon hearing; mattamaddened; mayraof the peacocks; ntyamin which there is the dancing; prekyaseeing; adri-snuupon the peaks of the hills; avaratastunned; anyaother; samastaall; sattvamcreatures. O sakh, this Vndvana is spreading the fame of the Earth planet even above that of Vaikuha because it is splendidly decorated by the marks of the lotus feet of Yaodnandana r Ka. Sakh, when rasikendra r Ka plays on His mural, which enchants the whole world, the peacocks become intoxicated and, thinking the sound of the flute to be the roaring thunder of the clouds, spread their tail feathers and begin to dance. Seeing this, the birds and animals roaming on the mountain summits become completely stunned and relish the sound of the flute with their ears and the dance of the peacocks with their eyes.
422

prfully satisfied; pulindyathe wives of the abara tribe; urugyaof Lord Ka; pada-abjafrom the lotus feet; rgaof reddish color; r-kukumenaby the transcendental kukuma powder; dayitof His girlfriends; stanathe breasts; maitenawhich had decorated; tatof that; daranaby the sight; smaraof Cupid; rujafeeling the torment; taupon the blades of grass; ritena attached; limpantyasmearing; nanaupon their faces; kuceuand breasts; jahuthey gave up; tatthat; dhimmental pain. [rmat Rdhik said:] O sakhi! These Pulinds, the young women who live in the forest, are fully satisfied because they possess anurga, extraordinary attachment for r ymasundara within their hearts. When they see our dearmost beloved r Ka, the anguish of divine lust arises within them, and their hearts are struck with the disease of love. One of His beloveds had adorned her breast with reddish kukuma which came off on Kas lotus feet. When yma roams through Vndvana, the grass gets covered with this kukuma. The supremely fortunate Pulindi girls see it and are immediately overwhelmed by the burning torment of
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 R L O K M TA M smara (Cupid). They take this kukuma and smear it on their faces and breasts. In this way they alleviate the anguish of their kma.

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

a high-class devotee, so if I stay with you, I will certainly get high-class bhakti. Therefore the most desirable place to reside is near your side; please grant me a dwelling there.
15.37

O sakhs, this mountain, Govardhana, is the crown jewel of Haris servants

15.35

hantyam adrir abal hari-dsa-varyo yad rma-ka-caraa-sparaa-pramoda mna tanoti saha-go-gaayos tayor yat pnya-syavasa-kandara-kandamlai
SB 10.21.18/CC Mad 18.34, Antya 14.86/BMP p.125/GKH (P)

manasa prakte jto giri govardhano mahn divya vndvana dtv paramnanda mpa sa
Bhaviya-Purna/Veu-Gta 18, p 142

The topmost rasika Girirja Govardhana manifested directly from the heart of rmat Rdhik, r Kas svarpa-akti. He achieved the topmost transcendental bliss upon seeing Vndvana.

hantaoh; ayamthis; adrihill; abalO friends; hari-dsa-varyathe best among the servants of the Lord; yatbecause; rma-ka-caraaof the lotus feet of Lord Ka and Balarma; sparaaby the touch; pramodajubilant; mnamrespect; tanotioffers; sahawith; go-gaayothe cows, calves and cowherd boys; tayoto Them (r Ka and Balarma); yatbecause; pnya with drinking water; syavasavery soft grass; kandaracaves; kanda-mlai and edible roots. O sakhs, this mountain, Govardhana, is the crown jewel of Haris servants. Blessed is his fortune! By the touch of the lotus feet of our pra-vallabha r Ka and Baladeva Prabhu, who is most pleasing to the eyes, Govardhana is blossoming with delight and supplying crystal-clear water, soft grass, wonderful caves and varieties of roots. By thus serving r Ka and Balarma, who are surrounded by the cowherd boys and cows, he highly honours them.

The pure devotees bring Ka under their control

15.38

mayi nirbaddha-hday / sdhava sama-daran vae kurvanti m bhakty / sat-striya sat-pati yath
SB 9.4.66/GKH (P)

mayiunto Me; nirbaddha-hdayfirmly attached in the core of the heart; sdhavathe pure devotees; sama-daranwho are equal to everyone; vae under control; kurvanti they make; mm unto Me; bhakty by devotional service; sat-striyachaste women; sat-patimunto the gentle husband; yathas. 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 the heart, bring Me under their full control.

This hill is Haridsa-varya

15.36

giri-npa! haridsa-re-varyeti-nm mtam idam udita r-rdhik-vaktra-candrt vraja-nava-tilakatve klpta! vedai sphua me nija-nikaa-nivsa dehi govardhana! tvam
r Govardhana-vsa-prrthan 8, RDG/VG 18 pt

Internal symptoms of Prema

15.39

giriof hills; npathe king; hariof Lord Ka; dsaof servants; reiof the multitudes; varyathe best; itithus; nmaname; amtamnectar; idamthis; uditamspoken; r-rdhikof r Rdh; vaktraof the mouth; candrtfrom the moon; vrajaof Vraja; navanew; tilakatveas the tilaka marking; klpta conceived; vedaiby the Vedas; sphuammanifested; meof me. O Girirja Mahrja, from the moon-like face of rmat Rdhik the following words have issued: This hill is the best of those who are known as haridsa. These words from the rmad-Bhgavatam (10.21.18) have revealed the nectar of your name, and all the Vedas have established you as the fresh tilaka of Vraja-maala. You are such
424

ts t kap prehatamena nt mayaiva vndvana-gocarea kardha-vat t punar aga ts hn may kalpa-sam babhvu
SB 11.12.11/GKH (P)

t tall those; kapnights; preha-tamenawith the most dearly beloved; ntspent; maywith Me; evaindeed; vndvanain Vndvana; gocareawho can be known; kaaa moment; ardha-vatlike half; tthose very nights; punaagain; agadear Uddhava; tsmfor the gops; hn bereft; mayof Me; kalpaa day of Brahm (432 billion years); samequal to; babhvubecame.
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 R L O K M TA M Dear Uddhava, all of those nights that the gops spent with Me, their most dearly beloved, in the land of Vndvana seemed to them to pass in less than a moment. Bereft of My association, however, the gops felt that those same nights dragged on forever, as if each night were equal to a day of Brahm.

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

beauty makes all three worlds auspicious. Indeed, even the cows, birds, trees and deer manifest the ecstatic symptom of bodily hair standing on end when they see Your beautiful form.

The Gops run towards Ka upon hearing his flute song

15.40

Prema kath of the Gops

15.42

niamya gt tad-anaga-vardhana vraja-striya ka-ghta-mnas jagmur anyonyam alakitodyam sa yatra knto java-lola-kual
SB 10.29.4/BMP p. 4.17/GKH (P)

mgayur iva kapndra vivyadhe lubdha-dharm striyam akta-virp str-jita kma-ynm balim api balim attvveayad dhvkavad yas tad alam asita-sakhyair dustyajas tat-kathrtha
SB 10.47.17/GKH (P)

niamyahearing; gtamthe music; tatthat; anagaCupid; vardhanam which fortifies; vraja-striyathe young women of Vraja; kaby Ka; ghta seized; mnaswhose minds; jagmuthey went; anyonyamto one another; alakitaunnoticed; udyamtheir going forward; saHe; yatrawhere; kntatheir boyfriend; javabecause of their haste; lolaswinging; kual whose earrings. When the young women of Vndvana heard Kas flute song, which arouses Cupid within the heart, their minds were absorbed in thoughts of the Lord. They went to where their lover waited, each unknown to the others, moving so quickly that their earrings swung back and forth.

mgayua hunter; ivalike; kapiof the monkeys; indramthe king; vivyadhe shot; lubdha-dharmbehaving like a cruel hunter; striyama woman (namely, rpaakh); aktamade; virpmdisfigured; strby a woman (St-dev); jitaconquered; kma-ynmwho was impelled by lusty desire; balimKing Bali; apialso; balimhis tribute; attvconsuming; aveayatbound up; dhvkavatjust like a crow; yawho; tattherefore; alamenough; asita with black Ka; sakhyaiof all kinds of friendship; dustyajaimpossible to give up; tatabout Him; kathof the topics; arthathe elaboration. Like a hunter, He cruelly shot the king of the monkeys with arrows. Because He was conquered for a woman, He disfigured another woman who came to Him with lusty desires. And even after consuming the gifts of Bali Mahrja, He bound him up with ropes as if he were a crow. So let us give up all friendship with this darkcomplexioned boy, even if we cant give up talking about Him.

Kas form bewilders the whole world

15.41

k stry aga te kala-padyata-veu-gtasammohitrya-caritn na calet tri-lokym trailokya-saubhagam ida ca nirkya rpa yad go-dvija-druma-mg pulakny abibhran
SB 10.29.40/GKH (P)

Benefits of hearing such prema-filled kath

15.43

kwhich; strwoman; agadear Ka; teYour; kalasweet-sounding; padahaving stanzas; yatadrawn-out; veuof Your flute; gtaby the song; sammohitcompletely bewildered; ryaof civilized people; carittfrom the proper behavior; na caletdoes not deviate; tri-lokymwithin the three worlds; trai-lokyaof all the three worlds; saubhagamthe cause of auspiciousness; idam this; caand; nirkyaseeing; rpamthe personal beauty; yatbecause of which; gothe cows; dvijabirds; drumatrees; mgand deer; pulakni bodily hair standing on end; abibhranthey bore. Dear Ka, what woman in all the three worlds wouldnt deviate from religious behavior when enchanted by the melodious, drawn-out melody of Your flute? Your
426

yad-anucarita-ll-kara-pya-viprusakd-adana-vidhta-dvandva-dharm vina sapadi gha-kuumba dnam utsjya dn bahava iha vihag bhiku-cary caranti
SB 10.47.18/GKH (P)

yatwhose; anucaritaconstantly performed activities; llof such pastimes; karafor the ears; pyaof the nectar; vipruof a drop; saktjust once; adanaby the partaking; vidhtaremoved entirely; dvandvaof duality; dharm their propensities; vinaruined; sapadiimmediately; ghatheir homes; kuumbamand families; dnamwretched; utsjyarejecting; dnbecoming themselves wretched; bahavamany persons; ihahere (in Vndvana); vihag (like) birds; bhikuof begging; carymthe livelihood; carantithey pursue.
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 R L O K M TA M For those who relish just a single drop of the nectar of the pastimes that Ka 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 Vndvana to wander about like birds, begging for their living.

The method to attain residence in Vraja on the platform of Rgtmik bhakti

15.44

yadccher vsa vraja-bhuvi sa-rga prati-janur yuva-dvandva tac cet paricaritum rd abhilae svarpa r-rpa sa-gaam iha tasygrajam api sphua prem nitya smara nama tad tva u mana
MS 3/JD Ch. 40

Chapter 16 Bhagavat-rasa-tattva
raso vai sa - Ka is an ocean of rasa

yadiif; icche[you] desire; vsamresidence; vraja-bhuviin Vraja; sargamwith rgtmik-bhakti; prati-januin every birth; yuva-dvandvamthe youthful divine couple; tatthat; cet[and] if; paricaritumto serve; rt directly; abhilaedesire; svarpam to Svarupa Damodara; r-rpamrila Rpa Gosvm; sa-gaamwith their associates; ihahere; tasyaof him; agrajamto his elder brother; apialso; sphuamdistinctly; premwith love; nityamalways; smararemember; namabow down; tadthen; tvamyou; ulisten; manaO mind. My dear mind! Please hear me. If you are eager to gain residence in Vraja on the platform of rgtmik-bhakti, and if you desire to obtain the direct service of navayugala-kiora, r Rdh-Ka, then birth after birth always distinctly remember and bow down with great love to r Svarpa Dmodara Gosvm, r Rpa Gosvm, his elder brother r Santana Gosvm, and all other associates of r Caitanya Mahprabhu, who are recipients of His mercy.

r Ksa is the reservoir of pleasure for devotees in all transcendental mellows

16.1

akhila-rasmta-mrti prasmara-ruci-ruddha-trak-pli kalita-ym-lalito rdh-preyn vidhur jayati

BRS 1.1.1/BRSB p. 2/CC Mad 8.142

Thus ends the 15th chapter Prayojana-tattva Prema

akhila-rasa-amta-mrtithe reservoir of all pleasure, in which exist all the mellows of devotional service, namely nta, dsya, sakhya, vtsalya and mdhurya; prasmaraspreading forth; ruciby His bodily luster; ruddhawho has subjugated; trakthe gop named Trak; plithe gop named Pli; kalita who has absorbed the minds of; ymthe gop named ym; lalitaand the gop named Lalit; rdh-preyndearmost to rmat Rdhr; vidhuKa, the Supreme Personality of Godhead; jayatiall glories to. Let r Ka, be glorified! By virtue of His expanding attractive features, He subjugated the gops named Trak and Pli and absorbed the minds of ym and Lalit. He is the most attractive lover of rmat Rdhr and is the reservoir of pleasure for devotees in all transcendental mellows.

Daa-Mla on Rasa-tattva
16.2

sa vai hldiny ca praaya-vikter hldana-ratas tath samvic-chakti-prakaita-raho-bhva-rasita tath r-sndhiny kta-viada-tad-dhma-nicaye rasmbhodhau magno vraja-rasa-vils vijayate
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Daa-mla-tattva 4/JD Ch. 14

P R AY O J A N A

B H A G AVA T A - R A S A - T A T T VA

sah vaithat same r Hari; hldinyfor His hldin potency, r Rdh; ca and; praaya-vikteon account of a transformation caused by love; hldanaratais attached to the activities of pleasure; tathin the same way; samvitaktiof the samvit, cognitive potency; prakaitais manifested; raha confidential; bhvatranscendental love; rasitatasted; tathand; rsandhinythrough His existence-sustaining potency; ktacreated; viada-tatdhmaof His splendid abodes; nicayemultitude; rasmbhodhauin an ocean of rasa (transcendental mellows); magnais immersed;vrajain Vraja; rasa-vils that enjoyer of pleasure pastimes; vijayatemay He be gloriously victorious. There are three functions of svarpa-akti: hldin, sandhin and savit. Ka remains perpetually immersed in the praaya-vikra of the hldin-akti. Because of the confidential bhvas evoked by savit-akti, He is ever-situated as rasika-ekhara in relishing newer and newer rasa. That supremely independent pastime prince, r Ka, is ever-drowned within the ocean of vraja-rasa in His transcendental blissfilled abodes, headed by Vndvana, which are manifest through sandhin-akti. All glories to Him!
16.3

Bhagavn is endowed with all kinds of superhuman powers, perfect knowledge and joy, and His body is free from the eighteen types of general faults.

These eighteen general faults

16.5

mohas tandr bhramo ruka-rasat kma ulbaa lolat mada-mtsaryau his kheda-pariramau asatya krodha kk ak viva-vibhrama viamatva parpek do adaodit
Viu-Ymala/JD chap. 26

1) illusion, 2) lethargy, 3) bewilderment, 4) dullness, 5) intense lust, 6) fickleness, 7) pride, 8) envy, 9) violence, 10) remorse, 11) desire for excessive peace and comfort, 12) untruthfulness, 13) anger, 14) hankering, 15) fear, 16) hallucination, 17) contradiction, and 18) the tendency to depend on others.
16.6

raso vai sa
Chndogya-Upaniad 8.13.1/JD Ch. 10&31

purua, yoit, kib sthvara-jagama sarva-cittkaraka, skt manmatha-madana

CC Mad 8.139

Rasika-ekhara r Nanda-nandana Ka is the embodiment of rasa; That Supreme Absolute Truth is the personification of all rasa; Ka is an ocean of rasa.

raso vai sa / rasa hy evya labdhvnand bhavati

Only when one achieves Ka, the reservoir of pleasure and the ocean of rasa (the flowing mellows of love), does he actually become transcendentally blissful.

puruaa male; yoita female; kiball; sthvara-jagamaimmobile and mobile living entities; sarvaof everyone; citta-karakathe attractor of the minds; sktdirectly; manmatha-madanathe Cupid of Cupid himself. The very name Ka means that He attracts even Cupid. He is therefore attractive to everyonemale and female, moving and inert living entities. Indeed, Ka is known as the all-attractive one.
16.7

raso vai sa/ rasa hy evya labdhvnand bhavati / ko hy evnyat ka pryt / yad ea ka nando na syt / ea hy evnandayati
Taittirya-Upaniad 27.1/Biog p.362/JD Ch.18

Lord Ka is the embodiment of all-ecstatic bliss; He is the reservoir of all pleasure. Having derived ecstasy from Him, the individual souls become blissful. For, who indeed, could breathe, who could be alive if this blissful Lord were not present within the hearts of all souls. He alone bestows ecstasy.

kmd dved bhayt sneht / yath bhaktyevare mana veya tad-agha hitv / bahavas tad-gati gat
SB 7.1.30/JD Ch. 21

Ka is perfect
16.4

kmtfrom lust; dvetfrom hatred; bhaytfrom fear; snehtfrom affection; yathas well as; bhaktyby devotion; varein the Supreme; manathe mind; veyaabsorbing; tatof that; aghamsin; hitvgiving up; bahava many; tatof that; gatimpath of liberation; gatattained. Many, many persons have attained liberation simply by thinking of Ka with great absorbtion and giving up sinful activities. This great absorbtion may be due to lusty desires, inimical feelings, fear, affection or devotional service. I shall now explain how one receives Kas mercy simply by concentrating ones mind upon Him.
431

adaa-mahdoai / rahit bhagavat-tanu sarvaivaryamay satya- / vijnnanda-rpi

Vaiava-tantra/JD chap. 26
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16.8 16.11

P R AY O J A N A

B H A G AVA T A - R A S A - T A T T VA

gopya kmd bhayt kaso / dvec caidydayo np sambandhd vaya sneht / yya bhakty vaya vibho
SB 7.1.31

hsya, adbhuta, vra, karua, raudra, bbhatsa, bhaya paca-vidha-bhakte gaua sapta-rasa haya
CC Mad 19.187

gopyathe gops; kmtout of lusty desires; bhaytout of fear; kasaKing Kasa; dvetout of envy; caidya-dayaiupla and others; npkings; sambandhtout of kinship; vayathe Vis or the Ydavas; snehtout of affection; yyamyou (the Pavas); bhaktyby devotional service; vayamwe; vibhoO great King. My dear King Yudhihira, the gops by their amorous desires, Kasa by fear, iupla and other kings by envy, the Ydus by their familial relationship with Ka, you Pavas by your great affection for Ka, and we, the general devotees, by our devotional service, have obtained the mercy of Ka.
16.9

hsyalaughter; adbhutawonder; vrachivalry; karuapathetic feeling; raudraanger; bbhatsadisaster; bhayafearfulness; paca-vidha-bhaktein five kinds of devotees; gauaindirect; sapta-rasaseven kinds of mellows; haya there are. In addition to the five direct mellows, there are seven indirect mellows, known as laughter, wonder, chivalry, compassion, anger, disgust and fear.
16.12

dvi-vidha vibhvalambana, uddpana va-svardiuddpana, kdilambana

CC Mad 23.50

kma krodha bhaya sneha / aikya sauhdam eva ca nitya harau vidadhato / ynti tan-mayat hi te
SB 10.29.15

kmamlust; krodhamanger; bhayamfear; snehamloving affection; aikyam unity; sauhdamfriendship; eva caalso; nityamalways; haraufor Lord Hari; vidadhataexhibiting; yntithey achieve; tat-mayatmabsorption in Him; hiindeed; tesuch persons. 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.
16.10

dvi-vidhatwo kinds; vibhvaparticular ecstasy; lambanathe support; uddpanaawakening; va-svara-disuch as the vibration of the flute; uddpanaexciting; ka-diKa and others; lambanathe support. There are two kinds of vibhva, causes for tasting bhakti-rasa. One is called lambanathe support for bhakti-rasa, and the other is called uddpanathe stimuli for bhakti-rasa. The vibration of Kas flute is an example of uddpana, and r Ka Himself is an example of lambana.

Sthy-bhva
16.13

nta, dsya, sakhya, vtsalya, madhura-rasa nma ka-bhakti-rasa-madhye e paca pradhna

CC Mad 19.185

ei paca sthy bhva haya paca rasa ye-rase bhakta sukh, ka haya vaa
CC Mad 23.46

ntaneutrality; dsyaservitude; sakhyafriendship; vtsalyaparental affection; madhura-rasaconjugal love; nmadifferent names; ka-bhaktiof devotional service to the Supreme Personality of Godhead; rasathe mellows; madhyeamong; ethese; pacafive; pradhnachief. The chief transcendental mellows experienced with the Supreme Personality of Godhead are fiventa, dsya, sakhya, vtsalya and mdhurya.

ei pacathese five kinds of transcendental mellows; sthy bhvapermanent ecstatic moods; hayabecome; paca rasafive kinds of transcendental mellows; ye-rasein these mellows; bhakta sukha devotee becomes happy; kaLord Ka; hayabecomes; vaaunder the control. These five transcendental mellows nta, dsya, sakhya, vtsalya and mdhurya exist permanently. The devotee may be attracted to one of these mellows, and thus he becomes happy. Ka also becomes inclined toward such a devotee and comes under his control.

432

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P R AY O J A N A

B H A G AVA T A - R A S A - T A T T VA

Sthy bhva, permanent ecstasy

16.14

aviruddhn viruddh ca / bhvn yo vaat nayan su-rjeva virjeta sa / sthy bhva ucyate sthy bhvo tra sa prokta / r-ka-viay rati
BRS 2.5.1/BRSB p. 189

mkeMe; tacertainly; ye yewhatever; bhaktadevotee; bhajeworships; yeiwhich; bhvein the mood; trehim; se sethat; bhvein the mood; bhajiI reciprocate; ethis; moraMy; svabhvein the nature. In whatever transcendental mellow My devotee worships Me, I reciprocate with him. That is My nature.

Ka reciprocates with everyone according to their mood

within the bhaktas heart, which is so other emotions, both favorable (i.e. as a king rules over his citizens. This r Ka; the devotees permanent
16.18

Sthy bhva is the predominant emotion strong that it controls and rules over all laughter) and unfavourable (i.e. anger) just sthy bhva is ka-rati, attachment for relationship with r Ka.

ye yath m prapadyante / ts tathaiva bhajmy aham mama vartmnuvartante / manuy prtha sarvaa
BG 4.11/CC Mad 4.20

Ka is not satisfied with prema enfeebled by awe and reverence

16.15

aivarya-jnete saba jagat mirita aivarya-ithila-preme nhi mora prta

CC di 3.16, 4.17

yeall who; yathas; mmunto Me; prapadyantesurrender; tnthem; tathso; evacertainly; bhajmireward; ahamI; mamaMy; vartmapath; anuvartantefollow; manuyall men; prthaO son of Pth; sarvaain all respects. In whatever way My devotees surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Pth.

aivarya-jnetewith knowledge of the opulences; sabaall; jagatthe world; miritamixed; aivarya-ithila-premeto love enfeebled by opulence; nhithere is not; moraMy; prtaattraction. Knowing My opulences, the whole world looks upon Me with awe and reverence. But devotion made feeble by such aivarya does not attract Me.
16.16

However, the prema of the gops is so exalted that Ka is unable to keep His promise
16.19

mre vara mne, panke hna tra preme vaa mi n ha-i adhna
CC di 4.18

na praye ha niravadya-sayuj sva-sdhu-ktya vibudhyupi va y mbhajan durjaya-geha-khal savcya tad va pratiytu sdhun
rmad-Bhgavatam 10.32.22/CC di 4.180/BMP p.418/BR 7.23 pt/ORY p. 199

mreMe; varathe Lord; mneregards; pankehimself; hnalow; traof him; premeby the love; vaacontrolled; miI; n ha-iam not; adhnasubservient. If one regards Me as the Supreme Lord and himself as a subordinate, I do not become subservient to his love, nor can it control Me.
16.17

nanot; prayeam able to make; ahamI; niravadya-sayujmto those who are completely free from deceit; sva-sdhu-ktyamproper compensation; vibudhayuwith a lifetime as long as that of the demigods; apialthough; vato you; ywho; mMe; abhajanhave worshiped; durjaradifficult to overcome; geha-khalthe chains of household life; savcyacutting; tatthat; va of you; pratiytulet it be returned; sdhunby the good activity itself. [When the gops were overwhelmed with dissatisfaction due to Lord Kas absence from the rsa-ll, Ka returned to them and told them:] My dear gops, our meeting 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 bondage of family life which is so difficult to overcome just to search for Me. Consequently I am unable to repay you. Therefore please be satisfied with your honest activities in this regard.
435

mke ta ye ye bhakta bhaje yei bhve tre se se bhve bhajie mora svabhve
CC di 4.19
434

 R L O K M TA M
16.20

P R AY O J A N A

B H A G AVA T A - R A S A - T A T T VA

mora putra, mora sakh, mora pra-pati ei-bhve yei more kare uddha-bhakti panke baa mne, mre sama-hna sei bhve ha-i mi thra adhna
CC di 4.21-22

~ Ingredients of the five rasas ~

nta Dsya Sakhya Vtsalya ka-nih, ta-tyga mind is fixed on Ka, no thirst for anything material. mamat possessiveness and a desire to serve is added virambha intimacy based on feelings of equality is added. Virambha is defined as being devoid of a respectful attitude; mood of intimacy. plana poaa (nourishing), I am Kas maintainer, I have to nourish Him, and taana-bhartsana (chastising) I am His protector, I have to discipline Him for His own welfare, are added.

moramy; putrason; moramy; sakhfriend; moramy; pra-patilord of life; ei bhvein this way; yeithose who; moreunto Me; karedo; uddhabhaktipure devotion; pankehimself; baagreat; mnehe regards; mre Me; samaequal; hnaor lower; sei bhvein that way; ha-iam; miI; thrato him; adhnasubordinate. 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.

Mdhurya nija-aga diya offering ones whole body, serving Ka with all bodily limbs, is added.

nta-rasa
16.23

paraky-bhva increases the rasa and is found exclusively in Vraja

16.21

paraky-bhve ati rasera ullsa vraja vin ihra anyatra nhi vsa
CC di 4.47

tva pratyag-tmani tad bhagavaty ananta nanda-mtra upapanna-samasta-aktau bhakti vidhya param anakair avidygranthi vibhetsyasi mamham iti prarham
SB 4.11.30/GKH (P)

paraky-bhvein the mood of paraky, or conjugal relations outside of marriage; ativery great; raseraof mellow; ullsaincrease; vraja vinexcept for Vraja; ihraof this; anyatraanywhere else; nhithere is not; vsaresidence. There is a great increase of rasa (mellows of love) in the unwedded paramour mood. Such love is found only in Vraja.
16.22

tvamyou; pratyak-tmaniunto the Supersoul; tadat that time; bhagavati unto the Supreme Personality of Godhead; anantewho is unlimited; nandamtrethe reservoir of all pleasure; upapannapossessed of; samastaall; aktau potencies; bhaktimdevotional service; vidhyaby rendering; parammsupreme; anakaivery soon; avidyof illusion; granthimthe knot; vibhetsyasiyou will undo; mamamy; ahamI; itithus; prarhamfirmly fixed. 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 entities as the Supersoul, you will very soon forget the illusory understanding of I and my.

vraja-vadh-gaera ei bhva niravadhi tra madhye r-rdhya bhvera avadhi

CC di 4.48

vraja-vadh-gaeraof the young wives of Vraja, the Gops; eithis; bhvamood; niravadhiunbounded; tra madhyeamong them; r-rdhyain rmat Rdhr; bhveraof the mood; avadhithe highest limit. This mood is unbounded in the damsels of Vraja (gops), but among them it finds its perfection in r Rdh.

Dsya-rasa
16.24

ittha sat brahma-sukhnubhty dsya gatn para-daivatena myritn nara-drakea ska vijahru kta-puya-puj
SB 10.12.11/CC Mad 8.75, Antya 7.32/GKH (P)
437

436

 R L O K M TA M itthamin this way; satmof the transcendentalists; brahma-sukha-anubhty with Ka, the source of the happiness of brahma; dsyamservitorship; gatnmof the devotees who have accepted; para-daivatenawith the Supreme Lord; my-ritnmfor those in the clutches of material energy; naradrakeawith Him who is like an ordinary child; skamalong with; vijahru enjoyed; kta-puya-pujall these boys, who had accumulated the results of life after life of pious activities. In this way, all the cowherd boys used to play with Ka, who is the source of the Brahman effulgence for jns desiring to merge into that effulgence, who is the Supreme Personality of Godhead for devotees who have accepted eternal servitorship, and who for ordinary persons is but another ordinary child. The cowherd boys, having accumulated the results of pious activities for many lives, were able to associate in this way with the Supreme Personality of Godhead.

P R AY O J A N A

B H A G AVA T A - R A S A - T A T T VA

O almighty Lord, how greatly fortunate are the cows and ladies of Vndvana, the nectar of whose breast-milk You have happily drunk to Your full satisfaction, taking the form of their calves and children! All the Vedic sacrifices performed from time immemorial up to the present day have not given You as much satisfaction.
16.27

mt more putra-bhve karena bandhana atihna-jne kare llana plana

CC di 4.24

mtmother; moreMe; putra-bhvein the position of a son; karenadoes; bandhanabinding; ati-hna-jnein thinking very helpless; karedoes; llananourishing; planaprotecting. Mother sometimes binds Me as her son. She nourishes and protects Me, thinking Me utterly helpless.
16.28

Sakhya-rasa
16.25

sakh uddha-sakhye kare, skandhe rohaa tumi kon baa loka,tumi mi sama
CC di 4.25

trayy copaniadbhi ca / skhya-yogai ca stvatai upagyamna-mhtmya / hari smanyattmajam

SB 10.8.45

sakhthe friend; uddha-sakhyein pure friendship; karedoes; skandheon the shoulders; rohaamounting; tumiYou; konwhat; baabig; lokaperson; tumiYou; miI; samathe same. My friends climb on My shoulders in pure friendship, saying, What kind of big man are You? You and I are equal.

trayyby studying the three Vedas (Sma, Yajur and Atharva); caalso; upaniadbhi caand by studying the Vedic knowledge of the Upaniads; skhyayogaiby reading the literature of skhya-yoga; caand; stvataiby the great sages and devotees, or by reading Vaiava-tantra, Pacartras; upagyamnamhtmyamwhose glories are worshiped (by all these Vedic literatures); harim unto the Supreme Personality of Godhead; sshe; amanyataconsidered (ordinary); tmajamas her own son. The glories of the Supreme Personality of Godhead are studied through the three Vedas, the Upaniads, the literature of Skhya-yoga, and other Vaiava literature, yet mother Yaod considered that Supreme Person her ordinary child. (rla Vivantha Cakravart says this loka is the sutra of vatsalya ll)

Vtsalya rasa
16.26

aho ti-dhany vraja-go-ramaya stanymta ptam atva te mud ys vibho vatsatartmajtman yat-tptaye dypi na clam adhvar
SB 10.14.31/GKH (P)

Mdhurya rasa
16.29

ahooh; ati-dhanymost fortunate; vrajaof Vndvana; gothe cows; ramayaand the gops; stanyathe breast-milk; amtamwhich is like nectar; ptamhas been drunk; atvafully; teby You; mudwith satisfaction; ysm of whom; vibhoO almighty Lord; vatsatara-tmaja-tmanin the form of the calves and the sons of the cowherd women; yatwhose; tptayefor the satisfaction; adya apieven until now; nanot; caand; alamsufficient; adhvarthe Vedic sacrifices.
438

knta-bhve nijga diy karena sevana ataeva madhura-rasera haya paca gua
CC Mad 19.232

knta-bhveon the platform of conjugal love; nija-agaown body; diy offering; karenaexecutes; sevanaservice; ataevatherefore; madhura-rasera of the mellow of conjugal love; hayathere are; paca guafive kinds of transcendental qualities.
439

 R L O K M TA M On the platform of conjugal love, the devotee offers his body in the service of the Lord. Thus on this platform the transcendental qualities of all five rasas are present.

P R AY O J A N A

B H A G AVA T A - R A S A - T A T T VA

medicines (namely, the nectar which the demigods drink for long life); ivaas if; upayuktataken. How amazing it is that these simple women who wander about the forest, seemingly spoiled by improper behavior, have achieved the perfection of unalloyed love for Ka, 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 even when taken by a person ignorant of its ingredients.

To see You is the perfection of the eyes

16.30

akavat phalam ida na para vidma sakhya pan anaviveayator vayasyai vaktra vrajea-sutayor anuveu-jua yair v niptam anurakta-kaka-mokam
SB 10.21.7 (Venu Gta 7)/CC di 4.155/GKH (P)

Ka as the viaya (object) of all twelve rasas at the same time

16.32

r-gopya cuthe gops said; akavatmof those who have eyes; phalamthe success; idamthis sight; nanot; paramother (success of the eyes); vidma we know; sakhyaO friends; panthe cows; anuviveayatoentering one forest after another; vayasyaiwith Their friends of the same age; vaktramthe sweetness of Their faces; vraja-aof Mahrja Nanda; sutayoof the two sons Ka and Balarma [or Ka the son of Nanda and Rdhik the daughter of King Vabhnu]; anu-veu-juamfollowing behind and touching the flute to His lips; yaiby which; vand; niptamdrinking (the nectar of Kas sidelong glances; anuraktafilled with love; kaa-akasidelong glances; mokampouring on (smiles, laughter and sidelong glances). The gops began to speak among themselves: O sakhs! We think that for those who have eyes, there is no greater object of vision. Success of the eyes lies in beholding this object alone; we know of no other. It is the vision of the two sons of Mahrja Nanda, r Ka and Baladeva, accompanied by the gopas, as They enter the forest taking the cows, or as They bring them back to Vndvana. They hold Their flutes to Their lips and look upon us with mild smiles and amorous sidelong glances filled with love. At that time, we drink the sweetness of Their faces.
16.31

[tata ca tath-vidha-veo daa-vidhair ea daadhnvabhvi. tath hi]* daitycrys tadsye viktim aruat malla-vary sakhyo gaaunnatya khale pralayam i-ga dhyanam uarum amb romaca syugn kam api nava-camatkram anta surendr lsya ds kaka yayur asita-da prekya rage mukundam
BRS 4.8.84/BRSB p. 263

*[tatathen; caalso; tathin that; vidhaway; veaappearances; daaten; vidhaiwith kinds; eaHe; daadhin ten ways; nvabhvione after another; tath hifurthermore.] daityaof the demons; crythe teachers; tadthen on the face; viktim transformation; aruatmredness; mallaof wrestlers; varythe best; sakhyathe friends; gandaunnatyamsmiling; khalaof the demon; the kings; pralayamdevastation; iof sages; gaathe multitude; dhanyam meditation; uawarm; arumtears; ambamother; roma-acamhairs standing up; samyuginathe chivalrous fighters; kam apisomething; navanew; camatkramwonder; antawithin; suraof demigods; indrathe leaders; lsyamdancing; dsthe menial servants; kaa-akamamorous sidelong glances; yayuattained; asitablack; dawhose eyes; prekyaseeing; ragein the arena; mukundamKa. *[In this loka the ten rasas: 1.bbhatsa (loathing), 2. raudra (anger), 3. hsya (comedy), 4. bhaynaka (terror); 5. nta (peaceful meditation), 6. karua (compassion), 7. vra (chivalry), 8. adbhuta (wonder), 9. dsya (servitude), and 10. gra (conjugal love), are manifested one after another.] When the priests of Kasa saw r Ka enter the wrestling arena anointed with blood after killing the elephant Kuvalaypa their faces became contorted with disgust (bbhatsa). The faces of the wrestlers turned red with anger (rudra). The cheeks of Kas friends blossomed with joy (hsya and sakhya). The wicked lost all consciousness as if on the verge of death (bhaynakafear). The sages became absorbed in deep meditation (nta). Devak and the other mothers began to cry warm tears in parental compassion (vtsalya and karua). The bodily hairs of the of the warriors stood on end in chivalry (vra). Indra and the other demigods experienced unprecedented astonishment within their hearts (adbhuta). The dsya-bhaktas danced (dsya), and the young girls cast sidelong amorous glances (mdhurya).
441

kvem striyo vana-carr vyabhicra-du ke kva caia paramtmani rha-bhva nanv varo nubhajato viduo pi skc chreyas tanoty agada-rja ivopayukta
SB 10.47.59/GKH (P)

kvawhere, in comparison; imthese; striyawomen; vanain the forests; carwho wander; vyabhicraby improper behavior; ducontaminated; kefor Ka; kva caand where; eathis; parama-tmanifor the Supreme Soul; rha-bhvastage of perfect love (known technically as mah-bhva); nanucertainly; varathe Personality of Godhead; anubhajatato one who constantly worships Him; aviduanot learned; apieven though; skt directly; reyathe highest good; tanotibestows; agada-rjathe king of
440

 R L O K M TA M

r Ka as the raya of all twelve rasas at the same time

16.33

svasmin dhurye py amn iuu giridhtv udyateu smitsyas thtkr dadhni visre praayiu vivta-prauhir indre ruka gohe srur vidne guruu harimakha prsya kampa sa pyd sre sphra-dir yuvatiu pulak bibhrad adri vibhur va
BRS 4.8.85/BRSB p.271

Chapter 17 Vipralambha-rasa
In separation from You, even a moment seems like a millennium

Although r Ka supported the great weight of Govardhana, He was devoid of pride (nta). He smiled when He saw that the small boys were prepared to hold up the hill (hsya and vtsalya). He spat at the smell of musty yogurt (bbhatsa). He displayed tremendous prowess to lift Govardhana in the presence of His beloved friends (sakhya and vra). 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 (karua). He trembled before His respectful elders on account of having spoiled the Indra yaja (dsya and bhaynaka). His eyes widened at the torrential downpour of water (adbhuta), and His hairs stood on end when He saw the young gops (mdhurya). May that Lord Giridhr protect you.

The internal symptom of devotion at the stage of perfection (sdhya-bhakti) is worship of r Ka in a mood of separation
17.1

The Lords pastimes are wonderful and rasika for everyone

16.34

yan martya-llaupayika sva-yogamy-bala darayat ghtam vismpana svasya ca saubhagarddhe para pada bhaa-bhagam
SB 3.2.12/CC Mad 21.100/BR 6.17/GKH (P)

yugyita nimeea caku prvyitam nyyita jagat sarva govinda-virahea me

r ikaka 7/BR 7.1

yatHis eternal form which; martyamortal world; ll-upayikamjust suitable for the pastimes; sva-yoga-my-balampotency of the internal energy; darayat for manifestation; ghtamdiscovered; vismpanamwonderful; svasyaof His own; caand; saubhaga-ddheof the opulent; paramsupreme; padam ultimate stand; bhaaornament; bhaa-agamof the ornaments. The Lord appeared in the mortal world by His internal potency, Yoga-my. He came in His eternal form, which is just suitable for His pastimes. These pastimes are wonderful and full of rasa for everyone, even for those proud of their own opulence, including the Lord Himself in His form as the Lord of Vaikuha. Thus His [r Kas] transcendental body is the ornament of all ornaments.

govinda-viraheain separation from Vrajendra-nandana r Kra; nimeea even a moment; yugyitamseems like a millenium; cakufrom my eyes; prvyitamtears flow like rain from the monsoon clouds; sarva jagatthis entire world; nyyitamseems void; meto me. O sakh! In separation from Govinda, even a moment seems like a millennium to me. Tears begin to shower from my eyes like rain from the clouds, and this entire world seems void to me.

The gops describe the good fortune of the female deer and their husbands when they hear the sound of the flute
17.2

Thus ends the 16th chapter Bhagavat-rasa-tattva

dhany sma mha-gatayo pi hariya et y nanda-nandanam uptta-vicitra-veam karya veu-raita saha-ka-sr pj dadhur viracit praayvalokai
SB 10.21.11/Venu Gta 11/BR 7.3

442

 R L O K M TA M dhanyfortunate, blessed; smacertainly; mha-gatayahaving taken birth in an ignorant animal species; apialthough; hariyashe-deer; etthese; ywho; nanda-nandanamthe son of Mahrja Nanda; uptta-vicitra-veam dressed very attractively; karyahearing; veu-raitamthe sound of His flute; saha-ka-sraccompanied by the black deer (their husbands); pjm dadhuthey worshiped; viracitmperformed; praaya-avalokaiby their affectionate glances. O sakh, when Nanda-nandana ymasundara, wearing beautiful, multi-coloured attire, vibrates a sweet melody on His flute, even the does, who are foolish due to having taken birth from the wombs of ignorant animals, run towards Him along with their husbands and gaze upon Him with love-laden eyes. They are not merely gazing, sakh, 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 glance. The lives of these deer are truly blessed. Sakh, although we are gops of Vndvana, we are unable to offer ourselves like this because our family members harass us. How ironic!

P R AY O J A N A

V I P RALA M B H A- RA S A

gopya cuthe gops said; jayatiis glorious; teYour; adhikamexceedingly; janmanby the birth; vrajathe land of Vraja; rayateis residing; indir Lakm, the goddess of fortune; avatperpetually; atrahere; hiindeed; dayitaO beloved; dyatmmay (You) be seen; dikuin all directions; tvakYour (devotees); tvayifor Your sake; dhtasustained; asavatheir life airs; tvmfor You; vicinvatethey are searching. The gops said: O beloved, Your birth in the land of Vraja has made it exceedingly glorious, and thus Indir, the goddess of fortune, always resides here. It is only for Your sake that we, Your devoted servants, maintain our lives. We have been searching everywhere for You, so please show Yourself to us.

For the Gops, a moment of separation seems like a millennium

17.5

Whatever mood and relationship an uttama-adhikr devotee has with his worshipful deity r Ka, is seen by him to exist in all living entities
17.3

aati yad bhavn ahni knana trui-yugyate tvm apayatm kuila-kuntala r-mukha ca te jaa udkat pakma-kd dm
SB 10.31.15/GKH (P)

mah-bhgavata dekhe sthvara-jagama th th haya tra r-ka-sphuraa sthvara-jagama dekhe, n dekhe tra mrti sarvatra haya nija ia-deva-sphrti
CC Mad 8.273-4/BR 7.4 pt

aatitravel; yatwhen; bhavnYou; ahniduring the daytime; knanamto the forest; truia fraction of a second; yugyatebecomes like an entire millennium; tvmYou; apayatmfor those who do not see; kuilacurling; kuntalamwith locks of hair; rbeautiful; mukhamface; caand; teYour; jaafoolish; udkatmfor those who are eagerly looking; pakmaof lids; ktthe creator; dmof the eyes. When You go off to the forest during the day, a tiny fraction of a second becomes like a millennium for us because we cannot see You. And even when we can eagerly look upon Your beautiful face, so lovely with its adornment of curly locks, our pleasure is hindered by our eyelids, which were fashioned by the foolish creator.

mah-bhgavataa first-class advanced devotee; dekhesees; sthvara-jagamathe movable and inert; th thhere and there; hayais; trahis; r-kasphuraamanifestation of Lord Ka; sthvara-jagamamovable and inert; dekhehe sees; nnot; dekhesees; traits; mrtiform; sarvatraeverywhere; hayathere is; nijahis own; ia-devaworshipable Lord; sphrtimanifestation. A devotee advanced on the spiritual platform sees everything movable and inert as the Supreme Lord. He doesnt really see their form. For him, everything he sees here and there is but a manifestation of Lord Ka.

Everything changes its nature upon hearing Kas flute

17.6

Gop Gta song of separation

17.4

jayati te dhika janman vraja rayata indir avad atra hi dayita dyat diku tvaks tvayi dhtsavas tv vicinvate
SB 10.31.1
444

g gopakair anu-vana nayator udra-veusvanai kala-padais tanu-bhtsu sakhya aspandana gati-mat pulakas tar niryoga-pa-kta-lakaayor vicitram
SB 10.21.19 (Veu Gta 19)/BR 7.6

gthe cows; gopakaiwith the cowherd boys; anu-vanamto each forest; nayatoleading; udravery liberal; veu-svanaiby the vibrations of the Lords flute; kala-padaihaving sweet tones; tanubhtsuamong the living
445

 R L O K M TA M entities; sakhyaO friends; aspandanamthe lack of movement; gati-matmof those living entities that can move; pulakathe ecstatic jubilation; taruamof the otherwise nonmoving trees; niryoga-pathe ropes for binding the rear legs of the cows; kta-lakaayoof those two (Ka and Balarma), who are characterized by; vicitramwonderful. O sakhs, the elegance and charm of the two brothers, our ymasundara and Gaurasundara Balarma, are quite unique and wonderful. When ymasundara, together with His cowherd friends, leads the cows from one forest to another by sweetly playing a melody on His veu, He binds the top of His turban with the niryoga rope, which is used for binding the legs of calves, and from His shoulders (like His ptmbara) hangs a rope known as pa. Upon seeing that sweet, unparalleled beauty and hearing the sound of the veu, 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 trees. Sakh, how can I describe the magical sound of that flute?

P R AY O J A N A

V I P RALA M B H A- RA S A

ahoalas; vidhtaO Providence; tavayour; nanot; kvacitat any time; daymercy; sayojya bringing together ; maitryby friendship; praayena and by affection; dehinaof the embodied souls; tnthem; caand; aktaunfulfilled; arthntheir desires; viyunakiyou cause to separate; aprthakam uselessly; vikritaplayful; teyour; arbhakaof a child; ceitamactivities; yathlike. O Vidht, you are the arranger of everything, but there is not even a trace of mercy in your heart. First you unite living entities in this world in friendship and love, but before they can fulfill their desires and hopes, you pointlessly separate them while they are still unsatisfied. The truth is that, like the play of a child, this whimsical behaviour of yours is useless

For the gops, even a moment of separation from Ka is intolerable

17.9

The sentiments of r Rdh in pravsa (separation by being out of sight)

17.7

ayi dna-dayrdra ntha he mathur-ntha kadvalokyase hdaya tvad-aloka-ktara dayita bhrmyati ki karomy aham
Padyval 334, r Mdhavendra Pur/CC Mad 4.197/BR 7.7

yasynurga-lalita-smita-valgu-mantrallvaloka-parirambhaa-rsa-gohym nt sma na kaam iva kaad vin ta gopya katha nv atitarema tamo durantam
SB 10.39.29/BR 7.9

ayiO My Lord; dnaon the poor; day-rdracompassionate; nthaO master; heO; mathur-nthathe master of Mathur; kadwhen; avalokyaseI shall see You; hdayamMy heart; tvatof You; alokawithout seeing; ktaramvery much aggrieved; dayitaO most beloved; bhrmyatibecomes overwhelmed; kim what; karomishall do; ahamI. O You whose heart is most merciful to the wretched! O Master! O Lord of Mathur! When will I have Your darana? O Lord of My life, because I cannot see You, My heart has become agitated. What shall I do now?

yasyawhose; anurgawith loving affection; lalitacharming; smita(where there were) smiles; valguattractive; mantraintimate discussions; llplayful; avalokaglances; parirambhaaand embraces; rsaof the rsa dance; gohymto the assembly; nt smawho were brought; nafor us; kaama moment; ivalike; kaadthe nights; vinwithout; tamHim; gopyaO gops; kathamhow; nuindeed; atitaremawill we cross over; tamathe darkness; durantaminsurmountable. Sakhs, by His captivating, affectionate smile, sweet, intimate conversations, playful glances and loving embraces, the long, long nights of the rsa-ll passed in a moment. Indeed, how can we now overcome the boundless anguish of separation from Him?

r Rdhs strong expressions of separation from r Ka

17.10

Agitated by separation from r Ka, the gops blame Providence

17.8

aho vidhtas tava na kvacid day sayojya maitry praayena dehina t cktrthn viyunaky aprthaka vikrita te rbhaka-ceita yath
SB 10.39.19/CC Antya 19.45/BR 7.8
446

yad yto gop-hdaya-madano nanda-sadann mukundo gndhinys tanayam anurundhan madhu-purm tadmkc cint-sariti ghana-ghrparicayair agdhy-bdhmaya-payasi-rdh-virahi
Hasadta 2/BR 7.10

yadwhen; ytawent; gopof the gops; hrayain the heart; madana cupid; nandaof Nanda Mahrja; sadantfrom the house; mukundaLord Mukunda; gndiny of Gndin-dev; tanayam the son (Akrra);
447

 R L O K M TA M anuvindan meeting; madhu - purm the city of Mathura; tad then; amnktlonged; cintof anxiety; saritiin the river; ghanaintense; ghramovements; paricayaiwith an abundance; agdhymvery deep; bdhmaya painful; payasi in the water; rdh rmat Rdhr; virahiseparated from Ka. Upon the request of Akrra, r Kacandra, who gladdens the gops hearts, departed from Nanda-bhavana for Mathur. Now separated from Her lover, r Rdhik became greatly agitated and was completely submerged in a river of anxiety, which was full of deep whirlpools of unlimited suffering.

P R AY O J A N A

V I P RALA M B H A- RA S A

love; hailait became; dukhaunhappiness; vipartathe opposite; ebenow; yyagoing; ndoes not; raheremain; paralife. O sakh, I do not understand the regulative principles given by the Creator. I loved Ka 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 remains. This is My state of mind.

r Rdhs condition of anxiety in separation from r Ka

17.13

While r Rdh suffers from the scorching poison of viraha, She expresses Her transcendental emotions thus:
17.11

prema-ccheda-rujo vagacchati harir nya na ca prema v sthnsthnam avaiti npi madano jnti no durbal anyo veda na cnya-dukham akhila no jvana vrava dvi-try eva dinni yauvanam ida h h vidhe k gati
Jaganntha-vallabha-naka 3.9/BR 7.12

kim iha kuma kasya brma kta ktam ay kathayata kathm any dhanym aho hdaye aya madhura-madhura-smerkre mano-nayanotsave kpaa kpa ke t cira bata lambate
Ka-karmta 42/BR 7.13

prema-cheda-rujathe sufferings of a broken loving relationship; avagacchati knows; harithe Supreme Lord; nanot; ayamthis; na canor; premalove; vnor; sthnathe proper place; asthnaman unsuitable place; avaitiknows; nanot; apialso; madanaCupid; jntiknows; naus; durbalvery weak; anyaanother; vedaknows; nanot; caalso; anya-dukhamthe difficulties of others; akhilamall; naour; jvanamlife; vor; ravam pain; dvitwo; trnithree; evacertainly; dinnidays; yauvanamyouth; idamthis; h-halas; vidheO creator; kwhat; gatiour destination. r 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. Kmadeva also torments us, knowing us to be weak. It is impossible for anyone to understand anothers misery. Life is so fleeting it has no certainty and youth remains only two or three days. Alas! Alas! What kind of arrangement of Vidht (Providence) is this?
17.12

kimwhat; ihahere; kumashall I do; kasyato whom; brmashall I speak; ktamwhat is done; ktamdone; ayin the hope; kathayataplease speak; kathmwords; anymother; dhanymauspicious; ahoalas; hdaye within My heart; ayalying; madhura-madhurasweeter than sweetness; smerasmiling; krewhose form; mana-nayanato the mind and eyes; utsavewho gives pleasure; kpaa-kpathe best of misers; kefor Ka; tthirst; ciramat every moment; bataalas; lambateis increasing. What shall I do now? To whom shall I speak? What is the purpose of holding on to the futile hope of receiving His darana? Please speak about something better. Aho! But how can I possibly stop talking about He who is contained within My heart? His gentle, sweet smile is a festival for the mind and eyes. My longing to see this form of r Ka increases moment by moment.

The divyonmda (transcendental madness) of r Rdh, who is restless in the intense fire of separation from r Ka
17.14

sakh he, n bujhiye vidhira vidhna sukha lgi kailu prta, haila dukha viparta, ebe yya, n rahe para
CC Mad 2.20/BR 7.12 pt

amny adhanyni dinntari hare! tvad-lokanam antarea antha-bandho! karuaika-sindho! h hanta! h hanta! katha naymi
Ka-karmta 41/CC Mad 2.58/BR 7.14

sakh he(My dear) friend; n bujhiyeI do not understand; vidhiraof the Creator; vidhnathe regulation; sukha lgifor happiness; kailuI did; prta
448

amniall those; adhanyniinauspicious; dina-antariother days; hareO My Lord; tvatof You; lokanamseeing; antareawithout; antha-bandhoO friend of the helpless; karu-eka-sindhoO only ocean of mercy; h hantaalas; h hantaalas; kathamhow; naymishall I pass.
449

 R L O K M TA M Alas! Alas! O Hari! O friend of the helpless! O You who are the only ocean of mercy! How can I pass these miserable days without Your darana?
17.15 17.17

P R AY O J A N A

V I P RALA M B H A- RA S A

A description of the direct darana of r Ka, the Cupid of all Cupids

he deva he dayita he bhuvanaika-bandho he ka he capala he karuaika-sindho he ntha he ramaa he nayanbhirma h h kad nu bhavitsi pada dor me
Ka Karnmta 40/CC Mad 2.65/BR 7.15

tsm virabhc chauri smayamna-mukhmbuja ptmbara-dhara sragv skn manmatha-manmatha

SB 10.32.2/BR 7.17

he devaO lord; he dayitaO most dear one; he bhuvana-eka-bandhoO only friend of the universe; he kaO Lord Ka; he capalaO restless one; he karua-eka-sindhoO only ocean of mercy; he nthaO my Lord; he ramaaO my enjoyer; he nayana-abhirmaO most beautiful to my eyes; h halas, alas; kadwhen; nucertainly; bhavitsiwill You be; padamthe dwelling place; do meof my vision. O Lord! O dearest one! O only friend of the three worlds! O Ka! O restless one! O only ocean of compassion! O Deva! O lover (ramaa)! O You who delight the eyes! When will You again be visible to My eyes? When will I receive Your darana?

tsmbefore them; virabhtHe appeared; auriLord Ka; smayamna smiling; mukhaHis face; ambujalotuslike; ptayellow; ambaraa garment; dharawearing; srak-vwearing a flower garland; sktdirectly; manmathaof Cupid (who bewilders the mind); manof the mind; mathathe bewilderer. Just then, r Ka appeared in the midst of the gops. His lotus face blossomed with a mild, gentle smile. Hanging from His neck was a garland of forest flowers, and He wore a golden-yellow garment (ptmbara). What was the nature of His beauty? That beauty stirs the mind of Kmadeva (Cupid), who himself stirs the minds of everyone.

Ka-karmta describes an internal vision (sphrti-darana) of Ka

17.16

r Kas form as skt-manmatha-manmatha is only displayed in the Rsa-maala

17.18

mra svaya nu madhura-dyuti-maala nu mdhuryam eva nu mano-nayanmta nu ve-mjo nu mama jvita-vallabho nu ko yam abhyudayate mama locanya
Ka-karmta 68/CC Mad 2.74/BR 7.16

vndvana-purandara r-madana-gopla rsa-vils skt brajendra-kumra r-rdh-lalit-sage rsa-vilsa manmatha-manmatha-rpe yhra praka
CC di 5.212-3/BR 7.17 pt

mraCupid; svayampersonally; nuwhether?; madhurasweet; dyutiof effulgence; maalamencirclement; nuwhether?; mdhuryamsweetness; evaeven; nucertainly; mana-nayana-amtamnectar for the mind and eyes; nuwhether?; ve-mjaloosening of the hair; nuwhether?; mamaMy; jvitavallabhathe pleasure of the life and soul; nuwhether?; kaLord Ka; ayamthis; abhyudayatemanifests; mamaMy; locanyafor the eyes. 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 loosens My braid, the beloved of My life, the youthful Ka, who has manifest before My eyes?

vndvana-purandarathe chief Deity of Vndvana; r-madana-goplaLord Madana Gopla; rsa-vilsthe enjoyer of the rsa dance; sktdirectly; vrajendra-kumrathe son of Nanda Mahrja; r-rdhrmat Rdhr; lalitHer personal associate named Lalit; sagewith; rsa-vilsaenjoyment of the rsa dance; manmathaof Cupid; manmatha-rpein the form of Cupid; yhraof whom; prakamanifestation. Madana-gopla, the Lord of Vndvana, is the enjoyer of the rsa dance and is directly the son of the King of Vraja. He enjoys the rsa dance with rmat Rdhik, r Lalit and others. He manifests Himself as the Cupid of Cupids.

450

451

 R L O K M TA M

P R AY O J A N A

V I P RALA M B H A- RA S A

r Rdhs meeting with Ka in Nava-Vndvana, Dvrak, and an expression of a desire for vraja-bhva, is described in Lalita-mdhava
17.19

which is made splendid with sweetness and beauty. With a smiling face and playing the flute, please sport in that Vndvana with those whose hearts are infatuated with capricious and unpredictable gop-bhva.

cird -mtra tvayi viracayanta sthira-dhiyo vidadhyur ye vsa madhurima gabhre madhu-pure dadhna kaiore vayasi sakhi t gokula-pate prapadyeths te paricayam avaya nayanayo
Lalita-mdhava 10.260/BR 7.18

The gops display madankya-mahbhva upon meeting Ka in Kuruketra after many years of separation
17.21

cirtafter a long time; sa-mtramyearning; tvayifor You; viracayanta doing; sthirasteady; dhiyawith intelligence; vidadhyudo; yethose who; vsamresidence; madhurawith sweetness; gabhredeep; madhupurein Vndvana; dadhnamanifesting; kaiorein youth; vayasiin the age; sakhitamthe position of being a friend; gokulaof Gokula; pateO master; prapadyethplease attain; temof them; paricayamassociation; avayam certainly; nayanayoof the eyes. [r Rdh said :] O r Ka, for a long time, persons with fixed intelligence have sustained their lives with the hope that You will one day return. You reside in Madhupur, which is filled with profound sweetness. O master of Gokula, the adolescent sakhs are patiently gazing at Your return path. Therefore, You must give us Your darana without fail.

gopya ca kam upalabhya cird abha yat-prekae diu pakma-kta apanti dgbhir hdi ktam ala parirabhya sarvs tad-bhvam pur api nitya-yuj durpam
SB 10.82.39/BR 7.20

r-uka uvcaukadeva Gosvm said; gopyathe young cowherd women; ca and; kamKa; upalabhyasighting; cirtafter a long time; abhamtheir object of desire; yatwhom; prekaewhile seeing; diuon their eyes; pakmaof lids; ktamthe maker; apantithey would curse; dgbhiwith their eyes; hdi ktamtaken into their hearts; alamto their satisfaction; parirabhya embracing; sarvall of them; tatin Him; bhvamecstatic absorption; pu attained; apieven though; nityaconstantly; yujmfor those who engage in yogic discipline; durpamdifficult to attain. [rla ukadeva Gosvm, who was experiencing the mood of the gops when they saw r Ka at Kuruketra, said:] The vraja-sundars, who cursed the Creator for making eyelids that obstructed their darana of r Ka, now saw r Ka again after a 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 attained either by yogs or by Rukmi and the other queens of Dvrak, who are always with Him.

Suffering pangs of separation from r Ka, Rdh desires to bring Ka back to Vndvana, which is filled with sweet memories
17.20

y te ll-rasa-parimalodgri-vany-part dhany kau vilasati vt mthur mdhurbhi tatrsmbhi caula-paup-bhva-mugdhntarbhi savtas ta kalaya vadanollsi veur vihram
Lalita-mdhava 10.261/CC Mad 1.84/BR 7.19

The gops intense longing to receive r Ka in their own home, Vndvana

17.22

ythat; teYour; ll-rasaof the mellows tasted in the pastimes; parimalathe fragrance; udgrispreading; vanya-partfilled with forests; dhanyglorious; kauthe land; vilasatienjoys; vtsurrounded; mthurthe Mathur district; mdhurbhiby the beauties; tatrathere; asmbhiby us; caula flickering; paup-bhvawith ecstatic enjoyment as gops; mugdha-antarbhiby those whose hearts are enchanted; savtasurrounded; tvamYou; kalaya kindly perform; vadanaon the mouth; ullsiplaying; veuwith the flute; vihramplayful pastimes. Near the highly praised Mathur is that land of Vndvana, which is full of forests that emit the sublime fragrance of the mellows of Your pastimes (ll-rasa), and
452

hu ca te nalina-nbha padravinda yogevarair hdi vicintyam agdha-bodhai sasra-kpa-patitottaravalamba geha jum api manasy udiyt sad na
SB 10.82.48/CC Mad 13.136/ ORY pp. 133, 147/BR 7.21

huthe gops said; caand; teYour; nalina-nbhaO Lord, whose navel is just like a lotus flower; pada-aravindamlotus feet; yoga-varaiby the great mystic yogs; hdiwithin the heart; vicintyamto be meditated upon; agdha-bodhai who were highly learned philosophers; sasra-kpathe dark well of material existence; patitaof those fallen; uttaraaof deliverers; avalambamthe only
453

 R L O K M TA M shelter; gehamfamily affairs; jumof those engaged; apithough; manasiin the minds; udiytlet be awakened; sadalways; naour. [At the meeting in Kuruketra, r Rdhik and the prominent gops said:] O Kamala-nbha (You whose navel is like a lotus), great yogs who possess profound intelligence meditate upon Your lotus feet in their hearts. Your lotus feet are the only means of escape for those who have fallen into the well of material existence. O 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 for a moment. An alternative reading by rla Vivantha Cakravart hkura (Srrtha-Darin): O sun who direstly scorches the darkness of ignorance, we are scorched by the heat of this philosophical knowledge. We are cakora birds living only on the moolight radiating from Your beautiful moonlike face. Therefore come back to Vndna and bring us to life with Your pastimes such as rsa-ll. The masters of yoga meditate on Your lotus feet within Your hearts, but we hold them above our hearts on our breasts. Only by holding them are we able to maintain our lives and nt otherwise. Those with deep intelligence, (agdha-bodhaih; gambhra-buddhibhi) meditate on Your feet, but we have shallow intelligence. Therefore as soon as we start mediatingon Your feet we drown in the ocean of swooning, so what is the question 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 into an ocean of separation from You. Certaianly we gops have not fallen in the well of material life, having renounced the happiness of of husband, home and children from an early age. If Ka says, come to Dvak and I will enjoy with you there, the gops reply, r Vndvana is our home, and we are too attached to it to take up 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 saved only by seeing You in Vraja and not by any other kind of meditation or theoretical knowledge of the self (tma-jna).
17.24

P R AY O J A N A

V I P RALA M B H A- RA S A

Ka spoke the following words to give the gops consolation

mayi bhaktir hi bhtnm amtatvya kalpate diy yad sn mat-sneho bhavatn mad-pana
SB 10.82.44/CC Mad 13.160/ORY pp. 138, 183/BR 7.23

mayito Me; bhaktidevotional service; hiindeed; bhtnmfor living beings; amtatvyato immortality; kalpateleads; diyby good fortune; yat which; sthas developed; matfor Me; snehathe love; bhavatnmon the part of your good selves; matMe; panawhich is the cause of obtaining. Sakhs, it is greatly fortunate that you have developed prema for Me, by which one can attain Me. Loving devotional service unto Me qualifies living entities to attain My supremely blissful eternal abode.

The gops express their supreme love for Ka

17.25

yat te sujta-caramburuha staneu bht anai priya dadhmahi karkaeu tenavm aasi tad vyathate na ki svit krpdibhir bhramati dhr bhavad-yu na
SB 10.31.19/BR 7.23 pt/JD ch 36

r Ka meets with the gops in a solitary place at Kuruketra

17.23

bhagavs ts tath-bht / vivikta upasagata liynmaya pv / prahasann idam abravt

SB 10.82.40/BR 7.22

yatwhich; teYour; su-jtavery fine; caraa-ambu-ruhamlotus feet; staneuon the breasts; bhtbeing afraid; anaigently; priyaO dear one; dadhmahiwe place; karkaeurough; tenawith them; aavmthe forest; aasiYou roam; tatthey; vyathateare distressed; nanot; kim svitwe wonder; krpa-dibhiby sharp stones; bhramatiflutters; dhthe mind; bhavat-yumof those of whom Your Lordship is the very life; naof us. [The gops said:] A fear has arisen in our minds that Your very soft lotus feet may be pained by being placed on our hard breasts. Our minds are agitated by such thoughts, as if tormented by a stinging scorpion.

bhagavnthe Supreme Lord; tthem; tath-bhtbeing in such a state; viviktein a secluded place; upasagatagoing up to; liyaembracing; anmayamhealth; pvasking about; prahasanlaughed; idamthis; abravtsaid. When r Ka saw that the gops had attained oneness (tdtmya) with Him, He went with them to a secluded place. After embracing them to His heart and inquiring about their well-being, He laughed and spoke as follows.
454

During the Ratha-ytr, r Caitanya Mahprabhu, in the mood of Rdhik, sang in seperation :
17.26

pra-ntha, una mora satya nivedana vraja mra sadana, th tomra sagama, n pile n rahe jvana
CC Mad 13.138/BR 7.23 pt
455

 R L O K M TA M pra-nthaO My Lord, master of My life; unaplease hear; moraMy; satya true; nivedanasubmission; vrajaVndvana; mraMy; sadanaplace; ththere; tomraYour; sagamaassociation; n pileif I do not get; n not; rahedoes remain; jvanalife. Prantha, hear My true submission. My home is Vndvana, and I wish to have Your association there. If not, it will be very difficult for Me to maintain My life.
17.29

P R AY O J A N A

V I P RALA M B H A- RA S A

In separation, one moment seems like ten million aeons

As Mahprabhu was ecstatically dancing, r Svarpa Dmodara sang:

17.27

yarhy ambujkpasasra bho bhavn kurn madhn vtha suhd-didkay tatrbda-koi-pratima kao bhaved ravi vinkor iva nas tavcyuta
SB 1.11.9/GG 1.27

sei ta para-ntha pinu, yh lgi madana-dahane jhuri genu

CC Mad 13.113/ORY 37, 104, 128-9/BR 1.2 pt

sei tathat indeed; para-nthathe master of My life; pinuI have gotten; yh lgifor whom; madana-dahanebeing burned by Cupid; jhuri genuI became dried up. Now I have gained the Lord of My life, in whose absence I was being burned by Cupid and was withering away.

yarhiwhenever; ambuja-akaO lotus-eyed one; apasasraYou go away; bho oh; bhavnYourself; kurnthe descendants of King Kuru; madhnthe inhabitants of Mathur (Vrajabhmi); veither; athatherefore; suhtdidkayfor meeting them; tatraat that time; abda-koimillions of years; pratimalike; kaamoments; bhavetbecomes; ravimthe sun; vin without; akoof the eyes; ivalike that; naours; tavaYour; acyutaO infallible one. O Lotus-eyed one, when you go away to Kuruketra and Madhupur (Mathur), 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, desolate void.

Will You please place Your lotus feet in Vndvana?

17.28

anyera hdayamana, mora manavndvana, mane vane eka kari jni th tomra pada-dvaya, karha yadi udaya, tabe tomra pra kp mni
CC Mad 13.137

What is the most painful kind of distress?

17.30

dukha-madhye kona dukha haya gurutara? ka-bhakta-viraha vin dukha nhi dekhi para
CC Mad 8.149

anyeraof others; hdayaconsciousness; manamind; mora manaMy mind; vndvanaVndvana consciousness; manewith the mind; vanewith Vndvana; eka karias one and the same; jniI know; ththere, at Vndvana; tomraYour; pada-dvayatwo lotus feet; karhaYou do; yadiif; udayaappearance; tabethen; tomraYour; pracomplete; kpmercy; mniI accept. [Speaking in the mood of rmat Rdhr, Caitanya Mahprabhu said:] For most people, the mind and heart are one, but because My mind is never separated from Vndvana, I consider My mind and Vndvana to be one. My mind is already Vndvana, and since You like Vndvana, will You please place Your lotus feet there? I would deem that Your full mercy.

dukha-madhyeamong the miserable conditions of life; konawhat; dukha misery; hayais; gurutaramore painful; ka-bhakta-virahaseparation from the devotee of Lord Ka; vinbesides; dukhaunhappiness; nhithere is not; dekhiI see; paraother. r Caitanya Mahprabhu asked, Of all kinds of distress, what is the most painful? r Rmnanda Rya replied, Apart from separation from the devotee of Ka, I know of no unhappiness.

Raghuntha dsa Gosvm in separation from r Rpa Gosvm

17.31

nyyate mah-goha / girndro jagaryate vyghra-tuyate kua / jvtu-rahitasya me

Prrthanraya-caturdaaka 11, r Stavval

456

457

 R L O K M TA M nyyatebecomes void; mah-gohamthe land of Vraja; girndrathe king of mountains; ajagaryatebecomes like a python; vyghraof a tiger; tuyate becomes like the gaping mouth; kuamRdhkua; jvtuthe sustainer of life; rahitasyawithout; meof me. Now that I no longer have the sustainer of my life [rla Rpa Gosvm], the land of Vraja has become empty and desolate, Govardhana Hill has become like a great python, and Rdh-kua has become like the gaping mouth of a ferocious tiger.

P R AY O J A N A

V I P RALA M B H A- RA S A

strength and are like skeletons, unable to even stand up. They are about to die because they are not cooking. For whom will they cook? And all the cows and Your friends where are they? Because they cannot hear You calling them on Your flute, the marketplaces and the roads are all deserted no one is there!

Narottama dsa laments in separation from r Rpa Gosvm

17.32

kusuma tyajiy ali, kititale luata, taru-gaa malina samna mayur n ncata, kapot n bolata, kokil n karatahi ga (3)
Even the bumblebees, which were so busy collecting honey, are now so upset they have left the flowers. They are crying and rolling on the ground in the pain of 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 calling, Koohoo, koohoo, any more. All are feeling so much pain of separation.

tuw adarana-ahi, garale jrala deh, cira-dina tpita jvana h h prabhu! kara day, deha more pada-chy, narottama laila araa
r Rpa-majar-pada

tuwof you; adaranaby not seeing; ahiof the snake; garaleby the poison; jralawasted; dehsoul; cira-dina for many days; tpitaburning; jvana-life; hO; hO; prabhuRupa Gosvm; karaplease grant; daymercy; deha please give; moreto me; padaof your lotus feet; chythe shade; narottama dsaNarottama dsa; lailatakes; araa shelter. 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 dsa laments, Alas, Prabhu! O Rpa Gosvm! Please give me the shade of your lotus feet. There I am taking shelter.

virahi r, virahajvare jara jara, caudike viraha huta sahaje yamun jala, gi samna bhela, kahatahi govinda dsa (4)
rmat Rdhr is burning up in the fever of separation. In all directions, everyone is sinking in the ocean of separation from You. Even the Yamun, whose waters are now made of the tears coming from the gops, does not flow anymore. This is the condition of Vndvana! Govinda dsa tells this sad story.

In Your separation, all the Vrajavss are weeping and are about to die
17.33

r-Bhad-Bhgavatmtam describes the condition of Vraja in separation

17.34

Tuh Se Rohili Madhupura, rla Govinda dsa Kavirja (SGG p. 80)

tuh se rohili madhupura vrajakula kula, dukla kalarava, knu knu kori jhura (1)
O Ka-candra, now You are staying very far away in Madhupur, in Mathur. But what is the condition of Vndvana? All the Vrajavss, in great pain and distress of separation, are calling, Knu, Knu! Where are You? Even the birds are calling. But there is no answer, only an echo. All are weeping and are about to die.

kintv idnm api bhavn / yadi tn nnukampate yama eva tad sarvn / vegennugrahyati
BB 1.6.119

kintubut; idnmnow; apiindeed; bhavnYour good self; yadiif; tnto them; na anukampatedoes not show mercy; yamaYamarja; evaindeed; tadthen; sarvnall; vegenaquickly; anugrahyatiwill treat kindly. Oh Ka, if you still do not show mercy to the surviving Vrajavss, then Yamarja will quickly show them his mercy. It is only by the mercy of Yamarja that the distress and grief of separation from beloved relatives becomes relieved.
17.35

yaomat-nanda, andha sama baihai, shase uhai n pra sakh-gaa dhenu, veurava n uniye, vichurala nagara bjra (2)
Yaod-maiy and Nanda Bb are crying so much that it is as if they have become blind and cannot see any more. They are only sitting and crying. They have no
458

tatratya-yamun svalpa- / jal ukeva sjani govardhano bhn nco sau / sva-prpto yo dhtas tvay
BB 1.6.121
459

 R L O K M TA M tatratyapresent there; yamunthe Yamun; su-alpameager; jalwhose water; ukdried up; ivaas if; sshe; ajanihas become; govardhana Govardhana; abhthas become; ncashort; asauhe; svaheaven; prptareaching; yawho; dhtaheld; tvayby You. There is now very little water left in the Yamun, for she has almost dried up. Girirja Govardhana which was carried by Your left hand and was thus reaching up to heaven, has now entered into the earth and is gradually disappearing.
17.36

P R AY O J A N A

V I P RALA M B H A- RA S A

I am absolutely unable to tolerate r Rdhiks pitiable condition when She is suffering in separation from r Ksna, but I am fully prepared to immediately give up my life for the sake of Their happy reunion.

rdhik-caraa, tyajiy mra, kaeke pralaya haya rdhikra tare, ata-bra mari, se dukha mra saya (2)
If I were ever to renounce Rdhiks lotus feet for even an instant, I would be totally devastated. For Her sake I will gladly tolerate the pain and agony of death hundreds of times.

na ynty anaant prs / tvan-nmmta-sevinm para uka-mahraya- / dvgnir bhavit gati

BB 1.6.122

e hena rdhra, caraa-yugale, paricary pba kabe hh vraja-jana, more day kari, kabe vraja-vane labe (3)
When will I be able to serve Rdhiks two lotus feet? Alas, I beg you all, O residents of Vraja, please be merciful to me now. When will you take me into the forests of Vraja?

na yntithey do not leave; anaantbecause of fasting; prtheir life airs; tvatYour; nma-amtathe nectar of names; sevinmof those who serve; paramrather; ukadry; mahgreat; arayain a forest; dva-agnia conflagration; bhavitwill be; gatitheir end. 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 only because they are tasting the nectar of Your holy name. Therefore, the blazing forest-fire of Mahvana shall be their ultimate destination.

vilsa majar, anaga majar, r rpa majar ra mke tuliy, laha nija pade, deha more siddhi sra (4)
O Vilsa Majar! O Anaga Majar! O Rpa Majar! Please lift me up and bring me close to your own lotus feet, thereby bestowing upon me the ultimate perfection.

r Rdhik is lamenting in separation from Ka

17.37

Finally, Ka meets with the gops and soothes their pain of separation
17.36

h ntha ramaa preha / kvsi kvsi mah-bhuja dsys te kpay me / sakhe daraya sannidhim
SB 10.30.39/BMP p. 407

hO; nthamaster; ramaalover; prehadearmost; kva asi kva asiwhere are You, where are You; mah-bhujaO mighty-armed one; dsyto the maidservant; teYour; kpaywretched; meMe; sakheO friend; darayaplease show; sannidhimYour presence. O master! My lover! O dearest, where are You? Where are You? Please, O mightyarmed one, O friend, show Yourself to Me, Your maidservant who is very much aggrieved by Your absence.

ko pi ta dantavakra hatv yamunm uttrya nanda-vraja gatv sotkahau pitarau abhivdyvsya tbhy sru-kaham ligita sakala gopa-vndn praamyvsya sarvn santarpaym sa
Padma Pura/GG 1.27

After killing Dantavakra, Ka crossed the Yamun and arrived in Vraja. There he offered obeisances to Nanda and Yaod and comforted them in various ways. They bathed Ka in their tears and pacified their long-lived anguish by embracing him to their hearts. Then he met with all the other cowherders and relieved their sorrows. Finally, he met with the gops and soothed their pain of separation.

I am unable to tolerate Rdhiks separation from Kea

17.38

Thus ends the 17th chapter Vipralambha rasa

r Ka-Virahe, rla Bhaktivinoda hkura (SGG p. 75)

r ka-virahe, rdhikra da, mi ta sahite nri yugala-milana, sukhera kraa, jvana chite pri (1)
460 461

Chapter 18 Sambhoga-rasa
mat-pra-nthas tu sa eva npara

Steadiness in perfection is described in the last verse of ikaka

18.1

liya v pda-rat pinau mm adarann marma-hat karotu v yath tath v vidadhtu lampao mat-pra-nthas tu sa eva npara
ikaka 8/CC Antya 20.47/BR 8.1

liyaembracing with great pleasure; vor; pda-ratmwho have fallen at the lotus feet; pinaulet Him trample; mmMe; adarantby not being visible; marma-hatmbrokenhearted; karotulet Him make; vor; yathas (He likes); tathso; vor; vidadhtulet Him do; lampaaa debauchee, who mixes with other women; mat-pra-nthathe Lord of My life; tubut; saHe; evaonly; na aparanot anyone else. Let that debauchee (Ka) 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 darana. He may do whatever He desires. Even if He sports with His other beloveds directly in front of Me, He is still My prantha,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

pragha-premera ei svabhva-cra nija-dukha-vighndira n kare vicara

CC Mad 4.186

 R L O K M TA M praghaintense; premeraof love of Godhead; eithis; svabhvanatural; crabehavior; nijapersonal; dukhainconvenience; vighnaimpediments; diraand so on; nnot; karedoes; vicraconsideration. This is the natural result of intense ka-prema: The devotee does not consider personal inconveniences or impediments. In all circumstances he wants to serve Ka.

P R AY O J A N A

S A M B H O GA- RA S A

[r Ka says to Uddhava:]When a person abandons all fruitive activities and fully surrenders himself to Me, he becomes a recipient of special prema. This is a 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.

Steadiness in bhajana is described by rla Raghuntha dsa Gosvm

18.5

I do not mind My personal distress; I only wish for the happiness of Ka

18.3

n gai pana-dukha, sabe vchi tra sukha, tra sukhamra ttparya more yadi diy dukha, tra haila mah-sukha, sei dukhamora sukha-varya
CC Antya 20.52

na dharma ndharma ruti-gaa-nirukta kila kuru vraje rdh-ka-pracura-paricarym iha tanu ac-snu nandvara-pati-sutatve guru-vara mukunda-prehatve smara param ajasra nanu mana
Mana-ik 2/BR 8.3/JD Ch.39

nnot; gaiI count; pana-dukhaown personal misery; sabeonly; vchi I desire; tra sukhaHis happiness; tra sukhaHis happiness; mra ttparya the aim and object of My life; moreunto Me; yadiif; diy dukhagiving distress; traHis; hailathere was; mah-sukhagreat happiness; sei dukha that unhappiness; mora sukha-varyathe best of My happiness. [rmat Rdhik says:] I do not mind My personal distress. I only wish for the happiness of Ka, for His happiness is the aim and object of My life. However, if He feels great happiness in giving Me distress, that distress is the best of My happiness.

nanot; dharmampiety; nanot; adharmamimpiety; ruti-gaain the Vedas; niruktamdescribed; kilaindeed; kurudo; vrajein Vraja; rdhkafor Rdh-Ka; pracuragreat; paricarymservice; ihahere; tanu body; ac-snumthe son of ac; nandvara-pati-sutatveas the son of King Nanda; guru-varamthe best Guru (refers to both r Guru and r Caitanya Mahprabhu); mukunda-prehatvemost dear to Lord Mukunda; smarameditate; param ajasramalways, incessantly; nanuindeed; manamind. O my dear mind, please do not perform either the dharma, which produces piety, or adharma, which gives rise to sin, that are mentioned in the rutis. Rather, render profuse loving service to r Rdh-Ka Yugala, who the rutis have ascertained to be the supreme object of worship and the topmost Truth. Always remember acnandana r Caitanya Mahprabhu, who is endowed with the sentiments and bodily lustre of r Rdh, knowing Him to be non-different from r Nandanandana; and always remember rla Gurudeva (who is the representative of rmat Rdhik) as most dear to r Mukunda.

A devotee who remembers the eternal pastimes is transcendental, being filled with sac-cid-nanda (eternality, knowledge and bliss). A Vaiavas body is therefore non-different from r Kas body
18.4

martyo yad tyakta-samasta-karm nivedittm vicikrito me tadmtatva pratipadyamno maytma-bhyya ca kalpate vai
SB 11.29.34/BR 8.2/GKH (P)

Humility and prema go side by side

18.6

martyaa mortal; yadwhen; tyaktahaving given up; samastaall; karm his fruitive activities; nivedita-tmhaving offered his very self; vicikrita desirous of doing something special; mefor Me; tadat that time; amtatvam immortality; pratipadyamnain the process of attaining; maywith Me; tma-bhyyafor equal opulence; caalso; kalpatehe becomes qualified; vaiindeed.

na prem ravadi-bhaktir api v yogo tha v vaiavo jna v ubha-karma v kiyad aho saj-jtir apy asti v hnrthdhika-sdhake tvayi tathpy acchedya-ml sat he gop-jana-vallabha vyathayate h h mad-aiva mm
BRS 1.3.35/CC Mad 23.29/BR 8.4

nanot; premlove of Godhead; ravaa-diconsisting of chanting, hearing and so on; bhaktidevotional service; apialso; vor; yogathe power of mystic yoga; atha vor; vaiavabefitting a devotee; jnamknowledge; vor; ubha-karmapious activities; vor; kiyata little; ahoO my Lord; sat-jtibirth in a good family; apieven; astithere is; vor; hna-artha465

464

 R L O K M TA M adhika-sdhakewho bestows greater benedictions upon one who is fallen and possesses no good qualities; tvayiunto You; tath apistill; acchedya-ml whose root is uncuttable; satbeing; heO; gop-jana-vallabhamost dear friend of the gops; vyathayategives pain; h halas; matmy; hope; eva certainly; mmto me. O my Lord, I do not have any love for You, nor am I qualified for discharging devotional service by chanting and hearing. Nor do I possess the mystic power of a Vaiava, 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 gops, because You bestow Your mercy on the most fallen, I have an unbreakable hope that is constantly in my heart. That hope is always giving me pain.

P R AY O J A N A

S A M B H O GA- RA S A

As Mahprabhu dances at the Ratha-ytr Festival, He raises His arms and repeatedly recites one poem in a loud voice:
18.10

ya kaumra-hara sa eva hi varas t eva caitra-kaps te conmlita-mlat-surabhaya prauh kadambnil s caivsmi tathpi tatra surata-vypra-ll-vidhau rev-rodhasi vetasi-taru-tale ceta samutkahate
Padyval 386 CC Mad 13.121, Antya 1.78/ORY p. 123, 227/BR 8.9

The prem bhaktas behaviour, characteristics and activities

18.9

eva-vrata sva-priya-nma-krty jtnurgo druta-citta uccai asaty atho roditi rauti gyaty unmda-van ntyati loka-bhya
SB 11.2.40/BR 8.8

yathat same person who; kaumra-harathe thief of my heart during youth; sahe; eva hicertainly; varalover; tthese; evacertainly; caitrakapmoonlit nights of the month of Caitra; tethose; caand; unmlita fructified; mlatof mlat flowers; surabhayafragrances; prauhfull; kadambawith the fragrance of the kadamba flower; anilthe breezes; sthat one; caalso; evacertainly; asmiI am; tath apistill; tatrathere; suratavyprain intimate transactions; llof pastimes; vidhauin the manner; rev of the river named Rev; rodhasion the bank; vetasof the name Vetas; tarutaleunderneath the tree; cetamy mind; samutkahateis very eager to go. O My friend, that beautiful one who stole my heart in my youth is now here. These are also the same pleasant nights of the month of Caitra, with the same fragrance of blossoming mlat flowers and the same cool, gentle, fragrant breeze from the kadamba trees. I am also the same; my beloved, too. Nonetheless, my mind is eager for amorous play at the foot of the vetas tree on the bank of the river Rev.

evam-vratawhen one thus engages in the vow to chant and dance; svaown; priyavery dear; nmaholy name; krtyaby chanting; jtain this way develops; anurgaattachment; druta-cittawith a melted heart; uccai loudly; hasatilaughs; athoalso; roditicries; rautibecomes agitated; gyati chants; unmda-vatlike a madman; ntyatidancing; loka-bhyawithout caring for outsiders. In the heart of one who adopts such a transcendental vow, attachment for chanting the name of his most dear iadeva arises and melts his heart. Now he rises above the condition of the general mass of people, and he is beyond caring for their opinions and views. In a natural way not out of pretence he acts as if mad. Sometimes he bursts out laughing and sometimes he sheds floods of tears. Sometimes, in a loud voice, he calls out to Bhagavn and sometimes, with a sweet voice, he sings Rdh-Kas glories. At other times, when he perceives his beloved standing before his eyes, he even starts dancing in order to please Him.

Only Svarpa (Dmodara) and Rpa (Gosvm) could understand the essence of the mood in which Mahprabhu chanted the previous loka. rla Rpa Gosvm has explained that loka by composing the following text:
18.11

priya so ya ka sahacari kuru-ketra-militas tathha s rdh tad idam ubhayo sagama-sukham tathpy anta-khelan-madhura-mural-pacama-jue mano me klind-pulina-vipinya sphayati
Padyvali 387/CC Mad 1.76/ORY p. 228, 286/BR 8.10

priyavery dear; saHe; ayamthis; kaLord Ka; saha-cariO My dear companion; kuru-ketra-militawho is met on the field of Kuruketra; tath also; ahamI; sthat; rdhRdhr; tatthat; idamthis; ubhayoof both of Us; sagama-sukhamthe happiness of meeting; tath apistill; anta within; khelanplaying; madhurasweet; muralof the flute; pacamathe fifth note; juewhich delights in; manathe mind; meMy; klindof the river Yamun; pulinaon the bank; vipinyathe trees; sphayatidesires.

466

467

 R L O K M TA M [After meeting r Ka at Kuruketra, r Rdh said:] O sakhi, today at Kuruketra, I met My same pra-priya, Ka. I am that same Rdh and there is also happiness in Our meeting. But nonetheless, I deeply yearn for Vndvana, for the kuja on the bank of the Klind that is inundated by bliss as a result of Ka vibrating the fifth note on His playful mural.
18.12

P R AY O J A N A

S A M B H O GA- RA S A

His eyes are fresh and reddish like the early dawn, full of compassion and very long and wide; His bodily hair stands on end by the touch of r Rdhs breast; and the sound of His flute makes the lotus-like minds of the munis restless like the gops. May the sweet nectar of His lips sport in my heart.

The superiority of paramour love (parakya-bhva)

18.14

nikhila-bhuvana-lakm-nitya-llspadbhy kamala-vipina-vth-garva-sarvkabhy praamad-abhaya-dna-prauhi-ghdtbhy kim api vahatu ceta ka-pdmbujbhym

Ka-karmta 12/BR 8.17

kurvanti hi tvayi rati kual sva tman nitya-priye pati-sutdibhir rti-dai kim tan na prasda paramevara m sma chindy dht tvayi cird aravinda-netra
SB 10.29.33/BR 5.9

nikhilaall; bhuvanathe worlds; lakmbeauties (i.e., the milkmaids); nitya eternal; llpastimes; padbhymhome; kamalalotus; vipinavth thickets or clusters; garvapride; sarvamall; kabhymbreak down; praamadthose who bow down (i.e., His devotees); abhayafearlessness; dna giving; prauhiassurance; ghaexcessively; adtbhymworshiped; kim api something in expressible, inexpressible bliss; vahatuattain; cetamy mind; kaof Ka; pdathe feet; ambujbhymlotus. May my heart attain indescribable bliss at r Kas lotus feet, which are the eternal abode of pastimes for the original goddess of fortune, which thwart heaps of lotus flowers pride in their beauty, and which are deeply respected everywhere for their great power in giving shelter to the surrendered souls.

kurvantithey show; hiindeed; tvayifor You; ratimattraction; kual expert persons; svefor their own; tmanSelf; nityaeternally; priyewho is dear; patiwith our husbands; sutachildren; dibhiand other relations; rtidaiwho only give trouble; kimwhat; tattherefore; nato us; prasdabe merciful; parama-varaO supreme controller; m sma chindyplease do not cut down; mour hopes; dhtmsustained; tvayifor You; cirtfor a long time; aravinda-netraO lotus-eyed one. [The gops said:] O Param-vara, the great personalities, who are the well-wishers of everyones soul, direct their love to You because You are the soul of all souls. What 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 nourished for such a long time.

May the sweet nectar of His lips sport in my heart

18.13

tarurua-karumaya-vipulyata-nayana kamalkuca-kalabhara-vipul-kta-pulakam mural-rava-taral-kta-muni-mnasa-nalina mama khelatu mada-cetasi madhurdharam amtam

Ka-karmta 18/BR 8.18

Taking shelter of the perfect sentiments of the gops (siddha-gop-bhva)

18.15

tarualike the sun; aruared; karumayafull of compassion; vipulyata broad, wide open; nayanameyes; kamalRdh; kucabreasts; kala pitcherlike; bharaheavy; vipulpressing; ktacaused; pulakamstanding of the hairs on end; muralflute; ravasound; taralloose, liquified; ktamade; muniof the sages; mnasathe minds; nalinamlotuses; mamamy; khelatu play; madaintoxicated with glee; cetasimind; madhurasweet; adharamlips; amtam(filled with) nectar.

vkylakvta-mukha tava kuala-rgaa-sthaldhara-sudha hasitvalokam dattbhaya ca bhuja-daa-yuga vilokya vaka riyaika-ramaa ca bhavma dsya
SB 10.29.39/CC Mad 25.50, Antya 15.70/BR 5.8

vkyaseeing; alakaby Your hair; vtacovered; mukhamface: tavaYour; kualaof Your earrings; rwith the beauty; gaa-sthalahaving the cheeks; adharaof Your lips; sudhamand the nectar; hasitasmiling; avalokamwith glances; dattabestowing; abhayamfearlessness; caand; bhuja-daaof Your mighty arms; yugamthe pair; vilokyaglancing upon; vakaYour chest; rof the goddess of fortune; ekathe only; ramaamsource of pleasure; caand; bhavmawe must become; dsyaYour maidservants.
469

468

 R L O K M TA M [The gops said:] Priyatama, after seeing Your beautiful lotus face, decorated with glossy black curling tresses; Your beautiful cheeks, upon which enchanting earrings (kualas) radiate Your boundless loveliness; Your sweet lips, whose nectar defeats all other nectar; Your charming glance, which is made radiant by Your slight smile; Your two arms, which liberally give the charity of fearlessness to surrendered souls; and Your chest, beautified by Lakm who resides there as a golden line, we have all become Your maidservants.
18.16

P R AY O J A N A

S A M B H O GA- RA S A

padavimthe path; vidhsymawe shall make; tasminat that time; akhila all; ghaikindications of time; ratna-khacitbedecked with jewels; [r Rdh said:] From the moment r Ka, the enemy of the Madhu demon, unexpectedly came before My eyes, wicked Cupid stole My heart. Nonetheless, if He will come within My vision again, I will decorate those moments with jewels.

Thus ends the 18th chapter Sambhoga-rasa

vivem anurajanena janayann nandam indvarare-ymala-komalair upanayann agair anagotsavam svacchanda vraja-sundarbhir abhita pratyagam ligita gra sakhi mrtimn iva madhau mugdho hari krati
r Gta-govinda 1.12/CC di 2.224/BR 8.23

vivemof all the gops; anurajanenaby the act of pleasing; janayan producing; nandamthe bliss; indvara-relike a row of blue lotuses; ymala bluish black; komalaiand soft; upanayanbringing; agaiwith His limbs; anaga-utsavama festival for Cupid; svacchandamwithout restriction; vrajasundarbhiby the young women of Vraja; abhitaon both sides; prati-agam each limb; ligitaembraced; graamorous love; sakhiO friend; mrtimnembodied; ivalike; madhauin the springtime; mugdhaperplexed; hariLord Hari; kratiplays. O sakh, He who gives pleasure and bliss to all the gops; whose limbs are bluishblack, very soft and resemble blue lotuses; whose qualities awaken the festival of Kandarpa (Cupid) that lies dormant within the gops hearts; and whose each and every limb is embraced by the gops that Ka 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

yad yto daivn madhu-ripur asau locana-patha tadsmka ceto madana-hatakenhtam abht punar yasminn ea kaam api dor eti padav vidhsymas tasminn akhila-ghaik ratna-khacit
Jaganntha-vallabha-naka 3.11/BR 8.24

yadwhen; ytaentered upon; daivtby chance; madhu-riputhe enemy of the demon Madhu; asauHe; locana-pathamthe path of the eyes; tadat that time; asmkamour; cetaconsciousness; madana-hatakenaby wretched Cupid; htamstolen; abhthas become; punaagain; yasminwhen; ea Ka; kaam apieven for a moment; doof the two eyes; etigoes to;
470 471

Chapter 19 Rdh-tattva
When will r Rdhik bathe me in Her service?
INTRODUCTION rmat Rdhik is our iadevata, our svmin. We love Ka because He is the exclusive object of Rdhiks 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 rla Rpa Gosvm. This service, Rdh-dsyam in majar bhva (or ply-ds bhva), is the speciality and glory of the r Rpnug Gauya Guru-varga. Service to rmat Rdhik is our be-all and end-all.

19.1

rdh ka-praaya-viktir hldin aktir asmd ektmnv api bhuvi pur deha-bheda gatau tau caitanykhya prakaam adhun tad-dvaya caikyam pta rdh-bhva-dyuti-suvalita naumi ka-svarpam
r-Caitanya-Caritmta, di-lla 1.5/JD Ch.14

rdhrmat Rdhr; kaof Lord Ka; praayaof love; viktithe transformation; hldin-aktipleasure potency; asmtfrom this; eka-tmnau both the same in identity; apialthough; bhuvion earth; purfrom beginningless time; deha-bhedamseparate forms; gatauobtained; tauthese two; caitanya-khyamknown as r Caitanya; prakaammanifest; adhunnow; tat-dvayamthe two of Them; caand; aikyamunity; ptamobtained; rdh of rmat Rdhr; bhvamood; dyutithe luster; suvalitamwho is adorned with; naumiI offer my obeisances; ka-svarpamto Him who is identical with r Ka. r Rdh is a transcendental manifestation of Kas praaya and His internal pleasure-giving potency. Although Rdh and Ka are one in Their identity, They separated Themselves eternally. Now these two transcendental identities have again united, in the form of r Ka Caitanya. I bow down to Him, who has manifested Himself with the sentiment and complexion of rmat Rdhr although He is Ka Himself.

 R L O K M TA M

P R AY O J A N A

R D H -TAT T VA

rmati Rdhik is the topmost beloved of Ka

19.2

yath rdh priy vios tasy kua priya tath sarva-gopu saivaik vior atyanta-vallabh
Padma Pura/Laghu-bhg. 2.1.45/CC di 4.215, Mad 8.99, 18.8/Upad. 9 pt/BMP p.99

misunderstanding of differentiation; citryafor increasing the wonder; svayam personally; anvarajayatcolored; ihain this world; brahmaof the universe; harmya-udarewithin the palace; bhyobhiby varieties of means; nava-rgaof new attraction; higula-bharaiby the vermilion; graof loving affairs; kruthe craftsman; ktvery expert. r Rdh-Ka continuously enjoy Their loving play in the nikujas. Vd-dev, having realised the excellence of their anurga, says to Ka, O King of mad elephants, who sports in the groves on Govardhana Hill, there is an accomplished artist of the name gra rasa (Kmadeva) and upon the fire generated from the heat of Your two bhvas, he has slowly melted Your shellac-like hearts and made them one. Then mixing that with profuse quantities of the kukuma of Your everfresh rga, he is painting an astonishing picture upon the inner walls of the grand temple of the universe.

yathjust as; rdhrmat Rdhr; priyvery dear; vioto Lord Ka; tasyHer; kuambathing place; priyamvery dear; tathso also; sarvagopuamong all the gops; sShe; evacertainly; ekalone; vioof Lord Ka; atyanta-vallabhmost dear. Just as rmat Rdhik is most dear to r Ka, Her pond, r Rdh-kua, is equally dear to Him. Among all the beloved gops, none are as dear as rmat Rdhik.

rmati Rdhik is the embodiment of mahbhva

19.5

The essence of prema is mahbhva

19.3

mahbhva-svarp r-rdh-hkur sarva-gua-khani ka-knt-iromai

CC Adi 4.69

hldinra sra prema, prema-sra bhva bhvera parama-kh, nmamah-bhva

CC di 4.68

mah-bhvaof mahbhva; svarpthe form; r-rdh-hkurrmat Rdhr; sarva-guaof all good qualities; khanimine; ka-kntof the lovers of Lord Ka; iromaicrown jewel. r Rdh hkur is the embodiment of mahbhva. She is the repository of all good qualities and the crest jewel among all the lovely consorts of Lord Ka.

hldinraof the pleasure potency; srathe essence; premalove for God; premasrathe essence of such love; bhvaemotion; bhveraof emotion; paramakhthe highest limit; nmanamed; mah-bhvamahbhva. The essence of the hldin potency is love of God, the essence of love of God is bhva, and the ultimate development of bhva is mahbhva.

Rdhrs love is superior to Candrvals

19.6

The meaning of mahbhva

19.4

rdhy bhavata ca citta-jatun svedair vilpya kramd yujann adri-nikuja-kujara-pate nirdhta-bheda-bhramam citrya svayam anvarajayad iha brahma-harmyodare bhyobhir nava-rga-higula-bharai gra-kru kt
Ujjvala-nlamai, Sthybhva prakaraa 155/CC Mad 8.195/Jaiva Dharma ch 36

tayor apy ubhayor madhye rdhik sarvathdhik mahbhva-svarpeya guair ativaryas

CC di 4.70/Mad 8.161/ Ujjvala-nlamai 4.3

tayoof them; apieven; ubhayoof both (Candrval and Rdhr); madhyein the middle; rdhikrmat Rdhr; sarvathin every way; adhikgreater; mah-bhva-svarpthe form of mahbhva; iyamthis one; guaiwith good qualities; ativaryasthe best of all. Of these two gops [Rdhr and Candrval], rmat Rdhr is superior in all respects. She is the embodiment of mahbhva, and She surpasses all in good qualities.

rdhyof rmat Rdhr; bhavata caand of You; citta-jatunthe two minds like shellac; svedaiby perspiration; vilpyamelting; kramtgradually; yujan making; adriof Govardhana Hill; nikujain a solitary place for enjoyment; kujarapateO king of the elephants; nirdhtacompletely taken away; bheda-bhramamthe
474

475

 R L O K M TA M

P R AY O J A N A

R D H -TAT T VA

rmat Rdhik is the epitome of transcendental rasa

9.7

nanda-cinmaya-rasa-pratibhvitbhis tbhir ya eva nija-rpatay kalbhi goloka eva nivasaty akhiltma-bhto govindam di-purua tam aha bhajmi
Brahma-sahit 5.37/CC Adi 4.72/Mad 8.163/JD Ch 32

devwho shines brilliantly, who is the abode of Kas love; ka-may nondifferent from Lord Ka, always absorbed in Him; proktcalled; rdhik (rdh-to worship, adhika-topmost) the best worshipper; para-devatSupreme Goddess, most worshipable; sarva-lakm-maythe shelter of all the goddesses of fortune; sarva-kntiin whom all beauty and splendor exists; sammohinwho completely bewilders Ka; parthe superior energy. r Rdhik is the Supreme Goddess (para-devat), the exclusive abode of Kas loving pastimes (dev), and the shelter of all goddesses of fortune (Mah-Lakms). She is the most beautiful. Her inside and outside are nothing but Ka, and She is incessantly absorbed in Ka. She is the embodiment of all splendor, and is the enchantress of r Kas heart.

nandabliss; citand knowledge; mayaconsisting of; rasamellows; pratiat every second; bhvitbhiwho are engrossed with; tbhiwith those; yawho; evacertainly; nija-rpataywith His own form; kalbhiwho are parts of portions of His pleasure potency; golokein Goloka Vndvana; evacertainly; nivasatiresides; akhila-tmaas the soul of all; bhtawho exists; govindam Lord Govinda; di-puruamthe original personality; tamHim; ahamI; bhajmiworship. r Govinda, who is all-pervading and who exists within the hearts of all, resides in His Goloka-dhma along with r Rdh, who is the embodiment of His pleasure potency and the counterpart of His own spiritual form. She is the epitome of transcendental rasa, and is expert in the sixty-four arts. They are also accompanied by the sakhs, who are expansions of r Rdhs own transcendental body, and who are infused with blissful, spiritual rasa. I worship that original personality, r Govinda.

She is the Goddess of He who is the God of the entire creation

19.10

jagat-mohana ka, thra mohin ataeva samastera par hkur

CC di 4.95/Venu Gta 7, pt

jagat-mohanaenchanting the universe; kaLord Ka; thraof Him; mohinthe enchantress; ataevatherefore; samasteraof all; parforemost; hkurgoddess. That very r Ka, who attracts the entire universe with His beauty, qualities, pastimes, nature, opulence, sweetness, and other aspects, is Himself attracted and rendered helpless by the unparalleled and unsurpassed love of Vabhnu-nandin rmat Rdhik, who is the most supremely accomplished of all in the art of love and affection, who is the embodiment of mahbhva, and who is extremely dear to r Ka. Indeed, She is the Goddess of He who is the God of the entire creation. Therefore She is all-in-all.

She is the be-all and end-all of Govinda, and the crest jewel of all His consorts
19.8

govindnandin rdh, govinda-mohin govinda-sarvasva, sarva-knt-iromai

CC di 4.82

govinda-nandinShe who gives pleasure to Govinda; rdhrmat Rdhr; govinda-mohinShe who mystifies Govinda; govinda-sarvasvathe be-all and endall of Lord Govinda; sarva-kntof all the Lords lovers; iromaithe crown jewel. Rdh is the one who gives pleasure to Govinda, and She is also the enchantress of Govinda. She is the be-all and end-all of Govinda, and the crest jewel of all His consorts.

Govinda has left us in the rsa-sthal and went off with Her to a solitary place
19.11

anayrdhito nna / bhagavn harir vara yan no vihya govinda / prto ym anayad raha
rmad-Bhgavatam 10.30.28/CC di 4.88/VG p. 128/BR 5.10 pt

r Rdhik is the enchantress of r Kas heart

19.9

anayby this one; rdhitaworshiped; nnamcertainly; bhagavnthe Supreme Personality of Godhead; hariLord Ka; varathe Supreme Lord; yatfrom which; naus; vihyaleaving aside; govindaGovinda; prta pleased; ymwhom; anayatlead; rahato a lonely place. [The gops said:] O sakhis! r Rdhik is much more fortunate than all of us! She has surely performed the highest rdhana of Bhagavn r Hari; thus She has received the name Rdhik. That is why, being very much pleased with Her, Govinda has left us in the rsa-sthal and went off with Her to a solitary place.
477

dev ka-may prokt / rdhik para-devat sarva-lakmmay sarva- / knti sammohin par
Bhad-gautamya-tantra/ di 4.83/BS p. 49/
476

 R L O K M TA M
19.12

P R AY O J A N A
Sanat-Kumra-Sahit 303-4

R D H -TAT T VA

ratim gaur-lle ap tapat saundarya-kiraai ac-lakm-saty paribhavat saubhgya-valanai va-krai candrval-mukha-navna-vraja-sat kipaty rd y ta hari-dayita-rdhm bhaja mana
ri Mana-ika 10

ratimRati dev; gaurGauri dev; lleLila dev; apialso; tapatiinflames; saundaryaof beauty; kiraaiwith the rays of Her splendor; acac dev; lakmLaksmi dev; satyand Satyabhm; paribhavatidefeats; saubhgya of Her good fortune; valanaiby the superabundance; va-kraiby Her ability to bring Ka under Her control; candrval-mukhaheaded by Candrval; navna-vraja-satthe chaste young girls of Vraja; kipatitosses aside; rtfar away; ywho; tamthat; har-dayita-rdhmLord Haris beloved, rmat Rdhik; bhajaworship; manaO mind. (Without taking shelter of the Lords internal potency or svarpa-akti rmat Rdhik one can never obtain the fullest aspect of the Absolute Truth, r Ka, who 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 r Ka, rmat Rdhik, who inflames Rati, Gauri, and Lila by the effulgent rays of Her beauty; who vanquishes r ac, r Lakm, and r Satyabhm by the profusion of Her good fortune; and who throws far away the pride of the chaste young girls of Vraja headed by r Candrval by Her ability to bring r Ka under Her control. This rmat Rdhik is the most beloved of r Ka.
19.13

[r-sadiva uvcaLord Sadiva said:] aktih samyoginthe potency of meeting; kmamorous pastimes; vamacontrariness; aktirpotency; viyogin separation; hldinpleasure; krtid-putrithe daughter of Krtid; caalso; evathus; rdhr Rdh; trayathree; vrajein Vraja; mamaof Me; praevarathe Lord of life; kasr Ka; tyaktvleaving; vndvana Vndvana; kvacitsomewhere; kadacinometimes; nanot; evaindeed; yti goes; itithus; janiteknows; krtid-sutthe daughter of Krtid. rmati Rdhik has three manifestations: (1) as sayogin (endeavouring to meet with Ka) or km (desirous of meeting with Ka); (2) as viyogin (anguished due to separation from Ka) or vm (in mna, indignant due to Ka leaving Her for another gop); and (3) as Vabhnu-nandin, the daughter of Vabhnu and Krttid in Vraja. Sayogin and viyogi are two different manifestations of the original r Rdh, the daughter of Vabhnu Mahrja and Krttid. Sayogin refers to the feature of rmat Rdhik when She goes to meet Ka in Kuruketra, and viyogin refers to Her manifestation in Srya-loka and Nava-Vndvana in Dvrak. The daughter of Vabhanu and Krttid thinks, My prevara r Ka never leaves Vndvana to go anywhere else.

What is the topmost holy place?

19.15

rdhikra premaguru, miiya naa sad m nn ntye ncya udbhaa

di 4.124

vaikuhj janito var madhu-pur tatrpi rsotsavd vndrayam udra-pi-ramat tatrpi govardhana rdh-kuam ihpi gokula-pate premmtplvant kuryd asya virjato giri-tae sev vivek na ka
Upademta 9

rdhikraof rmat Rdhr; premathe love; Guruteacher; miI; iya disciple; naadancer; sadalways; mMe; nnvarious; ntyein dances; ncyacauses to dance; udbhaanovel. The prema of Rdhik is My Guru, and I am Her dancing pupil. Her prema makes Me dance various novel dances.

Sayogin, Viyogin and Vabhnu-nandin Rdhik

19.14

vaikuhtthan Vaikuha, the spiritual world; janitabecause of birth; var better; madhu-purthe transcendental city known as Mathur; tatra apisuperior to that; rsa-utsavtbecause of the performance of the rsa-ll; vnd-arayam the forest of Vndvana; udra-piof Lord Ka; ramatbecause of various kinds of loving pastimes; tatra apisuperior to that; govardhanaGovardhana Hill; rdh-kuama place called Rdh-kua; iha apisuperior to this; gokulapateof Ka, the master of Gokula; prema-amtawith the nectar of divine love; plvantbecause of being overflooded; kurytwould do; asyaof this (Rdh-kua); virjatasituated; giri-taeat the foot of Govardhana Hill; sevmservice; vivekwho is intelligent; nanot; kawho. Due to r Ka having taken birth there, the abode of Mathur is superior even to Vaikuha, the realm of spiritual opulence. Superior to Mathur is the forest of Vndvana because there the festival of the rsa dance took place. Superior to Vndvana forest is Govardhana Hill because r Ka raised it with His lotus hand and performed many pastimes there with His devotees. Yet superior even to Govardhana Hill is r Rdh-kua because it immerses one in the nectar of r
479

akti sayogin km vm aktir viyogin hldin krttid putr caivam rdh-trayam vraje mama prevara kas tyaktv vndavana kvacit adcin naiva ytti jnte krttid sut
478

 R L O K M TA M Kas divine love. What intelligent person would not desire to render service to this magnificent pond, which is splendidly situated at the base of Govardhana Hill?
19.17

P R AY O J A N A

R D H -TAT T VA

The glories of r Rdh-kua

Who is r Kas dearmost beloved?

19.16

karmibhya parito hare priyatay vyakti yayur jninas tebhyo jna-vimukta-bhakti-param premaika-nihs tata tebhyas t pau-pla-pakaja-das tbhyo pi s rdhik preh tadvad iya tadya-saras t nrayet ka kt
Upademta 10

kasyoccai praaya-vasati preyasbhyo pi rdh kua csy munibhir abhitas tdg eva vyadhyi yat prehair apy alam asulabha ki punar bhakti-bhj tat-premeda sakd api sara sntur vikaroti
Upademta 11

karmibhyathan all fruitive workers; paritain all respects; hareby the Supreme Lord; priyataybecause of being favored; vyaktim yayuit is said in the stra; jninathose advanced in knowledge; tebhyasuperior to them; jnavimuktaliberated by knowledge; bhakti-paramthose engaged in devotional service; prema-eka-nihthose who have attained pure love of God; tata superior to them; tebhyabetter than them; tthey; pau-pla-pakaja-da the gops who are always dependent on Ka, the cowherd boy; tbhyaabove all of them; apicertainly; sShe; rdhikrmat Rdhik; prehvery dear; tadvatsimilarly; iyamthis; tadya-sarasHer lake, r Rdh-kua; tm Rdh-kua; nanot; rayetwould take shelter of; kawho; ktmost fortunate. One who selflessly performs virtuous acts in accordance with the path of karmayoga is superior to those who engage in fruitive activities. The brahma-jns, who by dint of their spiritual knowledge are transcendental to the three modes of material nature, are more dear to r Ka than those pious followers of the karma path who are forever occupied in performing virtuous deeds. More dear to r Ka than the brahma-jns are His devotees like Sanaka, who have abandoned the pursuit of knowledge and who consider bhakti alone to be the best path. In doing so, they have followed the statement in rmad-Bhgavatam (10.14.3): Jne praysam udapsya one should abandon the endeavour for knowledge. Pure devotees like Nrada, who are resolutely fixed in prema for Ka, are even more dear to Him than all such devotees. The vraja-gops, whose very lives belong solely to Ka, are even more beloved to Him than all such loving (prem) devotees. Amongst all those beloved gops, rmat Rdhik is more dear to r Ka than His own life; in the same way, He dearly loves Her pond, r Rdh-kua. Therefore, what highly fortunate, spiritually intelligent person would not reside on the banks of r Rdh-kua in a state of transcendental consciousness, performing bhajana of r Kas eightfold daily pastimes?

kasyaof Lord r Ka; uccaivery highly; praaya-vasatiobject of love; preyasbhyaout of the many lovable gops; apicertainly; rdhrmat Rdhr; kuamlake; caalso; asyof Her; munibhiby great sages; abhitain all respects; tdk evasimilarly; vyadhyiis described; yatwhich; prehaiby the most advanced devotees; apieven; alamenough; asulabham difficult to obtain; kimwhat; punaagain; bhakti-bhjmfor persons engaged in devotional service; tatthat; premalove of Godhead; idamthis; saktonce; apieven; saralake; sntuof the bather; vikarotiarouses. The sages declare that as rmat Rdhik is the foremost object of r Kas prema, Her pond of is similarly dear to Him By taking aprkta-snna even once within Her divine waters r Rdh-kua bestows the rare treasure of gop-prema for Yugala-Kiora which is so immensely difficult to attain even for such dear devotees of Bhagavn as r Nrada what to speak of ordinary sdhakas. (Padma-Pura)
19.18

lalitdi sakh krodha kahe bra bra adhikr rjya ke karaye adhikra aiche kata kahi lalitdi sakhgaa adhikr umro kail kaa
Bhakti-ratnkara/BMP p. 298

Lalit became angry and said, Who is that person who dares to claim authority over Rdhiks kingdom? We will retaliate against Him. So saying, she seated rmat Rdhik upon a royal throne and declared Her to be the umro, or undisputed empress of Vraja.

My life has now returned

19.19

yasy kadp vasancala-khelanotthadhanyti-dhanya-pavanena ktrtha-mn yogndra-durgama-gatir madhusdano pi tasy namo stu vabhnu-bhuvo die pi
r Rdh-rasa-sudh-nidhi 2/BMP p.87
481

480

 R L O K M TA M yasyof whom; kadpisometimes; vasanaof the garment; calathe corner; khelanaplayfully; utthalifted; dhanyt-dhanyavery fortunate and glorious; pavanenaby the breeze; ktrtha-mnthinking successful; yogndradurgama-gatithe goal unattainable even by the kings of yogs; madhusdana Ka; apialso; tasyof Her; namaobeisances; astumay be; vabhnubhuvaof the land of King Vrsabhanu; dieto the direction; apialso. Obeisances to the direction that faces r Vabhnus daughter. Lord Madhusdana is greatly blessed when touched by the slightest playful breeze that has touched the tip of rmat Rdhiks garment. He thinks, Oh, My life has now returned.

P R AY O J A N A

R D H -TAT T VA

O queen; sshe; tvamYou; vidhsyasiwill give; nanot; cetif; mamaof me; netraof the eyes; dnamthe gift; kmwhat is the use?; jvitenawith the life; mamaof me; dukhaof sufferings; davgni-denabringing a forest-fire. O Prevari r Rdhik! r Lakmdev is unable to obtain even a drop of the beauty which radiates from the tips of the toenails of Your lotus feet. If You do not grant me the eyes to behold Your splendorous form, qualities, and pastimes, then of what use to me is this miserable life which blazes in a raging conflagration of anguish?

Ka says, go file your petition in Rdhiks department

19.22

I meditate upon the footdust of rmat Rdhik whose unlimited power instantly subdues r Ka
19.20

govinda-vallabhe rdhe / prrthaye tvm aha sad tvadyam iti jntu / govindo m tvay saha
Arcana Paddhati (HBV)/BR sankepa, vijpti-pacaka

yo brahma-rudra-uka-nrada-bhma-mukhyair lakito na sahas puruasya tasya sadyo va-karaa-cram ananta-akti ta rdhik-caraa-reum anusmarmi
r Rdh-rasa-sudh-nidhi 4/ORY p. 168

O rmat Rdhik, dearest of Lord Govinda, this is my perpetual entreaty to You, may You and Govinda consider me to be Yours. rla BR ridhara Mahrja: 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 have to go to another department. Go then to the department of Radhika. Then, at once, the devotees 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 my department, Krsna says. Youll have to go elsewhere and file a petition there. (r Guru and his Grace)

yawho; brahma-rudra-uka-nrada-bhma-mukhyaiheaded by Brahm, iva, uka, Nrada, and Bhma; lakitaseen; nanot; sahaseasily; puruasyaof r Ka; tasyaof Him; sadyainstantly; va-karaabringing under control; crampowder; ananta-aktimlimitless power; tamto that; rdhik-caraareumthe dust of r Rdhs feet; anusmarmiI meditate. I meditate after the ways of the previous cryas upon the footdust of rmat Rdhik, whose unlimited power instantly subdues the Supreme Person r Ka, who is not easily seen even by great souls like Brahm, iva, ukadeva, Nrada Muni and Bhma.

r Rdh Prama
19.22

mah-bhva-svarp tva ka-priy-varyas prema-bhakti-prade devi rdhike tv nammy aham

Pacartra-Pradpa, Rdh-prama

Praying for rmat Rdhiks mercy

19.21

lakmr yad-aghr-kamalasya nakhcalasya saundarya-bindum ap nrhat labdhum e s tva vidhsyas na cen mama netra-dna km jvitena mama dukha-davgnidena
Vilpa-kusumjali, 101/MS 10, pt

O rmat Rdhra, You are the exalted form of mahbhva, therefore You are the most dear to Ka. O Goddess, You alone are able to bestow prema-bhakti; therefore I offer my humble obeisances unto You.

r Rdh Vandan
19.24

lakmthe goddess of fortune; yadof whom; aghriof the feet; kamalasyaof the lotus flower; nakhaof the nails; acalasyaof the edge; saundaryaof beauty; binduma drop; apieven; nanot; arhatiis worthy; labdhumto obtain; e
482

amala-kamala-knti nla-vastr suke aadhara-sama-vaktr khajank manojm stana-yuga-gata-mukt-dma-dpt kior vraja-pati-suta-kntm rdhikm araye ham
r Stava-ml, rla Rpa Gosvm
483

 R L O K M TA M amalaspotles; kamalalotus; kntilustre; nlablue; vastrcloths; suke beautiful long hair; aadharamoon; samalike; vaktrlotus face; khajankfemale wag-tail bird; manojmpleasing, charming, splendid; stana breast; yugatwo; gataresting; mukt-dmapearl necklace; dpteffulgent; kioradolescent girl, young maiden; vraja-pati-sutason of Nanda Mahrja; kntmdear lover; rdhikmof Rdhik; arayetake shelter; ahamI I take shelter of rmat Rdhik, whose complexion is like that of a spotless lotus, who is attired in blue cloth, whose hair is long and beautiful, whose face is like the full moon, whose charming, restless eyes are like khajana birds, upon whose breasts rests a radiant pearl necklace, who is eternally youthful, and who is the dearmost lover of the son of Nanda Mahrja.

P R AY O J A N A

R D H -TAT T VA

O rmat Rdhik, I am burning in the fire of separation. Please be merciful to Me and decorate My head with the footdust of Your lotus feet to relieve Me from this burning poison of Cupid. Commentary by rla Gurudeva: Rdh! My suffering will be vanquished only when you accept me. I am overwhelmed by a sphrti of your all-conquering qualities, and I pray to you to kindly place the freshly sprouted buds of your feet upon my head. Your lotus feet are munificent. They fulfill the innermost cherished desires of those who pray to them. They are ornaments because they are red, soft and cool like new petals. If you were to place them upon my head, my head would be decorated and simultaneously the poisonous effect of kma would be counteracted.

When will r Rdhik bathe me in Her service?

19.25

Remembering You and praying for Your sev miraculously removes all the miseries, sins, and offenses of the three spheres
19.27

amala-kamala-rji-spari-vta-prate nija-sarasi nidghe syam ullsinyam parijana-gaa-yukt krayant bakri snapayati nija-dsye rdhik m kad nu
r Rdhikakam 8, r Stavval, rla Raghuntha Dsa Gosvm/SGG p. 160

munndra-vnda-vandite tri-loka-oka-hri prasanna-vaktra-pakaje nikuja-bh-vilsini vrajendra-bhnu-nandini vrajendra-snu-sagate kad kariyasha m kp-kaka-bhjanam?

r Rdh-Kp-Kaka-Stava-Rja 1/SGG p. 154

amalasplendid; kamalaof lotuses; rjirows; sparitouching; vtabreeze; pratecool; nijaown; sarasiat the lake; nidghein the hot summer; syam in the evening; ullsinsplendid and jubilant; iyamShe; parijanaof friends; gaawith hosts; yuktaccompanied; krayantplaying; baka-arimwith Lord Ka, the enemy of the Baka demon. On summer nights in the waters of Her own kua, cooled by the gentle breeze which caresses the many spotless lotuses there, r Rdhik very joyfully engages r Ka (the enemy of Baksura) in water-sports in the company of Lalit and Her other sakhs. When will She bathe me in Her service?

muniof sages; indraof kings; vndaby the assembly; vanditeworshiped; tri three; lokaof the worlds; okathe distress; hriremoving; prasannabright; vaktraface; pakajelotus flower; nikuja-bhin the groves of Vndvana; vilsiniperforming pastimes; vrajaof Vraja; indraof the king; bhnuof Vabhnu; nandinithe daughter; vrajaof Vraja; indraof the king; snuof the Son (Ka); sagateassociated; kadwhen?; kariyasiwill You make; ihahere; mmme; kpof mercy; kakaof the glance; bhjanamthe recipient. O rmat Rdhik ukadeva, Nrada, Uddhava, and all the topmost munis are always offering vandan (prayers) to Your lotus feet. Remembering You and praying for Your sev 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 kujas of Vraja. You are the daughter of Vabhnu Mahrja and are the dearly beloved of Brajendra-nandana, with whom You always play vilsa when, oh when will You bestow upon me Your merciful sidelong glance?

Ka is begging the footdust of rmat Rdhik (Sev-kuja Deities at r Rpa-Santana Gauya Mha)
19.26

smara-garala-khaana mama irasi maanam dehi pada-pallavam udra

r Gta-Govinda 10.8

Thus ends the 19th chapter Rdh-tattva

dehikindly bestow; maanamthe ornament; pallavam(of your) blossom; pada(soft) feet; udram(which are imbued with) munificence; mama irasi upon my head; khaanam(and thus) nullify; garalathe poison; smaraof Cupids (arrows).
484 485

 R L O K M TA M

Chapter 20 Rdh-dsyam
Service to rmat Rdhik is our be-all and end-all

20.1

ayi nanda-tanuja kikara patita m viame bhavmbudhau kpay tava pda-pakajasthita-dhl-sada vicintaya
r ikaka 5/CC Antya 20.32/BR 5.1

ayiO My Lord; nanda-tanujathe son of Nanda Mahrja, Ka; kikaramthe servant; patitamfallen; mmMe; viamehorrible; bhava-ambudhauin the ocean of nescience; kpayby causeless mercy; tavaYour; pda-pakajalotus feet; sthitasituated at; dhli-sadamlike a particle of dust; vicintayakindly 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 Bhvollsa rati

20.2

sacr syt saman v ka-raty suhd-rati adhika puayamn ced bhvollsa itryate
BRS 2.5.128/Venu-gta, p. 39
486

 R L O K M TA M cetif; suhd-ratithe bhva of being a well-wisher and intimate friend of r Rdh; (which is) sacran infused mood; sytmay become; samanequal; vor; adhikagreater; ka-ratythan the attachment to r Ka; puayamnnourishes; iryateit is said; itito be; bhva-ullsashining forth due to innermost mood. Bhvollsa-rati is the sacr bhva of the majar-sakhs, whose suhd-rati (for r Rdh and everything connected with Her) abundantly exceeds their ka-rati, and constantly increases due to their full absorption in it. This is also their sthy rati, their permanent rati. rla Gurudevas commentary: By nature the living entity is the object to be enjoyed (bhogya-vastu) and r Ka is the enjoyer (bhokt). By performing bhajana in the association of rasika-bhaktas, the desire to serve r Rdh, who is permeated with transcendental bliss, becomes strong, and the loving sentiments of the gops (gop-bhva) awaken.

P R AY O J A N A

R D H - D S YA M

cittndeep hearts; kutawhere; yma-sindhothe ocean of yma-rasa; rasasyvaghaplunging in the nectar of. How can a person become immersed in the ocean of yma-rasa (ringar rasa) if he has never worshipped the dust of r Rdhs lotus feet; if he has never taken shelter of Her pastime-place r Vndvana, which is marked with the impressions of Her lotus feet; and if he has never associated with and served the devotees whose hearts are submerged in Her profound sentiments? It will never be possible.

Ka cannot be attained without Rdh-dsyam

20.5

rdh-dsyam apsya ya prayatate govinda-sagay so ya pra-sudh-ruce paricaya rk vin kainite

r Rdh-rasa-sudh-nidhi 80/BR 5.10 pt

The mood of a sdhaka who has attained attachment for Rdh-dsyam

20.3

tvayopabhukta-srag-gandha / vso-lakra-carcit ucchia-bhojino dss / tava my jayema hi

SB 11.6.46/ BR 5.21/ BRSB p.76/JD Ch. 20

rdhto Rdh; dsyamservice; apasyarenouncing; yawho; prayatate endeavors; govinda-sagaywith a hope to attain the association of Lord Ka; so yamthat person; pra-sudh-ruceof the sweetest nectar; paricaym knowledge; rkmfull moon; vinwithout; kakatidesires Those who endeavor to attain the association of r Ka but reject Rdh-dsya are like people who endeavor to see the full moon when it is not a full moon night.

tvayby You; upabhuktaalready enjoyed; srakwith the garlands; gandha fragrances; vsagarments; alakraand ornaments; carcitadorned; ucchiathe remnants of Your food; bhojinaeating; dsYour servants; tavaYour; mymillusory energy; jayemawe will conquer; hiindeed. O Prabhu, we decorate ourselves with the garlands, sandalwood paste, cloth and ornaments worn by You. Since we are Your servants who eat Your remnants, we will certainly conquer Your illusory energy (my). [Therefore, Prabhu, we are not afraid of Your my we are only afraid of being separated from You.]

Raghuntha dsa Gosvms Rdha nih

20.6

ya eka govinda bhajati kapa dmbhikatay tad abhyare re kaam api na ymi vratam idam
Stavvali, Sva-niyama-daakam 6/BR 5.10 pt

Ka cannot be attained without rmat Rdhik. The necessity of taking shelter of the lotus feet of r Rdh is expressed by r Raghuntha Dsa Gosvm:
20.4

yawho; ekamalone; govindamLord Ka; bhajatiworships; kapacheater; dmbhikataywith hypocrisy; tad-abhyarenear Him; reat all; kaamfor a moment; apieven; nanot; ymiI shall go; vratamvow; idamthis. I will never go near a hypocrite who worships Govinda alone [without Rdh]. This is my vow.

anrdhya rdh-padmbhoja-reum anritya vndav tat-padkm asambhya-tad-bhva-gambhra-cittn kuta yma-sindho rasasyvagha

Sva-sakalpa-praka stotra 1/VG p. 135/BR 5.10

The conception of being a maidservant of r Rdh is described in the following words of the Gosvms:
20.7

anrhyanot worshiping; rdh-padmbhojar Rdhs lotus feet; renum dust; anrityanot taking shelter; vndavof vndvana; tat-padkamHer footprints; asambhyawithout conversing; tad-bhvafor Her love; gambhra488

abhimna parityajya prkta-vapur-diu r-ka-kpay gop-dehe vraje vasmy aham rdhiknucar bhtv prakya-rase sad rdh-ka-vilseu paricary karomy aham
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After giving up false identification with this material body, may I obtain the body of a gop and reside in Vraja by the mercy of r Ka. Becoming a maidservant of r Rdh, may I always serve and attend Rdh and Ka, who enjoy pastimes of paramour love (prakya-rasa). rla Gurudevas commentary: Prakya-rase sad The scriptures establish the pre-eminence of the prakya-rasa of Vraja. By serving r Rdh-Ka in the mood of wedded love (svakya), one will attain Goloka [the outer portion of Goloka Vndvana], and by serving in paramour love, one will attain Vraja-Vndvana, the absolute innermost chamber of Goloka-dhma where r Rdh-Kas nikuja-lls take place. There, the majar-sakhs, being endowed with ullsa-rati (much stronger affection for Rdh than for Ka), are topmost. They render service to the rasakeli-ll-vilsa in the secluded groves without any hesitation.

Brahm, iva, Nrada, the ruti-cari s and Nry honor and worship the dust of rmat Rdhiks lotus feet.

um, ram, saty, ac, candr, rukmi rdh avatra sabe mnya-v (7)
Our mnya, revealed scriptures, declare that Um, Ram, Saty, ac, Candrval and Rukmi are all Rdhs expansions.

hena rdh-paricary jkara dhana bhakativinoda tra mgaye caraa (8)

Bhaktivinoda is begging at the lotus feet of those whose wealth is the service of rmat Rdhr.

rla Bhaktivinoda hkura glorifies the worship of r Rdh and r Ka as inseparable

20.8

Without taking shelter of the lotus feet of r Rdh, one can never meet Ka
20.9

r Rdh-Bhajana Mahim, Glorification of Worship to r Rdh (SGG p. 65)

rdh-bhajane yadi mati nhi bhel ka-bhajana taba akraa gel (1)
If the desire to serve rmat Rdhik does not appear in my heart, my worship of Ka is simply useless.

tapa-rohita sraya nhi jni rdh-virahita mdhava nhi mni (2)

Just as the sun cannot be perceived without sunlight, in the same way I do not recognize Mdhava without Rdh.

rdhik ujjvala-rasera crya rdh-mdhava-uddha-prema vicrya ye dharila rdh-pada parama-yatane se pila ka-pada amlya ratane rdh-pada vin kabhu ka nhi mile rdhik dsra ka sarva-vede bole
Rdhik-caraa-padma, BVT/ BR 5.10 pt/SGG p. 67

kevala mdhava pjaye, so ajn rdh-andara koroi abhimna (3)

Those who worship Mdhava alone are ignorant; they simply neglect rmat Rdhik out of unmitigated pride.

rmat Rdhik is the crya of the mellows of amorous love (ujjvala-rasa). The pure love between Rdh and Mdhava is meant to be discussed and contemplated. Those who place rmat Rdhik's lotus feet in their hearts and worship them with great care obtain the priceless jewel of Ka's lotus feet. Without taking shelter of the lotus feet of Rdh, one can never meet Ka. The Vedic scriptures declare that Ka is the property of the majar maidservants of r Rdh.

rla Bhaktivinoda hkura expresses his internal mood in Gt-ml:

20.10

rdhik-ds jadi hoya abhimna grai milai taba Gokula-kna (4)

If you develop pride in being rmat Rdhik's exclusive maidservant, then very quickly you will meet Gokula Kna (Ka).

Dekhite Dekhite, (SGG p. 74)

dekhite dekhite, bhulibo v kabe, nija-sthla-paricaya nayane heribo, vraja-pura-obh, nitya cid-nanda-maya (1)
When I will forget my gross bodily identity, then I will behold the exquisite beauty of Vraja, full of eternal spiritual bliss and cognizance.

brahm, iva, nrada, ruti, nrya rdhik-pada-raja pjaye mni (6)

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20.12

R D H - D S YA M

vabhnu-pure, janama laibo, yvae vivha ha'be vraja-gop-bhva, hoibe svabhva, na bhva n rohibe (2)
I shall take birth in Vabhnu Mahrja's town and will marry in the nearby village of Yva. My sole disposition and nature will be that of a cowherd maiden.

Pride in ones service is described in these words of rla Raghuntha dsa Gosvm:

nija-siddha-deha, nija-siddha-nma, nija-rpa-sva-vasana rdh-kp-bole, lobhibo v kabe, ka-prema-prakaraa (3)

When will I obtain, by the power of Rdh's mercy, my own eternal spiritual body, my own realised name and dress embellishing by form? When will I receive initiation into the techniques of expressing divine love for Ka?

nava divya kvya sva-ktam atula naka-kula prahel-ghrth sakhi-rucira-v-dhvani-gati kad snehollsair lalita-lalit-preraa-balt sa-lajja gndharv sa-rasam asakc chikayati mm
Sva-sakalpa-praka-stotra 2/BR 8.21

ymuna-salila-harae giy, bujhibo yugala-rasa prema-mugdha haye, pgalin-prya, giba rdhra yaa (4)
As I go to draw water from the Yamun, I will understand the confidential mellows of Yugala-Kioras loving affairs. Being captivated by prema, I will sing r Rdhiks glories just like a madwoman.

navamnew; divyamtranscendental; kvyampoem; sva-ktamwritten by you; atulampeerless; nakadrama; kulamplural; prahelriddles and puns; ghahidden; arthmeanings; sakhiO friend; rucirabeautiful; vof the v; dhvanithe sound; gatimovement; kadwhen?; snehawith love; ullsaiwith splendid happiness; lalitacharming and playful; lalitLalit; preraaof the direction; balton the strength; sawith; lajjamshyness; gndharvr Rdh; sawith; rasamsweetness; asakcagain and again; chikayatiwill teach; mmme. Aho! When, in a secluded place, will I receive such fortune that rmat Rdhik will, upon the request of rmat Lalit-dev, affectionately and happily yet shyly teach me dramas composed by Herself, new poems, riddles with deep meanings, and melodies on the v?

Taking shelter of the majars is described by rla Raghuntha dsa Gosvm:

20.11

tmblrpaa-pda-mardana-payodnbhisrdibhir vndraya-mahevar priyatay ys toayanti priy pra-preha-sakh-kuld api kilsakocit bhmik kel-bhmiu rpa-majar-mukhs t dsik saraye
Stavval (Vraja-vilsa-stava 38)/JD Ch. 39/BR 8.20

Rejecting all types of dharma, out of the desire to serve r Rdhs lotus feet is described by Prabodhnanda Sarasvat
20.13

sarayeI take shelter; t priy dsikof those dear servants; rpa-majarmukhheaded by r Rpa Majar; y toayantiwho give pleasure; vndraya-mahevarmto the queen of Vndvana; priyatayby their endearing qualities; abhisra-by taking her out to Her trysts with r Ka; paya-dna offering (refreshing and fragrant) water; tmbla-arpaaoffering betel-nuts; pdamardanamassaging Her feet; dibhiand so forth; bhmikthey act as her chaperones; kilaindeed; apiunlike; sakh-kultthe group of sakhs; praprehaheaded by Lalit and Vikh; api asakocit(they are) without hesitation; kel-bhmiuwithin the pleasure groves. "I take shelter of the maidservants of rmat Rdhik headed by Rpa Majar. They act as Her chaperones and affectionately satisfy rmat Rdhik by their various services, such as offering tmbla, massaging Her feet, bringing Her water and taking Her to Her randevouses with Ka. Unlike the pra-preha-sakhs, they can without hesitation perform any service within the pleasure groves."

drd apsya svajann sukham artha-koi sarveu sdhana-vareu cira nira varantam eva sahajdbhuta-saukhya-dhr r-rdhik-caraa-reum aha smarmi
r Rdh-rasa-sudh-nidhi 33/BR 5.12

The desire for the pleasure received from relationships with family and friends; for the four goals of life, namely dharma, artha, kma and moka; and for limitless wealth and so forth, are the causes of anarthas. Knowing this, I abandoned them all. I worship the foot-dust of r Rdh, which showers natural, wonderful happiness, and I always hold this foot-dust upon my head. rla Gurudevas commentary: Sdhakas who possess exclusive faith in r Rdh (rdh-nih) are solely attached to the fragrance of Her lotus feet. Without r Rdh, they do not even have a taste for r Ka. Material happiness seems insignificant to such sdhakas, who have firm attachment for Her lotus feet and who are not inclined towards any other spiritual goal (sdhya) or any other practice (sdhana) to attain it. Even other exalted sdhanas are obstacles on the path of prema-bhakti.
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In this way, the sdhaka worships the dust of rmat Rdhiks lotus feet
20.14

Praying to attain the service of r Rdh birth after birth

20.16

sya dsya vabhnu-jys tre samadhysya ca bhnu-jy kad nu vndvana-kuja-vthiv aha nu rdhe hy atithir bhaveyam
r Rdh-rasa-sudh-nidhi 198/BR 5.13

tasy apra-rasa-sra-vilsa-mrter nanda-kanda-paramdbhuta-saukhya-lakmy brahmdi-durlabha-gater vabhnu-jy kaikaryam eva mama janmani janmani syt
r Rdh-rasa-sudh-nidhi 40/BR 5.15

hope; asyaof that; dsyamservice; vabhnu-jyof Rdh, Vabhnus daughter; treon the shore; samadhy asyaarranging; caand; bhnujyof the Yamuna; kadwhen; nuindeed; vndvana-kuja-vthiv on the pathways of Vndvana forest; ahamI; nuindeed; rdheO Rdh; hi indeed; athitia guest; bhaveyammay become. O Rdh! O Vabhnu-nandin! When will I, with the hope of becoming Your maidservant, reside on the bank of the Yamun as a guest on the pathways of Vndvanas kujas?

Birth after birth, may I attain the position of being a maidservant of the daughter of King Vabhnu. She is the vilsa-mrti (personification of playful pastimes) of ymasundara, who is Himself the essence of limitless rasa. She is r Kas supremely wonderful pleasure-Lakm, and She is most difficult to attain even for Brahm and other exalted personalities.
20.17

mad--nthatve vraja-vipina-candra vraja-vanevar t nthatve

MS 9/BR p. 212 (please refer to 11.65 for the full loka)

Constantly seeking Ka through sakrtana in the mood of r-rdh-dsya:

20.15

dhyyanta ikhi-piccha-maulim ania tan-nma sakrtayan nitya tac-carambuja paricaran tan-mantra-varya japan r-rdh-pada-dsyam eva parambha hd dhrayan karhi sy tad-anugrahea paramdbhutnurgotsava
r Rdh-rasa-sudh-nidhi 259/BR 5.14

Always remember Vndvana-candra as the prantha of my Svmin, Vndvanevar r Rdhik.

r Rdh-Prrthan
20.18

dhyyanmeditating; tamon Him; ikhi-piccha-maulimpeacock-feather crown; aniamday and night; tan-nmaHis name; sakrtayanchanting; nityam always; tat-carambhujamHis lotus feet; paricaranserving; tan-mantravaryamHis excellent mantra; japanchanting; ri-rdh-pda-dsyamservice to r Rdhs feet; evaindeed; parambhiamgreatest desire; hdwith the heart; dhrayanholding; karhiwhen?; symI will be; tad-anugrahenaby His mercy; paramodbhuta-anurgotsavaa most wonderful festival of love for Her. Keeping at my heart my highest aspiration of one day becoming a maidservant of r Rdhs lotus feet, I will constantly meditate on r Ka, whose head is decorated with a peacock feather. I will constantly chant His name, eternally serve His lotus feet and always utter His most excellent mantras. May He bestow mercy upon me at any moment so I will attain anurgotsava, the great festival of attachment to r Rdh.

ymasundara ikhaa-ekhara smera-hsa mural-manohara rdhik-rasika m kp-nidhe sva-priy-caraa-kikar kuru

r Rdh-Prrthan 2/ SGG p. 167

O ymasundara! O You whose head is adorned with peacock feathers! Your face is always graced with a playful smile, Your flute-playing is enchanting, and You are expert in relishing rasa with rmat Rdhik. Because You are an ocean of mercy, I am appealing to You to please make me a kikar (maidservant) at the feet of Your beloved. rla Gurudeva: r Kiors maidservants (kikars) are always devoted to Her service. The word kaikarya expresses a mood of being ardent to serve and it means ki karomi, What may I do? What service can I do? This mood is expressed in pure rdh-dsya, or majar-bhva. May I attain this kaikarya of r Vabhnunandin birth after birth. To serve exclusively under the guidance of the vraja-devs is called tat-tad-bhva-icchmay kmnug-bhakti. This is the deep meaning of the above text.
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Without being in the nugatya of the gops one cannot enter the ll
20.19

sakh vin ei llya anyera nhi gati sakh-bhve ye tre kare anugati rdh-ka-kuja-sev-sdhya sei pya sei sdhya pite ra nhika upya
CC Mad 8.204-5/BR 5.15 pt

T vraja-vane-var nthatve smara Remember rmat Rdhik as ones Svmin. In his Vilpa-kusumjali, rla Raghuntha Dsa Gosvm has acknowledged rmat Rdhik as his Svmin. With great fervor and perturbation he prays in a mood of single-minded devotion in order to obtain Her service:
20.21

sakh vinwithout the gops; ei llyain these pastimes; anyeraof others; nhithere is not; gatientrance; sakh-bhvein the mood of the gops; ye anyone who; treLord Ka; karedoes; anugatifollowing; rdh-kaof Rdh and Ka; kuja-sevof service in the kujas, or gardens, of Vndvana; sdhyathe goal; sei pyahe gets; seithat; sdhyaachievement; piteto receive; raother; nhikathere is not; upyameans. Without the guidance of the sakhs, one cannot enter these pastimes. One who worships Ka in the mood of the sakhs, following in their footsteps, can attain the service of Rdh-Ka in the kujas of Vndvana. There is no other means to achieve this goal.

aty-utkaena nitar virahnalena dandahyamna hday kila kpi ds h svmini kaam iha praayena gham krandanena vidhur vilapmi padyai
r Vilpa-kusumjali 7/MS 9.2

aty-utkatenavery great; nitarmcompletely; virahaof separation; analena with the fire; dandahyamnaalways burning; hdayheart; kilaindeed; kpi a certain; dsmaidservant; hO; svminimistress; kaamfor a moment; ihahere; praayenawith love; ghamdeeply; krandhanenawith crying; vidhuragitated; vilapmiI lament; padyaiin poetic lokas. O Svmin r Rdhik! I am Your majar maidservant. But my heart is burning due to the virulent fire of separation from You. I cry repeatedly and thus I have become thoroughly aggrieved. Seeing no other means of reprieval, I reside at r Govardhana by the bank of r Rdh-kua and lovingly supplicate Your lotus feet with these few lokas of lamentation.

Searching for r Rdhntha while engaged in the service of r Rdh 20.20 rdh-nma-sudh-rasa rasayitu jihvstu me vihval pdau tat-padakkitsu carat vndav-vthisu tat-karmaiva kara karotu hdaya tasy pda dhyyatt tad-bhvotsavata para bhavatu me tat-pra-nthe rati
r Rdh-rasa-sudh-nidhi 142/BR 5.16

A prayer to attain r Rdhs lotus feet, which are the only goal
20.22

rdh-nma-sudh-rasamthe nectar of Rdhs name; rasayitumto taste; jihv tongue; astiis; me-of me; vihvalagitated; pdaufeet; tat-padakkitsu marked with Her footprints; caratmshould walk; vndav-vthisuon the pathways in Vndvana; tat-karmaHer work; evaindeed; karahand; karotushould do; hdayamheart; tasyof Her; pdamfeet; dhyyatt should meditate; tad-bhvotsavatawith a festival of love; paramgreat; bhavatumay be; meof me; tat-pra-ntheto the Lord of Her life; ratilove. May my tongue become constantly overwhelmed by relishing the nectarean rasa of the name Rdh, may my feet wander on the pathways of that Vndvana where Vabhnu-nandin walks, may both my hands be engaged in Svmins service, and may my heart contemplate Her lotus feet. By rmats festival of ecstatic moods (bhvotsava), may one-pointed attachment manifest within me for Her prantha, r ymasundara. This is my earnest prayer.

devi dukha-kula-sgarodare dyamnam ati-durgata janam tva kp-prabala-naukaydbhuta prpaya svapada-pakajlayam

r Vilpa-kusumjali 8/MS 9.2/BR 5.17

deviO queen; dukhaof sufferings; kulaof multitudes; sgaraan ocean; udarein the belly; dyamnamsuffering; at-durgatamvery unfortunate; janamperson; tvamYou; kpof mercy; prabalathe strength; naukaywith the boat; adbhutamwonderful; prpayaplease cause to attain; sva-padapakajaof Your own lotus feet; alayamthe abode. May You be pleased, O Vraja-vilsini, r Rdhik! Having fallen into the unfathomable ocean of intense grief, I am severely tormented and seized by calamity. O Parama-karumayi! Kindly place me upon the indestructible boat of Your mercy and grant me the direct service of Your lotus feet.

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The inclination to be solely attached to serving r Rdh

20.23

A happiness millions of times greater

20.25

pdbjayos tava vin vara-dsyam eva nnyat kadpi samaye kila devi yce sakhyya te mama namo stu namo stu nitya dsyya te mama raso stu raso stu satyam
r Vilpa-kusumjali 16/VG p. 137/BR 5.18

rdhra svarpa ka-prema-kalpa-lat sakh-gaa haya tra pallava-pupa pt ka-llmta yadi latke sicaya nija-sukha haite pallavdyera koi-sukha haya
CC Mad 8.20910/BR 5.18 pt

pdafeet; abjayoat the lotus flowers; tavaof You; vinwithout; vara excellent; dsyamservice; evacertainly; nanot; anyatanything else; kad apiever; samayeat the time; kilacertainly; deviO queen; yceI beg; skhyyafor friendship; teof You; mamaof me; namaobeisances; astu may be; namaobeisances; astumay be; nityameternally; dsyyafor service; teof You; mamaof me; rasasweetness; astumay be; rasasweetness; astumay be; satyamin truth. O Dev Rdhik! I am not praying for anything except that most exalted direct service to Your lotus feet. Time and again I offer praama from afar to Your sakhtva, a position as Your sakh, but I vow that my unwavering devotion will always be only for Your dstva, 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.] rla Gurudeva: When he is praying for dsitva, we should understand that this means a position as a plya-ds of Rdhik. It is considered superior because from this position one can witness and serve Rdh-Kas intimate pastimes, which even the sakhs cannot. This loka expresses the essence of Rdha-dsyam. (VK lecture 12.02.92)

rdhra svarpathe spiritual nature of rmat Rdhr; ka-premaof love of Ka; kalpa-lata creeper; sakh-gaathe gops; hayaare; traof that creeper; pallavathe twigs; pupaflowers; ptand leaves. ka-llmtathe nectar of Kas pastimes; yadiif; latkethe creeper; sicayasprinkles; nijasukha haitethan personal happiness; pallava-dyeraof the twigs, flowers and leaves; koiten million times; sukhathe happiness; hayathere is. By nature r Rdh is like a creeper of ka-prema and the sakhs are the leaves, flowers and twigs of that creeper. When the nectar of Kas pastimes is sprinkled on that creeper, the leaves, flowers and twigs experience a happiness millions of times greater than if they were to be directly sprinkled with this nectar.

Rdhs bhva is reflected in the majars. This is described in the first verse of r Vilpa-kusumjali
20.26

One who wishes to enter the ocean of Rdha-dsyam will never desire enjoyment with r Hari,even in dreams
20.24

tva rpa-majari sakh! prathit pure smin pusa parasya vadana na hi payasti bimbdhare katam angata-bhartky yat te vyadhyi kim u tac chuka-pugavena
r Vilpa-kusumjali 1/BR 5.18 pt

ananya-r-rdh-pada-kamala-dsyaika-rasa-dhr hare sage raga-svapana-samaye npi dadhat

r Vndvana-mahimmta 16.94/BR 5.18 pt

ananyawithout an other; r-rdhof r Rdh; pada-kamalato the lotus feet; dsyaof service; ekasole; rasanectar; dhrthoughts; hareof Lord Hari; sagein the association; agalimbs; svapanaof sleeping; samayenaat the time; apialso; dadhatplacing; Single-pointed service to the lotus feet of r Rdh is an ocean of transcendental rasa. One who wishes to enter that ocean will never desire enjoyment with r Hari, even in dreams.
498

tvamyou; rpa-majarO Rpa majari; sakhiO friend; prathitfamous; purecity; asminin this; pusaof the person; parasyasupreme; vadanam the face; nanot; hiindeed; payasiyou see; itithus; bimbabimba fruit; adharelips; katambite; angatanot arrived; bhartkywhose husband; yatwhich; teof you; vyadhyicaused; kimwhat?; uindeed; tacthat; chukaparrot; pugavenagreat. My dear sakh Rpa Majari, you are well known in Vraja for not even looking at the face of any man other than your husband. Therefore it is surprising that your 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? [rla Gurudevas purport:] When Ka drinks the nectar of Rdhs lips, the resultant bhva is also reflected in the majaris who become as if intoxicated.
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20.31

R D H - D S YA M

A sincere prayer for attaining r-rdh-dsya

20.27

rdhe vndvandhe karumta-vhini kpay nija-pdbja-dsya mahya pradyatm

Arcana Paddhati (HBV)/BR sankepa, vijpti-pacaka

tmna cintayet tatra ts madhye manoramm rpaya-yauvana-sampann kior premodktim rdhiknucar nitya tat-sevana-parya kd apy adhika prema rdhiky prakurvatm
Sanat-kumra-sahit/BPKG Biog/PP p. 88

O rmat Rdhik, O queen of Vndvana, You are a flowing river of incomparable compassion. Please bestow upon me the service of Your lotus feet.

The identity of a perfected soul (siddha-paricaya)

20.28

dukla vibhrm atha kuca-tae kacu-kapaa prasda svminy svakara-tala-datta praayata sthit nitya prve vividha-paricaryaika-catur kiorm tmna caula-paraky nu kalaye
r Rdh-rasa-sudh-nidhi 53/BR 8.5

Sadiva is giving instruction to Nradaj on the subject of siddha-deha suitable for rendering service to the Divine Couple. O Nrada! Meditate in this way upon your own svarpa among r Kas beloved associates who take pride in being His paramours in the aprkta Vndvana Dhma. I am an extremely lovely and supremely blissful kior (adolescent girl), endowed with youthful beauty. I am an eternal maidservant of rmat Rdhik. Having arranged for r Kas dearmost mistress rmat Rdhik to meet with Him. I will always make them both happy. Therefore, I am the maidservant of Rdhik, the most beloved of Ka. Remaining always and forever engaged in the service of the Divine Couple, may I maintain more love for rmat than for Ka. rla Gurudeva: The word cintayet in the above verse from the Sanat-kumrasahit means that the sdhaka should nourish the following firm conception: I am a kior with the same moods and qualities as the nitya-siddha-majars of r Rdh. A Gauya Vaiava sdhaka in deep meditation will maintain the conception that, I am not this body, these senses and so forth; I am a maidservant of r Rdh and I am endowed with qualities such as the beauty and rasa of a gopa-kior. This deep meditation on the soul (tma-cintana) will quickly result in his giving up identification with the material body, and he will attain svarpa-siddhi. The main goal of the Gauya Vaiavas is to become a rdh-ds, a maidservant of r Rdh. The sdhaka remains ever fixed on this goal, just as the position of the pole star is fixed in the sky. By the mercy of r Guru, the sdhaka is introduced to his eternal identity as a maidservant of r Rdh. Upon attaining that, he abandons his bodily identity as a servant of my, and he completely maintains the self-identity of being a rdh-ds. (BR 8.5 pt, p. 371-2)

When will I remain near Svmin eternally, intent on serving Her in various ways? When, wearing Her silken cloth and bodice that She affectionately gave me with Her own hands, will I be able to count myself as a clever and very beautiful kior?

The cherished desire of the Gauya Vaiavas is to possess the self-identity (abhimna) of being a maidservant of r Rdh. The appropriate sdhana to attain ones svarpa and ones service to r Rdh is revealed by r Guru:
20.29

tmna cintayet tatra / tmna vsan-maym j-sev-par tat tat / kplakra-bhitm

Sanat-kumra-sahit/JD Ch. 38/BR 8.5 pt
20.30

rla Bhaktivinoda hkura has described his siddha-svarpa as follows:

20.32

sakhn sagin-rpm / ts madhye manoramam rpa-yauvana-sampann / kior pramadktim

Prema-bhakti-candrik 5.11

Varae Tait (Siddhi-Lalasa), Gta-ml/BPKG Biog/PP p. 90/KSH A25

varae tait-vsa trval / kamala majar nma se bra vara vayasa satata / svnanda-sukhada dhma
My complexion is like a flash of lightning and my dress is bedecked with twinkling stars. My name is Kamal Majar and I am eternally twelve-and-a-half years old. My abode is Svnanda Sukhada Kuja.

A sdhaka of rga-mrga should internally perceive himself to be one of the young, beautiful gop beloveds of r Ka. He should meditate on his desired svarpa as a female companion of r Rdhs maidservants, such as r Rpa Majar and r Rati Majar, and adorned in the ornaments mercifully given by them, he should completely absorb himself in service to r Rdh-Mdhava according to their instructions.
500

karpra-sev lalitra gaa / rdh ythevar hana mamevar-ntha r-nanda-nandana / mra para-dhana
501

 R L O K M TA M My service is to supply camphor to r Yugala. I serve in the gaa of Lalit and r Rdh is my ythevar. The Beloved of my Svmin, the son of Nanda Mahrja, is the treasure of my life.

P R AY O J A N A

R D H - D S YA M

r-rpa-majar prabhtira sama / yugala sevya a avaya se-rpa sev pba mi / parkh suvivsa
I aspire to serve r Yugala like Rpa Majar and others, and I am confident that I will surely attain this service. This is my highest aspiration.

yat-kikaruamong whose maidservants; bahuamany; khaluindeed; kkuvplaintive words; nityamalways; parasyaof the supreme; puruasya person; ikhaa-maulewho wears a peacock-feather crown; tasyof Her; kadwhen?; rasa-nidhean ocean of nectar; vabhnuof King Vrsabhanu; jyof the daughter; tatkelipastime; kujagroves; bhavanaabode; aganacourtyard; marjancleaning; symI will be. O daughter of Vabhnu Mahrja, O ocean of rasa! The Supreme Bhagavn, the source of all avatras 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 to be allowed entrance into Your kuja where You engage in playful, amorous pastimes. If only I could become one stick in the broom used by Your sakhs to clean Your delightful kuja, I would consider my life a success.

kabe v e ds sasiddhi labhibe / rdh-kue vsa kari rdh-ka sev satata karibe / prva-smti parihari
Oh, when will this maidservant attain complete perfection and, residing at r Rdh-kua, serve r Rdh-Ka in complete forgetfulness of my past?

O Vabhnu-nandin! please make me the perpetual object of Your merciful glance

20.35

A prayer to attain the position of a maidservant of r Rdh, who attracts the mind of r Ka, is found in r Rdh-rasa-sudh-nidhi:
20.33

veu karn nipatita skhalita ikhaa bhraa ca pta-vasana vraja-rja-sno yasy kaka-ara-ghta-vimrcchitasya t rdhik kad paricarmi rasena
r Rdh-rasa-sudh-nidhi 39/BR 5.20/BMP p.87/ORY p. 29

itmam adbhuta-stava niamya bhnu-nandin karotu santata jana kp-kaka-bhjanam bhavet tadaiva-sacita-tri-rpa-karma-nana bhavet tad vrajendra-snu-maala-praveanam
r Rdh-kp-kaka-stava-rja 13/SGG p.155

kadwhen; rasenawith rasa; paricarmiwill I serve; tthat; rdhikof rmat Rdhik; ghtaby the striking; araof the arrows; yasyof whose; kaa-akasidelong glances; vraja-rja-snothe son of the King of Vraja; vimrcchitasyaHis; veumveu flute; nipatitafalling; kartfrom His hand; ikaapeacock-feather crown; skhalitaslipping; caand; pta-vasana yellow cloth; bhraaslips off. When, with rasa, will I serve r Rdh, whose arrow-like sidelong glance causes r Nanda-nandana to faint, the flute to fall from His hands, the peacock-feather crown to slip from His head, and His yellow cloth to fall from His body?

itthis; mammine; adbhutawonderful; stavaprayer; niamyahearing; bhnuof Vabhnu; nandindaughter; karotumake; santataalways; jana person; kpof Your merciful; kakasidelong-glance; bhjanamobject of; bhavetshould; tadaivathen certainly; sacitaaccumulated; tri-rpathree types; karmaof karma; nanadestroyed; bhavetshould; tadthen; vrajendraof the king of Vraja; snuof the son; maalacircle; praveanamentrance to. O Vabhnu-nandin! Upon hearing this wonderful prayer, please make me the perpetual object of Your merciful glance. Then, by the influence of Your mercy, all the reactions to my karma will be destroyed and, realising my internal identity as a majar, I will enter the circle of rmat Rdhiks sakhs to participate in r Vrajendra-snus eternal pastimes.

Majar-bhva
20.36

Ka begs the mercy of the majars in order to meet with rmat Rdhik
20.34

Plya-Ds kari, rla Bhaktivinoda hkura (Gta-mla, song 4)

yat-kikaru bahua khalu kku-v nitya parasya puruasya ikhaa-maule tasy kad rasa-nidher vabhnu-jys tat-keli-kuja-bhavangana-marjan sym
r Rdh-rasa-sudh-nidhi 8, Prabodhnanda Sarasvat
502

palya-ds kari, lalit sundari, mre loiy kabe r-rdhik-pade, kale milibe, aja-sev samarpibe
When will beautiful Lalit foster me as her own aspirant novice maidservant? Then later she will offer me up unto the lotus feet of rmat Rdhr, and will place me entirely at Her disposal for rendering various services according to Her own merciful orders.
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r rpa majar, sage jbo kabe, rasa-sev-ik tare tad-anug hoye, rdh-kua-tate, rohibo haritntare
When will r Rpa Majar take me along with herself to the banks of r Rdhkua 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.

r-vikh-pade, sagta ikhibo, ka-ll rasamoy r-rati-majar, r-rasa-majar, hoibe sabe sadoy
At the lotus feet of r Vikh I will learn music and songs which are all abounding in the transcendental mellows of Kas pastimes. All the other sakhs in our group, including r Rati Majar and r Rasa Majar will also share their most kind and affectionate dealings with me.

Additional Chapters
Chapter 21 Prama-tattva
The teachings of the Vedas received through Guru-parampar
Tattva-siddhnta summarized in 10 lokas
21.1

parama nanda, sakale miliy, rdhik carae rabo ei parkha, siddha kabe habe, pbo rdh-padsaba
All of us will meet together, feeling supreme bliss and remaining by the lotus feet of r Rdhik. When, O when will there be this highest excellence of the culmination of spiritual perfection, whereby I will receive the intoxicating honey flowing from the lotus feet of r Rdhik?

Thus ends the 20th chapter Rdh-dsyam

mnya prha tattva harim iha parama sarva-akti rasbdhi tad-bhinn ca jvn prakti-kavalitn tad-vimukt ca bhvd bhedbheda-praka sakalam api hare sdhana uddha-bhakti sdhya tat-prtim evety upadiati jann gaura-candra svaya sa
Daa-mla-tattva, invocation/JD Ch 13/Biog p. 350

mnyathe Vedas; prhaproclaim; tattvaAbsolute Truth; harimr Hari; ihahere; paramathe supreme; sarva-aktimthe possessor of all potencies; rasbdhian ocean of rasa; tad-bhinnnHis separated parts; caand; jvnjivas; praktiHis illusory potency; kavalitnswallowed up; tadvimuktnHis separated parts; caand; bhvd- by nature; bheda-abhedaone and different; prakama manifestation; sakalameverything; apiand; hare of r Hari; sdhanathe means for attaiment; uddha-bhaktimis the pure bhakti; sdhyamthe ultimate goal; tat-prtimis love for Him; eva iticertainly thus; upadiatiinstructs; jannthe people; gaura-candrathe Golden Lord whose effulgence resembles a moon; svayapersonally; saHe. 1. Prama: The teachings of the Vedas received through Guru-parampar are known as mnya. The infallible evidence of the Vedas, of the smti-stras headed by the rmad Bhgavatam, as well as evidence such as direct sense perception (pradhna), that concur with the guidance of the Vedas, are all accepted as prama (evidence). This prama establishes the following prameyas (fundamental truths):

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 R L O K M TA M Sambandha: 2. Parama-tattva r Hari alone is the Supreme Absolute Truth. 3. Sarva-aktimn r Ka is the possessor of all potencies. 4. Akila-rasmta-sindhu He is the ocean of nectarean mellows and divine sweetness. 5. Vibhinna-tattva Both the mukta (liberated) and baddha (conditioned) jvas are His eternally separated parts and parcels. 6. Baddha-jvas Conditioned souls are subject to the control and covering of my. 7. Mukta-jvas Liberated souls are forever free from my. 8. Acintya-Bhedbheda-tattva The entire universe, consisting of the conscious (cit) and unconscious (acit), is r Haris acintya-bhedbheda-praka, that is to say, it is His manifestation which is inconceivably both different and nondifferent from Him. Abhidheya: 9. uddha-bhakti Pure devotional service is the only practice (sdhana) to attain spiritual perfection (sdhya). Prayojana: 10. Ka-prti Transcendental love and affection for r Ka is the one and only final object of attainment (sdhya-vastu).
21.2 21.3

A DD I T I O NAL C H A P T E RS

P RA M A-TAT T VA

The definition of mnya

mnyah rutaya sksd / brahma-vidyeti viruta guru-parampar prpt / viva-kartu hi brhmaa

Mahjana-krik/Daa-mla/GKH 1.62

Transcendental knowledge, which is received through the system of parampar, beginning with Brahm, the creator, and which is embodied in the ruti is known as mnya, or the authorized sacred tradition.

Real dharma is enacted by Ka

21.4

dharma tu skd bhagavat-prata

SB 6.3.19

dharmamreal religious principles, or bona fide spiritual principles; tubut; sktdirectly; bhagavatby the Supreme Personality of Godhead; pratam enacted. Real religious principles are enacted by the Supreme Personality of Godhead.

svata-siddho vedo hari-dayita-vedha-prabhtita prama sat-prpta pramiti-viayn tn nava-vidhn tath pratyakdi-pramiti-sahita sdhayati na na yuktis tarkkhy praviati tath akti-rahit
Daa-mla 1/JD Ch. 13

r Ka instructed Brahm directly

21.5

yath brahmae bhagavn svayam upadiynubhvitavn

CC di 1.50

yathjust as; brahmaeunto Lord Brahm; bhagavnthe Supreme Lord; svayamHimself; upadiyahaving instructed; anubhvitavncaused to perceive. The Supreme Personality of Godhead taught Brahm and made him self-realised.

svataindependently; siddhaperfect; vedathe Vedas; hariof Lord Hari; dayitathe object of mercy; vedaLord Brahm, the creator of the universe; prabhtitabeginning with; pramamevidence; sattranscendental; prptaattained; pramitiof knowledge; viaynthe scope; tatof that; nava nine; vidhnparts; tathin that way; pratykapresent before the eyes; di beginning with; pramitiknowledge; sahitamalong with; sdhayatistands as evidence; nafor us; nanot; yuktireason; tarkaas logic; khyanames; praviatienters; tathin that realms; aktiof power; rahitdevoid. The self-evident Vedas, which have been received in the sampradya through the Guru-parampar by recipients of r Haris mercy such as Brahmj and others, are known as mnya-vkya. The nine prameya-tattvas are established by these mnayavkyas with the help of other pramnas that follow the guidance of these astras, such as evidence obtained by direct sense perception (pratyaka). Reasoning that is only based on logic is always lame in the matter of evaluating inconceivable subject matters, since logic and argument have no access to the realm of the inconceivable.
506

Transcendental knowledge descends through the disciplic succession starting with Brahm
21.6

brahm devn prathama sambabhva / vivasya kart bhuvanasya gopt sa brahma-vidy sarva-vidy-pratihm / atharvya jyeha-putrya prha
Muaka Upaniad 1.1.1

omO; brahmBrahm; devnmof the demigods; prathamamfirst; sambabhvaborn; vivasyaof the universe; kartthe creator; bhuvanasyaof the worlds; goptthe protector; sahe; brahma-vidymspirtiual knowledge; sarva-vidy-pratihmthe basis of all knowledge; atharvyato Atharv; jyehaputryahis eldest son; prhaspoke.
507

 R L O K M TA M Lord Brahm is the foremost of the demigods. He is the creator of the universe, and its guardian. He instructed his eldest son, Atharva in the science of transcendental knowledge (brahma-vidy), and thus became the first teacher within the universe. All other knowledge is based on this knowledge.

A DD I T I O NAL C H A P T E RS

P RA M A-TAT T VA

knowledge; tatafrom Manu; bhgu-dayathose headed by Bhgu Muni; aghan accepted; saptaseven; brahmain Vedic literature; mah-ayamost learned sages. 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 Brahm because I Myself am the religious principles enunciated in the Vedas. Lord Brahm instructed his eldest son, Manu in the Vedic knowledge, and Manu in turn instructed the same science to the seven great sages headed by Bhgu Muni.

What is brahma-vidy?
21.7

yenkara purua veda satya / provca t tattvato brahma-vidym

Muaka Upaniad 1.2.13

Brahma-vidy is knowledge that reveals the true svarpa of para-brahma, the indestructible Puruottama.

Mundane arguments cannot touch transcendental subject matters

21.10

Transcendental knowledge is received through the Parampar

21.8

acinty khalu ye bhva / na ts tarkea yojayet praktibhya para yac ca / tad acintyasya lakaam
Mahbhrata (Bhma-parva 5.22) / JD ch. 13

eva parampar-prptam / ima rjarayo vidu sa kleneha mahat / yogo naa parantapa
BG 4.2

acintyinconceivable; khalucertainly; yethose; bhvsubject matters; nanot; tnthem; tarkeaby argument; yojayetone may understand; praktibhyato material nature; paramtranscendental; yatthat which; ca and; tatthat; acintyasyaof the inconceivable; lakaama symptom. Anything transcendental to material nature is called inconceivable, whereas arguments are all mundane. Since mundane arguments cannot touch transcendental subject matters, one should not try to understand transcendental subjects through mundane arguments.

evamthus; paramparby disciplic succession; prptamreceived; imamthis science; rja-ayathe saintly kings; viduunderstood; sathat knowledge; klenain the course of time; ihain this world; mahatgreat; yogathe science of ones relationship with the Supreme; naascattered; parantapaO Arjuna, subduer of the enemies. This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it is appears to be lost.

The Vedas are not to be interpreted

21.11

The Parampar is an eternal principle

21.9

svata-prama vedaprama-iromai laka karile svata-pramat-hni

CC di 7.132

klena na pralaye vya veda-sajit maydau brahmae prokt dharmo yasy mad-tmaka tena prokt sva-putrya manave prva-jya s tato bhgv-dayo ghan sapta brahma-maharaya
SB 11.14.3-4/JD Ch. 6 & 13

svata-pramaself-evident; vedathe Vedic literatures; pramaevidence; iromaitopmost; lakainterpretation; kariledoing; svata-pramat self-evidence; hnilost. [r Caitanya Mahprabhu instructed Praknanda Sarasvat:] The self-evident Vedic literatures are the highest evidence of all, but if these literatures are interpreted, their self-evident nature is lost.

r-bhagavn uvcathe Supreme Personality of Godhead said; klenaby the influence of time; nalost; pralayeat the time of annihilation; vmessage; iyamthis; veda-sajitconsisting of the Vedas; mayby Me; dauat the time of creation; brahmaeunto Lord Brahm; proktspoken; dharmareligious principles; yasym in which; mat-tmakaidentical with Me; tenaby Brahm; proktspoken; svaputryato his son; manaveto Manu; prva-jyathe oldest; sthat Vedic
508

The Vedas are self-evident and the foremost evidence

21.12

pramera madhye ruti-prama pradhna ruti ye mukhyrtha kahe, sei se prama

509

 R L O K M TA M
CC Mad 6.135

prameraof the evidences; madhyein the midst; rutithe Vedic version; pramaevidence; pradhnachief; rutithe Vedic version; yewhatever; mukhya-arthachief meaning; kahesays; sei sethat indeed; pramaevidence; [r Caitanya Mahprabhu 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.

rmad-Bhgavatam Describes the Four Kinds of Evidence

21.13

Chapter 22 Other lokas

A. Rpa- and Santana-ik B. r Rmnanda-savda C. Ornamental lokas by rla Rpa Gosvm D. Mah-prasdam E. Myvda is thoroughly condemned F. Manah-ik lokas G. Vednta-stra lokas and single lines H. r Nsihadeva Prayers I. Tulas Dev J. Prominent lokas used by rla Gurudeva 511 520 422 523 527 532 534 535 537 540

ruti pratyakam aitihyam / anumna catuayam pramev anavasthnd / vikalpt sa virajyate

SB 11.19.17

rutiVedic knowledge; pratyakamdirect experience; aitihyamtraditional wisdom; anumnamlogical induction; catuayamfourfold; pramneuamong all types of evidence; anavasthntdue to the flickering nature; vikalptfrom material diversity; saa person; virajyatebecomes detached. From the four types of evidence Vedic knowledge, direct experience, traditional 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.

Manu-sahit describes Three Kinds of Evidence

21.14

~ A. Rpa and Santana ik ~

Rpa and Santana are the recipients of Caitanya Mahprabhus mercy
22.1

pratyaka cnumana ca stra ca vividhgamam traya suvidita krya dharma-uddhim abhpsat

Manu 12.105

If one wants to understand what is reality, one must consider the three kinds of evidence: Vedic evidence, perception, and inference.

Of the three kinds of evidence, revealed scriptures (Vedic stra) is the best
21.15

klena vndvana-keli-vrt lupteti t khypayitu viiya kpmtenbhiieca devas tatraiva rpa ca santana ca
Caitanya-candrodaya-naka 9.38/CC Mad 19.119

pratyake ntarbhaved yasmd atithya tena deikah prama trividha prkhyt tatra mukhy rutir bhavet
Prameya-ratnval 9.2

Since hearsay is included in perception, Madhvcrya has said that the means of proper knowledge are three, among which ruti, or revelation scriptures, is the highest.

klenain the course of time; vndvana-keli-vrttopics concerning the transcendental mellows of the pastimes of Lord Ka in Vndvana; luptalmost lost; itithus; tmall those; khypayitumto enunciate; viiyamaking specific; kp-amtenawith the nectar of mercy; abhiiecasprinkled; devathe Lord; tatrathere, in Vndvana; evaindeed; rpamrla Rpa Gosvm; caand; santanamSantana Gosvm; caas well as. In the course of time, tidings of Kas divine pastimes in Vndvana had been lost. To make them thoroughly known again, the Lord showered His mercy on Rpa and Santana in the very land of Vndvana.

Thus ends the 21st Chapter Prama-tattva

510

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A DD I T I O NAL C H A P T E RS

OTHER LOKAS / A

Rpa Gosvm is glorified

22.2

rla Rpa Gosvm Vijapti

22.4

priya-svarpe dayita-svarpe prema-svarpe sahajbhirpe nijnurpe prabhur eka-rpe tatna-rpe sva-vilsa-rpe

Caitanya-candrodaya-naka 9.39/CC Mad 19.121

dadnas ta dantair ida yce puna puna rmad-rpa-padmbhoja-dhli sy janma-janmani

r Dna-Keli-Cintmai 175, Raghuntha dsa Gosvm

priya-svarpeunto the person whose dear friend was rla Svarpa Dmodara Gosvm; dayita-svarpewho was very dear to Him (r Caitanya Mahprabhu); prema-svarpeunto the replica of His personal ecstatic love; sahaja-abhirpe who was naturally very beautiful; nija-anurpewho exactly followed the principles of r Caitanya Mahprabhu; prabhur Caitanya Mahprabhu; eka-rpeto the one; tatnaexplained; rpeunto Rpa Gosvm; sva-vilsa-rpewho describes the pastimes of Lord Ka. Indeed, rla Rpa Gosvm, whose dear friend was Svarpa Dmodara, was the exact replica of r Caitanya Mahprabhu, and he was very, very dear to the Lord. Being the embodiment of r Caitanya Mahprabhus ecstatic love, Rpa Gosvm was naturally very beautiful. He very carefully followed the principles enunciated by the Lord, and he was a competent person to explain properly the pastimes of Lord Ka. r Caitanya Mahprabhu expanded His mercy to rla Rpa Gosvm just so he could render service by writing transcendental literatures.
22.3

dadnataking; tama blade of grass; dantaiin my teeth; idamthis; yceI beg; puna punaagaing and again; rmat-rpaof rla Rupa Gosvami; pada-ambhojaof the lotus feet; dhlidust; symmay be; janma-anmani birth after birth. Taking a straw between my teeth, crying and begging and falling on the ground again and again, I am praying that life after life, I only want to touch the footdust of r Rpa Majar.
22.5

r-caitanya manobha sthpita yena bhtale svaya rpa kad mahya dadti sva-padntikam
r Prema-bhakti-candrik, rla Narottama dsa hkura

r-caitanya-of Lord Caitanya; manah-abhamthe innermost desire; sthpitamestablished; yena-by whom; bhtale-in the material world; svayam-personally; rparla Rpa Gosvami; kad-when? mahyam-to me; dadti-will give; sva-padaantikamshelter at the tips of his lotus feet. When will r Rpa Gosvm give me the shelter of his lotus feet? Because he understood the innermost desire of r Caitanya Mahprabhu, he was able to establish His mission in this world and is very dear to the Lord.
22.6

rmad-rpa-padmbhojadhli-mtraika-sevin kenacid grathit padyair mlghrey tad-rayai

r Vikhnandbhida-stotra 134 (Stavval), RDG

rmad-rpaof rla Rpa Gosvm; padmbhojaof the lotus feet; dhlthe dust; mtraikaonly; sevinby a servant; kenacidby someone; grathitstrung; padyaiwith verses; mla garland; ghreyto be smelled; tadof Him; rayaiby they who have taken shelter. A certain servant of the dust of rla Rpa Gosvms lotus feet has strung this garland of verses glorifying r Rdhs lotus feet. They who have taken shelter of rla Rpa Gosvm will be able to appreciate the sweet fragrance of this garland of verses.

abhra-pall-pati-putra-knydsybhilti-balva-vra r-rpa-cintmai-sapti-sastho mat-svnta-durdnta-hayecchur stm

r Stavval, Abha-scanam 1, Raghuntha dsa Gosvm

abhraof the cowherds; pallof the village; patiof the king; putrathe son; kntthe beloved; dsyaservice; abhiladesire; atigreat; balastrong; avahorse; vrariding; r-rparla Rpa Gosvm; cintmai transcendental gems; saptiseven; sasthariding; matof me; svntathe heart; durdntauncontrollable; hayahorse; icchudesiring; stmmay be. I pray that the wild horse of my heart may become like the cintmai-jewel horse rla Rpa Gosvm, which carries as its rider the desire to serve the gopa-princes beloved (rmat Rdhik).

512

513

 R L O K M TA M

A DD I T I O NAL C H A P T E RS

OTHER LOKAS / A

Without Rpa Gosvm who could have opened the store house of vraja-prema
22.7

ya kali rpa arra n dharata? ta vraja-prema-mahnidhi-kuharika, kaun kapa ughata (1)

Yan Kali Rpa, Mdhava dsa/SGG p. 32

ml habecoming a gardener; karedoes; seithat; bjaseed of devotional service; ropaasowing; ravaaof hearing; krtanaof chanting; jalewith the water; karayedoes; secanasprinkling. When a person receives the seed of devotional service, he should take care of it by becoming a gardener and sowing the seed in his heart. If he waters the seed gradually by the process of ravaa and krtana [hearing and chanting], the seed will begin to sprout.
22.10

If rla Rpa Gosvm 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-gops? Who could have opened the door and distributed its contents freely?

Caitanya Mahprabhu empowered Rpa Gosvm

22.8

upajiy be lat brahma bhedi yya viraj, brahma-loka bhedi para-vyoma pya
Mad 19.153

vndvany rasa-keli-vrt klena lupt nija-aktim utka sacrya rpe vyatanot puna sa prabhur vidhau prg iva loka-sim
CC Mad 19.1

upajiybeing cultivated; begrows; latthe creeper of devotional service; brahmathe whole universe; bhedipenetrating; yyagoes; virajthe river between the spiritual world and the material world; brahma-lokathe Brahman effulgence; bhedipenetrating; para-vyomathe spiritual sky; pyaattains. As one waters the bhakti-lat-bja, the seed sprouts, and the creeper gradually grows to the point where it penetrates the walls of this universe and goes beyond the Viraj River, lying between the spiritual world and the material world. It attains brahma-loka, the Brahman effulgence, and penetrating through that stratum, it reaches the spiritual sky and the spiritual planet Goloka Vndvana.
22.11

vndvanymrelated to Vndvana; rasa-keli-vrtmtalks about the pastimes of r Ka; klenawith the course of time; luptmlost; nija-aktimHis personal potency; utkabeing eager; sacryainfusing; rpeto Rpa Gosvm; vyatanotmanifested; punaagain; saHe; r Caitanya Mahprabhu; vidhauunto Lord Brahm; prk ivaas formerly; loka-simthe creation of this cosmic manifestation. Before the creation of this cosmic manifestation, the Lord enlightened the heart of Lord Brahm with the details of the creation and manifested the Vedic knowledge. In exactly the same way, the Lord, being anxious to revive the Vndvana pastimes of Lord Ka, impregnated the heart of Rpa Gosvm with spiritual potency. By this potency, rla Rpa Gosvm could revive the activities of Ka in Vndvana, activities almost lost to memory. In this way, He spread Ka consciousness throughout the world.

tabe yya tad-upari goloka-vndvana ka-caraa-kalpa-vke kare rohaa

CC Mad 19.154

tabethereafter; yyagoes; tat-uparito the top of that (the spiritual sky); goloka-vndvanato the planet known as Goloka Vndvana where Ka lives; ka-caraaof the lotus feet of Lord Ka; kalpa-vkeon the desire tree; kare rohaaclimbs. Being situated in ones heart and being watered by ravaa-krtana, the bhakti creeper grows more and more. In this way it attains the shelter of the desire tree of the lotus feet of Ka, who is eternally situated in the planet known as Goloka Vndvana, in the topmost region of the spiritual sky.
22.12

(r Caitanya Caritmta, Madhya ll, Ch. 19)

22.9

~ Rpa-k ~

ml ha kare sei bja ropaa ravaa-krtana-jale karaye secana

Mad 19.152
514

th vistrita ha phale prema-phala ih ml sece nitya ravadi jala

Mad 19.155
515

 R L O K M TA M ththere in the spiritual world (in the Goloka Vndvana planet); vistrita expanded; habecoming; phaleproduces; prema-phalathe fruit known as love of Godhead; ihin the material world, where the devotee is still present; mlexactly like a gardener; secesprinkles; nityaregularly, without fail; ravaa-di jalathe water of ravaa, krtana and so on. The creeper greatly expands in the Goloka Vndvana planet, and there it produces the fruit of love for Ka. Although remaining in the material world, the gardener regularly sprinkles the creeper with the water of hearing and chanting.

A DD I T I O NAL C H A P T E RS

OTHER LOKAS / A

I was unwilling to drink the nectar of bhakti-rasa laced with renunciation, but rla Santana Gosvm, being an ocean of mercy who cannot tolerate the sufferings of others, induced me to drink it. Therefore, I take shelter of rla Santana Gosvm as my ika-guru.

Santana Gosvm inquired from Mahprabhu:

22.15

Vaiava-apardha is the greatest obstacle to bhakti

22.13

ke mi, kene mya jre tpa-traya ih nhi jnikemane hita haya

Mad 20.102

yadi vaiava-apardha uhe ht mt upe v chie, tra ukhi yya pt

Mad 19.156

ke miwho am I; kenewhy; myaunto me; jregive trouble; tpa-traya the three kinds of miserable conditions; ihthis; nhi jniI do not know; kemanehow; hitamy welfare; hayathere is. Who am I? Why do the threefold miseries always give me trouble? If I do not know this, how can I be benefited?

yadiif; vaiava-apardhaan offense at the feet of a Vaiava; uhearises; htan elephant; mtmad; upeuproots; vor; chiebreaks; traof the creeper; ukhishriveling up; yyagoes; ptthe leaf. If the devotee commits an offense at the feet of a Vaiava while cultivating the creeper of devotional service in the material world, his offense is compared to a mad elephant that uproots the creeper and breaks it. In this way the leaves of the creeper are dried up.

Mahprabhu replied to Santana Gosvm:

22.16

(r Caitanya-Caritmta, Madhya-ll, Ch. 20-23)

~ Santana-k ~

jvera svarpa hayakera nitya-dsa kera taasth-akti bhedbheda-praka srya-kiraa, yaiche agni-jvl-caya svbhvika kera tina-prakra akti haya kera svbhvika tina-akti-pariati cic-chakti, jva-akti, ra my-akti
CC Mad 20.108-109, 111

rla Santana Gosvm Vandan (Sambandha-jna crya)

22.14

vairgya-yug bhakti-rasa prayatnair apyayan mm anabhpsum andham kpmbudhir ya para-dukha-dukh santan ta prabhum raymi
r Vilpa-kusumjali 6, rla Raghuntha dsa Gosvm

vairgyawith renunciation; yugendowed; bhaktiof devotional service; rasamthe nectar; prayatnaiwith great effort; apyayanmad to drink; mm me; anabhpsumunwilling; andhamblind; kpof mercy; ambudhian ocean; yawho; paraof others; dukhaby the unhappiness; dukhunhappy; santanaSantana Gosvm; tamof him; prabhumthe master; raymiI take shelter.
516

jveraof the living entity; svarpathe constitutional position; hayais; keraof Lord Ka; nitya-dsaeternal servant; keraof Lord Ka; taasthmarginal; aktipotency; bheda-abhedaone and different; praka manifestation; srya-aapart and parcel of the sun; kiraaa ray of sunshine; yaicheas; agni-jvl-cayamolecular particle of fire; svbhvikanaturally; keraof Lord Ka; tina-prakrathree varieties; aktienergies; hayathere are; keraof Lord Ka; svbhvikanatural; tinathree; aktiof energies; pariatitransformations; cit-aktispiritual potency; jva-aktispiritual sparks, living entities; raand; my-aktiillusory energy. It is the living entitys constitutional position to be an eternal servant of Ka because he is the marginal energy of Ka and a manifestation simultaneously one with and different from the Lord, like a molecular particle of sunshine or fire. Ka has three varieties of energy. Lord Ka naturally has three energetic transformations, and these are known as the spiritual potency (cit-akti), the living entity potency (jva-akti) and the illusory potency (my-akti).
517

 R L O K M TA M

A DD I T I O NAL C H A P T E RS

OTHER LOKAS / A

Where there is light there is no darkness

22.17

kasrya-sama; my haya andhakra yh ka, th nhi myra adhikra

CC Mad 22.31

One must follow a clearly defined sequence (krama) in order to enter the realm of bhakti
22.20

kaKa, the Supreme Personality of Godhead; srya-samalike the sun planet; mythe illusory energy; hayais; andhakradarkness; yh ka wherever there is Ka; ththere; nhinot; myraof my, or the darkness of illusion; adhikrathe jurisdiction. Ka is compared to sunshine, and my is compared to darkness. Wherever there is sunshine, there cannot be darkness. As soon as one takes to Ka consciousness, the darkness of illusion (the influence of the external energy) will immediately vanish.

However, the Jva cannot revive his Ka consciousness by his own effort
22.18

kona bhgye kona jvera raddh yadi haya tabe sei jva sdhu-saga ye karaya sdhu-saga haite haya ravaa-krtana sdhana-bhaktye haya sarvnartha-nivartana anartha-nivtti haile bhaktye nih haya nih haite ravadye ruci upajaya ruci haite bhaktye haya sakti pracura sakti haite citte janme ke prty-akura sei bhva gha haile dhare prema-nma sei prem prayojana sarvnanda-dhma
CC Mad 23.9-13/PP p . 83

my-mugdha jvera nhi svata ka-jna jvere kpya kail ka veda-pura

Mad 20.122

my-mugdhabewildered by the illusory energy; jveraof the conditioned soul; nhithere is not; svataautomatically; ka-jnaknowledge of Ka; jvereunto the conditioned soul; kpyaout of mercy; kailpresented; ka Lord Ka; veda-purathe Vedic literature and the Puras. The conditioned soul, bewildered by my, cannot revive his Ka consciousness by his own effort. But out of causeless mercy, Lord Ka compiled the Vedic literature and its supplements, the Puras.
22.19

stra-guru-tma- rpe panre jnna ka mora prabhu, trtjvera haya jna

CC Mad 20.123

kona bhgyeby some good fortune; kona jveraof some living entity; raddh yadi hayaif there is faith; tabethen; sei jvathat living entity; sdhu-saga association with devotees; yecertainly; karayamakes. sdhu-saga haitefrom association with devotees; hayathere is; ravaa-krtanahearing, chanting and so on; sdhana-bhaktyeby devotional service; hayathere is; sarvaall; anarthanivartanadisappearance of unwanted things. anartha-nivttidisappearance of all unwanted contamination; hailewhen there is; bhaktyein devotional service; nihfirm faith; hayathere is; nih haitefrom such firm faith; ravaadyein hearing, chanting and so on; rucitaste; upajayaawakens. ruci haite from such a taste; bhaktyein devotional service; hayathere is; sakti attachment; pracuradeep; sakti haitefrom attachment; cittewithin the heart; janmeappears; kefor Ka; prti-akurathe seed of affection. sei bhva that emotional condition; gha hailewhen it becomes intensified; dharetakes; prema-nmathe name love of Godhead; sei premthat love of Godhead; prayojanathe ultimate goal of life; sarva-nanda-dhmathe reservoir of all pleasure. If, by good fortune, a jva develops faith (raddh) in Ka, he begins to associate with pure devotees (sdhu-saga), and in that association he engages in hearing and chanting. By following sdhana-bhakti he becomes free from all anarthas (anarthanivtti) and advances to the stage of firm faith (nih) whereby taste (ruci) awakens for ravaa, krtana and so on. After ruci, sakti (deep attachment) arises and when sakti thickens, the seed of of bhva (deep affection) is born in the heart. When bhva is intensified, it becomes prema (love of God). This prema is the ultimate goal and the abode of all bliss. rla Gurudeva: It is quite impossible for one who transgress this sequence to enter the realm of bhakti. Thus, those who want to enter this realm while neglecting the
519

stra-guru-tma-rpein the form of the Vedic literature, the spiritual master and the Supersoul; panre jnnainforms about Himself; kaLord Ka; mora my; prabhuLord; trtdeliverer; jveraof the conditioned soul; hayathere is; jnaknowledge. The forgetful conditioned soul is educated by Ka through the Vedic literatures, the realized spiritual master and the Supersoul. Through these, he can understand r Ka as He is, and he can understand Him as his eternal master and deliverer from the clutches of my. In this way one can acquire real knowledge of his conditioned life and can come to understand how to attain liberation.
518

 R L O K M TA M limbs of vaidh sdhana-bhakti are in all respects unrestrained and outside the conclusions of stra. They have no relation at all with uddha-bhakti. (PP p. 84)

A DD I T I O NAL C H A P T E RS

OTHER LOKAS / B

rdh-ka-kuja-sev-sdhya sei pya sei sdhya pite ra nhika upya

CC Mad 8. 202-205/PP p. 84

~ Thus ends section A. Rpa- and Santana-ik ~

***
(The discussion between Mahprabhu and Rmnanda Rya)

~ B. r Rmnanda-savda ~

rla Gurudeva: By considering the gradations of sdhya-vastu (ultimate objective) we find that the prema of rmat Rdhj for Ka is the crest-jewel. Furthermore, r Caitanya Mahprabhu has explained that the sdhya for the living entities is Rdh-dsyam, service to rmat Rdhik imbued with prakya-bhva. In order to obtain this sdhya-vastu, proper sdhana is absolutely necessary.

rdh-kera llthe pastimes of Rdh and Ka; eithis is; ativery much; ghataramore confidential; dsyaof servitude; vtsalya-diand of parental love, etc.; bhvein the moods; n hayais not; gocaraappreciated. sabeonly; ekaone; sakh-gaeraof the gops; ihin this; adhikraqualification; sakhthe gops; haitefrom; hayais; ei llraof these pastimes; vistrathe expansion. sakh vinwithout the gops; ei llthese pastimes; puanourished; nhi hayaare never; sakhthe gops; llthe pastimes; vistriyexpanding; sakhthe gops; svdayataste this mellow. sakh vinwithout the gops; ei llyain these pastimes; anyeraof others; nhithere is not; gatientrance; sakh-bhvein the mood of the gops; yeanyone who; treLord Ka; kare does; anugatifollowing; rdh-kaof Rdh and Ka; kuja-sevof service in the kujas, or gardens, of Vndvana; sdhyathe goal; sei pyahe gets; sei that; sdhyaachievement; piteto receive; raother; nhikathere is not; upyameans. The pastimes of Rdh and Ka are very confidential and cannot be understood through the mellows of servitude, fraternity or parental affection. In truth, only the gops have the right to appreciate these transcendental pastimes, and it is only by them that these pastimes can be expanded. Without the gops, these pastimes between Rdh and Ka cannot be nourished. Only by their cooperation are such pastimes broadcast. It is their buisness to taste rasa (the mellows of love). One cannot enter into these pastimes without the help of the gops. Only one who does bhajana in the mood of the gops, following in their footsteps, can engage in the service of r r Rdh-Ka in the leafy groves of Vndvana. Only then can one understand the conjugal love between Rdh and Ka. There is no other procedure.
22.23

r Caitanya Mahprabhu enquired from rla Rmnanda Rya

22.21

sdhya-vastu sdhana vinu keha nhi pya kp kari kaha, rya, pbra upya
CC Mad 8.197/PP p. 84

sdhya-vastuthe goal of life; sdhana vinuwithout practicing the process; keha nhi pyano one achieves; kp karivery mercifully; kahaplease explain; ryaMy dear Rmnanda Rya; pbra upyathe means of achieving. The goal of life (sdhya) cannot be achieved unless one accepts the appropriate process (sdhana). Now, being merciful upon Me, please explain the means by which this goal can be attained.

r Rmnanda Rya replied:

22.22

rdh-kera ll ei ati ghatara dsya-vtsalydi-bhve n haya gocara sabe eka sakh-gaera ih adhikra sakh haite haya ei llra vistra sakh vin ei ll pua nhi haya sakh ll vistriy, sakh svdaya sakh vin ei llya anyera nhi gati sakh-bhve ye tre kare anugati
520

ataeva gop-bhva kari agkra rtri-dina cinte rdh-kera vihra siddha-dehe cinti kare th nievana sakh-bhve pya rdh-kera caraa
CC Mad 8.228-229/PP p. 85

ataevatherefore; gop-bhvathe loving mood of the gops; karimaking; agkraacceptance; rtri-dinaday and night; cinteone meditates; rdhkeraof Rdh and Ka; vihrathe pastimes; siddha-dehein the perfected spiritual body; cintiby meditating; karedoes; thin the spiritual world; nievanaservice; sakh-bhvein mood of the gops; pyagets; rdh-kera of Rdh and Ka; caraathe lotus feet.

521

 R L O K M TA M Therefore one should accept the mood of the gops in their service. In such a transcendental mood, one should always think of the pastimes of r Rdh and Ka. After meditating on Rdh and Ka and Their pastimes for a long time in the internally conceived spiritual body (siddha-deha), one attains the opportunity to serve the lotus feet of Rh-Ka as one of the vraja-gops. rla Gurudevas commentary: Essentially, the gist of the matter is that the loveladen ll of Rdh-Ka is so confidential and so full of mysteries that it is imperceptible, even for those in the moods of dsya and vtsalya. Only the sakhs are eligible for this. Therefore, no one can attain the service of rmat Rdhik or the kuja-sev of r Rdh-Ka Yugala by sdhana without accepting the nugatya of the sakhs, that is, without being under their guidance. Thus the only means of attaining this supreme sdhya is meditation on the lls of Rdh-Ka throughout the day and night by the internally conceived siddha-deha in the mood of the sakhs. (PP p. 85)

A DD I T I O NAL C H A P T E RS

OTHER LOKAS / C-D

The Lord, who is splendidly anointed with sandal paste, whose chest is broad, and who is the most handsome person in the world of moving and nonmoving creatures, became the thief that gracefully stole the gops garments.
22.26

dhare dhardhara-dhara / dhrdhara-dhur-rudham dhra-dhr rardhdhi- / rodha rdh dhurandharam

dhareon the hill; dhardharaof the hill; dharamthe holder; dhrdharaof the rainclouds; dhurthe burden; rudhamholding back; dhrasteady; dhat heart; rardhaworshiped; dhidistress at heart; rodhamstopping; rdh Rdh; dhurandharamthe protector of the devotees. On the hill earnest Rdha worshiped the Supreme Lord, who lifted Govardhana Hill, checked the devastating rain, and stopped the anguish of the devotees.
22.27

~ Thus ends section B. r Rmnanda-savda ~

*** ~ C. Ornamental lokas by rla Rupa Gosvm ~

(From r Stava-mla, Citra-kavitva)
22.24

ninunnnonana nna / nnnonnnano nuni nnenna ninun nena / nnaun nnnano nanu
ninunnnonanamLord Ka, the killer of akasura; nnamcertainly; nnnacompletely; unnafull of tears; nanaface; anunitrying to pacify; nnvarious; innamof the demigods; ninunimpelled; nanot; inamLord Ka; nanot; anaunoffered prayers; nn-nanamany-headed Lord Brahm; nanuindeed. Did not Lord Brahm, tears streaming down his face, recite many prayers, trying to pacify Lord Ka, the killer of akasura?

rassra-susrorur / asurri sasra sa sasrsir asau rse / surirasu sa-srasa

rasaof nectar; srashower; susrabroad; uruthighs; asuraof the demons; arithe enemy; sasrawent; saHe; sasrafor the cycle of repeated birth and death; asia sword; asauHe; rsein the rsa dance; surirasufilled with amorous desires; sawith; srasaa 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 rsa dance.
22.25

~ Thus ends section C. Ornamental lokas by rla Rpa Gosvm ~

*** ~ D. Mah-prasdam ~
22.28

carcoru-rocir uccor / ruciro ra carcare caurcro circ cra / ruc crur accurat
carcwith ointments; uruvery; rocisplendid; uccaa broad; urchest; rucirahandsome; aramvery; cara-acarein the world of moving and nonmoving beings; cauraof theft; craactivities; acircquickly; cramthe garments; rucwith splendor; cruhandsome; accuratstole.
522

ka-vaktrmbujocchia prasda param dart datta dhanihay devi kim neymi te 'grata
r Vilpa-kusumjali 48
523

 R L O K M TA M kaof Lord Ka; vaktramouth; ambujalotus; ucchiamleft; prasdam mercy, offered food; paramgreat; dartwith respect; dattamplaced; dhanihayby Dhanih; deviO queen; kimwhether?; neymiI will bring; teof You; agratainto the presence. O devi! When will I place before You the prasdam remnants from the lotus mouth of Lord Ka, that were most diligently brought to me by Dhanih?
22.29

A DD I T I O NAL C H A P T E RS
CC Antya 16.94

OTHER LOKAS / D

ei dravyein these ingredients; etaso much; svdataste; khwhere; haite from; ilahas come; keraof Lord Ka; adhara-amtanectar from the lips; ithein this; sacrilahas spread. r Caitanya Mahprabhu considered, Where has such a taste in this prasdam come from? Certainly it is due to its having been touched by the nectar of Kas lips.
22.32

nn-vidhair amta-sra-rasyanais tai ka-prasda-militair iha bhojya-peyai h kukumgi lalitdi-sakh-vt tva yatnn may kim u tarm upabhojany
r Vilpa-kusumjali 49

nnvarious; vidhaikinds; amtathan nectar; srabetter; rasyanai with nectar; taiwith them; kaof Lord Ka; prasdawith the prasdam; militaimixed; ihahere; bhojyato be eaten; peyaito be drank; hO!; kukuma-agigirl whose limbs are decorted with kukuma; lalitdiheaded by Lalit; sakhby the gop friends; vtaccompanied; tvamYou; yatnnwith great endeavor; mayby me ; kimwhether?; uindeed; tarmmore; upabhojanyto be enjoyed. O Kukumgi (She whose limbs are anointed with kukuma), when will I very lovingly feed You, Lalit, and Your other sakhs nectar drinks and varieties of ambrosial foodstuffs mixed with the nectar of Kas lips?
22.30

tanu-mana karya kobha, bya surata-lobha, hara-okdi-bhra vinaya psarya anya rasa, jagat kare tma-vaa, lajj, dharma, dhairya kare kaya ngara, una tomra adhara-carita mtya nrra mana, jihv kare karaa, vicrite saba viparta
CC Antya 16.122-123

tanubody; manamind; karyacause; kobhaagitation; byaincrease; surata-lobhalusty desires for enjoyment; haraof jubilation; okalamentation; diand so on; bhraburden; vinayadestroy; psaryacause to forget; anya rasaother tastes; jagatthe whole world; karemake; tma-vaaunder their control; lajjshame; dharmareligion; dhairyapatience; kare kayavanquish; ngaraO lover; unahear; tomraYour; adharaof lips; caritathe characteristics; mtyamadden; nrraof women; manamind; jihvtongue; kare karaaattract; vicriteconsidering; sabaall; vipartaopposite. My dear lover, Lord Caitanya said in the mood of rmat Rdhr, let Me describe some of the characteristics of Your transcendental lips. They agitate the mind 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 tastes. The whole world falls under their control. They vanquish shame, religion and patience, especially in women. Indeed, they inspire madness in the minds of all women. Your lips increase the greed of the tongue and thus attract it. Considering all this, We see that the activities of Your transcendental lips are always paradoxical. (BVSP) [An alternative translation by rla Gurudeva:] Dhairya (patience) and lajja (shame) are what obstructs a gop from meeting Ka. Being afraid of what others will say if she goes to Him, or desiring to go to Him in such a way that no one will know of it - both of these are vanquished when one takes His remnants. Taking His prasdam remnants clears the way and then one will not care for anything, whether it is day or night or anything. These remnants have so much potency.

koi-amta-svda p prabhura camatkra sarvge pulaka, netre vahe aru-dhra

CC Antya 16.93

koimillions upon millions; amtanectar; svdataste; pgetting; prabhuraof r Caitanya Mahprabhu; camatkragreat satisfaction; sarvaageall over the body; pulakastanding of the hair; netrefrom the eyes; vahe flows; aru-dhraa stream of tears. To r Caitanya Mahprabhu the prasdam tasted millions upon millions of times better than nectar, and thus He was fully satisfied. The hair all over His body stood on end, and incessant tears flowed from His eyes.
22.31

ei dravye eta svda kh haite ila? kera adharmta ithe sacrila

524 525

 R L O K M TA M
22.33

A DD I T I O NAL C H A P T E RS
(Mukti, Myvda and Impersonalism)

OTHER LOKAS / E

prasde sarva-dukhn / hnir asyopajyate prasanna-cetaso hy u / buddhi paryavatihate

SBG 2.65

~ E. Myvda is thoroughly condemned ~

Real liberation means to be established in ones svarupa
22.35

prasdeon attainment of mercy; hnidiminished, dispelled; sarva dukhnmall miseries; upajyatetakes place; buddhi(the) intelligence; asyaof such a man; prasanna-cetasawhose mind is content; hicertainly; uvery soon; paryavatihatebecomes fixed in all respects, properly situated. Upon attaining r Kas mercy (His prasda remnants), all sufferings are dispelled. As a rsult, ones consciousness becomes clear and enlivened, and ones intelligence becomes properly situated (on attaining his desired spiritual gaol).

muktir hitvnyath rpa sva-rpea vyavasthiti

SB 2.10.6/JD Ch.17

muktiliberation; hitvgiving up; anyathotherwise; rpamform; sva-rpeain ones spiritual, constitutional form; vyavasthitipermanent situation, eternal position. Real liberation means realizing ones svarpa and being established in ones nityasev [In other words, one is not liberated upon leaving this body if he takes another body, nor if he simply doesnt take another form. Real liberation is when one enters, by loving devotional service, into the spiritual world].

mah-prasde govinde see 12.B.15

Prasda-sevay
22.34

from rla Bhaktivinoda hkuras Gtval

bhi-re! arra avidy-jla, jaendriya the kla, jve phele viaya-sgare tra madhye jihv ati, lobhamaya sudurmati, tke jet kahina sasre (1) ka baa daymaya, karibre jihv jaya, sva-prasda-anna dila bhi sei annmta po, rdh-ka-gua-go, preme ko caitanya-niti (2)
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 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! Lord Ka is very kind to us and has given us such nice prasda just to control the tongue. Now let us take this prasda to our full satisfaction and glorify r r RdhKa, and in love call for the help of Caitanya Mahprabhu and Nitynanda Prabhu.

The rmad Bhagavtam completely rejects the cheating ways of materially motivated religiosity and impersonalism, dharma projjihita-kaitavo (SB 1.1.2). Explaining this Bhagavtam loka, Kadsa Kavirja says:
22.36

tra madhye moka-vch kaitava-pradhna yh haite ka-bhakti haya antardhna

CC di 1.92

traof them; madhyein the midst; moka-vchthe desire to merge into the Supreme; kaitavaof cheating processes; pradhnathe chief; yh haitefrom which; ka-bhaktidevotion to Lord Ka; hayabecomes; antardhna disappearance. 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 Ka.
22.37

kath mukti-vyghry na u kila sarvtma-gila

r Mana-ik 4 (2nd line)

kathtalk; muktiof impersonal liberation; vyghrythe tigress; nadont; uhear; kilaunequivocally; sarva-tma-giladevouring your very soul. You must unequivocally give up hearing all talk of liberation which, like a tigress, devours your very soul.

~ Thus ends section D. Mah Prasdam ~

526

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22.40

OTHER LOKAS / E

Those who desire sayujya-mukti, merging into the Brahman effulgence, are actually committing spiritual suicide. The devotees totally reject such liberation:
22.38

kaivalya narakyate tri-daa-pr ka-pupyate durdntendriya-kla-sarpa-paal protkhta-daryate viva pra-sukhyate vidhi-mahendrdi ca kyate yat kruya-kaka-vaibhavavat ta gauram eva stuma
Caitanya-candrmta 5

bhaja govinda bhaja govinda bhaja govinda mha-mate samprpte sannihite kle na hi na hi rakati duk-karae
akarcrya

bhajajust worship; govindamGovinda; mha-mateO fool; samprpte attained; sannihiteplaced; klewhen the time; nanot; hiindeed; rakati protects; dukn-karaethe grammatical affix dukn. 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 Govinda! Worship Govinda! Worship Govinda!

kaivalyamthe pleasure of merging into the existence of Brahman; narakyateis considered hellish; tri-daa-prthe heavenly planets; ka-pupyatesomething imaginary, like a flower in the sky; durdntaformidable; indriyathe senses; klasarpavenomous snake; paalmultitude; protkhtaextracted; daryate teeth; vivamthe material world; pracompletely; sukhyatehappy; vidhi Lord Brahm; mahendraIndra, the king of heaven; dithe demigods; caand; kyatebecome like an insect; yatof whom; kruyamercy; kakaglance; vaibhavavatmof the most confidential devotee; tamunto; gauramLord Caitanya Mahprabhu; evacertainly; stumaglorify. For a devotee, the pleasure of merging into the existence of Brahman is considered hellish. Similarly, he considers promotion to heavenly planets just another kind of phantasmagoria. The yogs meditate for sense control, but for the devotee the senses appear like serpents with broken teeth. The whole material world appears joyful for a devotee, and even great personalities like Lord Brahm and Lord Indra are considered no better than insects. Such is the position of a devotee who has received but a small glance of the mercy of r Caitanya Mahprabhu. Unto this most magnanimous personality I offer my respectful obeisances.
22.39

The soul is eternal; the jvas individuality is never lost

22.41

na tv evha jtu nsa / na tva neme jandhip na caiva na bhaviyma / sarve vayam ata param
BG 2.12

nanever; tubut; evacertainly; ahamI; jtuat any time; nadid not; samexist; nanot; tvamyou; nanot; imeall these; jana-adhipkings; nanever; caalso; evacertainly; nanot; bhaviymashall exist; sarve vayamall of us; ata paramhereafter. Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us ever cease to be.
22.42

advaita-vth-pathikair upsy svnanda-sihsana-labdha-dk ahena kenpi vaya hahena ds-kt gopa-vadh-viena

Bilvamagala hkura/BRS 3.1.44/BRSB p. 204/ CC Mad 10.178, 24.133

ntyantika vigaayanty api te prasda kimv anyad arpita-bhaya bhruva unnayais te ye ga tvad-aghri-ara bhavata kathy krtanya-trtha-yaasa kual rasa-j
SB 3.15.48

advaita-vthof the path of monism; pathikaiby the wanderers; upsy worshipable; sva-nandaof self-realisation; siha-sanaon the throne; labdhadkbeing initiated; ahenaby a cheater; kena-apisome; vayamI; hahenaby force; ds-ktmade into a maidservant; gopa-vadh-vienaby a boy engaged in joking with the gops. 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 turned into a maidservant by some cunning boy who is always joking with the gops.
528

nanot; tyantikamliberation; vigaayanticare for; apieven; tethose; prasdambenedictions; kim uwhat to speak; anyatother material happinesses; arpitagiven; bhayamfearfulness; bhruvaof the eyebrows; unnayaiby the raising; teYour; yethose devotees; agaO Supreme Personality of Godhead; tvatYour; aghrilotus feet; arawho have taken shelter; bhavataYour; kathynarrations; krtanyaworth chanting; trthapure; yaasaglories; kualvery expert; rasa-jknowers of the mellows or humors. Persons who are very expert and most intelligent in understanding things as they 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
529

 R L O K M TA M for the highest material benediction, namely liberation, to say nothing of other less important benedictions like the material happiness of the heavenly kingdom.

A DD I T I O NAL C H A P T E RS

OTHER LOKAS / E

Paramnanda is far superior to Brahmnanda

22.43

O Lord, I do not want liberation. I receive no pleasure in hearing any topic other 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 sweetness of Your pastimes.

y nirvtis tanu-bht tava pda-padmadhynd bhavaj-jana-kath-ravaena v syt s brahmai sva-mahimany api ntha m bht ki tv antaksi-lulitt patat vimnt
SB 4.9.10/BR 4.16

Residence in heaven, sovereignty over the Earth, the perfections of yoga and even liberation are all insignificant for a devotee, as confirmed by Vtrsuras prayer:
22.45

ythat which; nirvtibliss; tanu-bhtmof the embodied; tavaYour; pda-padmalotus feet; dhyntfrom meditating upon; bhavat-janafrom Your intimate devotees; kathtopics; ravaenaby hearing; vor; syt comes into being; sthat bliss; brahmaiin the impersonal Brahman; svamahimaniYour own magnificence; apieven; nthaO Lord; mnever; bhtexists; kimwhat to speak of; tuthen; antaka-asiby the sword of death; lulittbeing destroyed; patatmof those who fall down; vimntfrom their airplanes. My Lord, the transcendental bliss derived from meditating upon Your lotus feet or hearing about Your glories from pure devotees is so unlimited that it is far beyond the stage of brahmnanda, wherein one thinks himself merged in the impersonal Brahman as one with the Supreme. Since brahmnanda is also defeated by the transcendental bliss derived from devotional service, then what to speak of the temporary blissfulness of elevating oneself to the heavenly planets, which is ended by the separating sword of time? Although one may be elevated to the heavenly planets, he falls down in due course of time.

na nka-pha na ca pramehya na srva-bhauma na rasdhipatyam na yoga-siddhr apunar-bhava v samajasa tv virahayya kke

SB 6.11.25/BR 4.18

nanot; nka-phamthe heavenly planets or Dhruvaloka; nanor; caalso; pramehyamthe planet on which Lord Brahm resides; nanor; srvabhaumamsovereignty of the whole earthly planetary system; nanor; rasdhipatyamsovereignty of the lower planetary systems; nanor; yoga-siddh eight kinds of mystic yogic power (aim, laghim, mahim, etc.); apuna-bhavam liberation from rebirth in a material body; vor; samajasaO source of all opportunities; tvYou; virahayyabeing separated from; kkeI desire. O source of all good fortune, I have no desire to have a position of great sovereignty like that of Dhruva or Brahm, or rulership over the Earth; nor do I desire aim or any other mystic perfections. I do not even want liberation, if attaining it means I would have to give You up.
22.46

Liberation is insignificant compared to hearing hari-kath from a sdhu

22.44

na kmaye ntha tad apy aha kvacin na yatra yumac-carambujsava mahattamntar-hdayn mukha-cyuto vidhatsva karyutam ea me vara
SB 4.20.24/BR 4.17

hari-bhakti-mahdevy sarv muktydi-siddhaya bhuktaya cdbhuts tasy ceikvad anuvrat

Nrada-pacartra/Bhakti-rasmta-sindhu 1.1.34/VG p. 124/BTV p. 68

Slokya and the five kinds of muktis, the eight siddhis, omniscience, the post of Indra and the post of Brahm are all maidservants of Hari-bhakti Mahdev. So wherever she is present, her maidservants like bhuktis, siddhis, and muktis automatically appear there with folded hands waiting for her orders. [Editorial note: For more lokas on this topic, please refer to (1) Biography, 7th part, The life history of myvda (p. 481); (2) rla BPKGs book (renamed Beyond Nirvna); (3) CC di 7.65-150 Mahprabhu converting Praknanda Sarasvat and the Myvdi sannyss (a breathtaking demolition of myvda philosophy).]

nanot; kmayedo I desire; nthaO master; tatthat; apieven; ahamI; kvacitat any time; nanot; yatrawhere; yumatYour; caraa-ambujaof the lotus feet; savathe nectarean beverage; mahat-tamaof the great devotees; anta-hdaytfrom the core of the heart; mukhafrom the mouths; cyuta being delivered; vidhatsvagive; karaears; ayutamone million; eathis; memy; varabenediction.
530

~ Thus ends section E. Myvda is thoroughly condemned ~

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OTHER LOKAS / F

(Eleven excellent instructions to the mind)

*** ~ F. Manah-ik lokas ~

1. gurau gohe gohlayiu sujane bhsura-gae 2. na dharma ndharma ruti-gaa-nirukta 3. yadccher vsam vraja-bhuvi sa-rgam prati-janur 4. asad-vrt-vey visja mati-sarvasva-hara 5. asc-ce-kaa-prada-vikaa-plibhir iha 6. are ceta prodyat-kapaa-kuini-bhara-khara 7. pratih dh vapaca-rama me hdi naet 8. yath duatvam me davayati ahasypi kpay 9. mad--nthatve vraja-vipina-candram- vraja-vane 10. ratim gaur-lle ap tapati saundarya kiraai 11. samam r-rpea smara-vivaa-rdh-giribhtor 12. mana-ik-daikdaaka-varam etan madhuray
22.47

11.53 18.5 15.46 12.D.14 12.F.2 12.F.43 12.F.44 22.44 11.54 19.11 22.45 22.46

samamin accordance with; rrpearla Rupa Gosvami; smarawith amorous love; vivaaoverwhelmed; rdhgiribhtor r Rdha Giridhr; vrajein Vraja; sktthe direct; sevservice; labhana obtaining;vidhayefor the method; tadgaayujoalong with Their associates; tadijya (by) worshiping Them; akhychanting Their names; dhynameditating; ravaahearing; natiand bowing down; pacafive; amtamnectars; idamthis; dhayandrinking; nityeternal; govardhanam r Govardhana; anudinamevery day; tvamyou; bhajaworship; manaO mind. (Now the method of performing very deep and confidential bhajana is being explained) O my dear mind, in order to obtain the direct service of r r RdhGiridhr, who are always entranced by amorous desire, and the service of Their eternal associates in Vraja, one should drink the pacmta of service to Them in accordance with the method prescribed by r Rpa Gosvm. This pacmta is ambrosial nectar comprised of the following five ingredients: worship of r Yugala (arcana), chanting the glories of Their transcendental names, forms, qualities and pastimes (sakrtana), meditating upon Them (dhyna), hearing the glories of Their names, forms, qualities and pastimes (ravaa), and offering prama unto Them. In addition, one should worship r Govardhana daily in accordance with the precepts of bhakti.
22.49

yath duatvam me davayati ahasypi kpay yath mahyam premmtam api dadty ujjvalam asau yath r-gndharv-bhajana-vidhaye prerayati m tath gohe kkv giridharam iha tvam bhaja mana (8)
yathso that; duatvamwickedness; memy; davayatidrives away; ahasypialthough ( am) corrupt; kpay mercifully; yathso that; mahyamto me; premmtamnectar of divine love; apialso; dadtiHe gives; ujjvalamthe radiant; asauHe; yath(and) so that; r-gndharvof rmat Rdhik; bhajana-vidhayein the service; prerayatiHe impels; mmme; tath in such a manner; gohe-in Vraja; kkv-with humble words; giridharam-r Giridhr; iha-here; tvam-you; bhaja-worship; mana-O mind. (By the association of sdhus, hldin-akti is transmitted into the sdhakas heart, dispels all corruption and brings about the highest perfection. But that type of sdhu-saga is not easily available.) Therefore, O mind, with utter humility and grief-stricken words, just worship r Giridhr Ka in such a way that He will 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 inspiration to worship rmat Rdhik.
22.48

mana-ik-daikdaaka-varam etan madhuray gir gyaty uccai samadhi-gata-sarvrtha-tati ya sa-ytha r-rpnuga iha bhavan gokula-vane jano rdh-ktula-bhajana-ratna sa labhate (12)
manato the mind; ikinstructions; dagiving; ekdaakaeight verses; varamexcellent; etanthese; madhuraywith a sweet; girvoice; gyati sings; uccaialoud; samadhigatahaving thoroughly understood; sarvaall; artha-tatithe many meanings; yawho; sa-ythawith associates; rrpnugafollower of rla Rupa Gosvami; ihahere; bhavanbecomes; gokulavanein this Gokula Forest; janaperson; rdh-kaunto Rdh-Ka; atulaincomparable; bhajanaworship; ratnamjewel; sahe; labhate attains. (While instructing his own mind, r Raghuntha Dsa Gosvm offers the following benediction in order to inspire other devotees to study and recite this stotra known as Mana-ik) Anyone who, adopting the line of r Rpa Gosvm and his followers, takes up residence in Gokula-vana (in r Vraja-maala near r Govardhana) and loudly sings these eleven excellent instructions to the mind in a melodious voice with full understanding of their meaning, will certainly obtain the matchless gem of worshipping r r Rdh-Ka.

samam r-rpea smara-vivaa-rdh-giribhtor vraje skt-sev-labhana-vidhaye tad-gaa-yujo tad-ijykhy-dhyna-ravaa-nati-pacmtam ida dhayan nity govardhanam anudinam tvam bhaja mana (11)
532

~ Thus ends section F. Manah-ik lokas ~

533

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A DD I T I O NAL C H A P T E RS
c

OTHER LOKAS / G-H

*** ~ G. Vednta-stra lokas and single lines ~

Vednta-stra lokas
22.G a

punar miko bhava

Again Become a Mouse. (One who turns against his Gurudeva, turns back into a mouse).
d

gua-grh doam adari

athto brahma-jijs Vednta-stra 1.1.1

The devotee, like a honeybee, focuses on the good qualities of others and overlooks their faults. (CC di 8.62)
e

athanow; atotherefore; brahma-jijsinquire into the Absolute Truth. Now (that you have a human body) you should inquire into Brahman, the Supreme Absolute Truth, r Ka.
b

tmavan manyate jagat

janmdy asya yata Vednta-stra 1.1.2

Everyone thinks of others according to his own position or preconceived notions; one sees the world just as one sees himself.
f

janma-dicreation, maintenance and destruction; asyaof the manifested universes (the material world); yatafrom whom. That Brahman (the Supreme Spirit) is He from whom the creation, sustenance and destruction of the manifested universe arise.
c

mita ca sra ca vaco hi vgmit iti

Essential truth spoken concisely is true eloquence. (CC di 1.106)

~ Thus ends section G. Vednta-stra lokas and single lines ~

stra-yonitvt samanvaya Vednta-stra 1.1.3

stra the Vedic scriptures; yoni source; tvat on account of;

*** ~ H. r Nsihadeva Prayers ~

r Nsiha Vandan
22.50

To know the Absolute Truth one should study stra, but without taking shelter of and hearing from a bona fide Guru, stra will not help at all.
d

nanda-mayo bhyst Vednta-stra 1.1.12

nandamayaconsisting of bliss; abhystby nature. By nature, the Supreme Lord is blissful.

e

r-nsiha, jaya nsiha, jaya jaya nsiha prahldea jaya padm-mukha-padma-bhga

CC Mad 8.5

tarkpratihnt Vednta-stra 2.1.11

Logic is not the basis for understanding anything transcendental [JD Ch. 13&19]

Single-line lokas a tamasi m jyotir gama

Dont remain in this darkness (of material existence), go to the light (of spiritual life, of pure bhakti).
b

r-nsihaLord Nsiha with Lakm; jaya nsihaall glories to Lord Nsiha; jaya jayaagain and again glories; nsihato Nsihadeva; prahlda-ato the Lord of Prahlda Mahrja; jayaall glories; padmof the goddess of fortune; mukha-padmaof the lotuslike face; bhgathe bee. All glories to Nsihadeva! All glories to Nsihadeva, who is the Lord of Prahlda Mahrja and, like a honeybee, is always engaged in beholding the lotuslike face of the goddess of fortune.
22.51

tyantika-dukha-nivtti

tyantikaultimate; dukhasufferings; nivttistopping. The aim of human life should be to put an end to the ultimate sufferings (janmamtyu-jar-vydhi: birth, death, old age, and disease).
534

vg- yasya vadane / lakmr yasya ca vakasi yasyste hdaye savit / ta nsiham aha bhaje
rdhara Swm, commentary on SB 10.87.1
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 R L O K M TA M In His mouth the goddess uddha-Sarasvat is always present, on His chest Lakm-dev always sports, and within His heart transcendental knowledge is situated I worship that Nsihadeva.
22.52

A DD I T I O NAL C H A P T E RS

OTHER LOKAS / H-I

yadiif; dsyasiwant to give; meme; kmnanything desirable; varnas Your benediction; tvamYou; varada-abhaO Supreme Personality of Godhead, who can give any benediction; kmnmof all desires for material happiness; hdiwithin the core of my heart; asarohamno growth; bhava tafrom You; tuthen; veI pray for; varamsuch a benediction. [Prahlda Mahrja to Lord Nsihadeva:] O my Lord, best of the givers of benediction, if You at all want to bestow a desirable benediction upon me, then I pray from Your Lordship that within the core of my heart there be no material desires.
22.55

prahlda-hdayhlda bhaktvidy-vidraam arad-indu-ruci vande prndra-vadana harim

rdhara Swm, commentary on SB 1.1.1

Let me offer my obeisances unto Lord Nsihadeva, who is always enlightening Prahlda Mahrja 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 lion. Let me offer my obeisances unto Him again and again.

r Nsiha-Prama
22.53

ugro py anugra evya / sva-bhaktn n-kear kearva sva-potnm / anye ugra-vikrama

CC Mad 8.6/ rdhara Svms commentary on rmad-Bhgavatam 7.9.1

namas te narasihya prahldhlda-dyine hirayakaipor vaka il-aka nakhlaye (1)

I offer prama unto Narasiha Bhagavn, who gives joy to Prahlda Mahrja and whose nails are like chisels on the stone-like chest of the demon Hirayakaipu.

ugraferocious; apialthough; anugranot ferocious; evacertainly; ayam this; sva-bhaktnmto His pure devotees; n-kearhaving the body of a human being and a lion; kear ivalike a lioness; sva-potnmto her young cubs; anyemto others; ugraferocious; vikramawhose strength. Although very ferocious, the lioness is very kind to her cubs. Similarly, although very ferocious to nondevotees like Hirayakaipu, Lord Nsihadeva is very, very soft and kind to devotees like Prahlda Mahrja. (This loka is quoted in BPKG Biography, in relation to Param-gurudevas lion-like quality)

ito nsiha parato nsiho yato yato ymi tato nsiha bahir nsiho hdaye nsiho nsiham di araa prapadye (2)
Nsihadeva is here and also there. Wherever I go Nsihadeva is there. He is in the heart and is outside as well. I surrender unto Nsihadeva, the origin of everything and the supreme refuge.

~ Thus ends section H. r Nsihadeva Prayers ~

tava kara-kamala-vare nakham adbhuta-ga dalita-hirayakaipu-tanu-bhgam keava dhta-narahari-rpa jaya jagada hare (3)
r Davatra-stotram

*** ~ I. Tulas Dev ~

Turning ordinary water into sacred, Ganga water for bathing Tulas
22.56

O Keava! O You who assume the form of half-man, half-lion! O Jagadia! O You who remove Your devotees suffering! All glories to You, because with one of the wonderful petal-like nails of Your beautiful lotus hands You rip asunder the bee-like body of Hirayakaipu. It is astonishing that ordinarily it is the bee which rips the petals of the lotus, but here the petal rips apart the bee.

gage ca yamune caiva godvar sarasvat narmade sindho kver jale smin sannidhim kuru
gag, yamun, godvar, sarasvat, narmad, sindhu, kver rivers; jalewater; asminin this; sannidhimyour residence; kurumake. O holy rivers, kindly come and reside in this water.
537

O my Lord! May there be no material desires within the core of my heart

22.54

yadi dsyasi me kmn / vars tva varadarabha kmn hdy asaroha / bhavatas tu ve varam
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OTHER LOKAS / I

The mantra for bathing Tulas dev

22.57

govinda-vallabh dev bhakti-caitanya-kri snpaymi jagad-dhtr ka-prema-pradyinm

BRSB p. 65

pjfor worship; mantrathe mantra; nirmitcreated; tvamyou; pur before; devaiby the demigods; arcitworshiped; tvamyou; sursuraiby the suras and asuras; tulasiO Tulas; haraplease remove; meof me; ppamthe sin; pjmworship; ghaplease accept; namaobeisances; astuare; te unto you. You came into being long ago, and are worshipped by demigods and demons alike. O Tulas, my obeisance unto you. Kindly dispel my ignorance and accept my worship.

govinda vallabhGovindas beloved; devmVnda dev; bhakti caitanyathe life of bhakti; krinm(she) is the cause; snpaymilet me give bath; jagaddhtrmmother, nurse, one who nourishes; ka-premaKa prema; prdayinmshe who bestows. O Devi, I am bathing you who are very dear to Govinda, who gives life to the devotees [or who is the life of bhakti], who are the mother of the entire world and who bestows ka-prema.

Tulas-prama:
22.61

y d nikhilgha-sagha-aman spt vapu pvan rognm abhivandit nirasan sikt ntaka-trsin pratysatti-vidhyin bhagavata kasya saropit nyast tac-carae subhakti-phalad tasyai tulasyai nama
HBV 9.104/BR p.423

The mantra for picking tulas leaves and majars

22.58

tulasy amta-janmsi / sad tva keava-priy keavrthe cinomi tv / varad bhava obhane
Arcana Dipika p. 32/BR p. 422

O Tulas born of nectar. You are always very dear to Lord Keava. I am picking your leaves only for the sake of His worship. O bestower of benedictions, O beautiful one, please bestow spiritual benedictions upon me.

prama-vkyamwords for bowing down; avant-khaein the Avanti-khanda; ywho; dseen; nikhilghaall sins; saghamultitude; amanpacifying; sptouched; vapu-pvanpurifying the body; rogmof diseases; abhivanditbowed down; nirasinexpellling; siktwatered; antakadeath; trsinterrifying; pratysatti-vidhyingiving nearness; bhagavatato the Supreme Personality of Godhead; kasyaLord Ka; samropitplanted; nyastplaced; t-caraeat the feet; vimukti-phaladgiving liberation; tasyai to her; tulasyaiTulas-dev; namaobeisances. O Tulas, I offer my respectful obeisances unto you. Simply by seeing you all sins are destroyed. Simply by touching you ones body is purified. By offering obeisances unto you all diseases are driven away. By offering water unto you the fear of death is dispelled. By planting you one obtains proximity to the Lord. By offering you unto the lotus feet of r Ka, one obtains a special type of devotion, the rare fruit of prema-bhakti.

After picking leaves, recite the prayer begging for forgiveness:

22.59

cayanod bhava-dukha ca / yad hdi tava vartate tat kamasva jagan-mta / vnd-devi namo stu te
Arcana Dipika p. 32

~ Thus ends section I. Tulas Dev ~

O mother of the universe, please forgive me if I have caused you any pain by picking your leaves. O Vnda-dev, I offer my humble obeisances unto you.

Tulasi pj-mantra:
22.60

nirmit tva pur devair/arcit tva sursurai tulasi hara me vidy/pj ghna namo stu te
ri Hari-bhakti-vilsa 8.1.101/BR p. 422
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OTHER LOKAS / J

*** ~ J. Prominent lokas used by rla Gurudeva ~

The definition of what is (pure) bhakti a anybhilit-nya see 1.0 Controlling the urges of the mind and senses b vco vega manasa krodha-vega see 1.11 Unflinching service despite all hardships c tat te nukamp su-samkamo see 12.C.37 Remaining undisturbed in either happiness or distress d dukhev anudvigna-man see 12.C.38 Humility is the key to prema e td api suncena see 12.A.14 rla Gurudevas three basic instructions for practicing bhakti (The Three Cs): Never Criticize vco vega (Upademta, 1) Never Complain tat te nukampam (SB 10.14.8) / dukhev anudvigna-man (BG 2.56) Never stop Chanting td api suncena (ikaka 3) Human life is meant for spiritual perfection f labdhv su-durlabham ida bahu-sambhavnte see 11.19 The key loka for Gauya Vaiavas g jvera svarpa haya kera nitya-dsa see 8.1 Sdhu saga is the birth place of bhakti h sdhu-saga, sdhu-saga sarva-stre kaya see 12.B.3
i

Bhakti is superior to jna n jne praysam udapsya namanta eva see 11.3 The Bhgavatam must be heard from a pure Vaiava o yha, bhgavata paa vaiavera sthne see 3.16 The glories of hearing Hari-kath from a pure devotee p sat prasagn mama vrya-savido see 12.D.3 Kas ll-kath is the remedy to conquer the disease of the heart q vikrita vraja-vadhbhir ida ca vio see 12.D.4 May Gauraga be situated in the innermost core of your heart r anarpita-car cirt karuayvatra kalau see 4.2 r Ka-sakrtana cleanses the mirror of the heart s ceto-darpaa-mrjana see 13.17 Gaura-V r Caitanya Mahprabhus teachings in a nutshell t rdhyo bhagavn vrajea-tanayas see 4.9 Tattva siddhnta summarized from 10 lokas u mnya prha tattva harim see 21.1 The ocean of the Bhgavatam in a single loka v jayati jana-nivso devak-janma-vdo see 3.43 r Mana-ik Preaching to the mind w gurau gohe gohlayiu sujane bhsura-gae see 11.64 Bhagavad Gtas topmost instruction x man-man bhava mad-bhakto see 12.C.48 The nectar of your words y tava kathmta tapta-jvanam see 12.D.2 O Rdhike, I am Yours, I am Yours, I cannot live without You z tavaivsmi tavaivsmi na jvmi see 0.31 The eight Rpa-Santana lokas: 1 h devi kku-bhara-gadgadaydya vca see 0.29 2 tva rpa-majari sakhi prathit pure smin see 20.26 3 nha vipro na ca nara-patir see 14.10 4 anrdhya rdh-padmbhoja-reum see 20.4
541

ka-bhakti-janma-mla haya sdhu-saga see 12.B.4

Divine Greed (lobha) is the only qualification j ka-bhakti-rasa-bhvit mati see 11.47 The essence of all instructions k tan-nma-rpa-caritdi-sukrtannu see 11.32 How to get out of my l bhaya dvitybhiniveata syd see 1.4 Who is a real Guru? m tasmd guru prapadyeta see 1.1
540

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OTHER LOKAS / J

r-vndvana mama pvana tvam eva see 23.12 rdhyo bhagavn vrajea-tanayas see 4.9 dvyad-vndraya-kalpa-drumdha see 0.19 yat-kikaru bahua khalu kku-v see 20.34

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 names, I will remain constantly absorbed in remembering r Kas beautiful pastimes.

The sev-kuja loka: smara-garala-khaana see 19.26 rla Gurudeva often recites some of the following magalcaraa lokas before giving class: ajna-timirndhasya see 0.3 vch-kalpatarubya ca see 0.14 namo mah-vadnyya see 0.15 gurave gauracandrya see 0.2 ya pravrajantam see 0.25 aga-ymalima-chabhir see 0.27 bhakty vihn apardha see 0.26 ymasundara ikhaa-ekhara see 0.28 bhajmi rdh aravinda-netr see 0.30 tavaivsmi tavaivsmi see 0.31 One of rla Gurudevas favourite bhajanas
22.51

e dehera kriy, abhyse kariba, jvana jpana lgi r-ka-bhajane, anukla jh, the haba anurg (3)
My bodily maintenance should simply go on by habit so that my mind can be fully given to harinma. I will become attached only to that which is favorable for serving r Ka.

bhajanera jh, pratikla th, dha-bhve teygiba bhajite bhajite, samaya sile, e deha chiy diba (4)
I will firmly reject whatever is unfavorable for His service. Continuing to do bhajana, in time I will give up this body (happily and peacefully).

bhakativinoda, ei kari, basiy godruma-vane prabhu-kp lgi, vykula antare, sad kde sagopane (5)
Residing alone in the forest of Godruma and continuously weeping, Bhaktivinoda anxiously prays, I am living only with the hope that Mahprabhu will bestow His mercy on me.

Thus ends the 22nd Chapter Other lokas

Hari Hari, Kabe Mora Habe Hena Dina, rla Bhaktivinoda hkura (SGG p. 30)

hari hari, kabe mora habe hena dina vimala vaiave, rati upajibe, vsan haibe kia (1)
hariO Lord Hari; kabewhen; moramy; habewill be; henalike this; dina day; vimalapure, immaculate; vaiaveof the Vaiavas; ratideep love and attachment; upajibemanifest, awaken; vsanmaterial desires; haibewill; kiadiminish, disappear. O Hari! O Mahprabhu! 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 Vaiavas? (At that time I will honor and serve them, and thus) all my material desires and anarthas, especially lust and anger, will go.

antara-bhire, sama vyavahra, amn mnada haba ka-sakrtane, r-ka-smarae, satata majiy raba (2)
(With a heart free from duplicity) my outer behavior will correspond to my inner
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Chapter 23 Madhurea Sampayet

Alls well that ends sweetly

madhurea sampayet 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).

r Yugala-Kiora Dhyna
23.1

kanaka-jalada-gtrau nla-obja-netrau mgamada-vara-bhlau mlat-kunda-mlau tarala-tarua-veau nla-ptmbareau smara nibhta-nikuje rdhik-kacandrau

r Nikuja Rahasya Stava 16, rla Rpa Gosvm

kanakagold; jaladacloud; gtraulimbs; nlablue; oaand red; abja lotus; netraueyes; mgamadamusk; rasasweet; bhlauforeheads; mlat mlat; kundaand kunda flowers; mlaugarlands; taralarestless; tarua youth; veaunature; nlablue; ptaand yellow; ambaragarments; authe divine couple; smararemember; nibhta-nikujein the solitary pleasure grove; rdhik-ka-candrauthe two moons of r Rdhik and Ka. O mind, exclusively meditate on rmat Rdhik and Kacandra 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 mlat flowers around Her neck and He of kua 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 nikuja of Vraja.

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O Gndharvik! Be pleased with me and mercifully grant me darana of Your and Your beloved Kas lotus-like faces
23.2

Ka is the most expert thief

23.4

vndvane viharator iha keli-kuje matta-dvipa-pravara-kautuka-vibhramea sandarayasva yuvayor vadanravinda dvandva vidhehi mayi devi! kp prasda
r Gndharv-Samprrthanakam 1, rla Rpa Gosvm/SGG p. 164

r Caurgragaya-Puruakam, r Bilvamagala hkura/SGG p. 145

vraje prasiddha navanta-caura gopgann ca dukla-cauram aneka-janmrjita-ppa-caura caurgragaya purua nammi (1)
I offer prama to that foremost of thieves who is famous in Vraja as the butterthief and He who steals the gops clothes, and who, for those who take shelter of Him, steals the sins which have accrued over many lifetimes.

vndvanein Vndvana; viharatoenjoying transcendental pastimes; iha here; keli-kujein the pastimegrove; mattamaddened; dvipaelephant; pravaraexcellent; kautukaenthusiastic; vibhrameawith pastimes; sandarayasvaplease reveal; yuvayoof the youthful couple; vadana-aravinda lotus face; dvandvampair; vidhehiplease give; mayito me; deviO queen; kpmmercy; prasdaplease be kind. O Devi Rdhik! You and r Ka are constantly enjoying Your ambrosial amorous pastimes in the leafy pleasure-groves of Vndvana, like the intoxicated king of elephants sporting with his queen elephant. Therefore, O Gndharvik! Be pleased with me and mercifully grant me darana of Your and Your beloved Kas lotus-like faces.

r rdhiky hdayasya caura navmbuda-ymala-knti-cauram padritn ca samasta-caura caurgragaya purua nammi (2)
I offer prama to the king of thieves who steals rmat Rdhiks heart, who steals the dark luster of a fresh raincloud, and who steals all the sins and sufferings of those who take shelter of His feet.

O Rdhe, Ka cannot be alone at night, so take Him home with you

23.3

Uttama-loka r Ka
23.5

meghair meduram ambara vana-bhuva yms tamla-drumair nakta bhrur aya tvam eva tad ima rdhe gha prpaya ittha nanda-nideata calitayo praty-adhva-kuja-druma rdh-mdhavayor jayanti yamun-kle raha-kelaya
r Gta-Govinda 1.1

vaya tu na vitpyma / uttama-loka-vikrame yac-chvat rasa-jn / svdu svdu pade pade

SB 1.1.19

O Rdhe, all directions are covered by dense and ominous clouds. The forest floor has been cast into darkness by the shadows of blackish tamla trees. Ka is naturally timid. He cannot be alone at night, so take Him home with you. r Rdh turned her face towards the bower of desire trees beside the forestpath and, bewildered by intense joy, she honoured the words of her sakh. When she arrived on the bank of the Klind river, She initiated Her love-play in a secret place. May the sweetness of this confidential pastime of the Divine Couple be victorious by manifesting in the hearts of the devotees.

vayamwe; tubut; nanot; vitpymashall be satisfied; uttama-lokar Ka, who is glorified by transcendental lokas; vikrameadventures; yatwhich; vatmby continuous hearing; rasahumor; jnmthose who are conversant with; svdurelishing; svdupalatable; pade padeat every step. We never tire of hearing the transcendental pastimes of Uttama-loka r Ka, who is glorified by hymns and prayers. Those who have developed a taste for transcendental relationships with Him relish hearing of His pastimes at every moment.
23.6

parinihito 'pi nairguya uttama-loka-llay ghta-cet rjare khyna yad adhtavn

SB 2.1.9
547

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 R L O K M TA M parinihitafully realized; apiin spite of; nairguyein transcendence; uttamatranscendental; lokaverses; llayby the pastimes; ghtabeing attracted; cetattention; rjareO saintly King; khynamdelineation; yat that; adhtavnI have studied. O saintly King, I was certainly situated perfectly in transcendence, yet I was still attracted by narrations of the pastimes of the Lord, who is described by transcendental lokas.
23.7

A DD I T I O NAL C H A P T E RS

M A D H U R E A S A M PAY E T

I worship r Navadvpa-dhma, where Ka appeared in a golden form to bestow that bhakti which had never been given before; where the newly arisen forest is made more beautiful by the flowing Gag with her gentle, cool breezes; where rmat Rdhik and r Hari appeared in a new, combined form to give that krtana which is saturated with rasa; where an ever-fresh, new taste (of the original devotional mellow, gra-rasa) is mercifully bestowed.

r Mathura-dhma Vandan
23.10

yur harati vai pusm / udyann asta ca yann asau tasyarte yat-kao nta / uttama-loka-vrtay
SB 2.3.17

yuduration of life; haratidecreases; vaicertainly; pusmof the people; udyanrising; astamsetting; caalso; yanmoving; asauthe sun; tasyaof one who glorifies the Lord; teexcept; yatby whom; kaatime; ntautilized; uttama-lokathe all-good Personality of Godhead; vrtayin the topics of. Both by rising and by setting, the sun decreases the duration of life of everyone, except one who utilizes the time by discussing topics of Uttama-loka r Ka.
23.8

jayati mathur-dev reh puru mano-ram parama-dayit kasrter jani-sthiti-rajit durita-haran mukter bhakter api pratipdanj jagati mahit tat-tat-kr-kathstu vidrata
Bhad Bhagavatmtam 1.1.4

anyonyam st sajalpa / uttama-loka-cetasm kauravendra-pura-str / sarva-ruti-mano-hara

SB 1.10.20 anyonyamamong each other; stthere was; sajalpatalking; uttama-loka the Supreme, who is praised by selected poetry; cetasmof those whose hearts are absorbed in that way; kaurava-indrathe king of the Kurus; puracapital; strm all the ladies; sarvaall; rutithe Vedas; mana-haraattractive to the mind. Absorbed in the thought of the transcendental qualities of the Lord, who is glorified in poetic lokas, the ladies on the roofs of all the houses of Hastinpura began to talk of Him. This talk was more attractive than the hymns of the Vedas.

jayatiall glories; mathur-devto goddess Mathur-dev; rehthe best; puruof holy cities; mana-ramattractive to the mind; parama-dayitmost dear; kasa-arteto Ka, the enemy of Kasa; jani-sthitiwith His birthplace; rajitadorned; duritamisfortune; haratdue to dispelling; mukteof liberation; bhakteand devotion; apialso; pratipdantdue to the providing; jagatithroughout the world; mahitacclaimed; tat-tatvarious; krof His pastimes; kaththe mentioning; astulet it remain; vidratadistant. All glories to goddess Mathur-dev, the best of holy cities! She enchants the mind, she is most dear to the enemy of Kasa, and she is adorned with the Lords birthplace. The city of Mathur is acclaimed throughout the world for dispelling misery and bestowing liberation and devotion, not to mention the various pastimes the Lord has played there.

r Vndvana-dhma Vandan
23.11

r Navavpa-dhma Vandan
23.9

jayati jayati vndrayam etan murre priyatamam ati-sdhusvnta-vaikuha-vst ramayati sa sad g playan yatra gop svarita-madhura-veur vardhayan prema rse
Bhad Bhgavatmtm 1.1.5

navna-r-bhakti nava-kanaka-gaurkti-pati navraya-re-nava-sura-sarid-vta-valitam navna-r-rdh-hari-rasamayotkrtana-vidhi navadvpa vande nava-karua-mdyan nava-rucim

r Navadvpa-ataka, Prabodhnanda Sarasvat
548

jayati jayatiall glories, all glories; vnda-arayamto Vndvana forest; etatthis; murreof Lord Ka; priya-tamammost dear; atimore; sdhuof elevated saints; sva-antain their hearts; vaikuhain Vaikuha; vstthan residing; ramayatigives pleasure; saHe (Ka); sadalways; gthe cows; playanwhile tending; yatrawhere; gopto the gops; svaritais sounded;
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 R L O K M TA M madhurasweetly; veuwhose flute; vardhayanincreasing; premapure love; rsein the mood of the rsa dance. All glories, all glories to this place where we are living, Lord Murris Vndvana forest! He prefers residing here to residing in Vaikuha or in the hearts of elevated saints. In Vndvana, while always tending His cows, He gives pleasure to the gops, whose love for Him in the mood of the rsa dance He increases by sweetly playing His flute.

A DD I T I O NAL C H A P T E RS

M A D H U R E A S A M PAY E T

I offer prama unto the haughty r Lalit-dev who is charmingly endowed with many beautiful, sweet qualities (sulalit). She has natural expertise in all arts (lalit), thus her sev self-manifests. She wipes away the glittering drops of perspiration which appear upon the lotus feet of r Rdh and Mdhava when They meet; and she is perpetually immersed in the most elevated mellow of sauhda-rasa, or undivided absorption in fulfilling the hearts desire of her intimate friend rmat Rdhik.

Taking shelter of r Vndvana dhma

23.12

Vikh ikl-vitaraa-gurutve smara Remember r Vikh as ones ik guru. and pray to Her to bestow darana of and rati for r Rdh-Ka
23.14

r-vndvana r-vndvana r-vndvana r-vndvana

mama mama mama mama

pvana tvam eva jvana tvam eva bhaa tvam eva sad-yaas tvam eva

kaam api tava saga na tyajed eva dev tvam asi sama-vayastvn narma-bhmir yad asy iti sumukhi vikhe darayitv mad- mama viraha-haty pra-rak kuruva
r Vilpa-kusumjali 99/MS 9.6

r Vndvana-mahimmta,12.78, Prabhodannda Sarasvati/BRSB p.109

r-vndvana-O Vndvana, the abode of r Rdhik; mama-my; pvana-purifier; tvam-you; eva-indeed; mama-my; jvana-life; tvam-you; eva-indeed; mama-my; bhaa-ornament; tvam-you; mama-my; sad-yaaeternal fame; tvam-you; evaindeed. O r Vndvana, Rdhiks abode, you are my purity, you are my life and soul, you are my ornament and my eternal fame.

kaamfor a moment; apieven; tavaYour; sagamcompany; nanot; tyajedwill leave; evaindeed; devQueen; tvamYou; asiare; samavayastvnbecause of being the same age; narmaof playful, joking pastimes; bhmithe realm; yadwhich; asyof her; itithus; sumukhiO girl with the beautiful face; vikheO Vikh; darayitvrevealing; madmy; mqueen; mamaof me; virahaseparation; hatykilled; praof life; rakm protection; kuruvaplease do. O Sumukhi (beautiful-faced girl)! O Vikh! Because you are precisely the same age as my mistress, r Rdhik, you are the abode of Her playful pastimes. She cannot give up your association even for a moment. I have become extremely agitated and distressed due to separation from Her. Kindly grant me darana of Her lotus feet and thus preserve my life.

Lalit tad-atula-sakhitve smara Remember r Lalit as the peerless friend of rmati Rdhik
23.13

rdh-mukunda-pada-sambhava-gharma-bindu nirmachanopakara-kta-deha-lakm uttuga-sauhda-viea-vat pragalbh dev guai sulalit lalit nammi (1)
r stava-ml, rla Rpa Gosvm/MS 9.3/SGG p. 188

r Yamun is considered nondifferent from r Vikh. r Baladeva Vidybhaa has cited the following verse in confirmation of this:
23.15

rdhof Rdh; mukundaand Mukunda; padafrom the feet; sambhava produced; gharmaof perspiration; bindudrops; nirmachanafor worship; upakaraktabecome an instrument; dehalakmwhose body; uttuga exalted; sauhdafriendship; vieaspecific; vatbecause of being controlled; pragalbhbold; devDev; guaiwith virtues; suvery; lalit charming; lalitto Lalit; nammiI offer my respectful obeisances.

vikhorasi y vior yasy viur-jaltmani nitya nimajjati prty t saur yamun stuma
MS 9.4

Lord Viu daily immerses Himself and plays with great pleasure and affection in the water of the Yamun., the liquid form of Vikh dev. I offer prayers to Yamun dev, the daughter of the sun-god Srya.

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r Vidybhaapda comments on the above verse as follows:

23.16

r Yamun Prama
23.19

vikh yamun-vapur iti vicrea yamun-stuty tat-stutir, iti vidybhaa

MS 9.4

r Vikh is considered as the vapu or embodiment of Yamun. Therefore, by offering prayers to Yamun one automatically offers prayers to Vikh.

gagdi-trtha-parievita-pda-padm goloka-saukhya-rasa-pramahi mahimn plvitkhila-sudhsu-jalsukhbdhau rdh-mukunda-mudit yamun nammi

Padma Pura/BMP p.389

rla Rpa Gosvm has composed the following prayer in glorification of r Yamun
23.17

bhrtur antakasya pattane bhipatti-hri prekayti-ppino pi ppa-sindhu-tri nra-mdhurbhir apy aea-citta-bandhin m puntu sarvadravinda-bandhu-nandin (1)
r Yamunakam 1, Stava-ml

I offer pramas time and again unto r Yamun-dev, whose lotus feet are served by the purifying holy places headed by the Gag, who is glorious due to possessing devotion for r Ka in the mood of mdhurya-rasa, who is the ocean which immerses everyone in the waters of nectarean devotional ecstasy, and who always provides r Rdh-Mukunda with great happiness.

r Yamun Vandan
23.20

May Yamun-dev, the daughter of the sun-god Srya, always purify me. She saves those who touch her from going to the realm of her brother Yamarja, and merely seeing her exonerates even greatly wicked people from the ocean of their sinful deeds. The attractiveness of her waters captivates everyones heart.

jayati tarai-putr dharma-rja-svas y kalayati mathury sakhyam atyeti gagm mura-hara-dayit tat-pda-padma-prasta vahati ca makaranda nra-pra-cchalena
r Bhad Bhagavatmtam 1.1.6

r Yamun Vijapti
23.18

cidnanda-bhno sad nanda-sno para-prema-ptr drava-brahma-gtr aghn lavitr jagat-kema-dhtr pavitr-kriyn no vapur-mitra-putr
Padma Pura/ CC Mad 3.28/BMP p. 388

jayatiall glories; tarai-putrto the daughter of the sun-god; dharma-rjaof the lord of death; svasthe sister; ywho; kalayatihas established; mathury with Mathur District; sakhyamfriendship; atyetiwho exceeds; gagmthe river Gag; mura-harato the killer of Mura; dayitbeloved; tatfrom His; pda-padmalotus feet; prastamwhich is generated; vahatishe carries; ca and; makarandamthe nectar; nra-praa body of water; chalenaon the pretext of being. All glories to r Yamun, the daughter of the sun-god and sister of Yamarja. She is beloved of Ka, the killer of Mura. She has made friends with Mathur District and has exceeded the greatness of Gagdev. On the pretext of being a river, she carries the nectar flowing from Lord r Kas lotus feet.

cit-nanda-bhnoof the direct manifestation of spiritual energy and bliss; sad always; nanda-snoof the son of Mahrja Nanda; para-prema-ptrthe giver of the highest love; drava-brahma-gtrcomposed of the water of the spiritual world; aghnmof all sins and offenses; lavitrthe destroyer; jagat-kema-dhtrthe performer of everything auspicious for the world; pavitr-kriytkindly purify; naour; vapuexistence; mitra-putrthe daughter of the sun-god. May Yamun-dev, the daughter of the Sun-god who is a reservoir of prema for r Nanda-sno (son of Nanda), the embodiment of spiritual bliss; whose liquid body is completely transcendental; who forgives sins and offences; and who bestows auspiciousness upon the universe purify me.
552

r Govardhana-Vandan
23.21

govardhano jayati aila-kuldhirjo yo gopikbhir udito hari-dsa-varya kena akra-makha-bhaga-ktrcito ya saptham asya kara-padma-tale py avtst
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r Bhad Bhgavatmtam 1.1.7

A DD I T I O NAL C H A P T E RS

M A D H U R E A S A M PAY E T

govardhanato Govardhana Hill; jayatiall glories; ailaof mountains; kula of the community; adhirjathe king; yawhich; gopikbhirby the gops; uditaproclaimed; hariof Lord Hari; dsaof all the servants; varyathe best; kenaby Lord Ka; akraof Indra; makhathe sacrifice; bhaga breaking; ktadone; arcitaworshipped; yawhich; sptaseven; ahamfor days; asyaof Him; karahand; padmalotus; taleon the surface; apialso; avatsitrested. Glory to Govardhana Hill, the king of all mountains including Sumeru, who was given the title hari-dsa-varya, the best servant of Hari, by the gops, who was worshiped by r Ka after He stopped the Vrajavss sacrifice to Indra, and who was held in Kas lotus hand for seven days.

O Rdh-kua! My mistress is engaging in very secret and beautiful playful pastimes with Her darling Ka in the kujas on your banks. You are so near and dear to Them. Therefore I am taking your shelter and pray for your mercy that you will show me my Svmin, who is my very life and soul.

r Paurams-dev Prama
23.24

rdhea-keli-prabhut-vinodavinysa-vij vraja-vanditghrim kplutdykhila-viva-vandy r-paurams iras nammi

SGG p. 13

r Govardhana-Prama
23.22

saptham evcyuta-hasta-pakaje bhgyamna phala-mla-kandarai sasevyamna harim tma-vndakair govardhandri iras nammi
r Bhad-Bhgavatmtam, rla Santana Gosvm

I bow my head and offer prama unto r Paurams-dev, who is completely adept at arranging the most elevated varieties of enjoyment for the master of rmat Rdhik; whose lotus feet are worshiped by the Vrajavss; and who, due to possessing the entirety of transcendental qualities starting with kindness, is worshipable to everyone in the entire universe.

r Vraja-vsi Vandan
23.25

I bow my head and offer prama unto Girirja Govardhana, who rested upon the lotus hand of Acyuta for seven days, who is embellished with the humming of black bees, and who expertly serves Hari and His dearest devotees by providing caves and kujas which supply an abundance of varieties of fruits, flowers, and roots for their enjoyment.

Priyasaro tat-prek-lalita-rati-datve smara Remember r Rdh-ku as granting darana of r Rdh-Ka and bestowing sublime rati for Them
23.23

mud yatra brahm tn-nikara-gulmdiu para sad kkan janmrpita-vividha-karmpy anudinam kramd ye tatraiva vraja-bhuvi vasanti priya-jan may te te vandy parama-vinayt puya-khacit
r Vraja-vilsa-stava 100, Raghuntha dsa Gosvm/BMP p. 422

he r sarovara sad tvayi s mad-prahena srdham iha khelati kma-ragai tva cet priyt priyam atva tayor itm ha daraydya kpay mama jvita tm
Vilpa Kusumjali 98, Raghuntha dsa Gosvm/MS 9.5

Although Brahm is always very busy carrying out his many weighty duties including creating the material universe, still he longs to take birth in Vndvana as a blade of grass, a shrub, or in any other species. With utmost humility I worship each of the dear devotees who reside in that Vndvana. They are all supremely worshipable and highly pious.

I forever pray to the dust of the lotus feet of the gops

23.26

heO!; r-sarovarabeautiful lake; sadeternally; tvayiin you; sShe; madmy; queen; prehenaHer beloved; srdhamwith; ihahere; khelatienjoys transcendental pastimes; kmaof Kma; ragaiwith the bliss; tvamyou; cetif; priytthan the dear; priyammore dear; atvagreat; tayoof Them; itithus; imamthis; hO!; darayaplease reveal; adya now; kpaywith mercy; mamaof me; jvitamthe life; tamthat.
554

vande nanda-vraja-str pda-reum abhkaa ys hari-kathodgta punti bhuvana-trayam

SB 10.47.63/BMP p. 276
555

 R L O K M TA M vandeI offer my respects; nanda-vrajaof the cowherd village of Nanda Mahrja; strmof the women; pdaof the feet; reumto the dust; abhkaa perpetually; ysmwhose; hariof Lord Ka; kathabout the topics; udgtamloud chanting; puntipurifies; bhuvana-trayamthe three worlds. [r Uddhava prayed:] I forever pray to the dust of the lotus feet of the gops in Nandagaon. The hari-kath emanating from their lotus lips in their separation from Ka purifies the entire universe.

Kas flute
23.27

parguha-trayam asita-ratnair ubhayato vahant sakrau maibhir arunais tat parisarau tayor madhye hirojjvala-vimala-jmbnada-may kare kalyya viharati hare keli-mural
Vidagdha-Mdhava 3.1

punaagain; nirpyaglancing; parmmeasured; anguha-trayama length of three fingers; asita-ratnaiwith valuable indra-nila jewels; ubhayta from both ends; vahanthaving; sakrnaubedecked; manibhiby gems; aruaihrubies; tat-parisarauthe two ends of the flute; tayo madhyebetweeen them; hrawith diamonds; ujjvalablazing; vimalapure; jmbnada-may covered with gold plate; karein the hand; kalynivery auspicious; iyamthis; viharatiglitters; hareof Ka; keli-muralthe pastime flute. The flute of Kas pastimes measures three fingers in length, and it is bedecked with indra-nla gems. At the ends of the flute are arua gems (rubies), glittering beautifully, and in between the flute is plated with gold, set ablaze by diamonds. This auspicious flute, pleasing to Ka, is glittering in His hand with transcendental brilliance.
23.28

gopya kim carad aya kuala sma veur dmodardhara-sudhm api gopiknm bhukte svaya yad avaia-rasa hradinyo hyat-tvaco 'ru mumucus taravo yathrya
Veu-Gta 9 (SB 10.21.9)

gopyaO gops; kimwhat; caratperformed; ayamthis; kualamauspicious activities; smacertainly; veuthe flute; dmodaraof Ka; adharasudhmthe nectar of the lips; apieven; gopiknmwhich is owned by the gops; bhukteenjoys; svayamindependently; yatfrom which; avaia remaining; rasamthe taste only; hradinyathe rivers; hyatfeeling jubilant; tvacawhose bodies; arutears; mumucushed; taravathe trees; yath exactly like; ryold forefathers.
556

 R L O K M TA M O dear sakhs! Although the flute is male, we cannot imagine what sort of sdhana and bhajana he must have performed in his previous births that in our very presence he is drinking the nectar of Dmodara's lips, which rightfully belongs to us alone. He is not even sparing a drop of that rasa for us. On the pretext of their blossoming lotus flowers, the rivers, which have nourished the flute with their water (rasa), are exhibiting symptoms of ecstatic horripilation. The trees, who are forefathers of the flute, are equal 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. rla Gurudeva: rmat Rdhik says, Although the flute is male, he desires to drink the nectar of Ka's lips, and drinking more and more, he has left nothing for us. The nectar of Ka'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 of us, and we are helpless to do anything about it. He seems to be very courageous, but really he is a hooligan. He is looting our own property right in front of us.

A DD I T I O NAL C H A P T E RS

M A D H U R E A S A M PAY E T

saghaayanta as they crushed; sambhta-tauln the stored rice; musalai with their pestles; ca and; ulkhale grinding mortars; pramugdh the enchanted; gopya gops; anurg (in whose hearts) the state of anurga, in which one always thinks one is beholding r Ka for the first time; janita was born; gyanti sang; iti thus; govinda-dmodara-mdhava O Govinda, Dmodara, Mdhava. While threshing their stock of rice with their mortars and pestles, the gops, their hearts enchanted by anurga for r Ka, would sing O Govinda, Dmodara, Mdhava.

O my tongue, always call out Govinda, Dmodara, Mdhava

23.31

Kas flute melody causes His dearmost vraja-gops to release an unprecedented flow of nectar talks instigated by the rapture of prema
23.29

vicitra-varbharabhirme bhidhehi vaktrmbuja-rja-hasi sad madye rasane grarage govinda-dmodara-mdhaveti (9)

madye rasane O my tongue; rja-hasi O queen of swans; vaktra-ambuja with a face like a blossoming lotus; vicitra-vara-abharaa-abhirme O you who delight in decorating yourself with astonishing syllables; agra-rage with your delightful tip; sad incessantly; abhidhehi call out; iti thus; govinda-dmodaramdhava Govinda, Dmodara, Mdhava. 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 delightful tip, kindly always call out Govinda, Dmodara, Mdhava.

veu-nda-sudh-vy nikramayyokti mdhurm ys na pyaymsa kas t eva no gati

Veu-gta, Introduction

sudh-vythrough the nectarean showers; veu-ndaof the bamboo flutes vibrations; kathe all-attractive person; pyaym sa namade us drink; mdhurmsweetness; nikramayyacoming forth; uktiin the form of utterances; tthose (gops); ysmwhose (utterances); eva(are) indeed; naour; gati(lives) objective. By the shower of nectar in the form of the melody of His flute, r Ka, who is adept at all kinds of playful pastimes throughout Vraja, has caused His dearmost vraja-gops 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.

~ Sampt ~

The gops, whose hearts are enchanted by anurga for r Ka, always sing O Govinda, Dmodara, Mdhava
23.30

ulkhale sambhta-taul ca saghaayanto musalai pramugdh gyanti gopyo janitnurg govinda-dmodara-mdhaveti (4)
558 559

Appendix

Abbreviations
BVNM or rla Gurudeva rla Bhaktivednta Nryaa Gosvm Mahrja BVSP - rla Bhaktivednta Swm Prabhupda BPKG - rla Bhakti Prajna Keava Gosvm Mahrja SSM- rla Bhakti Rakak rdhara Gosvm Mahrja BSSP - rla Bhaktisiddhnta Sarasvat Prabhupda BVT - rla Bhaktivinoda hkura RDG - rla Raghuntha dsa Gosvm BB - r Bhad-bhgavatmta BG - Bhagavad Gta as it is (BBT) SBG - rmad Bhagavad Gta (GVP) BMP - r Braja Maala Parikram book BR - r Bhajana-rahasya BRS - ri Bhakti-Rasmita-Sindhu BRSB - r Bhakti-Rasamta-Sindhu-Bindhu BS - r Brahm-sahit BTV- Bhakti-tattva-viveka BPKG Biog.- rla Bhakti Prajna Keava Gosvm Mahrja's Biography CB -r Caitanya Bhgavata CC - r Caitanya Caritmta CC Mad - Madhya-ll; CC Antya- Antya-ll GG - r Gta Govinda GKH - r Gauya-Kahahra GKH (P) - GKH Pariia (appendix): lokas added by rla Gurudeva (to the GVP Hindi edition of r Gauya-Kahahra) HBV - r Hari-bhakti-vilsa JD - Jaiva Dharma KSD - Krtanya Sad Hari (Songbook) MK - r Mdhurya Kdambin MS - r Mana-k ORY - The Origin of Ratha-ytr PJ - r Prapanna Jvanmta PS - r Prema Sampua PP - Prabandha Pacakam (Five Essential Essays) RRSN - r Rdh-rasa-sudha-nidhi SB - rmad Bhgavatam SGGG - r Gauya Gti-guccha Songbook (2003 ed.) SS - r ikaka VG - r Veu-Gta VK - r Vilpa-kusumjali Upad. - r Upademta pt - Purport

General Index
r ikaka
1. ceto-darpaa-mrjanam 2. nmnm akri bahudh 3. td api suncena 4. na dhana na jana 5. ayi nanda-tanja kikara 6. nayana galad-aru-dhray 7. yugyita nimeea 8. liya v pda-rat 13.17 13.1 12.A.14 12.F.1 20.1 14.3 17.1 18.1

Veu-Gta (SB 10.21.1-20)

1. ittha arat-svaccha-jalam 2. kusumita-vanarji-umi-bhga 3. tad vraja-striya rutya 4. tad varayitum rabd 5. barhpa naa-vara-vapu 6. iti vevu-rava rjan 7. akavat phalam ida 8. cta-pravla-barha 9. gopya kim carad 10. vndvana sakhi bhuvo 11. dhany sma mha-gatayo 12. ka nirkya 13. gva ca ka-mukha 14. pryo batmba vihag 15. nadyas tad tad upadhrya 16. dvtape vraja-pan 17. pr pulindya urugya 18. hantyam adrir abal hari 19. g gopakair anu-vanam 20. eva-vidh

6.43 16.30 23.28 15.32 17.2 15.33 15.34 15.35 17.6

r Vilpa-kusumjali

1. tva rpa-majari sakh! 6. vairgya-yug bhakti-rasa 7. aty-utkaena nitar 8. devi dukha-kula-sgarodare 16. pdbjayos tava vin vara 48. dukla vibhrm atha kuca 49. tmna cintayet tatra 72. r-rpa-majari-karrcita-pda-padma 99. kaam api tava saga na 101. lakmr yad-aghr-kamalasya 102. -bharair amta-sindhu-mayai

20.26 22.14 20.21 20.22 20.23 20.28 20.29 11.66 23.14 19.21 14.7

 R L O K M TA M

APPENDIX 1.11 12.C.58 12.C.11 12.B.20 2.28 2.29 12.C.12 11.32 19.15 19.16 19.17

G E N E RAL I N D E X

r Upademta

1. vco vega 2. atyhra praysa ca 3. utshn nicayd dhairyt 4. dadti pratigti 5. keti yasya giri ta 6. dai svabhva-janitair 7. syt ka-nma-caritdi 8. tan-nma-rpa-caritdi 9. vaikuhj janito var madhu 10. karmibhya parito hare 11. kasyoccai praaya

Other Sections

Daa-mla-tattva

Prama: mnya prha tattva harim 1. svata-siddho vedo hari-dayita 2. haris tv eka tattva 3. parkhyy akter apthag 4. sa vai hldiny ca praaya 5. sphulig ddhgner iva 6. svarprthair hnn nija-sukha 7. yad bhrma bhrma hari-rasa 8. hare akte sarva cid-acid 9. ruti khhyna smaraa 10a. svarpvasthne madhura 10b. prabhu ka ko jva katha ruti-phala: sasevya daa-mla

21.1 21.2 6.1 7.1 16.1 8.2 8.3 12.B.8 9.1 12.C.4 14.2 13.2 14.38

Advaita tattva Catu lok Bhgavatam Catu lok Bhagavad-gt Dk Divine Knowledge Different types of Bhakti Gadadhra tattva Gradations of Bhakti Guru-tattva - Notes Humility Jva svarpa Krtana Mah-prasdam Mana-ik Myvda Nsiadeva prayers Offences to r Nma One-liners Ornamental lokas Overcoming lust Preaching Rgnug Bhakti Rgtmika-Bhakti Rmnanda Samvda Remembering Ka at death Rpnug Bhakti Rpa-Santana ik Rpa ik Sdhana bhakti Sdhu-saga Santana ik Sakrtana arangati iva tattva raddh ravaam rla Gurudevas lokas r ikaka Three levels of devotees Tulas Dev Vaidh Bhakti Vednta sutras

5.16 3.30 3.36 1.44 11.34 5.25 12.E 1.64 12.A 8.33 13.60 22.D 22.F 22.E 22.H 13.55 22.G 22.C 12.F 13.77 11.41 11.37 22.B 12.C.83 11.55 22.A 22.8 12.C 12.B 22.13 13.60 12.A 5.30 12.A.1 12.D 22.J 13.17 2.35 22.I 11.32 22.G

564

565

 R L O K M TA M Verse tat sdhu manye 'sura-varya dehin sa yadnuvrata pus tata ena gurur jtv ravaa krtana vio iti pusrpit viau matir na ka parata svato v na te vidu svrtha-gati hi viu nai matis tvad urukramghri kaumra caret prjo sukham aindriyaka daity guru-uray bhakty viprd dvi-a-gua-yutd aravinda-nbha blasya neha araa pitarau nsiha ittha n-tiryag-i-deva-jhavatrair naivodvije para duratyaya-vaitarays pryea deva munaya sva-vimukti-km yan maithundi-ghamedhi-sukha hi tuccha yadi dsyasi me kmn (Original ref.) (7.5.5) (7.5.12) (7.5.19) (7.5.23) (7.5.24) (7.5.30) (7.5.31) (7.5.32) (7.6.1) (7.6.3) (7.7.30) (7.9.10) (7.9.19) (7.9.38) (7.9.43) (7.9.44) (7.9.45) (7.10.7) lokmtam ref.

loka Index
ligana vara manye 12.B.31 mke ta ye ye bhakta bhaje 16.17 abhimna parityajya prkta 20.7 amala-kamala-knti nla 19.24 abhra-pall-pati-putra-kny 22.6 amala-kamala-rji-spari-vta 19.25 -brahma-bhuvanl lok 8.21 amn mnada 1.58 crya m vijnyn 1.6 mra darane ka pila eta 15.9 acchedyo yam adhyo yam 8.25 mra samna hna nhi e 7.25 acinty khalu ye bhva 21.10 mre vara mne 16.16 dadnas ta dantair ida 22.4 amaryda kudra cala-matir 12.A.24 dau raddh tata sdhu-sago 12.C.3 ambara uka-prokta nitya 3.41 adhane yatana kari dhana 4.46 mi ta vaiava 1.58 adhikra n labhiy siddha-deha 8.34 mnya prha tattva harim iha 21.1 di-madhyvasneu 3.4 mnya prha tattva harim iha 6.33 advaita-crya-gosi skt 5.22 mnyah rutaya sksd 21.3 advaitam acyutam andim 12.C.75 amny adhanyni dinntari 17.14 advaita-vth-pathikair 22.39 namrm asita-bhruvor upacitm 14.37 advaya-jna tattva-vastu 6.5 nanda-cinmaya-rasa 9.7 agha-cchit-smaraa vior 13.67 nanda-ll-maya-vigrahya 4.42 agha-damana-yaod-nandanau 13.37 nanda-mayo bhyst 22.G aghaana ghaana patyas 9.8 nande hldin 7.10 aha bhakta-pardhno 2.6 anaga-rasa-ctur-capala-cru 15.28 aham eva kvacid brahman 4.11 ananta sphaike yaiche eka 6.20 aham evsam evgre 3.31 ananya-mamat viau mamat 15.19 aha hare tava pdaika-mla14.9 anany cintayanto m 12.A.9 aha hi sarva-yajn 6.11 ananya-r-rdh-pada-kamala 20.24 aha sarvasya prabhavo 3.35 anrdhya rdh-padmbhoja 20.4 aha vedmi uko vetti 3.21 anarpita-car cirt 4.2 ahakre matta haiy 5.17 anarthopaama skd 3.5 ahaktir ma-kra syn 12.A.20 ansaktasya viayn yathrham 12.C.78 hra-nidr-bhaya-maithuna 11.22 anrita karma-phala 12.C.79 aho ananta-dsn 12.C.87 anayrdhito nna 19.11 aho bak ya stana-kla-ka 6.46 agni yasya sakalendriya 9.4 aho bata va-paco to garyn 13.72 aga-ymalima-chabhir abhito 0.27 aho bhgyam aho bhgya 6.47 aghri-padma-sudh ya kahe 11.45 aho ti-dhany vraja-go 16.26 anta ka bahir-gaura 4.28 aho vidhtas tava na kvacid 17.8 anta-kle ca mm eva 12.C.84 hu ca te nalina-nbha 17.22 anugrahya bhaktn 12.D.7 aivarya-jnete saba jagat 16.15 nuklyasya sakalpa 12.A.7 aivaryasya samagrasya 6.14 anybhilit-nya 1.0, 12.C.23 ajmile nistril ye-kera 12.C.60 anyera hdayamana 17.28 jnu-lambita-bhujau 5.16 anyonyam st sajalpa 23.8 ajta-pak iva mtara khag 14.8 apagata-rdho yasmt iti 2.4 ajna-timirndhasya jnjana 0.3 pane care keha 2.21 ajna-timirndhasya jnjana 0.3 pani karimu bhakta-bhva 4.6 ajo pi sann avyaytm 6.26 panna sasti ghor 13.82 akma sarva-kmo v 12.C.24 apardha-sahasra-bhjana 12.A.25 akhila-rasmta-mrti 16.1 aparas tu tat parmukhatva 8.31 akavat phalam ida na para16.30 apareyam itas tv any 8.12 ako phala tvda-darana 2.27 api cet su-durcro 2.30 ala tri-diva-vrtay kim iti 15.24 aprkta vastu nahe prkta 8.37

Some lokas from Prahlda caritra (SB 7th canto, ch. 5-10)

12.F.31 11.24 12.C.5 12.C.5 12.C.68 12.C.69 12.B.22 11.21 1.28 2.26 12.F.19 22.54

Some lokas from Dhruva caritra (SB 9th canto, ch. 4)

nbhgd ambaro 'bhn sa vai mana ka-pdravindayor aha bhakta-pardhno sdhavo hdaya mahya tat te 'nukamp su-samkamo (9.4.13) (9.4.18-20) (9.4.63) (9.4.68) (10.14.8)

12.E.3 2.6 2.7 12.C.36

Some initial lokas from Rmnanda-samvda (CC Mad 8)

sacrya rmbhidha-bhakta-meghe (CC Mad 8.1) mahad-vicalana n (SB 10.8.4 - Mad 8.40) varramcra-vat (Mad 8.58) ata pumbhir dvija-reh (SB 1.2.13) ctur-varya may sa (BG 4.13) yat karoi yad ansi (BG 9.27 - Mad 8.60) dharma svanuhita pus (SB 1.2.8) prakte kriyammi (BG 3.27) svadharma-tyga (Mad 8.61) sarva-dharmn parityajya (BG 18.66 - Mad 8.63) na dharma ndharma (Mana-ik 2) jna-mir bhakti (Mad 8.64) brahma-bhta prasanntm (BG 18.54 - Mad 8.65) jna-ny bhakti (Mad 8.66) jne praysam udapsya (SB 10.14.3 - Mad 8.67) prema-bhakti sarva-sdhya-sra (Mad 8.68) nnopacra-kta-pjanam rta-bandho (Mad 8.69) ka-bhakti-rasa-bhvit mati (Padyval 13 - Mad 8.70)
566

2.20 10.10 10.11 10.12 11.37 11.8 12.A.21 12.A.8 18.5 11.38 11.3 11.46 11.47

 R L O K M TA M pryamam acala-pratiha 12.F.39 rdhann sarve 12.B.27 rdhita nava-vana vraja 4.39 rdhyo bhagavn vrajea 4.9 ra kena my-jle paitecha 8.40 arcym eva haraye pj ya 2.40 rcye viau il-dhr guruu 1.56 are ceta prodyat-kapaa-kui 12.F.45 artha-vda 13.57 artho ya brahma-str 3.8 arvato manaso sagam 11.36 -bharair amta-sindhu-mayai 14.7 asc-ce-kaa-prada-vikaa12.F.2 asad-vrt-vey visja mati 12.D.16 sm aho caraa-reu 12.E.7, 14.29 san vars trayo hy asya 4.23 sya dsya vabhnu-jys 20.14 asat-saga-tyga 12.B.30 liya v pda-rat pinau 18.1 araddadhne vimukhe py 13.57 raya laiy bhaje 12.C.93 adaa-mahdoai 16.4 ata tyantika kema 12.B.6 ataeva gop-bhva kari 22.23 ataeva gop-gaera nhi kma 15.8 ataeva kma-preme bahuta 15.6 ataeva sei sukha ka-sukha 15.11 ataeva viu takhana kera 6.30 ata pumbhir dvija-reh 10.11 ata r-ka-nmdi 8.38, 13.6 athto brahma-jijs 22.G tapa-rohita sraya nhi jni 20.8 aati yad bhavn ahni knana 17.5 athpi te deva padmbuja-dvaya 11.14 ati tuccha bhoga-e 8.40 tmna cintayet tatra 20.29 tmna cintayet tatra ts 20.31 tmrm ca munayo 11.16 tmavan manyate jagat 22.G tmendriya-prti-vchtre 15.3 atra bhakta-siddhs trividh 2.48 atra sargo visarga ca 3.40 atyhra praysa ca 12.C.58 tyantika-dukha-nivtti 22.G aty-arvcina-rpo pi 0.33 aty-utkaena nitar 20.21 avaiava-mukhodgra 3.18 avaiavopadiena 1.36 avajnanti m mh 6.25 aviruddhn viruddh ca 16.14 vta jnam etena 12.F.6 ayam avilolataydya santana! 6.66
568

APPENDIX 1.39 17.7 20.1 23.7 bhogaivarya-prasaktn bhoktra yaja-tapas bhrama, pramda, vipralips bhukti mukti harir dadyd bhukti mukti, je-gati, the bhukti-mukti-sph yvat bhmir po nalo vyu bhtni ynti bhtejy bile batorukrama-vikramn ye brahma-bhta prasanntm brahmacr guru-kule brahm devn prathama brhmaa katriyo vaiya brahma bhramite kona brahma bhramite kona brahmao hi pratihham 12.F.12 6.10 1.40 12.C.91 11.11 12.C.62 7.19 11.30 12.D.12 11.38 2.51 21.6 10.3 1.13 15.20 6.16

LOKA INDEX

ayatim niyati caiva ayi dna-dayrdra ntha he ayi nanda-tanuja kikara yur harati vai pusm

baddha-jve kp kari ka 13.83 bdhyamno pi mad-bhakto 12.F.43 bahubhir militv tad-gna 13.61 bahu janma kare yadi ravaa 13.56 bahn janmanm ante 2.22 bahu-stre bahu-vkye citte 12.D.13 bhya, antaraihra dui 11.55 blgra-ata-bhgasya atadh 8.18 barhpbhirma mgamada 6.55 barhpa naa-vara-vapu 6.43 bhagavad-bhakti-hnasya 12.C.61 bhagavs ts tath-bht 17.23 bhagavn api t rt 7.17 bhagavn brahma krtsnyena 12.C.43 bhgavata je na mne se yavana 3.24 bhi-re! arra avidy-jla 22.34 bhaja govinda bhaja govinda 22.40 bhajah re mna 11.20 bhajmi rdh aravinda-netr 0.30 bhajanera madhye reha nava 12.C.6 bhajan kara sdhana kara murte 12.C.85 bhaj ity ea vai dhtu sevy 11.26 bhakta m preme bndhiyche 15.14 bhakta-deha pile haya guera 8.33 bhakta-gaa, una mora 12.A.18 bhakta-pada-dhli ra bhakta 2.16 bhaktvatra cryo dvaita ya 5.27 bhakti-caitanya-kri 22.57 bhakti parenubhavo viraktir 12.C.22 bhaktir evaina nayati bhaktir 12.C.30 bhaktir udacati yadyapi 6.66 bhaktis tu bhagavad-bhakta 12.B.12 bhaktis tvayi sthiratar 14.15 bhakti-yogena manasi 12.C.27 bhaktyham ekay grhya 12.C.29 bhakty mm abhijnti 12.C.46 bhakty sajtay bhakty 14.18 bhakty tv ananyay akya 12.C.45 bhakty vihn apardha 0.26 bhrata-bhmite haila manuya 13.76 bhavad-vidh bhgavats 2.9 bhava-jaladhi-gatn 12.A.10 bhavantam evnucaran 12.A.27 bhavanti puru loke 12.E.2 bhavpavargo bhramato yad 12.B.11 bhaya dvitybhiniveata 1.4

caitanyacandra mama ht-kumuda 4.38 caitanya-nitynande nhi esaba 13.58 caitanyera di-bhakta 5.10 cacala-jvana-srota pravhiy 12.C.92 calo pi dvija-reha 10.5 carcoru-rocir uccor 22.25 cri-veda-upaniade 3.12 ctur-varya may sta 10.12 cayanod bhava-dukha ca 22.59 ceto-darpaa-mrjana bhava 13.17 channa kalau yad abhavas 4.19 chaya vega domi 12.B.35 cic-chakti, svarpa-akti 7.5 cidnanda-bhno sad nanda 23.18 cil-ll-mithuna tattva 9.11 cintmair jayati somagirir 1.16 cird adatta nija-gupta 4.10 cird -mtra tvayi 17.19

dhanyn hdi bhsat 15.25 dhare dhardhara-dhara 22.26 dharma projjhita-kaitavo tra 3.2 dharma svanuhita pus 11.8 dharma tu skd bhagavat 21.4 dharma-vrata-tyga-hutdi-sarva 13.57 dharma-vyatikramo da 2.34 dhtar yad asmin bhava a 13.23 dhyyanta ikhi-piccha-maulim 20.14 dhyyato viayn pusa 12.F.3 dhyeya sad paribhava-ghnam 4.14 dprcir eva hi dantaram 9.5 dvyad-vndraya-kalpa 0.19 divya-jna kapayati iti 1.46 divya jna yato dadyt 1.45 dg-amobhobhir dhauta pulaka 14.39 dai svabhva-janitair 2.29 dv striya deva-my 12.F.23 dukha-madhye kona dukha 17.30 dukhev anudvigna-man 12.C.38 dui bhi eka-tanu samna 5.12 dukla vibhrm atha kuca 20.28 drd apsya svajann sukham 20.13 dukarma-koi-niratasya duranta 4.35 dvaite bhadrbhadra-jna 12.C.67 dv supar sayuj sakhy 8.15 dvi-vidha vibhvalambana 16.12

e dse janan! kori akatava 7.25 e hena rdhra 17.38 ei-bra karu kara vaiava 2.55 ei chaya gosira kari caraa 12.F.47 ei dravye eta svda kh 22.31 ei kali-kle ra nhi kona 2.12 ei-mata bhakta-bhva kari 4.12 ei paca sthy bhva haya 16.13 D ei lokrtha crya karena 5.24 3.17 dadti pratigti 12.B.20 eka bhgavata baabhgavata 6.7 daivena te hata-dhiyo bhavata 13.52 ekale vara ka 5.15 daiv hy e gua-may 7.20 eka mahprabhu 9.3 dna-vrata-tapas-trtha 13.39 ekam evdvityam 9.2/9.3 dsa-sakh-pitrdi-preyasra 11.58 ekam eva parama tattva dehino smin yath dehe 8.22 ekntino yasya na kacanrtha 13.24 8.40 dekhite dekhite, bhulibo v kabe 20.10 ekhana bhakati-bale 9.12 dekhiy n dekhe yata abhaktera 2.14 eko py asau racayitu jagad 13.43 deva divya-tanu suchanda 0.8 enechi auadhi my nibra 8.32 deva divya-tanu suchanda 0.8 ea tmpahata-ppm vijaro 14.35 devari-bhtpta-n pit12.C.57 et para tanu-bhto bhuvi 10.9 devi dukha-kula-sgarodare 20.22 et sa sthya partma 13.65 dev ka-may prokt 19.9 etan nirvidyamnnm 3.34 dhany sma mha-gatayo pi 17.2 etvad eva jijsya
569

 R L O K M TA M etvn eva loke smin 11.31 etvn skhya-yogbhy 12.C.83 ete ca-kal pusa 6.2 eva dharmair manuym 12.C.55 eva ghev abhirato 12.F.10 eva gurpsanayaika-bhakty 1.51 eva parampar-prptam 21.8 eva-vrata sva-priya-nma 18.9 gaddhara-paitdiprabhura 5.29 g gopakair anu-vana nayator 17.6 gagdi-trtha-parievita-pda 23.19 gagra paraa haile pacte 2.55 gage ca yamune caiva 22.56 gaura-nma na laiy 13.59 'gaurga' bolite ha'be 11.68 gaura-prema rasrave se 4.33 gaurraya-vigrahya ka 0.7 gaurvirbhava-bhmes tva 0.12 giri-npa! haridsa-re 15.36 go-koi-dna grahae khagasya 13.11 gopntha, mi to kmera dsa 12.F.41 gop-obh dekhi kera obh 15.10 gopy dade tvayi ktgasi dma 9.18 gopya kmd bhayt kaso 16.8 gopya kim carad aya kuala 23.28 gopya ca kam upalabhya 17.21 gopyas tapa kim acaran yad 14.36 gor phu n bhajiy mainu 4.46 govardhano jayati aila 23.21 govindnandin rdh 19.8 govinda-vallabhe rdhe 19.22 grmya-kath n unibe 12.D.14 granthera rambhe kari 0.32 ghtaviudkko 2.1 gua-grh doam adari 22.G gurau gohe gohlayiu 11.64 gurave gauracandrya rdhikyai 0.2 guravo bahava santi iya1.32 guror apy avaliptasya 1.33 guror avaj 13.57 gurudeva! kp-bindu diy 1.68 guru ka-rpa hana strera 1.19 guru-mukha-padma-vkya 1.67 guru-pdrayas tasmt ka 12.C.10 guru-pdraya, dk, gurura sevana 1.12 gurur na sa syt sva-jano na sa 1.41 guru nara-matir yasya v 1.57 guru-uray bhakty 1.28 guru-vara mukunda-prehatve 1.25 gviuddha nirmala prema 15.4
570

APPENDIX

LOKA INDEX

h devi kku-bhara-gadgadaydya 0.29 h h mor gaura-kiora 5.32 h hanta citta-bhuvi me 4.36 h ntha ramaa preha 17.37 hantyam adrir abal hari-dsa 15.35 hanti nindati vai dvei 2.3 harau rue gurus trt 1.52 hare akte sarva cid-acid 9.1 hare ka hare ka ka 0.24 hare ka hare ka 13.30, 13.31 harer nma harer nma harer 13.4 hari-bhakti-mahdevy sarv 22.46 hari-nmni kalpanam 13.57 harir hi nirgua skt 5.37 hari-sthne apardhe tre 1.53, 2.55 haris tv eka tattva vidhi 6.1 hsya, adbhuta, vra, karua 16.11 he deva he dayita he bhuvanaika 17.15 he ka! karu-sindho! dna 0.16 hena ki haibe moranarma-sakh 11.67 hena rdh-paricary jkara 20.8 heno niti bine bhi 5.8 he r-guro jnada dna-bandho 1.62 he r sarovara sad tvayi s 23.23 hiramayena ptrea 6.18 hldinra sra prema 19.3 hldin sandhin samvit 7.11 ida arra parima-peala 13.54 st vikai puna dekhya nija 13.85 ivsyam idam sarva 9.7, 12.C.81 ie sv-rasik rga 11.60 vara parama ka 6.3 vara-svarpa-bhakta tra 2.5 svare tad-adhneu blieu 2.38 varo ham aha bhog 12.A.29 itmam adbhuta-stava 20.35 ito nsiha parato nsiho 22.53 ittha sat brahma 16.24 ity acyutghri bhajato 12.C.25 jaavidy jata myra vaibhava 11.5 jagi mdhi haite mui se 12.A.17 jagat-mohana ka 19.10 janmdy asya yata 22.G janmdy asya yato nvayd 3.1 janmaivarya-ruta-rbhir 12.C.59 janma karma ca me divyam 6.27

janma karma ca vivtmann 9.17 janman jyate dra 10.6 japato hari-nmni 13.64 jta-raddho mat-kathsu 12.A.4 jtu prrthayate na prthiva 15.27 jaya nmadheya! muni-vnda 13.28 jaya navadvpa-nava-pradpa 4.43 jaya nitynanda gaddharera 5.30 (jaya) r-rpa santana 0.24 jayat suratau pagor mama 0.18 jayati jana-nivso devak-janma 3.43 jayati jayati vndrayam etan 23.11 jayati jayati ka-prema 15.23 jayati jayati nmnanda-rpa 13.96 jayati mathur-dev reh 23.10 jayati nija-padbja-prema 4.40 jayati tarai-putr dharma-rja 23.20 jayati te dhika janman 17.4 je nila prema-dhana karu 5.26 jihvaikato mum apakarati 12.F.14 jihv na vakti bhagavad-gua13.91 jihvra llase yei iti-uti 12.F.13 jva nistrila ka-bhakti 5.21 jva-akti taasthkhya 7.7 jvera nistra lgi stra 3.23 jvera svarpa haya - kera 8.1, 22.16 jve skt nhi tte guru 1.22 jna parama-guhya me 3.29 jna-vairgydibhaktira kabhu 11.10 jne praysam udapsya namanta 11.3 kabe v e ds sasiddhi 20.32 kabhu svarge uhya 8.10 kadha yamun-tre 14.13 khra nikae gele ppa dre 2.55 kaivalya narakyate tri-daa 22.38 kalau-dr-sambhav 10.5 klena na pralaye vya 21.9 klena vndvana-keli-vrt 22.1 kaler doa-nidhe rjann 13.80 kali-kle nma-rpe ka 13.5 kali sabhjayanty ry 13.74 kali-yuge llvatra n kare 4.21 kma, prema - dohkra 15.5 kmd dved bhayt sneht 16.7 kmdn kati na katidh 12.F.37 kma ea krodha ea 12.F.5 kma-gyatr-mantra-rpa 13.86 kma-krodhera dsa ha tra 8.9 kma krodha bhaya sneha 16.9 kanaka-jalada-gtrau nla 23.1

knta-bhve nijga diy karena 16.29 karma-ka jna-ka kevala12.C.64 karmibhya parito hare 19.16 karpra-sev lalitra gaa 20.32 kartum akartum anyath kartu 9.9 kyan na ca bhojandi-niyamn12.F.42 k stry aga te kala-padyata 15.41 kastur-tilaka lala-paale 6.56 kasynubhvo sya na deva 14.26 kath ims te kathit mahyas 3.42 kath mukti-vyghry na u 22.37 kathacana smte yasmin 4.18 ktyyani mah-mye 7.15 kaumra caret prjo 11.21 ke mi, kene mya 22.15 kecit kevalay bhakty 12.C.42 kecit sva-dehntar-hdayvake 6.19 keha mne, keh n mne 6.8 kenpi parama-svatantra 12.B.13 kena v chaye pra ki sukha 4.46 kevala mdhava pjaye 20.8 khaa-khaa hai deha jya 13.38 kib mantra dila gosi kib 1.50 kib vipra, kib nys, dra 1.26 kim iha kuma kasya brma 17.13 kiv, doh n mni 5.13 kintv idnm api bhavn 17.34 kirta-hndhra-pulinda 10.1 krtana-prabhve 8.39, 13.70 klea-ghn ubhad moka 12.C.26 kleo dhikataras tem 11.12 kona bhgye kona jvera 22.20 koi-amta-svda p prabhura 22.30 ko vetti bhman bhagavn 7.16 krodhd bhavati sammoha 12.F.4 kp kara vaiava hkura 1.58 ka, gurudvaya, bhakta, akti, 1.17 ka-bahirmukha ha bhoga 8.7 ka-bhaktanikma 11.15 ka-bhakti-janma-mla haya 12.B.4 ka-bhakti-rasa-svarpa r 3.11 ka-bhakti-rasa-bhvit 11.47 ka bhuli sei jva andi 8.5 (ka) deva! bhavanta vande 6.66 kake hlde 7.12 ka-ll amta-sra 4.31 ka-mantra haite habe sasra 13.9 ka paramtm vai brahma 6.21 ka smaran jana csya 11.53 ka-nmera phalaprem 13.89 ka caitanya-gaurgau 4.45 kasrya-sama; my haya 22.17
571

 R L O K M TA M kasya nn-vidha-krtaneu 13.71 kasyoccai praaya-vasati 19.17 ka-tulya bhgavata vibhu 3.14 ka tvadya-pada-pakaja 12.A.23 ka-vaktrmbujocchia 22.28 ka-vara tvika 4.1 ka-viayaka premparama 15.21 kya vsudevya / devak 6.61 kya vsudevya / haraye 6.60 kera ananta-akti 7.8 kera svarpa-vicra una 6.31 kera yateka khel 6.36 ke sva-dhmopagate 3.10 keti yasya giri ta 2.28 ko nyo yadu-sambhto 6.39 ko pi ta dantavakra hatv 18.18 kotkrtana-gna-nartana-kal 4.38 kte yad dhyyato viu 13.7 kti-sdhy bhavet sdhya12.C.1 kaam api tava saga na 23.14 kntir avyartha-klatva 14.6 kra yath dadhi-vikra 5.35 kulcra-vihnopi dha 10.2 kuladev yogamy more kp 7.25 kurvanti hi tvayi rati kual 18.14 kusuma tyajiy ali 17.33 kvacid rudanty acyuta-cintay 14.22 kvha raja-prabhava a tamo 12.E.1 kvem striyo vana-carr 16.31 labdhv su-durlabham ida lakmr yad-aghr-kamalasya lalitdi sakh krodha kahe bra lobhe vraja-vsra bhve kare loke vyavymia-madya-sev mahbhva-svarp r-rdh 19.5 mah-bhva-svarp tva ka 19.22 mahad-vicalana n 2.20 mah-prasde govinde 12.B.15 mahat-kp vin kona karme 12.B.18 mahtmnas tu m prtha 2.42 mahat-sagama-mhtmyam 12.B.7 mah-viura aa advaita 5.20 mah-viur jagat-kart 5.18 ml ha kare sei bja 22.9 mamaivo jva-loke 8.4 mama nma-atenaiva 13.49 mm upetya punar janma 8.20 mana saharaa auca 13.34 mana-ik-daikdaaka-varam 22.49 manasa prakte jto giri 15.37 manasija-phai-jue labdha 12.B.33 mane nija-siddha-deha kariy 14.21 man-man bhava mad-bhakto 12.C.48 mano madhye sthito mantro 13.63 manuy sahasreu 2.23 manymahe krtanam eva 13.69 mra svaya nu madhura-dyuti 17.16 markaa-vairgya n kara loka 12.C.82 martyo yad tyakta-samasta 18.4 mt more putra-bhve karena 16.27 matir na ke parata svato 12.C.68 mat-kath-vcaka nitya mat 13.93 mtr svasr duhitr v 12.F.25 matta paratara nnyat 6.9 my-bandha haite ka tre 12.B.10 maydhyakea prakti 7.21 my hi yasya jagad-aa-atni 7.18 my tu prakti vidyn 8.28 my-mugdha jvera nhi svata 22.18 my-akti, bahirag 7.6 may tatam ida sarva 9.15 mayi bhaktir hi bhtnm 17.24 mayi nirbaddha-hday 15.38 meghair meduram ambara vana 23.3 mms-rajas malmasa-d 3.22 mita ca sra ca vaco 22.G mohas tandr bhramo ruka 16.5 mora putra, mora sakh 16.20 mgayur iva kapndra vivyadhe 15.42 mriyamo harer nma 13.90 mud gopendrasytmaja-bhuja 5.34 mud yatra brahm tn-nikara 23.25 mka karoti vcla 1.60 mukha-jita-arad-indu keli 6.52 muktnm api siddhn 2.24 muktir hitvnyath rpa12.C.70, 22.35

APPENDIX munaya sdhu po ha 12.C.49 munndra-vnda-vandite tri-loka 19.27 na ca mat-sthni bhtni 9.16 na dea-kla-niyamo 13.40 na dhana na jana na sundar 12.F.1 na dharma ndharma ruti-gaa 18.5 nadyas tad tad upadhrya 15.33 n gai pana-dukha 18.3 nham tmnam se 2.54 nham ijy-prajtibhy 1.29 nha praka sarvasya 6.24 nha tihmi vaikuhe 13.84 nha vedair na tapas 12.C.44 nha vipro na ca nara-patir 14.10 na hi bhagavann aghaitam ida 13.92 nai matis tvad 12.B.22 naikarmyam apy acyuta-bhva 11.7 naivopayanty apaciti kavayas 1.21 na jtu kma kmnm 12.F.7 na jyate mriyate v kadcin 8.24 na kmaye ntha tad apy aha 22.44 nakta div ca gatabhir jita 13.36 nma cint-mai ka 13.3 nama o viu-pdya rdhiky 0.4 nama o viu-pdya keava 0.5 nama o viu-pdya ka 0.6, 0.9 nama o viupdya crya 0.7 nma-ll-gudnm uccair 13.62 nmny anantasya hata-trapa 14.20 nma-sakrtana prokta 13.44 nma-sakrtana yasya 13.75 nma-retha manum api ac 1.59 namas te gaura-v-r-mrtaye 0.9 namaste gurudevya sarva-siddhi 1.61 namas te narasihya 22.53 namas te srasvate deve gaura 0.6 nma vinu kali-kle nhi ra 13.10 nmnm akri bahudh nija-sarva 13.1 nmn mukhyatama nma 13.95 nmno bald yasya hi ppa 13.57 nmno sya yvat akti 13.14 namo bhaktivinodya, sac-cid-nanda 0.11 namo brahmaya-devya 6.44 namo gaurakiorya skd 0.10 namo mah-vadnyya ka-prema 0.15 namo nalina-netrya veu-vdya 6.59 nn-bhvera bhakta-jana 4.32 na nka-pha na ca 22.45 na nma-rpe gua-janma 12.C.72 nn-vidhair amta-sra 22.29

LOKA INDEX

11.19 19.21 19.18 11.50 12.F.35

mac-citt mad-gata-pr 3.36 mad-ray kath m 2.25 mad-bhakta-pjbhyadhik sarva12.B.26 mad-bhakta-pjbhyadhik mayi 12.B.25 mad-gua-ruti-mtrea 12.C.21 madhukara-rajita-mlati 4.47 madhu-madhura-smita-lobhita 4.47 madhura-caritra kera madhura 6.35 madhura-madharam etan magal13.20 madhura madhura vapur asya 6.63 mdhuryojjvala-premhya-r 0.9 mad--nthatve vraja-vipina 11.65 mad--nthatve vraja-vipina 20.17 mah-bhgavata dekhe sthvara 17.3
572

nanda kim akarod brahman 6.48 nnopacra-kta-pjanam rta 11.46 nanv agni pramad nma 12.F.21 na praye ha niravadya 16.19 na prema-gandho sti darpi me 12.A.16 na prem ravadi-bhaktir api 18.6 nrada-vojjvana! 13.27 nra-abde kahe sarva jvera 6.13 nryaa, catur-vyha 6.29 nryaa namasktya 3.27 nryaa-par sarve 2.18 nryao pi vikti yti 1.24 na sdhayati m yogo 12.C.31 naa-pryev abhadreu 3.19 nta para karma-nibandha 13.19 na tasya krya karaa ca 7.2 na tath me priyatamo brahm 12.E.8 na tath me priyatama tma 12.E.6 na tathsya bhavet kleo 12.F.29 na te vidu svrtha-gati hi 12.C.69 na tv evha jtu nsa 22.41 ntyantika vigaayanty api te 22.42 naumya te bhra-vapue taid 6.41 nava-jaladhara-vara 6.51 nava divya kvya sva-ktam 20.12 navna-r-bhakti nava-kanaka 23.9 na yad vaca citra-pada harer 3.25 nyam tm pravacanena labhyo 1.30 nya deho deha-bhj nloke 12.F.15 nya riyo ga u nitnta 14.27 nya sukhpo bhagavn 12.C.73 nayana galad-aru-dhray 14.3 na ynty anaant prs 17.36 neha nnsti kicana 9.3 neha yat karma-dharmya 12.C.65 nibaddha-mrdhjalir ea yce 12.A.28 nca jti, nca-sag 12.A.19 nigama-kalpa-taror galita 3.3 nijbha ka-preha 11.56 nija-siddha-deha 20.10 nije reha jni 1.58 nikhila-bhuvana-lakm-nitya18.12 nikuja-yno rati-keli 1.10 nimna-gn yath gag 5.38 ninunnnonana nna 22.27 nirmit tva pur devair 22.60 nirvin jna-yogo 11.39 niamya gt tad-anaga 15.40 nikicanasya bhagavad12.F.20 niti-pada-kamala 5.17 nitya-baddhaka haite 8.6 nitya-muktanitya ka 8.17
573

 R L O K M TA M nitynanda namas tubhya 5.2 nitya-siddha ka-prema 12.C.2, 15.15 nityo nityn cetana 6.12 nivtta-tarair upagyamnd 12.D.11 n-deham dya su-labha su 1.55 ohe! vaiava hkura, dayra 12.B.35 o ity etad brahmao nedia 13.29 o pram ada pram ida 9.14 o tad vio parama pada 2.8 pdbjayos tava vin vara 20.23 pahile dekhilu tomra sannysi 4.22 palya-ds kari 20.36 pacama pururtha 14.12 paca-tattvtmaka ka 0.22 paca-tattvtmaka ka 0.22 parkhyy akter apthag api 7.1 paraky-bhve ati rasera 16.21 paramkicana-kicana-nara-gaa 4.47 paramrtha-gurvrayo 1.35 parguha-trayam asita 23.27 para rimat-padambhoja sad 13.45 parasparnu kathana 14.16 para-svabhva-karmi 12.C.40, 12.C.41 parsya aktir vividhaiva 7.3 para-vyasanin nr 14.11 parea-vaimukhyt tem 8.27 parinihito 'pi nairguya 23.6 paritrya sdhn 4.26 patra pupa phala toya 12.C.28 phullendvara-kntim indu 6.58 pibanti ye bhagavata tmana 12.D.17 prabhu ka ko jva katha 13.2 prabhu kahe - vaiava-deha 1.47 prabhu kahe - vaiava-sev 2.17 prabhu kahe kaun vidy vidy 11.2 prabhu lokantha kabe sage 11.67 pracnn bhajanam atula 6.54 pragha-premera ei svabhva 18.2 prahlda-hdayhlda 22.52 prakte kriyamni 12.A.21 pramera madhye ruti-prama 21.12 pra-ntha, n bujhiye vidhira 17.26 prasde sarva-dukhn 22.33 prtar vrajd vrajata viata 15.31 prathaman tu guru pjy tata 1.23 prati-janme kari caraera 2.55 pratih dh vapaca 12.F.46 pratyaka cnumana ca stra 21.14
574

APPENDIX rahgaaitat tapas na yti rja-vidy rja-guhya rmdi-mrtiu kal-niyamena rasa praasantu kavitva rassra-susrorur asurri rasika-ekhara ka parama raso ham apsu kaunteya raso vai sa / rasa hy evya ratim gaur-lle ap tapat te rtha yat pratyeta rpa-yauvana-sampann 12.B.23 11.1 6.6 15.26 22.24 4.8 6.22 16.3 19.12 3.32 20.30

LOKA INDEX

pratyake ntarbhaved yasmd 21.15 pravia kara-randhrea 3.20 pryelpyua sabhya 13.81 prekayti-ppino pi ppa 23.17 prema-ccheda-rujo vagacchati 17.11 premada ca me kmada ca me 6.65 prema dhana vin vyartha 14.5 prem haite ka haya nija 12.C.32 premaiva gopa-rmn 15.7 premamaya bhgavata r-kera 3.15 prem nmdbhutrtha ravaa 4.17 premjana-cchurita-bhakti 12.C.76 prema-pracraa ra paa 5.6 prema-rasa-nirysa karite 4.7 preme matta nitynanda kp 5.7 premera svabhva - yh 12.A.15 priya so ya ka sahacari 18.11 priya-svarpe dayita-svarpe 22.2 proktena bhakti-yogena 12.A.5 pthivte che yata nagardi 13.78 pusa striy mithun-bhvam 12.F.18 punar miko bhava 22.G puy bata vraja-bhuvo yad aya 15.29 pra bhagavn avatare yei 6.28 pr pulindya urugya-padbja 15.34 pra-vikaita ha 13.42 purua, yoit, kib sthvara 16.6 rdh-bhajane yadi mati nhi 20.8 rdh-cint-niveena yasya 9.11 rdh-dsyam apsya ya 20.5 rdh ka-praaya-viktir 4.3, 19.1 rdh-kera ll ei ati 22.22 rdh-mukunda-pada-sambhava 23.13 rdh-nma-sudh-rasa 20.19 rdh pra-akti, ka pra 7.13 rdhra svarpa ka-prema 20.25 rdh-sanmukha-sasakti sakh 1.64 rdhy bhavata ca citta 19.4 rdhea-keli-prabhut-vinoda23.24 rdhea-keli-prabhut-vinoda7.14 rdheti nma nava-sundara-sdhu 13.98 rdhe vndvandhe karumta 20.27 rdhik-ds jadi hoya 20.8 rdhikra bhva-knti kari 4.29 rdhikra premaguru 1.44, 19.13 rdhik ujjvala-rasera crya 20.9 rdhik-vadana-candra-cakora 6.62 rgamay-bhaktira haya 11.63 rgtmik-bhaktimukhy vraja 11.49 rgtmikaika-nih ye 11.51

abda-brahmai nito 1.42 abda-brahma para brahma 12.D.1 s ca arapattilakaa 12.A.3 sac-cid-nanda-maya kera 7.9 a-aga aragati haibe 12.A.13 sadti-sannikatvn 12.E.5 sdhana-bhakti haite haya 15.17 sdhana bhvibe jha siddha 12.C.86 sdhana uddha-bhakti 12.C.17 sdhanoti sdhayati ca ka 12.B.1 sdhra dhmayit samajas 15.13 sdhavo hdaya mahya 2.7 sdhite sdhite yabe premkura 13.33 sdhu-saga, nma-krtana 12.C.8 sdhu-saga, sdhu-saga 12.B.3 sdhu-sage ka-bhaktye 12.B.16 sdhu-sage ka-nma 12.B.28 sdhya-sdhana-tattva ye kichu 13.46 sdhya-vastu sdhana 22.21 sahaje nirmala ei brhmaa 12.C.42 sahasra-nmn puyn 13.13 sakala jagate more kare vidhi 11.44 sakala-sadgua-vnda-ratna 6.34 sakala-sdhana-reha ei paca 12.C.9 s kma rp sambandha-rp 11.61 sakh uddha-sakhye kare 16.25 sakhe! kalaya gauram udram 4.47 sakh he, n bujhiye vidhira 17.12 sakh vin ei llya anyera 20.19 sakd uccrita yena harir ity 13.21 skd-dhari-tvena samasta 1.7 akti sayogin km vm 19.14 akti-aktimator abheda 9.6 sa kvacin naiva gacchati 6.39 samam r-rpea smara-vivaa 22.48 samne vke puruo nimagno 12.B.14 samrit ye pada-pallava 12.C.56 samo ha sarva-bhteu 12.C.33 sampradya vihin ye mantrs te 1.49

sasra bhramite kona bhgye 12.B.9 sasra-dukha-jaladhau 4.37 sasrera pra haiy bhaktira 5.11 sasevya daa-mla vai hitv 14.38 samyak rpea anugamanam 12.B.2 samya-masita-svnto 15.1 sanat-kumro vatu kmadevd 12.F.36 sacr syt saman v ka 20.2 saga na kuryt pramadsu 12.F.28 sago ya saster hetur 12.B.29 sakaraa kraa-toya-y 5.1 sakrtyamno bhagavn ananta 13.26 nta, dsya, sakhya, vtsalya 16.10 s parnuraktir vare 12.C.18 saptham evcyuta-hasta 23.22 sarva-bhteu ya payed 2.36 sarva-dharmn parityajya 12.A.8 sarvasya cha hdi sannivio 6.15 sarvath dhvasa-rahita 15.2 sarvato bhvena krtana 13.60 sarva-vednta-sra hi 3.9 sarvopdhi-vinirmukta 12.C.20 sarvopaniado gvo 3.39 stra-guru-tma- rpe 22.19 stra-yonitvt samanvaya 22.G stra-yukti nhi jne dha 2.39 stra-yuktye sunipua 2.37 stroktay prabalay 11.42 sat nind nmna paramam 13.57 sat prasagn mama vrya 12.D.3 satata krtayanto m 2.43 a-karma-nipuno vipro mantra 1.27 sat-saga chi kainu asate 4.46 sattva viuddha vasudeva 14.4 sa uttamaloka mahan-mukha 12.D.18 sa vai hldiny ca praaya 16.1 sa vai mana ka 12.E.3 sa vai priyatama ctm 1.54 sa vai pus paro dharmo 12.C.19 s vidy tan-matir yay 11.0 sa yadnuvrata pus 11.24 sei doe my-pic daa kare 8.8 sei dvre cale krtana 4.13 sei navadvpe vaise 5.19 sei rdhra bhva la 4.5 sei ta para-ntha pinu 17.27 sei vibhinna jva-dui ta 8.16 sev sdhaka-rpea 11.54 sevya-sevaka-sambhoge dvayor 9.11 siddhnta baliy citte n kara 12.C.14 siddhir bhavati v neti 2.53 ik-guruke ta jni kera 1.20
575

 R L O K M TA M iva akti-yuta avat 5.36 ivasya r-vior ya iha gua 13.57 smara-garala-khaana mama 19.26 smaranta smrayanta ca 14.17 smartavya satata viur 11.18 smyvaloka-lava-darita-bhva 15.12 okmardibhir-bhvair 12.C.36 sphulig ddhgner iva cid 8.2 raddh-abdevivsa kahe 12.A.1 raddh tv anyopyavarja 12.A.2 raddhavn jana haya bhakti 2.35 ravaa-madhye jvera kon 12.D.6 ravaa krtana vio 12.C.5 ravaaypi bahubhir yo na 1.31 ravaot-krtandni vaidha 11.57 reya-sti bhaktim udasya te 11.6 reyo-madhye kona reya 12.B.34 r-caitanya manobha 22.5 r-caitanya-mano bha 0.13 r-caitanya-nitynanda-advaita 5.14 r-caitanya-prabhu vande 4.30 r-caitanyasei ka 5.5 r guru-caraa-padma 1.67 r-guru-gaura-rdh-vinoda 0.33 r-ka-caitanya prabhu 0.23 r-ka-caitanya, rdh-ka 4.1b r-ka-caitanya prabhu 0.23 r ka-carambhoja sev 12.C.63 r-ka gopla hare mukunda 13.50 r-ka-ll-kathane sudaka 0.4 r-ka-snmukhya jra 7.25 r ka-virahe 17.38 rmad-bhgavatrthnm 11.33, 12.B.19 rmad-bhgavata puram 3.7 rmad-rpa-padmbhoja22.3 rmn rsa-rasrambh 0.20 r nitynanda-abhinnya gaura 0.5 r rdh-ka-padmbhoja 0.33 r-rdh-prema-rp y pur 5.28 r-rdhy praaya-mahim 4.4 r rdhiky hdayasya caura 23.4 r rpa majar 20.36 r-rpa-majari-karrcita-pda 11.66 r-rpa-majar prabhtira 20.32 r-rpera kp jena m prati 11.67 r hkur-priya dayitya 0.5 r hkur-priya dayitya 0.5 r-vndvana mama pvana 23.12 vanti gyanti ganty 12.C.47 vat sva-kath ka 12.C.53 si-sthiti-pralaya-sdhana 7.22 rute pi nma-mhtmye ya 13.57
576

APPENDIX tad-vg-visargo janatgha 3.26 tad viddhi praiptena 1.9 tad-vijnrtha sa gurum 1.3 th vistrita ha phale 22.12 tamasi m jyotir gama 22.G tmblrpaa-pda-mardana20.11 ta durrdhyam rdhyo 15.22 tam imam aham aja arra 6.23 ta mopayta pratiyantu vipr 12.D.10 ta nirvyja bhaja gua-nidhi 13.16 tan-nma-rpa-caritdi 11.32 tanu-mana karya kobha 22.32 tapas brahmacaryea 12.C.13 tapta-kacana-gaurgi! rdhe! 0.17 tra bhakta-sage sad 12.D.5 trakj jyate mukti 13.94 tra madhye moka-vch 22.36 tra madhye sarva-reha 12.C.7, 13.66 tarkpratihnt 22.G tarko pratiha rutayo 2.47 tarurua-karumaya 18.13 tsm virabhc chauri 17.16 tasmd tma-ja hy arcayed 12.B.21 tasmd guru prapadyeta 1.1 tasmd okra-sambhto 13.88 tasmn mad-bhakti-yuktasya 11.4 tasmt sakrtana vior 13.73 tasmin mahan-mukharit 12.D.19 ts t kap prehatamena 15.39 tasy apra-rasa-sra-vilsa 20.16 tata ca tath-vidha-veo daa 16.32 tte ka bhaje 1.15 tath na te mdhava tvak 12.C.71 tato dusagam utsjya 12.F.31 tatra bhgavatn dharmn 11.35 tatra bhgavatn dharma 1.2 tatra prathamo ntarag-akti 8.30 tatratya-yamun svalpa 17.35 tat sdhu manye sura-varya 12.F.31 tat-tad-bhvdi-mdhurye 11.52 tat-tad-bhva-icchmay 11.62 tat te nukamp 12.C.37 tat tu laukika-sad-bandhu15.18 tava dsya-sukhaika-sagin 12.A.26 tavaivsmi tavaivsmi na jvmi 0.31 tava kara-kamala-vare nakham 22.53 tava kathmta tapta-jvana 12.D.2 tvat karmi kurvta 11.41 tava vakasi rdhham rse 7.24 tayor apy ubhayor madhye 19.6 tebhyo namo stu bhava-vridhi 13.25 tem evnukamprtham 3.38

LOKA INDEX

ruti khhyna smaraa 12.C.4 ruti pratyakam aitihyam 21.13 rutim apare smtim itare 6.49 ruti-stra-nindanam 13.57 ruti-smti-purdi-pacartra 12.C.16 rutvpi nma-mhtmye 13.55 stambhayann tmantmna 12.F.24 sthnbhil tapasi sthito 11.27 sthvara-jagama dekhe 2.10 sthla-ligbhimna-janita 8.27 sthlni skmi bahni caiva 8.26 str nirkaa-spara 12.F.26 uddha-bhakata-caraa-reu 12.B.24 uddha-sattva-vietm 14.1 sditrita-janrti-raye 13.18 unechi game-vede mhim 7.25 uniychi sdhu-mukhe bole 11.67 nyyate mah-goha 17.31 srya-kiraa 8.14 uro raddadhnasya 12.C.52 suvara-varo hemgo 4.24 sva-bhakti-yoga-lsina 5.31 sva-dayita-nija-bhva yo 4.41 svalppi rcir eva syd bhakti 11.9 vapaco pi mahpla viu 2.50 sva-pda-mlam bhajata 12.C.88 svarprthair hnn nija-sukha 8.3 svarpvasthne madhura-rasa 14.2 svasmin dhurye py amn iuu 16.32 sva-sukha-nibhta-cets tad 11.17 sva-svarpa-bhrama 8.27 svata-prama vedaprama 21.11 svata-siddho vedo hari-dayita 21.2 svaya bhagavn kasarv 6.32 svayambhr nrada ambhu 2.46 svaya tv asmytiayas 14.25 ymc chabala prapadye 6.40 ymam eva para rpa 6.50 yma hiraya-paridhi 6.42 ymasundara ikhaa-ekhara 0.28,20.18 syt ka-nma-caritdi-sitpy 12.C.12 tabe tm veci kare era 5.25 tabe yya tad-upari goloka 22.11 tac ca deha-dravia-janat 13.53 tac chraddadhn munayo 12.C.51 tad rajas-tamo-bhv 12.C.54 tad ama-sra hdaya 14.14 tad astu me ntha sa bhri 12.C.74 tad bhri-bhgyam iha janma 14.30 tad evam anant eva jvkhys 8.29

te satata-yuktn 3.37 tev anteu mheu 12.F.27 tomke laghiy koth jve 7.25 tomra hdaye sad govinda 2.55 tomra sevya 12.C.39 tryasva bho jaganntha guro 1.63 trayy copaniadbhi ca 16.28 tridan bhakta-iromai ca 0.4 td api suncena 12.A.14, 13.51 tuh se rohili madhupura 17.33 tulas-dala-mtrea jalasya 5.23 tulasy amta-janmsi 22.58 tulayma lavenpi 12.B.5 tumi ka-sahacar jagata 7.25 tue tavin rati vitanute 13.41 tuw adarana-ahi 17.32 tvad-bhakta sarit pati 2.45 tvak-maru-roma-nakha-kea 12.F.30 tva bhakti-yoga-paribhvita 12.D.9 tva gopik varaves 1.65 tva pratyag-tmani tad 16.23 tva rpa-majari sakh! 20.26 tvayi me nanya-viay 14.33 tvayopabhukta-srag-gandha 20.3 tyaktv su-dustyaja-surepsita 4.15 tyaktv sva-dharma 2.33 ugro py anugra evya 22.55 ulkhale sambhta-taul ca 31.30 upajiy be lat brahma 22.10 upsyera madhye kon upsya 13.48 urare vihit stre harim 12.C.90 utpanna-rataya samya 2.2 utshn nicayd dhairyt 12.C.11 uttihata jgrata 2.32 vco vega manasa krodha 1.11 vadanti tat tattva-vidas 6.4 vg gadgad dravate yasya 2.44 vg- yasya vadane 22.51 vaidha-bhakty-adhikr tu 11.43 vaikuhj janito var madhu 19.15 vairg, bh grmya-kath 12.F.32 vairgya-yug bhakti-rasa 22.14 vaiava-caraa vin bhava 7.25 vaiavni tu str ye 3.28 vajrd api kahori 2.15 vanyastsya-candra 6.57 vch-kalpa-tarubhya ca kp 0.14 vande ha r-guro r-yuta 0.1
577

 R L O K M TA M vande ka jagad-guru 1.43 vande nanda-vraja-str 23.26 vande r-ka-caitanya 5.3 vara huta-vaha-jvl 12.B.32 varae tait-vsa trval 20.32 varramcravat 10.10 vsudeve bhagavati 12.C.50 vaya tu na vitpyma 23.5 veu karn nipatita 20.33 veunda-sudhvy 23.29 vicitra-varbharabhirme 23.31 vidhi-mrga-rata-jane 8.35 vidy-vinaya-sampanne 11.23 vihya kmn ya sarvn 12.F.40 vijpya bhagavat-tattva 13.35 vikrita vraja-vadhbhir 12.D.4 vkylakvta-mukha tava 18.15 vinya sarva-dukhni 12.A.12 vipada santu t avat 12.C.35 viprd dvi-a-gua-yutd 2.26 viracaya mayi daa dna 6.53 virjantm abhivyakt 11.48 vikh yamun-vapur iti 23.16 vikhorasi y vior yasy 23.15 viama-kma-karma-bandha 8.27 viay vinivartante 12.C.89 viaya viama via satata 4.46 viayra anna khile malina 12.F.33 vior ekaika nmpi sarva 13.12 viu-bhakti-vihn ye cal 10.4 viu-bhakti-vihn ye cal 2.49 viu-aktir par prokt 7.4 vivem anurajanena janayann 18.16 vraja-rasa-bhvana 4.44 vraja-vadh-gaera ei bhva 16.22 vraje prasiddha navanta 23.4 vndvana parityajya 6.37 vndvana sakhi bhuvo vitanoti 15.32 vndvana-purandara r-madana 17.18 vndvanavani-pate! jaya soma 5.33 vndvane aprkta navna 13.87 vndvane viharator iha keli 23.2 vndvany rasa-keli-vrt 22.8 vndyai tulas-devyai priyyai 0.21 yad bhrma bhrma hari-rasa12.B.8 yad abhyarcya hari bhakty 13.8 yad advaita brahmopaniadi tad 4.16 yad na payaty ayath gueh 12.F.16 yad-anucarita-ll-kara-pya 15.43 yadvadhi mama ceta ka 12.F.38
578

APPENDIX yathnalo druu bhinna yate 8.23 yath rdh priy vios 19.2 yath taror mla-niecanena 12.C.77 yath yath gaura-padravinde 4.34 yathea re bhrta! kuru hari 5.4 yathottaram asau svda 12.E.9 yat karmabhir yat tapas 12.A.6 yat karoi yad ansi 11.37 yat kicit ta-gulma 14.31 yat-kikaru bahua khalu 20.34 yat-krtana yat-smaraa yad 6.45 yato v imni bhtni 9.10 yat pthivy vrhi-yavana 12.F.8 yatra rgnavptatvt 11.40 yat-sevay bhagavata 1.37 yat taastham tu cid-rpa 8.11 yat te sujta-caramburuha 17.25 yat tv aha bhavatn vai 14.28 yvn aha yath-bhvo 3.30 yvanti bhagavad-bhakter agni 1.38 yei bhaje sei baa 11.25 yei stre yei kviaya-vacana 3.13 ye me bhakta-jan prtha 2.52 yena janma-atai prva 13.15 yenkara purua veda satya 21.7 ye nye ravindka vimukta 11.13 ye py anya-devat-bhakt 11.29 ye yath m prapadyante 16.18 yo brahma-rudra-uka-nrada 19.20 yo dustyajn dra-sutn 12.C.66 yoginm api sarve 11.28 yo m payati sarvatra 2.11 yo mantra sa guru skt 1.48 yopayti anair my 12.F.22 yoid-dhiraybharambardi 12.F.23(b) yo vyaktir nyya-rahitam 1.34 yugyita nimeea 17.1 yukthra-vihrasya 12.C.80 yuvatn yath yuni yun ca 6.64

LOKA INDEX

yad yad hi dharmasya 4.25 yad yto daivn madhu-ripur 18.17 yad yto gop-hdaya-madano 17.10 yad gatv na nivartante 8.18 yad icchasi para jna 13.22 yadccher vsa vraja-bhuvi sa 15.44 yadi dsyasi me kmn 22.54 yadi m prptum icchanti 10.8 yadi vaiava-apardha uhe 22.13 y dohane vahanane 15.30 yadcchay mat-kathdau 12.B.13 y d nikhilgha-sagha 22.61 yadyapi mra gurucaitanyera 1.18 yadyapi samdhiu vidhir api 6.66 ya eka govinda bhajati kapa 20.6 yha, bhgavata paa 3.16 yhra komala raddh 2.41 ya kaumra-hara sa eva hi 18.10 ya stra-vidhim utsjya 12.C.15 ya pravrajantam anupetam apeta 0.25 ymuna-salila-harae giy 20.10 yn sthya naro rjan 2.31 y nirvtis tanu-bht tava 22.43 ya kali rpa arra n 22.7 yan maithundi-ghamedhi 12.F.19 yan martya-llaupayika sva 16.34 yan-nmn nmni durgha 7.23 yra citte ka-prem karaye 2.13 yre dekha, tre kaha 13.77 yarhy ambujkpasasra bho 17.29 yaa riym eva parirama 10.7 yasya deve par bhaktir 1.5 yasyham anughmi 12.C.34 yasy kadp vasancala 19.19 yasy reyas-kara nsti 15.16 yasy vai ryamy 3.6 yasy vai ryamy 12.D.8 yasynana makara-kuala-cru 14.23 yasynurga-lalita-smita-valgu 17.9 yasynurga-pluta-hsa-rsa 14.24 yasya prabh prabhavato jagad 6.17 yasya prasdd bhagavat-prasdo 1.14 yasysti bhaktir bhagavaty 2.19 yasytma-buddhi kuape tri 12.F.17 yasya yal lakaa prokta 10.13 yasya yat-sagati puso 12.B.17 y te ll-rasa-parimalodgri 17.20 yath brahmae bhagavn svayam 21.5 yath duatvam me davayati 22.47 yathgne kudr visphulig 8.13 yathgni su-samddhrci 12.F.44 yath mahnti bhtni 3.33

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