Hari Bhakti Kalpa Latika PDF

Çré Hari Bhakti Kalpa Latikä
The Wish-fulfilling Creeper of Devotional Service to Lord Hari
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“Sixty years ago, at Çré Puruñottama Kñetra, Çréla Bhaktivinoda

Öhäkura received an original copy of Çré Hari Bhakti Kalpa
Latikä. In spite of intensive research I could not find out who
composed it. After sometime I saw a renounced Ramanandi
Vaiñëava with a copy of the book. Twenty-five years later, I pub-
lished the original texts in the magazine called Sangini. Now I
am publishing it with Bengali translation. Although the book
was written to glorify unalloyed devotional service, by seeing
the prominence of knowledge contained in it, I think that a fol-
lower of Suddhädvaita philosophy composed it.”
Çréla Bhaktisiddhänta Sarasvaté Öhäkura

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çré guru-gauraìgau jayataù
Çré Hari Bhakti

Kalpa Latikä
The Wish-fulfilling Creeper of
Devotional Service to Lord Hari
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Compiled, Translated into Bengali and Edited by
His Divine Grace

Bhaktisiddhänta Sarasvaté Öhäkura
English Version Produced and Published by Éçvara däsa
Translated by Bhumipati däsa

Edited by Éçodyänä devé däsé
Çré Hari Bhakti Kalpa Latikä
Compiled by Çréla Bhaktisiddhänta Sarasvaté Öhäkura

Produced and Published by Éçvara däsa
Translated by Bhümipati däsa
Edited by Éçodyänä däsé
Sanskrit Editing by Vinode-Bihari däsa
Assistant Proofread by Mahäçakté däsé
Design and Layout by Éçvara däsa
Cover Photo : Temple of Lord Jagannatha, Jagannatha Puri, India.
First Printing 2000, 2000 copies.
ISBN 81-87897-01-5
©Éçvara däsa and Touchstone Media. All Rights Reserved.
Printed in India by Shagun Offset, New Delhi.

This book is dedicated to the lotus feet of the great lion äcärya,
Çréla Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda,
who is a ray of Lord Viñëu. His mission was destroying
unauthorised teachings that were against the principles of
devotional service as enunciated by Çréla Rüpa Gosvämé.
Contents
FOREWORD..................................................................................................xi
INTRODUCTION..........................................................................................xix
CHAPTER ONE..............................................................................................1
Invocation; the characteristics of the book; the author’s humility; the glo-
ries of Lord Väsudeva and His devotees; the cause of aversion to the Lord;
the process for achieving service to Kåñëa; and the glories of devotional serv-
ice to Kåñëa.
CHAPTER TWO........................................................................................... 23
The devotees of the Lord, particularly the gopés, offer prayers and obei-
sances to the Lord; the nine processes of devotional service executed by the
devotees; the devotees endeavor to please Kåñëa; the glories of the devotees;
the definition of devotional service; the three modes of material nature; and
the symptoms of uncontaminated devotional service and love of God.
CHAPTER THREE........................................................................................49
The author’s prayer for the shelter to the processes of devotional service;
his heartfelt prayers; his preaching to the mind; his hankerings; his begging
for the Lord’s mercy; his eagerness to accept everything that is favorable to
the service of Lord Çré Hari; and his prayer for such favorable service.
CHAPTER FOUR..........................................................................................59
The eternal symptoms and qualities of those who hear the characteristics
of Lord Çré Hari's names and who glorify His transcendental qualities.
CHAPTER FIVE........................................................................................... 69
The descriptions of Lord Çré Kåñëa’s names, forms, qualities, pastimes,
and characteristics which are meant to be heard and chanted eternally.
CHAPTER SIX............................................................................................. 95
The glories of remembering the names, forms, and so forth of Lord Çré
Hari; the glories of those who remember them; and the process and result of
meditating on the form of the Lord.
CHAPTER SEVEN...................................................................................... 111

Serving the lotus feet of Çré Hari in the form of worshiping Him with var-
ious opulent ingredients; the glories of the worshiper; the process of serving
the Lord’s lotus feet; the result of worshiping the Lord’s feet; the author’s
humble prayer; and the glories of serving the lotus feet of the devotees.
CHAPTER EIGHT.......................................................................................123
The worship of the Deity form of Çré Hari with various ingredients by the
members of all varëas and äçramas who are duly initiated in the païcarätrika
system; the glories of the worshipers; the two processes of worship; the
process of meditation; the process of offering various foodstuffs; the worship
of the devotee; the process of putting the Lord to rest; and honoring the
Lord’s remnants.
CHAPTER NINE........................................................................................ 139

The process and glories of offering obeisances to Lord Hari with one’s
body, mind, and speech; and the process of offering prayers to the Lord.
CHAPTER TEN.......................................................................................... 145

The glories of the Lord’s service in the form of surrendering one’s mind,
body, wealth, lust, rituals, and religious duties for the pleasure of Lord Çré
Hari; the inferiority of all other limbs of devotional service to the servitorship
of the Lord; the glories of the Lord’s servants; the qualifications for and the
results of serving the Lord; and the categories of the Lord’s servants.
CHAPTER ELEVEN.................................................................................... 153

The loving friendship towards Lord Çré Hari and the characteristics of the
devotees who are under the shelter of such friendship.
CHAPTER TWELVE....................................................................................157
Total surrender to the lotus feet of Çré Hari by offering everything to Him
and being fully absorbed in Him; the glories, symptoms, and unique position
of the surrendered persons.
CHAPTER THIRTEEN.................................................................................161
While describing knowledge as subordinate to devotional service, the
author explains how the performers of the nine types of devotional service
control Lord Kåñëa; the author’s realization about the Lord’s position as the
nondual Personality of Godhead; and the symptoms and results of pure
knowledge.
CHAPTER FOURTEEN................................................................................169
The author begs for forgiveness for his offenses; the description of the
uselessness of other methods for obtaining the goal of life; and the author’s
humble words regarding his book.
INDEX.......................................................................................................179
Foreword
By
His Divine Grace
Bhaktisiddhänta Sarasvaté Gosvämé Öhäkura
The Treasure of Bhakti

I offer obeisances to the most magnanimous giver of love of Kåñëa, Kåñëa
Himself, bearing the name Kåñëa Caitanya, who possesses a form of golden
hue! I submit myself to that merciful Person, Çré Kåñëa Caitanya, who per-
formed wonderful deeds. With the nectarean treasure of His own love, He
intoxicated the world (delirious with ignorance) by freeing it from the mala-
dy of nescience.
Lord Çré Caitanya said to Çréla Rüpa Gosvämé:
Rüpa, listen to the characteristics of rasa (mature mellow) of bhakti. I
shall speak in a condensed form, for rasa is not susceptible to elaborate
description, since it can only be understood through insight and deep real-
ization. The ocean of the mellow of bhakti is profound and without boundary
shores. I shall speak one particle about bhakti to make you taste it.
In this world the number of jévas (souls) is infinite. They form the con-
tents of this world and they wander, birth after birth, through 8,400,000 dif-
ferent kinds of physical bodies (human, animal, tree, and so forth). The spe-
cific nature of the jéva is infinitesimal in size like one hundredth part of the
tip of a hair.
The jévas are divided into two distinct groups, namely, (1) stationary and
(2) moving. The moving jévas are divided into those who live on land, in
water, and in the air. Mankind is a very small part of the total number of jévas
that live on land. Among mankind are to be found the mlecchas, pulindas,
baudhas, aborigines, and so on.
xii Çré Hari Bhakti Kalpa Latikä
Among those who practice the religion of the Veda, one half profess to
follow the Veda but in fact only follow with their lips. They commit many sins
forbidden by the Veda and do not really care for religion. Among those who
really act in accordance with religion, most are addicted to fruitive activities.
They work (karma) to produce fruits that they can enjoy. It is hardly possible
to find one jïäné (single seeker of knowledge) among one hundred thousand
people working for good karma. Furthermore, there is hardly even one per-
son who is truly mukta (liberated) amongst one hundred thousand people
who are seeking liberation. And it is hardly possible to find a single bhakta
(devotee) of Kåñëa among one hundred thousand liberated persons.
A bhakta of Kåñëa is free from all selfish hankerings and is, therefore, of
a really peaceful and equipoised disposition (çänta). But those who desire lib-
eration, or desire mystic powers through yoga, or desire to work to create
enjoyment are all discontent (açänta).
It is rare that any jéva, in the course of his wanderings in this mundane
world, will get a chance to come to bhakti. Indeed, it is rare for someone to
obtain the seed of the creeper of bhakti, which is only found by the mercy of
guru and Kåñëa.
Bhakti grows, like a creeper grows, from a tiny seed. By becoming a gar-
dener, the jéva sows the seed and nourishes it with water in the form of
hearing and chanting the holy name of Kåñëa. The creeper of bhakti devel-
ops shoots and grows to pierce through this mundane sphere. The growing
creeper goes through the stream of Virajä (the unmanifest state outside
this universe), then it goes through the illuminated plane of Brahman
(white light of spiritual bliss), until the creeper finally attains for herself a
home in the soil of the infinite sphere called paravyoma. The creeper con-
tinues to grow in the paravyoma atmosphere and reaches the limits of the
higher sphere of Goloka Våndävana where she climbs and clings to the pur-
pose-tree at the feet of Kåñëa. Prema, the fruit of the creeper of bhakti,
grows on the creeper only when she attains the lotus feet of Kåñëa.
Throughout this time, the gardener continues to water the creeper with
hearing and chanting the holy name of Kåñëa.
The gardener has a second task in caring for the creeper besides water-
ing it. As the creeper begins to grow, hostile animals make their appearance
and tear the leaves, or the tender leaves begin to dry up because of excessive
heat. In these circumstances, an offense against a Vaiñëava (devotee) corre-
sponds to the vicious animals that damage the creeper in these different
ways. In other words, it is the negligence of the gardener who has failed to
Foreword xiii
erect fences, or to devise other methods to protect the creeper, or to give spe-
cial care so that there may be no possibility of the creeper being trampled by
a mad elephant, an offense to a Vaiñëava. An offense against a Vaiñëava is
identical to an offense against the holy name—it is one of the ten categories
of offenses against the holy name.
There is another possible disturbance as the creeper of bhakti begins to
grow. If the secondary branches grow luxuriantly then such growth also does
mischief. The secondary branches are the desire for enjoyment, longing for
liberation, addiction to forbidden conduct, over attention to small points of
conscience, cruelty or slaughter of living things, desire for wealth, and desire
for worldly honor and fame. If special care is not practiced, these secondary
branches are apt to grow vigorously to the detriment of the principal stem of
the creeper, with the result that it is stunted and cannot grow. Therefore, it
is the duty of the gardener to prune these secondary branches from the
moment of their appearance, while one is busy with the primary task of hear-
ing and chanting. If this is done, the principal stem continues to grow and
attains Våndävana, the land of Kåñëa.
The fruit of prema then ripens and drops on the ground. The gardener
now tastes its mellow. By the help of the creeper, the gardener is also able to
reach the desire tree. The gardener can now serve in Våndävana at the foot
of the desire tree and savor the taste of the luscious juice of the fruit of love.
This prema is the supreme destination, the final fruit of all activity of the soul.
The fourfold objects of human endeavor, namely, dharma (virtue), artha
(worldly possession), käma (objects of worldly desire), and mokña (libera-
tion) are as insignificant as a straw lying by the wayside, in comparison with
kåñëa-prema.
When a person completely withdraws his mind from all external efforts
as a result of practicing pious activities, which are recommended in the scrip-
tures, he attains the oneness of Brahman realization. The equable state of
oneness in the bliss of Brahman realization and the realization of coveted
powers and excellences (siddhis) can dazzle the imagination of a man by their
glaring features. But these dazzling realizations are only dazzling until the
man has savored the smallest portion of the fragrance of the medicine of
love. Pure love can subdue even the Lord Himself, and He is the subduer of
Madhu, the great demon who is at the core of the pattern of consciousness
(yantra), which we perceive as the mental state of intoxication. A person must
be free from mundane intoxications which lead him to try to enjoy as a mas-
xiv Çré Hari Bhakti Kalpa Latikä
ter of siddhis (siddhi-yoga), or the bliss of oneness with the unmanifest

Brahman (liberation), before love can appear on the pathways of the heart.
"Bhakti is service unto the Lord of the senses by means of one's senses. It
is free from all physical and mental elements. It is absolutely free from all
mundane dirt because it is directed entirely to God." (Närada Païcarätra)
Lord Çré Caitanya continued: As soon as information of My excellences
enter the listener's ear, his mind exhibits a constant inseparability from Me.
This occurrence is comparable to pure Ganges water entering the ocean.
This is the only sure characteristic of devotion, which is free from all mun-
dane tendencies: the devoted soul is inseparable from Me.
The devotees never accept the gifts of residence in Vaikuëöha (the unlim-
ited realm), or the opulence and honor of a form resembling My majestic
self, or proximity to My presence, or complete merging in Me. I offer them
all these attainments, but they do not accept them. They have no desire to
have these attainments because nothing is covetable for them except My
transcendental service.
This devotion is pure and perfect. By means of such devotion the indi-
vidual soul attains unalloyed love for Me, and thereby transcends the limit-
ing potency that covers the jéva (soul) with layers of mundane desires and
feelings.
If the mind harbors the least desire either for mundane enjoyment, or for
liberation from the desire for enjoyment, love of Godhead is not aroused,
even by the most diligent pursuit of service which is performed according to
the practices enjoined in the scriptures.
So long as the ugly ghost of desire for mundane enjoyment or mundane
emancipation continues to haunt the chambers of the heart, how can the bliss
of devotion arise therein?
Bhakti is fit to be cultured. Being duly cultured it gives rise to rati (the
natural tendency of the soul towards Kåñëa, or the basic principal of love).
Condensed rati is prema. By gradual development, prema becomes sneha,
mäna, praëaya, anuräga, bhäva, and mahäbhäva. A good analogy is the refin-
ing of raw sugarcane juice: first there is juice, then molasses, raw sugar, resid-
ual sugar, refined sugar, white sugar, and confectioners’ sugar. These are
varieties of the basic principle (sthäyébhäva) in the operations of the liquid
mellow (rasa) of the service of Kåñëa. If the basic principle is conjoined with
higher principles known as vaibhäva, anubhäva, sättvika and vyabhicäré, then
the operations of the liquid mellow of the service of Kåñëa exhibits the most
Foreword xv
exquisite nectarean taste, just as the mixture of curd with sugar, ghee, pep-
per, and camphor produces a most tasty preparation.
There are five varieties of rasa corresponding to the different types of
devotees. The five varieties of rasa are çänta (the feeling of peacefulness),
däsya (the feeling that I am a servitor of Kåñëa), säkhya (the feeling that I am
a friend of Kåñëa), vätsalya (the feeling that Kåñëa is a child and I am Kåñëa’s
parental guardian), and madhura (the mood that Kåñëa is my beloved).
There are also seven secondary types of rasa known as häsya (humorous
mood), adbhuta (astonishment), vérä (chivalrous mood), karuëä (compas-
sionate mood), raudra (angry mood), bhayänaka (mood of awe and dread)
and vibhasta (ghastliness). The five principal kinds of rasa are permanent and
constantly permeate the mind of the devotee, whereas the seven secondary
moods are not constantly present within the mind of the devotee.
Çänta-rasa is exemplified by the conduct of the nine yogés called the
Yogendras, and also the yogé Sanaka and his young brothers. Däsya-rasa, the
mood of a servitor of Kåñëa, is seen everywhere in the numberless devotees
of Kåñëa. Among the sakhya-rasa group are the young cowherd boys who are
associates of Kåñëa, such as Çrédämä, as well as Kåñëa's cousins Bhéma and
Arjuna. The devotees in the mood of vätsalya-rasa include the parents and
the older relatives of Kåñëa. In madhura-rasa the principal bhaktas (devo-
tees) are the milkmaids in Vraja and also the royal consorts and Lakñmés,
whose great number baffles all calculation.
Kåñëa-rati is twofold, namely, (1) adulterated with the perception of His
majesty and (2) unalloyed. In the two royal cities of Mathurä and Dvärakä,
and in the Vaikuëöha worlds, the mood of divine majesty predominates. In
gokula-rati, love for Kåñëa is in a mood devoid of the consciousness of His
divine majesty. Love is exhibited with shyness if the sense of majesty is promi-
nent. The distinctive characteristic of unalloyed gokula-rati is that the god-
dess of devotion, directing service in Gokula, does not pay any attention to
the majesty of Godhead, even if majesty is manifested to Her. In çänta-rasa
and däsya-rasa, the realization of divine majesty on rare occasions serves as a
helpful excitant. In sakhya-rasa and madhura-rasa it always acts as a hin-
drance. (Some examples are given here.) Kåñëa acted in a formal role when
He met His parents Vasudeva and Devaké, and He bowed down and touched
their feet. The realization of His divine majesty filled the minds of His par-
ents with astonishment, adbhuta(one of the secondary rasas ). Arjuna was
terrified on beholding the cosmic form of Kåñëa, and he begged forgiveness
xvi Çré Hari Bhakti Kalpa Latikä
for his arrogance in behaving as His close friend. Rukmiëé was overwhelmed
with fear when Kåñëa told her jokingly that He would leave her.
But the source of unalloyed love knows nothing of divine majesty. If She
meets with any exhibition of majesty, She simply ignores all relationship on
Her part with such entity.
In çänta-rasa there is exclusive attachment to Kåñëa due to the realization
of one's spiritual nature. Kåñëa says, "Equanimity (sama) results from the
inclination of constant attachment to Me." The specific effect of çänta-rasa is
noticeable in that the çänta-devotee discards every other longing except the
longing for Kåñëa. Hence, no one can have real equanimity of disposition
except the devotee of Kåñëa. The devotee of Kåñëa regards paradise and lib-
eration as hell. The two characteristics of the çänta-devotee are constant
attachment to Kåñëa and renunciation of all other longings. These two char-
acteristics permeate all the devotees of Kåñëa just as sound permeates and
penetrates all mundane elements.
The çänta-devotee is without any personal tie of love with Kåñëa. In the
heart of the peaceful çänta-devotee, the realization of Kåñëa as the
Supremely Great Being (Parabrahma) and the Supreme Soul (Paramätmä) is
strong. In çänta-rasa there is only the realization of the spiritual nature of
one's relationship with Kåñëa; whereas in däsya-rasa there is the greater real-
ization of the nature of Kåñëa as the master possessing full divine majesty. In
the däsya mood there is exuberance of the realization of God as the posses-
sor of controlling power and great dignity. The servitor by his humble service
gives constant pleasure to Kåñëa.
In däsya there are the characteristics of çänta and also the specific activ-
ity of servitude. Therefore, däsya possesses these twofold qualities. In säkhya
(friendship) there are the qualities of both çänta and däsya. But in däsya the
servitude is full of the sense of inferiority and high respect for Kåñëa, and in
sakhya, the relationship is characterized by full confidence. The close friends
of Kåñëa climb on His shoulders and make Him climb on theirs, they engage
in wrestling with Him, and they serve Him and make Him serve them. Säkhya
is marked by the predominance of confidential relations devoid of the sense
of respect and of one's inferiority to Him. Hence sakhya-rasa possesses these
threefold qualities. It has a great measure of personal sentiment, a sense of
regarding Kåñëa as one's own. This last trait makes Godhead submit to
sakhya-rasa. For example, Kåñëa agreed to drive the chariot of His cousin
Arjuna when Arjuna was fighting on the battlefield at Kurukñetra.
Foreword xvii
In vätsalya-rasa (the parental mood of devotion) there are the qualities of

çänta and the service of däsya. There are also the qualities of sakhya consist-
ing of the absence of restraint due to awe and respect, as well as an absence
of fear of punishment and scolding. Additionally, there are the activities
bearing the designation of "tending" (pälana). Devotees in vätsalya-rasa see
themselves as the guardian of Kåñëa, Who is regarded as their ward. By these
fourfold characteristics, vätsalya-rasa is as delicious as nectar. Kåñëa,
Himself, is immersed in that nectarean bliss in the company of His devotee.
Jïänis (meditators) such as Çuka, Sanaka, and Sanätana who are aware of the
nature of Kåñëa, as divinity possessed of controlling power, declare that
Kåñëa also possesses the quality of subservience to His devotee.
In madhura-rasa there is constant attachment to Kåñëa, extreme servi-
tude, the familiarity of a close friend, the increased sentiment for Kåñëa that
one feels when tending one's child, and finally, serving Kåñëa by means of
one's own body as a consort. Hence, madhura-rasa exhibits five distinct qual-
ities. An analogy with the five mundane elements (space, air, fire, water,
earth) is given. The quality of each element, beginning with space (akaça), is
also found in the next element in the series and is added to its own distinc-
tive quality. The last of the elements, namely earth, possesses the distinctive
qualities of the preceding four elements, in addition to its own specific qual-
ities. In the same manner, all the bhävas combine in madhura. For this rea-
son, madhura-rasa has the greatest taste, which makes it so exquisitely deli-
cious.
The Lord said to Çré Rüpa Gosvämé that He had given him a mere out-
line of bhakti-rasa. Çré Caitanya Mahäprabhu advised Çré Rüpa Gosvämé to
ponder over this and to expand upon it in his writings. By the practice of con-
stant meditation Kåñëa manifests Himself in the heart. By the grace of Kåñëa,
even an ignorant person is able to realize the nature of the ocean of rasa.
Introduction
p AjaNa iTaiMaraNDaSYajaNaNJaNa Xal/ak-Yaa )

c+auåNMaqil/Ta& YaeNaTaSMaE é[qGaurve NaMa" ))
oà ajïäna-timirändhasya jïänäïjana-çaläkayä
cakñur unmélitaà yena tasmai çré-gurave namaù
I was born in the darkest region of ignorance, and my spiritual master opened
my eyes with the torchlight of divine knowledge. I offer my respectful and
humble obeisances unto him.
vaH^k-LPaTaå>Yaê KPaaRiSaNDau>Ya Wv c )
PaiTaTaaNaa& PaavNae>Yaae vEZ<ave>Yaae NaMaae NaMa" ))
väïchä-kalpatarubhyaç ca kåpä-sindhubhya eva ca

patitänäà pävanebhyo vaiñëavebhyo namo namaù
I offer praëäma unto the Vaiñëavas, who are just like desire trees, who are an
ocean of mercy, and who deliver the fallen, conditioned souls.
NaMaae MahavdNYaaYa k*-Z<aPa[eMaPa[daYa Tae )

k*-Z<aaYa k*-Z<aacETaNYaNaaMNae GaaEriTvze NaMa" ))
namo mahä-vadänyäya kåñëa-prema-pradäya te

kåñëäya kåñëa-caitanya-nämne gaura-tviñe namaù
I offer praëäma unto Çré Kåñëa Caitanya, who is Çré Kåñëa Himself. Having
assumed the golden form of Çrématé Rädhikä, He is munificently bestowing
the rare gift of kåñëa-prema.
xx Çré Hari Bhakti Kalpa Latikä
Gaurve GaaErcNd]aYaraiDak-aYaE Tadal/Yae )

k*-Z<aaYa k*-Z<a>a¢-aYa TaÙ¢-aYa NaMaae NaMa" ))
gurave gauracandräya rädhikäyai tadälaye

kåñëaya kåñëa bhaktäya tad-bhaktäya namo namaù
I offer praëäma to Çré Gurudeva, Çré Gauracandra, Çrématé Rädhikä and Her
associates, Çré Kåñëa and His devotees, and to all Vaiñëavas.
>a¢-ya ivhqNaa AParDal/+aE"i+aáaê k-aMaaidTar&GaMaDYae )

k* FaMaiYa Tva& Xar<a& Pa[Paàav*Nde NaMaSTae cr<aarivNdMa( ))
bhaktyä vihénä aparadha-lakñaiù

kñiptäç ca kämädi-taraìga-madhye
kåpämayi tväà çaraëaà prapannä
vånde namaste caraëäravindam
O merciful Våndä-devé! I am devoid of devotion and guilty of unlimited

offenses. 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 and offer praëäma unto your lotus feet.
Sa vE Pau&Saa& Parae DaMaaeR YaTaae >ai¢-rDaae+aJae )

AhETauKYaPa[iTahTaa YaYaaTMaa SauPa[SaqdiTa )) 6 ))
sa vai puàsäà paro dharmo yato bhaktir adhokñaje

ahaituky apratihatä yayätmä suprasédati
Çréla Süta Gosvämé said to the sages of Naimiñäraëya, “The supreme occu-
pation [dharma] for all humanity is that by which men can attain to loving
devotional service unto the transcendent Lord. Such devotional service must
be unmotivated and uninterrupted to completely satisfy the self.”
Na SaaDaYaiTa Maa& YaaeGaae Na Saa&:Ya& DaMaR oÖv )

Na SvaDYaaYaSTaPaSTYaaGaae YaQaa >ai¢-MaRMaaeiJaRTaa ))
na sädhayati mäà yogo

na säìkhyaà dharma uddhava
Introduction xxi
na svädhyäyas tapas tyägo

yathä bhaktir mamorjitä
Lord Kåñëa said to Uddhava: “My dear Uddhava, the unalloyed devotional
service rendered to Me by My devotees brings Me under their control. I can-
not be thus controlled by those engaged in mystic yoga, Säìkhya philosophy,
pious work, Vedic study, austerity, or renunciation”
Pure devotional service is the only means by which the Supreme Lord can
be pleased and thus the living entity can attain satisfaction. In the Çré
Caitanya-caritämåta, Lord Caitanya Mahäprabhu said that only a devotee of
Kåñëa, who has no other interest, is peaceful, others are not.
kåñëa-bhakta—niñkäma, ataeva ‘çänta’

bhukti-mukti-siddhi-kämé—sakali ‘açänta’
“Because a devotee of Lord Kåñëa is desireless, he is peaceful. Fruitive work-

ers desire material enjoyment, jïänés desire liberation, and yogés desire mate-
rial opulence; therefore they are all lusty and cannot be peaceful.”
The only definition of bhakti is pure devotional service rendered to Lord

Kåñëa with no expectation or selfish interest. Such pure devotional service is
said to bring the Lord under the control of His devotees. Mutual love
between the Lord and His devotees is the cause of bringing Him under con-
trol. The actual wealth of a devotee is hidden to those who are ignorant of
this fact. A devotee whose only wealth is Kåñëa is usually scorned by materi-
alists who think of a devotee as a social misfit. But, as mentioned in the above
verses, a devotee is fully satisfied, fully peaceful, and the possessor of a valu-
able asset that cannot be taken away, even at the time of death. All the mys-
tic perfections, the hosts of demigods, and even Lakñmédevé, are forever wait-
ing to serve a devotee of Kåñëa. However, a devotee has no aspiration other
than the loving service of Kåñëa.
ANYaai>al/aizTaaXaUNYa&jaNak-MaaRÛNaav*TaMa( )
AaNaukU-LYaeNa k*-Z<aaNauXaql/Na& >ai¢-åtaMaa ))
anyäbhiläñitä-çünyaà jïäna-karmädy-anävåtam
änukülyena kåñëänu-çélanaà bhaktir uttamä
xxii Çré Hari Bhakti Kalpa Latikä
Çréla Rüpa Gosvämé appropriately defined bhakti as: “The superior quality of
devotional service to Kåñëa is to act favorably for the Personality of
Godhead. This means that the service must not be covered by the path of the
monists, fruitive workers or desires other than devotional service.”
AaraDYaae >aGavaNa( v]JaeXaTaNaYaSTaÖaMa v*NdavNaMa( )

rMYa KvaicduPaaSaNa v]JavDaUvGaeR<aa v k-iLPaTaa ))
ärädhyo bhagavän vrajeça-tanayas tad-dhäma våndävanaà

ramya kväcid upäsana vraja-vadhü-vargeëä va kalpitä
Devotional service is further defined in the following words of Çré Caitanya

Mahäprabhu: “The highest kind of worship is the worship of Çré Kåñëa, the
Supreme Personality of Godhead. Just as Lord Kåñëa is worshipable, simi-
larly His place of pastimes, Våndävana-dhäma is also worshipable. The high-
est kind of worship is demonstrated by the gopés of Vraja.”
The gopés of Vraja are the ideal devotees of Kåñëa and their only goal is
acting for the pleasure of the Lord. Their whole existence is only for the sat-
isfaction of Lord Kåñëa. Therefore, it has been instructed by all the authori-
ties of the bhakti tradition that to render service to the Supreme Lord Kåñëa
one must follow in the footsteps of the gopés of Våndävana.
This book, nicely presented by Çréla Bhaktisiddhänta Sarasvaté Öhäkura
Prabhupäda, is a treasure for the aspiring devotees of Kåñëa. The meaning of
bhakti is given in an easy-to-understand manner. Herein is a description of
devotional service, a devotee, the activities of a devotee, the qualities and
symptoms of a devotee, the methods by which a devotee pleases the Supreme
Lord, the glories of devotional service, the pastimes of the Supreme Lord,
and the affection of the Lord towards His devotees.
Though the original author of the book is unknown, according to Çréla
Bhaktisiddhänta Sarasvaté Öhäkura Prabhupäda, it was composed with the
motive of pure devotion. He translated it into Bengali and printed it again
and again.
It is a privilege for me to make this book available in English. There is unend-
ing revelations of the meanings contained in the scriptures. According to the
Vedänta-sütras, çästra-yonitvät, the Supreme Lord is the author of all revealed
scriptures, and all revealed scriptures are meant for knowing the Supreme Lord.
Veda means knowledge that leads to the Lord. A devotee has to be mindful of this
Introduction xxiii
fact and be constantly in pursuit of ever new realizations of the Supreme Lord as
he makes progress on the path of bhakti.
I hope that this book will bring pleasure to the devotees of the Lord. I
pray that the devotees, being pleased with this publication, will shower their
blessings on me.
Jaya Çré Rädhe.
Éçvara däsa
Completed Kartika, 2000
Çré Våndävana Dhäma
Chapter I nvocation; the characteristics of the
book; the author's humility; the glories
of Lord Väsudeva and His devotees; the
One cause of aversion to the Lord; the process
for achieving service to Kåñëa; and the
glories of devotional service to Kåñëa.
Text 1
SavaRTMaaNaMaXaezl/aek-iPaTar& SaveRìr& XaìTa&
Ya& Naae veita JaGaiàvaSaMaMa*Ta& YaNMaaYaYaaNDa& JaGaTa( )
Ya& jaTva k*-iTaNaae ivXaiNTa ParMaaNaNdavbaeDa& c Ya&
Ta& >a¢-iPa[YabNDav& Xar<ad& vNde MaurÜeiz<aMa( ))1))
sarvätmänam açeña-loka-pitaraà sarveçvaraà çaçvataà

yaà no vetti jagan-niväsam amåtaà yan-mäyayändhaà jagat
yaà jïätvä kåtino viçanti paramänandävabodhaà ca yaà
taà bhakta-priya-bandhavaà çaraëadaà vande mura-dveñiëam
I offer my respectful obeisances unto the Supreme Lord Murari, who is

the dearmost friend of the devotees and the ultimate shelter of everyone. By
the influence of His illusory energy, the people of this world do not know that
He is the immortal, eternal father and the Supreme Lord of the universe. He
is the source of the material world and by realizing Him the learned attain
His eternally blissful association.
2 Çré Hari Bhakti Kalpa Latikä
Text 2
v]Jañq<aaMPa[eMaPa[v<ah*dYaae va ik-MaQava
k*PaYau¢-ae >a¢e-ZvSauriNaDaNaC^ÚiNaPau<a" )
AiPa SvaTMaaraMaae Ya wh ivJaaehqzuRv]RJaMaGaaTa(
TaMaaNaNdMvNde NavJal/dJaal/aedriNa>aMa( ))2))
vraja-stréëäm prema-pravaëa-hådayo vä kim athavä

krpä-yukto bhakteñv asura-nidhana cchadma-nipuëaù
api svätmärämo ya iha vijohérñur vrajam agät
tam änandam vande nava-jalada-jälodara-nibham
I offer my humble obeisances unto that blackish, blissful Personality,

who resembles the new clouds. In spite of being self-satisfied, He mercifully
appeared in this world in the land of Vraja to enjoy His pastimes with the
gopés and other devotees, while pretending to be an expert killer of demons.
Text 3
ASaTYaMaiPa Sa&Saar& YaÙi¢-"SaTYaTaa& NaYaeTa( )
GaaePaqNaa& h*dYaaNaNd& TaMaaNaNdMauPaaSMahe ))3))
asatyam api saàsäraà yad-bhaktih satyatäà nayet

gopénäà hådayänandaà tam änandam upäsmahe
Let us worship that blissful Personality, who constantly gives pleasure to

the hearts of the gopés. Devotional service to Him can transform this tempo-
rary material world into the eternal abode of the Lord.
Text 4
PauNYaaM>aaeiDa>ava TaMaaeivgaiTaNaq SaTSa®MaUl/aetaMaa
é[ÖaPaç/ivNaq ivri¢-k-il/k-a Pa[eMaPa[SaUNaaeJJvl/a )
SaaNd]aNaNdrSaavh& c ParMa& jaNa& f-l&/ ib>a]iTa
SaeYa& é[qhir>ai¢-k-LPal/iTak-a >aUYaaTSaTaa& Pa[qTaYae ))4))
punyämbhodhi-bhavä tamo-vighatiné sat-saìga-mülottamä

çraddhä-pallaviné virakti-kalikä prema-prasünojjvalä
sändränanda-rasävahaà ca paramaà jïänaà phalaà bibhrati
seyaà çré-hari-bhakti-kalpa-latikä bhüyät satäà prétaye
Çré Hari Bhakti Kalpa Latikä 3
May this book, Çré Hari Bhakti Kalpa Latikä (The Wish-Fulfilling Creeper
of Devotional Service to Lord Hari), increase the pleasure of the saintly
devotees. Born from the ocean of piety, it destroys illusion, gives good asso-
ciation, bestows spiritual knowledge of eternal bliss, and is filled with twigs
of faith, buds of renunciation, and fully-blossomed flowers of love of God.
Text 5
Kvah& MaNdMaiTaJaR@e_NaiDaGaTaé[uTYaaidXaañaGaMaae
ivÛaTatvivvek-iNaMaRl/iDaYaa& >ai¢-" Kva ivìeizTau" )
Sv& icta& TadiPa Pa[MaïuRMaQa Ta& ivjaTauk-aMaae_PYah&
ku-veR SaahSaMaqd*Xa& Yaidh TaT+aNTau& MahaNTaae_hRQa ))5))
kvähaà manda-matir jaòe ‘nadhigata-çruty-ädi-çästrägamo

vidyä-tattva-viveka-nirmala-dhiyäà bhaktiù kvä viçveñituù
svaà cittaà tad api pramarñöhum atha taà vijïätu-kämo ‘py ahaà
kurve sähasam édåçaà yad iha tat kñantuà mahänto ‘rhatha
How do I, a materialistic and misguided person, who is ignorant of Vedic

literature, compare with the pure-hearted and learned devotees? Still, I am
taking this bold step of describing the glories of devotional service because I
want to understand devotional service and I want to purify my heart. I hope
the Mahäjanas (great souls) will forgive me for my offenses.
Text 6
AQa iNaTYaSaTYaaMal/TaYaa SavRPa[>aavTveNa ParMak-åi<ak-TaYaa
ParMaaNaNdae vaSaudev Wv >aJaNaqYa wiTa TaNMaihMaaNaMavedYaà( Aah
icdaNaNdaM>aaeDaaE >aviTa ivhrNTaae_iPa >aGavNa(

ivDauSTae MaahaTMYa& Na %lu/ iviDaXaM>auPa[>a*TaYa" )
TaQaaiPa TvTPaadaM>aaeJaMaDaul/vaMaaedMaivdNa(
Ja@ae_Paqh v¢u-& Taidh ik-iMaYa& Mae cPal/Taa ))6))
atha nitya-satyämalatayä sarva-prabhävatvena parama-karuëikatayä

paramänando väsudeva eva bhajanéya iti tan-mahimänam avedayann äha:
cid-änandämbhodhau bhavati viharanto ‘pi bhagavan

vidhus te mähätmyaà na khalu vidhi-çambhu-prabhåtayaù
tathäpi tvat-pädämbhoja-madhu-lavämodam avidan

jaòo ‘péha vaktuà tad iha kim iyaà me capalatä
The author now begins to glorify the worship of Lord Väsudeva, who is
pure, eternal, most blissful, most merciful, the Absolute Truth, and the cause
of all causes:
O Supreme Lord, You are like the ocean of spiritual bliss. Although per-
sonalities like Lord Brahmä and Lord Çiva take pleasure in You, they do not
know Your glories. If I do not receive even a drop of fragrance from Your
lotus feet my endeavor to describe Your glories is simply an act of arrogance.
Text 7
Pa[TYaek&- >auvNaaiNa SaáYauGal&/ YaaSvev SaiNTa Sfu-$&=
Taa YaSYa Pa[iTaraeMakU-PaiNal/Yaa b]øa<@k-ae$yiêrMa( )
SaaNd]aNaNdMaivi§-YaaPairiMaTa& iNaTYaPa[k-aXa& Gau<aEr(
ASPa*í& iNaGaMaErGaMYaiMah ke-_JaaNaNTa Ta& PaUåzMa( ))7))
pratyekaà bhuvanäni sapta-yugalaà yäsv eva santi sphuöaà

tä yasya pratiroma-küpa-nilayä brahmäëòa-koöyaç ciram
sändränandam avikriyäparimitaà nitya-prakäçaà guëair
aspåñöaà nigamair agamyam iha ke’jänanta taà püruñam
Who can understand the Supreme Personality of Godhead? He is bliss-

ful, unlimited, unchangeable, eternally manifest, unknown through the
Vedas, and transcendental to the modes of material nature. From the pores
of His body He manifests millions of universes, each one consisting of four-
teen worlds.
Text 8
SaNTvSYaEv iv>aUTaYaae_MarGa<aa" SavaRQaRk-aMaPa[da
GaaErqXaaNaiviriÄ>aaSk-rMau%a" SaveR ih SaveRìra" )
ik-NTau SMaerMau%aMbuJaae v]JavDaUv*NdeNa v*NdavNae
SvC^Nd& ivhrNa( MaMaaSTau ParMaaNaNdaYa NaNdaTMaJa" ))8))
santv asyaiva vibhütayo ‘mara-gaëäù sarvärtha-käma-pradä

gauréçäna-viriïci-bhäskara-mukhäù sarve hi sarveçvaräù
kintu smera-mukhämbujo vrajavadhü-våndena våndävane

svacchandaà viharan mamästu paramänandäya nandätmajaù
Let the husband of Goddess Umä, Lord Brahmä, and other demigods
like the sun-god, who are His empowered incarnations, remain as the ful-
filler of desires and the controllers of universal affairs. But, may the son of
Nanda, Çré Kåñëa, who spontaneously enjoys His pastimes with the damsels
of Vraja, be the only source of my happiness.
Text 9
Yaae l/Il/al/vMaa}ake-Na JaGaTaa& óíaivTaa ih&iSaTaa
vedE" SaaePaiNaziÙrev Ya wh Pa[STaUYaTae SavRTa" )
Saae_Ya& Gaaeku-l/NaaGaraPairv*!ae v*NdavNaa>YaNTare
PaU<aaRNaNdMahaediDaivRJaYaTae iNa"SaqMal/Il/aMaYa" ))9))
yo lélä-lava-mätrakena jagatäà srañöävitä hiàsitä

vedaiù sopaniñadbhir eva ya iha prastüyate sarvataù
so ‘yaà gokula-nägarä-parivåòho våndävanäbhyantare
pürëänanda-mahodadhir vijayate niùséma-lélämayaù
All glories to the Supreme Personality of Godhead who is creating, main-

taining, and annihilating all the universes, simply as a fraction of His unlim-
ited pastimes. He is profusely glorified throughout the Upaniñads and the
Vedas. He is the ocean of unlimited ecstatic pastimes, and He is the beloved
Lord of the residents of Gokula.
Text 10
devaNaaMaiPa k-ar<a& iNarviDaé[eYaae ivl/aSaal/Ya&
iSaÖqNaaMaudiDa& Sau%Ek-vSaiTa& iNa"XaezYaaeGaeìrMa( )
SavŒìYaRiNaiDa& ivDaeriPa iviDa& SaTk-aMak-LPad]uMa"
k-aå<Yaak-rMautaMa& i}aJaGaTaa& >a¢-aNaur¢&- >aJae ))10))
devänäm api käraëaà niravadhi-çreyo viläsälayaà

siddhénäm udadhià sukhaika-vasatià niùçeña-yogeçvaram
sarvaiçvarya-nidhià vidher api vidhià sat-käma-kalpa-drumaù
käruëyäkaram uttamaà tri-jagatäà bhaktänuraktaà bhaje
I worship the Personality of Godhead, who is the original cause of the

demigods, the basis of unlimited auspicious pastimes, the ocean of mystic
perfections, the only abode of all happiness, the master of all mystic yogés,
the shelter of all opulence, the controller of all controllers, the desire tree of
all enjoyments, the reservoir of all compassion, the Lord of the three worlds,
and the benefactor of the devotees.
Text 11
YaÖyeYa& iGairXaaTMa>aUPa[>a*iTai>aveRdaNTaveÛ& Par&
vedaNaa& f-l/MautaMa& i}aJaGaTaaMaqXaa& Gau<ae>Ya" ParMa( )
Maae+aEk-aiDaPaMaVYaYa& YadiPa c b]øai>aDaaNa& MahSa(
TaTSaa+aad(v]JaSauNdrqPairv*Ta& v*NdavNae §-I@iTa ))11))
yad dhyeyaà giriçätmabhü-prabhåtibhir vedänta-vedyaà paraà

vedänäà phalam uttamaà tri-jagatäm éçäà guëebhyaù param
mokñaikädhipam avyayaà yad api ca brahmäbhidhänaà mahas
tat säkñäd vraja-sundaré-parivåtaà våndävane kréòati
He is the supreme controller of the three worlds, transcendental to the

three modes of material nature, the Absolute Truth as stated in the Vedic lit-
eratures, and the only bestower of liberation, which is the topmost fruit of
studying the Vedas. He is unchangeable, the source of the Brahman efful-
gence, and the object of meditation for personalities like Lord Brahmä and
Lord Çiva. He is directly enjoying His pastimes in Våndävana surrounded by
the damsels of Vraja.
Text 12
YaMaq+aNTae SaNTa" Svôid ParMaaNaNdMaMal&/
YaMaÜETa& b]øeTYai>adDaiTa vedaNTaiNaPau<aa" )
AiPa b]øeXaaÛErPairk-il/TaaNaNTaMaihMaa
Sa WvaNaNdae_Ya& v]Ja>auiv Na*dehae ivhriTa ))12))
yam ékñante santaù sva-hådi paramänandam amalaà

yam advaitaà brahmety abhidadhati vedänta-nipuëäù
api brahmeçädyair aparikalitänanta-mahiàä
sa evänando ‘yaà vraja-bhuvi nå-deho viharati
The same blissful Personality, who is perceived in the hearts of the devo-
tees, who is described as nondual Brahman by the followers of Vedänta, and
whose unlimited glories are unknown to great personalities like Lord
Brahmä and Lord Çiva, is enjoying His pastimes in Vraja in His original
humanlike form.
Text 13
SavR}a PairPaU<aaeR_Ya& Wk-" ParMaPauåz" )
SveCîvhar& ku-åTae SaiÀdaNaNdivGa]h" ))13))
sarvatra paripürëo ‘yaà ekaù parama-puruñaù

sveccha-vihäraà kurute sac-cid-änanda-vigrahaù
The same Supreme Personality of Godhead, who is eternal, full of knowl-

edge and bliss, and who is the complete whole, enjoys His pastimes every-
where, out of His own sweet will.
Text 14
Aaæ!a hrMaU!aRNa& YaTPaadSPaXaRGaaErvaTa( )
}aEl/aeKYa& caPauNaad(Ga®a ik-MTaSYa MaihMaaeCYaTae ))14))
ärüòhä hara-müròhanaà yat-päda-sparça-gauravät

trailokyaà cäpunäd gaëgä kim tasya mahimocyate
How can His glories be described? The Ganges, who is riding on the head
of Lord Çiva and is purifying the three worlds, feels honored by the touch of
the Supreme Lord’s lotus feet.
Text 15
k-IÄ
TaÕaSaa hrNaardPa[>a*TaYa"k-ae_h& vrak-" iXaXau"

PaaPaêeiTa ih]YaaMauku-Nd>aJaNaTYaaGa& v*Qaa Maak*-Qaa" )
SaveSaae _iPa duraSadae_iPa k-å<aaiSaNDau" SaubNDau" SaTaa&
>a¢-yEv SvPacaNa( APaqh vXaGa" SveNaaNauGa*öaiTa Sa" ))15))
kém ca—-
tad-däsä hara-närada-prabhåtayah ko ‘haà varäkaù çiçuù

päpaç ceti hriyä mukunda-bhajana-tyägaà våthä mäkåthäù
sarveso ‘pi duräsado ‘pi karuëä-sindhuù subandhuù satäà
bhaktyaiva svapacän apéha vaçagaù svenänugåhnäti saù
O human beings, do not feel ashamed and give up the service of Çré
Kåñëa, thinking that great personalities like Lord Brahmä and Lord Çiva
are His servants, so how will I, an insignificant, sinful person, become eligi-
ble to worship Him? Although He is the Lord of everyone and rarely
attained, He is an ocean of mercy and the friend of the devotees. He is con-
trolled only by devotional service, and through His devotees, He bestows
mercy even upon the dog-eaters.
Text 16
Na vedENaaRGaMaEYaaeRGaENaR TaPaaei>aNaR k-MaRi>a" )
>a¢-yEv ke-vl&/ Ga]aùae YaaeiGaMa*GYa" ParaTPar" ))16))
na vedair nägamair yogair na tapobhir na karmabhiù

bhaktyaiva kevalaà grähyo yogi-mågyaù parät paraù
He is never obtained through the study of the Vedas or literatures in pur-

suance of the Vedic version, mystic yoga, austerities, or fruitive activities.
Rather, the Supreme Personality of Godhead, who is the object of the yogés’
meditation, is understood only by devotional service.
Text 17
TaQaa ih
SavRDaMaRivhqNaae_iPa NaaDaqTaiNaGaMaaGaMa" )
le/>ae YaÙi¢-Maa}ae<a Da]uv" SavaeRtaMa& PadMa( ))17))
tathä hi
sarva-dharma-vihéno‘pi nädhéta-nigamägamaù
lebhe yad-bhakti-mätreëa dhruvaù sarvottamaà padam
Still, the great devotee Dhruva attained the highest abode of the Lord
simply by devotional service, even though he had not practiced religious
principles or studied the Vedic literatures.
Text 18
Sak-aMaMaTYaa >aJaTaa& ATaiÜda&>a¢-iPa[Ya" k-aMaiNavTaRk&- Na*<aaMa( )
dtae gaNaaNaNdduga& PadaMbuJa&iPaTa MaqdaSvaidiXaXaae" iSaTaaiMav ))18))
sakäma-matyä bhajatäà atad-vidäà

bhakta-priyaù käma-nivartakaà nåëäm
datte ghanänanda-dughaà padämbujaà
pita médäsvädi-çiçoù sitäm iva
When a child eats clay his father takes the clay away and gives him
sweets. Similarly the Supreme Lord’s lotus feet take lust away and give spir-
itual bliss to ambitious devotees who are ignorant of His glories. He is
always affectionate to His devotees.
Text 19
duêeiíTaa Yae_iPa ArivNdNaa>a&KvaicÙJaNTae JaNarÅNaaQaRMa( )
TaQaaiPa Tae TaSYa Pad& l/>aNTaePa[qTYaa >aJaNTa"ik-Mau SaaDauXaIl/a" ))19))
duçceñöitä ye ‘pi aravindanäbhaà

kväcid bhajante jana-raïjanärtham
tathäpi te tasya padaà labhante
prétyä bhajantaù kim u sädhu-çéläù
Sinful persons who seldom worship Lord Çré Hari, and do so only to
please common people, also attain His lotus feet. What to speak of the ben-
efit received by saintly devotees who worship Him with love.
Text 20
k-aMaeNa ParPaq@ai>aYaaeR dM>aeNaaiPa SaeivTa" )
TaarYaTYaev TaaNa( SavaRNa( k-ae dYaalu/rTa" Par" ))20))
kämena para-péòäbhir yo dambhenäpi sevitaù

tärayaty eva tän sarvän ko dayälur ataù paraù
Who is more merciful than Him? He delivers His servants even if they
serve Him with material desires, pride, or with a desire to harass others.
Text 21
AivihTaSauk*-Taae_iPa Yaae ivDataeSail/l/dlE/riPa TaTPade SaPaYaRMa( )
TaMaNau Sak-l/DaiMaRkE-rl>Ya& iNaJaPadMaev ddaiTa >a¢-bNDau" ))21))
avihita-sukåto ‘pi yo vidhatte

salila-dalair api tat-pade saparyam
tam anu sakala-dharmikaira labhyaà
nija-padam eva da däti bhakta-bandhuù
If one, without performing any pious activities, simply worships His

lotus feet with water and tulasi leaves, Lord Çré Hari, who is the friend of the
devotees, awards His lotus feet to such a person. His lotus feet are rarely
attained by persons who are expert in performing religious activities.
Text 22
Sauk*-TaXaTaJauzae_iPa YaaeiGaNaae_iPaié[YaMaNauSaevYaTaae_iPa >ai¢-hqNaaNa( )
Na >aJaiTa >aJaTaa& SaTaaMa( DaqNa"ik-iMaiTa k*-Paalu/MaMau& >aJaeNa( Na l/aek-" ))22))
sukåta-çata-juño ‘pi yogino ‘pi

çriyam anusevayato ‘pi bhakti-hénän
na bhajati bhajatäà satäm adhénaù
kim iti kåpälum amuà bhajen na lokaù
The Lord does not give His mercy to the yogés, or rich persons who are
devoid of devotional service. He is controlled by the love of His devotees.
Therefore, why will the human beings not serve such a merciful Lord?
Text 23
DaMaaRNa( AXaezaNa( AiPa Yaae ivhaYa>aJaedNaNYaae hirPaadPaÚMa( )
dtva Pad& MauiDNaR SauDaiMaRk-aNaa& Sa Wv TaÖaMa Sau%aduPaEiTa ))23))
dharmän açeñän api yo vihäyabhajed ananyo hari-päda-padmam

dattvä padaà murdhni sudharmikänäà sa eva tad-dhäma sukhäd upaiti
One who abandons all religious duties and simply serves the lotus feet of
Lord Hari with full attention, can climb to the abode of Lord Hari by step-
ping on the heads of the most pious people.
Text 24-25
YaSYa >ai¢-Pa[dqPaae ih Sada òeheNa dqiPaTa" )
iNa"Xaez& NaaXaYaTYaev k-MaRßNTaSaMauÀYaMa( ))24))
>avdavaNalE/dRGDaaNa( k-ñaTau& Xai¢-MaaNa( >aveTa( )
‰Tae dqNadYaaiSaNDau& TaMaaNaNdSauDaaMbuiDaMa( ))25))
yasya bhakti-pradépo hi sadä snehena dépitaù

nihçeñaà näçayaty eva karma-dhvanta-samuccayam
bhava-dävänalair dagdhän kas trätuà çaktimän bhavet
åte déna-dayä sindhuà tam änanda-sudhämbudhim
The light from His oil lamp of affection continuously illuminates one’s
devotional service and completely destroys the darkness of ignorance. Who
other than Lord Çré Hari, who is the ocean of mercy and nectarean bliss, will
deliver persons who are burnt by the fire of material existence?
Text 26
hirPad>aJaNaeCûiriNd]YaaEga&Da*iTaMaiTaMaaNa( ivJaYaTae duJaRYaairMa( )
XaMadMaiNaYaMaEYaRMaE" SvDaMaŒ Naih ParvaNa( Sau%SaDaNae SaMaQaR" ))26))
hari-pada-bhajanecchur indriyaughaà
dhåti-matimän vijayate durjayärim
çama-dama-niyamair yamaiù svadharmair
nahi paravän sukha-sadhane samarthaù
Persons who are patient, intelligent, and desiring to worship the lotus
feet of Lord Hari easily defeat the senses, which are like unconquerable ene-
mies. On the other hand, persons who are controlled by their senses cannot
obtain any happiness even by peacefulness, self-control, austerity, or by fol-
lowing the principles of varëäçrama-dharma.
Text 27
hirPad>aJaNae PaiQa Pa[v*taaeiNaJaMaiPa k-MaR ivvJaRYaeTPa[v*taMa( )
ANauidNaMaNauiXal/YaeNa( iNav*taMa& Na >aviTa YaavidheìrPa[k-aXa" ))27))
hari-pada-bhajane pathi pravåtto

nijam api karma vivarjayet pravåttaà
anudinam anuçilayen nivåttam
na bhavati yävad iheçvara-prakäçaù
Persons engaged on the path of worshiping Lord Hari should give up

fruitive activities prescribed for their particular varëa and äçrama. They
should continue to regularly perform activities without any material desire
until they fully realize the Supreme Lord.
Text 28
ikÄaSTau k*-Z<aMaihMaa TaTParaYa<aSYaaiPa MaihMaa
k-QaMaiPav¢u-& Na XaKYaTa wTYaah
Sa Wv vqr" Sa ih XaañvedivTa(Sa Wv DaNYa" Sauk*-Ta" Sa Wv ih )

Sa Wv l/+MYaa SvYaMaev Ma*GYaTaeSa otaMaae Yaae hir >ai¢-Maaié[Ta" ))28))
kià cästu kåñëa-mahima-tatparäyaëasyäpi mahimä

katham apivaktuà na çakyata ity äha—
sa eva véraù sa hi çästra-veda-vit

sa eva dhanyaù sukåtaù sa eva hi
sa eva lakñmyä svayam eva mågyate
sa uttamo yo hari bhaktim äçritaù
What to speak of describing Lord Kåñëa’s glories, even the glories of His
devotees cannot be fully described. In this regard the author says:
One who has accepted the process of devotional service to Lord Hari is
glorious, most pious, a hero, the knower of all the çästras, the best of all peo-
ple, and personally searched after by Lakñmédevé.
Text 29
TaMaQaRYaNTae_i%l/PauåzaQaaRSa(TaMadRYaNTae i}aivDaa Na TaaPaa" )
TaMaaé[YaNTae_i%l/TatvbaeDaa"Sada YaMaaNaNdYaTaqXa>ai¢-" ))29))
tam arthayante ‘khila-puruñärthäs

tam ardayante tri-vidhä na täpäù
tam äçrayante ‘khila-tattva-bodhäù
sadä yam änandayatéça-bhaktiù
The material goals of life adore one who constantly takes pleasure in the
devotional service of the Lord. The threefold material miseries fail to harass
him, and spiritual knowledge takes shelter of him.
Text 30
TaeNaEv DaNYaa Da*Taa c MaeidNaqTaeNaEv k*-Tò& PairPaaivTa& JaGaTa( )
TaeNaavTaq<aaeR >aviSaNDauré[Ma&YaeNaadreNaaCYauTa>ai¢-raié[Taa ))30))
tenaiva dhanyä dhåtä ca mediné

tenaiva kåtsnaà paripävitaà jagat
tenävatérëo bhava-sindhur açramaà
yenädarenäcyuta-bhaktir äçritä
Only one who faithfully takes shelter of Lord Acyuta’s devotional service
sustains and purifies the whole world. Such a person easily crosses beyond
the material ocean of repeated birth and death.
Text 31
d]uùiNTa TaSMaE Na MaNaae>avadYaSa(TaSMaE NaMaSYaiNTa SauraSaura AiPa )
TaSMaE c Maui¢-" SPa*hYaTYaiPa SvYa&YaSMaE hre>aRi¢-rSaae ih raecTae ))31))
druhyanti tasmai na manobhavädayas

tasmai namasyanti s uräsurä api
tasmai ca muktiù spåhayaty api svayaà
yasmai harer bhakti-raso hi rocate
Enemies such as lust do not trouble one who relishes the mellows of
devotional service to the Lord. The demigods and demons offer obeisances to
him and liberation personally awaits him.
Text 32
TaSMaaTSvYa& ib>YaiTa SavR >aqTaYaSa(TaSMaaÀ DaMaaR Pa[>aviNTa SavRda )
TaSMaadXaez& Pa[Pal/aYaTae TaMaaeYaTaae hre>aRi¢-rSa" Pa[k-aXaTae ))32))
tasmät svayaà bibhyati sarva-bhétayas

tasmäc ca dharmä prabhavanti sarvadä
tasmäd açeñaà prapaläyate tamo
yato harer bhakti-rasaù prakäçate
All fears are afraid of the devotee, within whose heart the mellows of
devotional service of Lord Hari are manifest. All religious principles are
born from him and all ignorance runs away from him,
Text 33
TaSYaEv Sa®ae duirTa& DauNaqTae TaSYaaNau>aavae ih >av& lu/NaqTae )
TaSYaEv k-IiTaR>auRvNa& PauNaqTae YaSYaeXa>ai¢->a*RXaMauiÂhqTae ))33))
tasyaiva saìgo duritaà dhunéte

tasyänubhävo hi bhavaà lunéte
tasyaiva kértir bhuvanaà punéte
yasyeça-bhaktir bhåçam ujjihéte
A devotee who has made tangible progress on the path of devotional serv-
ice to the Lord benefits others: his association destroys all one’s sinful reac-
tions, his influence unties the knots of material existence, and his glories
purify the entire world.
Text 34
Ta}aEv Ga®aYaMauNaaidNaÛSTa}aEv TaqQaaRiNa vSaiNTa SaÛ" )
Ta}aEv DaMaaR" Sak-l/a rMaNTae Ya}aeXa>ai¢->a*RXaMaaiv>aaiTa ))34))
tatraiva gaìgä-yamunädi-nadyas
tatraiva térthäni vasanti sadyaù
tatraiva dharmäù sakalä ramante
yatreça-bhaktir bhåçam ävibhäti
All the holy places and rivers, such as the Ganges and the Yamunä, as
well as all religious principles, constantly reside in that person within whose
heart the devotional service of the Lord has manifest.
Text 35
AaTaNvTae Ta}a riTa& idvaEk-SaaevSaiNTa Ta}aEv Sada Mahd(Gau<aa" )
jaNaÄ Ta}aEv Sada Pa[k-aXaTaeYa}aaiSTa >ai¢-MaRDauSaUdNaaé[Yaa ))35))
ätanvate tatra ratià divaukaso

vasanti tatraiva sadä mahad-guëäù
jïänaïca tatraiva sadä prakäçate
yaträsti bhaktir madhusüdanäçrayä
One who has unflinching devotion to the lotus feet of Lord

Madhusüudana attracts others: the demigods become attached to him, tran-
scendental qualities take shelter of him, and spiritual knowledge always
manifests in his heart.
Text 36
ikÄEv& ceTk*-Z<ak-aå<Ya& >a¢-aNaaMaPYaev& MaihMaa Sada
TaihR SaveR ik-iMaiTa Na >aJaNTaqTYaah
Aiö SvaedrPaUiTaRMaa}aivk-l/a iNad]aSMarehaidi>ar(

duZPaUrEê MaNaaerQaErivrTaErai+aáictaa iNaiXa )
TaNMaaYaaiv>aveNa MaaeihTaiDaYaae iMaQYaaPa[PaaÄad*Taa
YaaeGaqNd]EriPa duGaRMa& k-QaMaMaq k*-Z<a& >aJaNTa& JaNaa" ))36))
kià caivaà cet kåñëa-käruëyaà bhaktänäm apy evaà mahimä sadä,

tarhi sarve kim iti na bhajantéty äha—
ahni svodara-pürti-mätra-vikalä nidrä-smarehädibhir

duñpüraiç ca manorathair aviratair äkñipta-cittä niçi
tan-mäyä-vibhavena mohita-dhiyo mithyä-prapäïcädåtä
yogéndrair api durgamaà katham amé kåñëaà bhajantaà janäù
If such is the mercy of Çré Kåñëa, and such are the glories of His devo-
tees, then why does everyone not worship Him? With this in mind, the author
replies:
People are bewildered by the influence of the illusory energy of the Lord
and are attached to this temporary material world. They are busy filling
their stomachs during the day and endeavoring to sleep and fulfill their lusty
desires during the night. Their hearts are always disturbed by various mate-
rial desires. How, therefore, will they worship Çré Kåñëa who is difficult to
attain even by the best of mystic yogés?
Text 37
AiPa cTa taTk-aMaiNak-aMalu/BDaMaNaSaa& NaaNaaMarSaeivNaa&
NaaNaak-MaRTaPaaeJaPaaidGaiMaTaaXaez+a<aaNaaMaiPa ANYaezaMaiPa )
iSaiÖSaaDaNaivDaaE YaaeGaPa[YaaeGaaiQaRNaa&
TaNMaaYaaiv>aveNa MaaeihTaiDaYaa& >ai¢-STau dUre iSQaTaa ))37))
api ca—tat-tat-käma-nikäma-lubdha-manasäà nänämara-sevinäà

nänä-karma-tapo-japädi-gamitäçeña-kñaëänäm api anyeñäm api
siddhi-sädhana-vidhau yoga-prayogärthinäà
tan-mäyä-vibhavena mohita-dhiyäà bhaktis tu düre sthitä
Moreover, devotional service to the Lord remains far away from those
who are extremely greedy for material desires due to their being bewildered
by the Lord’s illusory energy. They are engaged in the worship of various
demigods and spend their entire time chanting mantras, undergoing auster-
ities, and performing fruitive activities.
Text 38
AaNaNdaMa*TavairDaaE NavgaNaXYaaMai>araMaak*-TaaE
k*-Z<ae_NaNTaMaihiMNa NaEv rMaTae iNaTYae_iTaNaedqYaSaq )
Sa&Saare Ma*GaTa*iZNak-aJal/iNa>ae_SaTYae_iPa SaTYa>a]MaaNa(
MaU!ae DaaviTa GaahTae_i>arMaTae du"%Ek-heTaaE Sau%q ))38))
änandämåta-väridhau nava-ghana-çyämabhirämäkåtau
kåñëe ‘nanta-mahimni naiva ramate nitye’ti-nedéyasé
saàsäre måga-tåñnikä-jala-nibhe ‘satye ‘pi satya-bhramän
müòho dhävati g ähate ‘bhiramate duùkhaika-hetau sukhé
Foolish persons who run after the mirage of material happiness do not
become attached to the eternal Personality of Godhead, Çré Kåñëa. His form
is blackish like the new rain clouds. He is unlimitedly glorious, the ocean of
nectarean bliss, and situated very near the living entities.
Text 39
dehae GahMaNautaMa& rSavTaq SaÜaSaNaa GaeihNaq
SvC^Nd& hir>ai¢-åtaMaDaNa& Sa&Taaez Wk-" SauôTa( )
iSaÖ& XaaSvTaSaaE:YaMaiSTa ih Ta QaaPYaaTMaEk-bNDae MauDaa
GaehadvSaiTa Pa[YaaSYaiTa JaNaae iMaQYaaSau%eCâTaur" ))39))
deho gaham anuttamaà rasavaté sad-väsanä gehiné

svacchandaà hari-bhaktir uttama-dhanaà s aìtoña ekaù suhåt
siddhaà çäsvata-saukhyam asti hi ta thäpy ätmaika-bandhe mudhä
gehäd avasati prayäsyati jano mithyä-sukhecchäturaù
People afflicted by the desire for false happiness, endeavor uselessly for
temporary objects which are the cause of their material bondage. They
already possess many opulences: beautiful houses in the form of their own
bodies, good wives in the form of honest desires, great wealth in the form of
Lord Hari’s spontaneous devotees, well-wishers in the form of satisfaction,
and perfection in the form of eternal happiness.
Text 40
AaXaa>aaeiGaSahó>aaiJa MaMaTaahªar>aqMad]uMae
k-aMa§-aeDaMau%airvGaRMak-rGa]ahavl/ISa&kule/ )
TataT©e-XaMahaeiMaRMaail/iNa MahaMaaehaMbuPaUreNa*<aa&
dUSPaare >avSaaGare Pa[ivXaTaa& GaaeivNd>ai¢-" ku-Ta" ))40))
äçä-bhogi-sahasra-bhäji mamatähaìkära-bhémadrume
käma-krodha-mukhäri-varga-makara-grähävalé-saìkule
tat-tat-kleça-mahormi-mälini mahä-mohämbu-püre ërëäà
düspäre bhava-sägare praviçatäà govinda-bhaktiù kutaù
People have entered into the formidable material ocean which is full of
snakes in the form of unlimited material desires, bumblebees in the form of
“I and mine”, crocodiles in the form of the six enemies such as lust and
anger, miseries in the form of fearful waves, and vast water in the form of
great illusion. How can they execute devotional service to Çré Kåñna?
Text 41
YaÛev& TaihR >ai¢-" k-Qa& SYaaidTYaah
Ta}aadaE Parl/aek-Taae >aYaMaTa" Pau<Yae MaiTaJaaRYaTae

SaM>aedSTaTa Wv SaaDauzu >avetaezaMPa[SaadaedYaaTa( )
é[Öa SYaaT>GavTk-QaaSau c TaTaae >ai¢-ivRri¢-STaTaSa(
TatvjaNaMaMaNdSaaNd]ParMaaNaNd& SaMauÛaeTaTae ))41))
yady evaà tarhi bhaktiù kathaà syäd ity äha—
taträdau para-lokato bhayam ataù puëye matir jäyate

sambhedas tata eva sädhuñu bhavet teñäm prasädodayät
çraddhä syät bhgavat-kathäsu ca tato bhaktir viraktis tatas
tattva-jïänam amanda-sändra-paramänandaà samudyotate
The author replies:
When people become afraid of their destination after death, they take to
pious activities. Then they associate with the devotees of the Lord. By the
mercy and association of the devotees, they develop faith in the topics of the
Supreme Lord. From faith they obtain devotional service to the Lord. From
devotional service renunciation automatically follows, and from renuncia-
tion auspicious, ecstatic spiritual knowledge manifests.
Text 42
Pau<Ya+au<<aXau>aaXaYae SaMauidTaa SaTSaiv®Jaªura
é[Öavairi>aåi+aTaa Pa[iTaidNa& vEraGYaivSTaairTaa )
Aaæ!a >aGavTPa[baeDaTaåk&- Pa[qiTaPa[SaUNaaiÄTaa
SaaNd]aNaNdrSa& ih >ai¢-l/iTak-a Datae_iTaSaaE:Ya& f-l/Ma( ))42))
puëya-kñuëëa-çubhäçaye samuditä sat-saìga-vijaìkurä

çraddhä-väribhir u kñitä pratidinaà vairägya-vistäritä
ärüòhä bhagavat-prabodha-tarukaà préti-prasünäïcitä
sändränanda-rasaà hi bhakti-latikä dhatte ‘ti-saukhyaà phalam
The devotional creeper sprouts from the seed of good association in the
field of a heart filled with piety. Being regularly watered with faith and pro-
tected by renunciation, it climbs the tree of knowledge of the Supreme Lord.
Then being decorated with flowers of love, it produces the fruits of ecstatic
bliss.
Text 43
kÄ k-aMaaidZviJaTaezu Gaaeku-l/PaTae>aRi¢-NaR Sa&PaÛTae
JaeYaa NaEv MaharYa" PauNarMIa TaÙi¢-Xaañ& ivNaa )
TaSMaaÙ¢-JaNaPa[Sa®PadvqMaaSQaaYa >ai¢&- XaNaEr(
A>YaSYaaSYa SaubuiÖi>a" Pa[iTaidNa& JaeYaaXc k-aMaadYa" ))43))
kiïca kämädiñv ajiteñu gokula-pater bhaktir na saàpadyate

jeyä naiva mahärayaù punar amé tad-bhakti-çästraà vinä
tasmäd bhakta-jana-prasaìga-padavém ästhäya bhaktià çanair
abhyasyäsya subuddhibhiù pratidinaà jeyäç ca kämädayaù
Unless one controls the enemies like lust one cannot perform devotional
service to the Lord of Gokula. And unless one is equipped with the weapons
of devotional service to Kåñëa, one cannot defeat these great enemies.
Therefore, intelligent persons should properly associate with devotees, reg-
ularly cultivate Kåñëa consciousness, and thus defeat the enemies of lust
and other vices.
Text 44
wh Tau iNaPaiTaTa" Saudu"%NaqreSMarMau%NaKMaku-l/aku-le/ >avaBDaaE )
hircrNaMahaTair& é[YaeÛSTariTaSau%eNa SauduSTar& TaMaNYaE" ))44))
iha tu nipatitaù suduùkha-nére

smara-mukha-nakma-kuläkule bhaväbdhau
hari-carana-mahä-tarià çrayed yas tarati
sukhena sudustaraà tam anyaiù.
One who has fallen into the ocean of material existence, which is full of
miseries and crowded with the crocodiles of lust and other vices, will easily
cross beyond this material ocean (which is insurmountable for others) by
taking shelter of the great boat in the form of Çré Hari’s lotus feet.
Text 45
Tae Na SMariNTa ivzYaaNa( Na c k-MaRk-a<@& TaeNa SMariNTa PauåzaQaRcTauïYaÄ )
Tae Na SMariNTa SauTadarGa*haTMadehaNa( Yae k*Z<aPaadk-Male/ MaDauPaaNaMataa" ))45))
te na smaranti viñayän na ca karma-käëòaà

tena smaranti puruñärtha-catuñöhayaà ca
te na smaranti suta-dära-grhätma-dehäm
ye kåñëa-päda-kamale madhu-päna-mattäù
Those who are engaged in drinking the honey from the lotus feet of Çré
Kåñëa do not think about wives, children, homes, or their own bodies, mate-
rial objects, fruitive activities, or the four goals of life.
Text 46
ikÄ
SaiÙ" +au<<aMaNaavail&/ ivGaTaSaNTaaPa& rJaaeviJaRTa&

TaTPaadaMbuJa>ai¢-SaTPaQaRMa*Tae NaaNYaae_iSTa PaNQaa MaMa )
SvGaaRdaE Tav k-al/v§-lu/il/Tae SvCê_iPa NaEvaeTSahe
Maae+ae TvTPadl/ºNaaihTa>aYae NaaeTSaahNSa& ku-MaRhe ))46))
kià ca
sadbhiù kñuëëamanävälià vigata-santäpaà rajo-varjitaà

tat-pädämbuja-bhakti-sat-partham åte nänyo’sti panthä mama
svargädau tava käla-vakra-lulite svacche ‘pi naivotsahe
mokñe tvat-pada-laìghanähita-bhaye notsähansaà kurmahe
O my Lord, devotional service to Your lotus feet is uncontaminated,

devoid of material miseries, and free from the mode of passion. It is prac-
ticed by devotees and I have no alternative than to take shelter of devo-
tional service. The heavenly planets bring happiness, but they are
destroyed in time by Your will. I do not pray to attain them. Nor do I pray
for liberation because I fear I will lose Your lotus feet.
Text 47
é[eYa" k-LPaTarae" f-l&/ SauivMal&/ rÒ& TaniYavairDaer(
MaUl&/ jaNaMahqåhSYa ParMaaNaNdaMbuDaeiNaR‡r" )
Sa&Saara<aRvPaarSaeTaurMa*TaaraehSYa iNa"é[ei<ak-a
duZPa[aPYa& hir>ai¢-åtaMaDaNa& k-aMYa& Na ke-zaiMah ))47))
çreyaù kalpa-taroù phalaà suvimalaà ratnaà trayi-väridher

mülaà jïäna-mahéruhasya paramänandämbudher nirjharaù
saàsärärëava-pära-setur amåtärohasya niùçreëikä
duñpräpyaà hari-bhaktir uttama-dhanaà kämyaà na keñäm iha
The treasury of devotional service to Lord Hari contains the following:

pure fruits which are one’s desire to achieve the goal of life, precious jewels
which are the Vedic literatures, the root of a tree which is spiritual knowl-
edge, the current of the ocean which is spiritual bliss, a bridge which is the
means of crossing the ocean of material existence, and stairs which are the
way to the kingdom of immortality. Therefore, who in this world would not
pray for the rare supreme treasury of devotional service to Lord Hari?
Thus ends the translation of the first chapter of Çré Hari Bhakti Kalpa Latikä.
T he devotees of the Lord, particular-
ly the gopés, offer prayers and obei-
sances to the Lord; the nine processes of
Chapter devotional service executed by the devo-
tees; the devotees endeavor to please
Two Kåñëa; the glories of the devotees; the
definition of devotional service; the
three modes of material nature; and the
symptoms of uncontaminated devotional
service and love of God.
Text 1
AQa >a¢-JaNaPa[SaadEk-SaaDYaTvad(>aGavÙ¢e-STaaNa( oPaëaek-YaiTa
AXaezb]øa<@Pa[>auriPa ivhaYaaTMaiNal/Ya&Sada Yaeza& PaZveR vaXaiTa vaSaGa" kE-$=>airPau" )

ivMau¢-aE Mau¢-aXaaNa( MaurhrPadaM>aaeJariSak-aNa(>aJae_hM>a¢-a&STaaNa( >aGavdvTaaraNa( >avihTaaNa( ))1))
atha bhakta-jana-prasädaika-sädhyatväd
bhagavad-bhaktes tän upaçlokayati—
açeña-brahmäëòa-prabhur api vihäyätma-nilayaà

sadä yeñäà parñve vasati väçagaù kaiöabha-ripuù
vimuktau muktäçän murahara-padämbhoja-rasikän
bhaje ‘ham bhaktäàs tän bhagavad-avatärän bhava-hitän
Devotional service to the Lord is obtained only by the mercy of the devo-
tees. The author offers prayers to them:
I worship those devotees who are devoid of the desire for liberation, who
are engaged in welfare activities for the whole world, who are empowered
incarnations of the Supreme Lord, and who are attached to the lotus feet of
the Lord. Lord Hari, the proprietor of all the universes, leaves His own abode
and constantly resides with His devotees, being controlled by their love.
Text 2
TaNa( Wv Pa[TYaek-Mai>avadYaiTa
Gauù& YaaeiGaduraSad& i}aJaGaTaa& Saar& YaYaEvaMa*Ta&

YaSYaa iNaZk-Pa$=Pa[SaadSaul/>a& GaaeivNdPaadaMbuJaMa( )
AaÛa& Xai¢Ma AXaezl/aek-JaNaNaq& b]øaidi>avRiNdTaa&
vNde Taa& ku-l/devTaaiMah MahaMaaYaa& JaGaNMaaeihNaqMa( ))2))
tan eva pratyekam abhivädayati—-
guhyaà yogi-duräsadaà tri-jagatäm säraà yayaivämåtaà

yasyä niñkapaöa-prasäda-sulabhaà govinda-pädämbujam
ädyäà çaktim açeña-loka jananéà brahmädibhir vanditäà
vande täà kula-devatäm iha mahämäyäà jagan-mohiném
The author offers obeisances to each and every one of the personalities
described in the following verses:
I offer my obeisances to the Supreme Lord’s original energy, Mahämäyä,

who is the mother of unlimited universes, and who is worshiped by Lord
Brahmä and other demigods. She bewilders the entire universe as she hides
the lotus feet of Çré Kåñëa, which are like nectar, which are the essence of the
three worlds, and which are rarely attained by the yogés. But, through her
special mercy one can attain Çré Kåñëa’s lotus feet.
Text 3
AaNaNdiNabRrMaYaqMarivNdNaa>aPaadarivNdMak-rNdMaYaPa[vahaMa( )
Ta& k*-Z<a>ai¢-iMav MaUiTaRMaiTa& óvNTaq&vNde MaheìriXaraeåhku-NdMaal/aMa( ))3))
änanda-nirbaramayém aravinda-näbha-
pädäravinda-makarandamaya-pravähäm
taà kåñëa-bhaktim iva mürtimatià sravantéà
vande maheçvara-çiro-ruha-kunda-mäläm
I offer my respectful obeisances to Çré Gaìgädevé. She is the current of

bliss, the flow of nectar from the lotus feet of Çré Hari, the personification of
devotional service to Çré Kåñëa, and she is like the garland of jasmine flow-
ers situated on the head of Lord Çiva.
Text 4
vNde åd]iviriÄNaardXauk-VYaaSaaeÖva§U-rk-
Pa[úadaJauRNaTaa+aRMaaåiTaMau%aNa( ié[vaSaudeviPa[YaaNa( )
YaTk-IiTaR" SaurNaqMNaGaev ivMal/a }aEl/aeKYaMaevaPauNaaTa(
SaPaeRNd]SYa f-<aev ivìMavhtaaPaaNa( SauDaevahrTa( ))4))
vande rudra-viriïci-närada-çuka-vyäsoddhaväkrüraka-
prahlädärjuna-tärkña-märuti-mukhän çri-väsudeva-priyän
yat-kértiù sura-némnageva vimalä trai-lokyam eväpunät
sarpendrasya phaëeva viçvam avahat täpän sudheväharat
I offer my humble obeisances to Lord Çiva, Lord Brahmä, Närada Muni,

Çukadeva Gosvämé, Çréla Vyäsadeva, Uddhava, Akrü ra, Prahläda, Arjuna,
Garuòa and Hanumän. They are very dear to Lord Väsudeva. Their glories,
like the River Ganges, purify the three worlds. Their glories, like the hood of
Väsuki, maintain the entire universe. Their glories, like nectar, remove all
material miseries.
Text 5
TaTk-aMaaeiJ‡Tal/aek-vedvirTaaPaaTYaaTMaPaaTYaal/Yaa
raDaaÛa v]JaSauNdrqrivrTaa& vNde Mauku-NdiPa[Yaa" )
Yaai>a" Pa[eMaPairâuTaai>ariNaXa& k*-Z<aEk-TaaNaaTMai>ar(
YaàESaiGaRk-Maev k-MaRivihTa& Saa Pa[eMa>ai¢-" SMa*Taa ))5))
tat-kämojjhita-loka-veda-varitäpätyätma-päty-älayä
rädhädyä vraja-sundarér aviratäà vande mukunda-priyäù
yäbhiù prema-pariplutäbhir aniçaà kåñëaika-tänätmabhir
yan-naisargikam karma-vihitaà sä prema-bhaktiù småtä
I constantly worship the beloved damsels of Vraja, headed by Çré Rädhä.

Their natural loving activities performed with Lord Kåñëa are known as lov-
ing devotional service. With a desire to attain Kåñëa, they disregarded the
injunctions of the Vedic scriptures. They rejected their own children, hus-
bands, homes, and other worldly social concerns.
Text 6
TaÛQaa AaNaNdeNa Mauku-NdNaaMacirTa& l/Il/aivl/aSaaTMak&-
raeMaÄaiÄTaivGa]ha" Sar>aSa& Xa*<viNTa GaaYaiNTa c )
TaTSaaENdYaRivharMaGanMaNaSaae iNaTYa& SMariNTa SMa Ta&
Gaehe k-MaRSaMaaku-l/a AiPa hre>aRi¢&- dDauGaaeRPaqk-a" ))6))
tad yathä—änandena mukunda-näma-caritaà lélä-viläsätmakaà

romaïcäïcita-vigrahäù sarabhasaà çrëvanti gäyanti ca
tat-saundarya-vihära-magna-manaso nityaà smaranti sma taà
gehe karma-samäkulä api harer bhaktià dadhur gopékäù
The gopés constantly heard and sang the holy names and characteristics
of Çré Kåñëa in relation with His many pastimes. They remembered Him and
absorbed their minds in the ocean of His sweetness. In this way, though they
were busy in household activities, they cultivated pure devotional service to
Çré Kåñëa.
Text 7
vq<aave<au& Ma*dR®vaÛvil/TaENa*RTYaE" SvGaqTaaetarESa(
TaLPaE" PauZPaNavPa[val/ricTaEraSYaaMa*TaSYaaPaRNaE" )
GauÅaDaaTauiXa%<@PauZPa ivihTaEveRXaEMaRNaaehairi>a"
Pa[eM<aa SaaDau iSazeivre MaDauirPau& v*NdavNae GaaePaqk-a" ))7))
véëä-veëu-mrdaìga-vädya-valitair nåtyaiù sva-gétottarais

talpaiù puñpa-nava-praväla-racitair äsyämåtasyärpanaiù
guïjä-dhätu-çikhaëòa-puñpa vihitair veçair manohäribhiù
premëä sädhu siñevire madhuripuà våndävane gopékäù
In Våndävana, the gopés properly served Kåñëa with love: by singing,

dancing, and playing the véëä, flute, and mådaìga; by decorating beds with
flowers and leaves; by offering Him peacock feathers, garlands of guïjä, col-
ored powders like saffron, enchanting flower decorations, and the nectar of
their lips.
Text 8
iSvÛTPaaiNaTale/Na TaÀr<aYaae" SaMMaJaRNaeNaaiPaRTa&
PaaÛ& òehJale/Na cagYaRMaiNaXa& cel/aÄle/NaaSaNaMa( )
dta& cacMaNaqYaMaev iNaYaTa& SvaSYaaDarSYaaMa*TaE"
Pa[eM<aEv:yMahiNaRXa& MaDauirPaaeGaaeRPaqi>arcaR k*-Taa ))8))
svidyat-päni-talena tac-caraëayoù sammarjanenärpitaà

pädyaà sneha-jalena cärghyam aniçaà celäïcalenäsanam
dattaà cäcamanéyam eva niyataà sväsyädharasyämåtaiù
premëaivakhyam ahar niçaà madhuripor gopébhir arcä kåtä
Due to the touch of Kåñëa, while massaging His lotus feet, the gopés’
hands perspired and this perspiration appeared to be pädya, water for wash-
ing the feet. In this way they always worshiped the Lord with love and devo-
tion. They offered arghya, water for offering during worship, with their tears.
With the ends of their särés, they offered äsanas, sitting places. And they
offered äcamanéya, water for washing the mouth, with the nectar of their lips.
Text 9
TaaSaa& Yae Tau MaNaaerQaa NavNavaeNMaql/Tk-l/ke-l/YaSa(
TaezaMTaavdGaaecre ih >aGavTk-aMai§-Yaak-aEXal/Ma( )
wTYaev& iNaJaMaaNaSaaiDak-rSaaeç/aSaaeTSavaSvadJae
NaaNaNdeNa vviNdre MaDauirPau& v*NdavNae GaaePaqk-aE" ))9))
täsäà ye tu manorathä nava-navonmélat-kala-kelayas

teñäm tävad agocare hi bhagavat-käma-kriyä-kauçalam
ityevaà nija-mänasädhika-rasolläsotsaväsvädajen-
änandena vavandire madhuripuà våndävane gopékäù
Lord Kåñëa’s expertise in enjoying conjugal pastimes surpassed the

newer and newer desires for conjugal affairs that manifested in the hearts of
the gopés. They relished the festival of conjugal affairs beyond their imagi-
nation and thus they happily worshiped Çré Kåñëa in Våndävana.
Text 10
A>YauTQaaNavraSaNaaiº]k-Mal/Pa[+aal/<aaeÜtaRNaE"
ke-XaaePaSk-r<aaNaule/PaiTal/kE-" Pa[TYa®veXaatarE" )
>aa+YaE" +aqrrSaaidi>aê vdNae TaaMbUl/vq+aePaNaEr(

MaaLYaEvsJaNavaÛGaqTaNa$=NaEdaRSYa& VYaDauGaaeRPaqk-" ))10))
abhyutthäna-varäsanäìghri-kamala-prakñälaëodvarttanaiù
keçopaskaraëänulepa-tilakaiù pratyaìga-veçättaraiù
bhäkñyaiù kñéra-rasädibhiç ca vadane tämbüla-vékñepanair
mälyair véjana-vädya-géta-naöanair däsyaà vyadhur gopékaù
They served Kåñëa by greeting Him, offering Him a comfortable seat,

washing His lotus feet, massaging Him with oil, combing His hair, applying
sandalwood paste, marking His forehead with tilaka, dressing Him, offering
Him various foodstuff like sweet rice, offering Him betel-nuts, offering Him
flower garlands, fanning Him with a cämara, and by singing, dancing, and
playing musical instruments for His pleasure.
Text 11
ParqhaSaal/aPaE" Sahivhr<aE" Pa[eMar>aSaE"Sv>aarE" SaaEhadŒ" SahXaYaNavaSaa>YavôTaE"
AiTaPa[qTYaa MaE}aq& v]JaPaurYauvTYaae ivdiDarehraE Pa[qiTa& NaESaiGaRk-Sai%TaYaa GaaePaiXaXav"
paréhäsäläpaiù saha viharanaiù prema-rabhasaiù

svabhäraiù sauhärdaiù saha-çayana-väsäbhyavahåtaiù
ati-prétyä maitréà vraja-pura-yuvatyo vidadhire
harau prétià naisargika-sakhitayä gopa-çiçavaù
The cowherd boys of Vraja strengthened their friendship with Çré Kåñëa
by lovingly teasing Him, conversing with Him, enjoying pastimes with Him,
sleeping with Him, and eating with Him. The cowherd boys thus engaged in
various activities out of spontaneous friendship for Him.
Text 12
TadqYaæPaaié[Tak-aMaMaGaR<aEr(iNahNYaMaaNaa" Xar<a& GaTaa wv
k*-Z<aaYa caTMaaNaMaiPa SvivGa]h&iNavedYaNTae SvYaMaev GaaePiaka"
tadéya-rüpäçrita-käma-margaëair
nihanyamänäù çaraëaà gatä iva
kåñëäya cätmänam api sva-vigrahaà
nivedayante svayam eva gopikäù
Being attacked by the arrow of lust on seeing Çré Kåñëa’s beauty, the
gopés personally surrendered their minds and bodies to Him as surrendered
souls.
Text 13
iNarPae+aa iNarahaYaaR iNaGauR<aa Gau<aXaail/Naq )
SaPa[eMaa SaaNauraGaa c GaaePaq>ai¢-" ik-MauCYaTae ))13))
nirapekñä nirähäryä nirguëä guëa-çäliné

sapremä sänurägä ca gopé-bhaktiù kim ucyate
The gopés’ devotional service to Kåñëa is unmotivated, spontaneous,

devoid of material qualities, and full of love, attachment, and transcenden-
tal qualities. It is indescribable to ordinary people.
Text 14
Yaai>a" k*-Z<arSaavadae ivrhe_PYaNau>aUYaTae )
GaaePaqNaa& Sa +a<aae NaaiSTa Ya}a GaaeivNdivSMa*iTa" ))14))
yäbhiù kåñëa-rasävädo virahe ‘py anubhüyate

gopénäà—sa kñaëo nästi yatra govinda-vismåtiù
The gopés relish the mellows of devotional service and there is not one
moment, even during separation, when they forget Çré Kåñëa.
Text 15
PaTYaaPaTYaDaNaEra!y& Ga*h& YaaeiGazu duSTYaJaMa( )
h#e=Na Ta*<avtYa¤-a >aeJau" k*-Z<a& v]JaiñYa" ))15))
paty-äpatya-dhanair äòhyaà gåhaà yogiñu dustyajam

haöhena tåëavat tyaktvä bhejuù kåñëaà vraja-striyaù
The cowherd girls of Vraja worshiped Çré Kåñëa by giving up their hus-
bands, children, wealth, homes, and prosperity as if they were pieces of
straw. These things are very difficult to give up, even by the great yogés.
Text 16
GaaePaqNaa& >ai¢-MaihMaa v¢u-& XaKYaae Na veDaSaa )
TaTSauTaeNa XaUke-NaaiPa ke- vYa& Ja@buÖYa" ))13))
gopénäà bhakti-mahimä vaktuà çakyo na vedhasä

tat-sutena çükenäpi ke vayaà jaòa-buddhayaù
Even Lord Brahmä, Närada Muni, and Çukadeva Gosvämé are unable to
properly describe the glories of the gopés. So how can persons like us with
dull intelligence do so?
Text 17
Na TaQaa b]øaåd]aÛa l/+MaqvaRNaNTa Wv va )
GaaeivNdSYa JaGaØNDaaeYaRQaa GaaePaqJaNaa" iPa[Yaa" ))17))
na tathä brahmä-rudrädyä lakñmér vänanta eva vä

govindasya jagad-bandhor yathä gopé-janäù priyäù
The devotees, headed by Lord Brahmä and Lord Çiva or even Goddess
Lakñmé or Lord Anantädeva, are not as dear to Lord Govinda as the gopés.
Text 18
PairXaql/YaTaae_NaNTa& SaTaTa& SaNTaaPaSa&TaMaaehNTa*Na( )
>aaGavTaaNa( wh vNde Pau<YaaM>aaeDaeirvaeiTQaTaa&ScNd]aNa( ))18))
pariçélayato ‘nantaà satataà santäpasaà-tamo-hantån

bhägavatän iha vande puëyämbhodher ivotthitäàs candrän
I offer my humble obeisances to the feet of the moonlike devotees who

have manifested from the ocean of piety. Those devotees take pleasure in Çré
Kåñëa, and constantly dissipate the darkness of ignorance and the miseries
of this material world.
Text 19
AQa ke- Tae >aaGavTaa wTYaPae+aaYaaMaah Yae Xa*<viNTa
Mauku-NdNaaMacirTa& GaaYaiNTa caNaiNdTaaSa(

Ta& SavR}a SaMa& SMariNTa SaTaTa& TaTPaadSaMSaeivNa" )
vNdNTae PairPauJaYaiNTa c rSaaÕaSYaMaaTaNvTae

Sa:Ya& caTMaiNavedNa& c iNaYaTa& k-MaaRPaR<a& ku-vRTae ))19))
atha ke te bhägavatä ity apekñäyäm ähaye çåëvanti—
mukunda-näma-caritaà gäyanti cänanditäs

taà sarvatra samaà smaranti satataà tat-päda-samsevinaù
vandante paripüjayanti ca rasäd däsyam ätanvate
sakhyaà cätma-nivedanaà ca niyataà karmärpaëaà kurvate
The author now describes the characteristics of exalted devotees:
The devotees of the Lord constantly hear the holy names and qualities of
Mukunda, happily sing the glories of His names and qualities, remember
Him in every sphere of life, always serve His lotus feet, worship His Deity
form, offer prayers to Him, engage in His service, make friendship with Him,
and fully surrender to Him. In this way they offer all their activities for the
pleasure of the Lord.
Text 20
k*-Z<aaTMaaNa" k*-Z<aDaNa"k*-Z<abNDauSauTaadYa" )
Yae TadQaaeRiJ‡TaaXaezaSTae_iPa >aUirPairGa]ha" ))20))
kåñëätmänaù kåñëa-dhanaù kåñëa-bandhu-sutädayaù

ye tad-arthojjhitäçeñäs te ‘pi bhüri-parigrahäù
The devotees are attached to wealth in the form of Kåñëa, they are
attached to friends in the form of Kåñëa, and they are attached to children
in the form of Kåñëa. They give up everything to achieve Lord Kåñëa and He
is everything for them.
Text 21
k*-Z<aaiPaRTaDaNaaGaar darbNDauSauTaadYa" )
Yae PairGa]hvNTaae_iPa Sada iNaiZk-ÄNaa JaNaa" ))21))
kåñëärpita-dhanägära dära-bandhu-sutäday aù
ye parigrahavanto ‘pi sadä niñkiïcanä janäù
Even though such devotees are surrounded by wealth, home, wives, chil-
dren, friends, and associates, they offer everything to the service of Lord
Kåñëa. They claim nothing as their own, remaining always like beggars.
Text 22
Tad]UPaGau<aNaEveÛiNaMaaRLYaVYaaPa*TaeiNd]Yaa" )
ivzYaaivzYa Yae_iPa Sada ivzYaXaail/Na" ))22))
tad-rüpa-guëa-naivedya-nirmälya-vyäpåtendriyäù
viñayäviñaya ye ‘pi sadä viñaya-çälinaù
Even though they are averse to sense gratification, they engage their
senses in seeing the form of Çré Hari, hearing His qualities, relishing His
remnants, and smelling and touching the flowers that have been offered to
Him. In this way they appear to be materialists.
Text 23
k*-Z<aaiPaRTaMaNaaebuiÖdehPa[a<aeiNd]Yai§-Yaa" )
APYaNaak-i&zTaTaYaaiNaiJaRTaa ivzYaaeMaRYa" ))23))
kåñëärpita-mano-buddhi-deha-präëendriya-kriyäù
apy anäkaìñitatayänirjitä viñayormayaù
The devotees offer their sensual activities, body, mind, intelligence, and
life to Lord Kåñëa without any personal desire. Thus they conquer the waves
of the material senses.
Text 24
k*-Z<aeNaEv ôiTSQaTaeNa Sada SaNTauZTaceTaSa" )
Yae dird]a AiPa Pa[aYaae raJaaiDak-Sau%iSQaTaa" ))24))
kåñëenaiva håt-sthitena sadä santuñta-cetasaù

ye daridrä api präyo räjädhika-sukha-sthitäù
The devotees are generally poor, but they are enriched by the wealth of
Çré Kåñëa who is situated in their hearts, and they enjoy greater happiness
than a king.
Text 25
Naa>YaSaUYaiNTa ke->Yaae_iPa Na c ke->Yaae_iPa ib>YaiTa )
Yae Na du"%aduiÜJaNTae Na rMaNTae bih"Sau%e ))25)
näbhyasüyanti kebhyo ‘pi na ca kebhyo ‘pi bibhyati

ye na duùkhäd udvijante na ramante bahiù-sukhe
They do not display envy towards anyone nor are they afraid of anyone.
They are not agitated by material distress nor do they take any pleasure in
the external happiness of this world.
Text 26
Yae Na ib>YaiTa PaaPan>Yaae Na ku-TaiêÀ JaNTauTa" )
hirivSMar<aadev Yae c ib>YaiYTa SavRda ))26))
ye na bibhyati päpnabhyo na kutaçcic ca jantutaù

hari-vismaraëädeva ye ca bibhyayti sarvadä
Although the devotees are not afraid of any kind of sinful reaction nor
any living entity, they constantly fear the state of forgetting Kåñëa.
Text 27
oÀEriPa bhUNa( daezaNa( Sadad*íGau<aaNaaiPa )
Yae Pareza& Na PaXYaiNTa caTMaNaSTau ivPayRyMa( ))27))
uccair api bahün doñän sadädåñöa-guëän api

ye pareñäà na paçyanti cätmanas tu viparyayam
They do not see faults in others, but they see faults in themselves, even
though they are full of transcendental qualities.
Text 28
MaE}aq& SaTa(Sau k*-Paa& dqNae Pau<YaXaail/iNa SaMMadMa( )
ku-vRiNTa PaaiPazUPae+aaMaiPa Yae SaMabuÖy" ))28))
maitréà satsu kåpäà déne puëya-çälini sammadam

kurvanti päpiñüpekñäm api ye sama-buddhyaù
Although the devotees are equal to all living entities, they make friend-
ship with other devotees, give mercy to the fallen souls, become happy in the
presence of pious living entities, and neglect sinful people.
Text 29
iNaGaMaaGaMaMaN}aa<aa& JaPae NaaSaa¢-buÖy" )
Sa&:YaYaa hirNaaMaaiNa Yae JaPaiNTa idvaiNaXaMa( ))29))
nigamägama-manträëäà jape näsäkta-buddhayaù

saìkhyayä hari-nämäni ye japanti diväniçam
The devotees are not attached to chanting mantras, as instructed in the

Vedas or literatures in pursuance of the Vedic literatures. But they con-
stantly chant the holy names of Lord Hari according to a fixed number of
rounds.
Text 30
PairTYa¢-Eihk-Sau%a" SvGaaRidZviPa iNaSPa*ha" )
iNaMaRMaah&MadSTaM>aa Yae Sada k*-Z<aceTaSa" ))30))
parityaktäihika-sukhäù svargädiñv api nispåhäù

nirmamähaà-mada-stambhä ye sadä kåñëa-cetasaù
The devotees’ hearts are constantly absorbed in Kåñëa. The devotees are
devoid of the desire for worldly happiness and heavenly pleasures, and they
are not intoxicated by false ego nor the false conception of “I and mine.”
Text 31
SviNaNdaYa&a Na dUYaNTae Na ôZYaiNTa StauTaaviPa )
Yae Na iNaNdiNTa k-MaiPa Na Pa[Xa&SaiNTa k-aNa( AiPa ))31))
sva-nindäyäà na düyante na håñyanti stutäv api

ye na nindanti kam api na praçaàsanti kän api
The devotees do not become miserable by hearing criticism of them-

selves. Nor do they become happy by hearing glorification of themselves.
They neither criticize nor glorify anyone.
Text 32
Yae c SaTSa®iNaZPa<<a jaNaiNaDaURTabNDaNaa" )
Pau<YaPaaPaENaR bDYaNTae Ta*<aEirv MaTa®Jaa" ))32))
ye ca sat-saìga-niñpaëëa jïäna-nirdhüta-bandhanäù
puëya-päpair na badhyante tåëair iva mataìgajäù
Ignorance causes material bondage. Those whose ignorance is destroyed

by knowledge acquired by associating with the saintly devotees, do not
become entangled by sinful reactions or piety, just as a blade of grass cannot
bind an elephant.
Text 33
jaNaaMa*Tak-rSPaXaRParMaaúadiNav*RTaa" )
©e-Xaaidi>aNaR bDYaNTae TaaPaEêaDYaaiTMak-aidi>a" ))33))
jïänämåtakara-sparça- paramähläda-nirvåtäù
kleçädibhir na badhyante täpaiç cädhyätmikädibhiù
The devotees’ hearts are full of ecstasy due to the touch of the nectarean
ocean of knowledge. Therefore, they are not compelled to suffer the threefold
material misery.
Text 34
AhiNaRXaaeiNMazÙi¢-SaPaÒqSa&ôTa+a<aa )
Yaeza& åíEvk-MaRñq SvYaMaev iNavTaRTae ))34))
ahar niçonmiñad-bhakti- sapatné-saàhåta-kñaëä

yeñäà ruñöaivakarma-stré svayam eva nivartate
Due to the constant influence and presence of the co-wife in the form of
devotional service, the wife in the form of fruitive activities automatically
becomes unhappy and personally leaves the devotees’ association.
Text 35
YaQaaXai¢- iNaJaaNa( DaMaaRNa( ASa¢-a" PaYauRPaaSaTae )
Gau<adaeziDaYaae Mau¢-a iNaiXaÖ& NaacriNTa Yae ))35))
yathä-çakti nijän dharmän asaktäù paryupäsate

guëa-doña-dhiyo muktä niçiddhaà näcaranti ye
Free from fault-finding and material qualities, the devotees execute reli-
gious duties to the best of their abilities and always remain aloof from com-
mitting sinful activities.
Text 36
AiPa }aEl/aeKYaraJYaSYa heTaaeMaaeR+aSYa va PauNa" )
+a<aaDaRMaiPa Yae XaaEreNaR cl/iNTa PadaMbuJaaTa( ))36))
api trailokya-räjyasya hetor mokñasya vä punaù

kñaëärdham api ye çaurer na calanti padämbujät
The devotees do not deviate from the lotus feet of Çré Hari for even a
moment, though they may achieve liberation or the proprietorship of the
three worlds.
Text 37
Mauku-Ndcr<aaM>aaeJaMak-rNdPa[vaihNaqMa( )
DaMaaRDaMaaeRiJ‡Taa Yae_iPa iNazevNTae SauraPaGaMa( ))37))
mukunda-caraëämbhoja-makaranda-pravähiném
dharmädharmojjhitä ye ‘pi niñevante suräpagam
Renouncing all kinds of pious and sinful activities, the devotees serve the
lotus feet of Çré Mukunda, which shower an incessant flow of nectar.
Text 38
Aih&Saa SaTYaMaSTaeYa& XaaEcXaql/dMa+aMaa" )
XaaiNTaSaNTaaezDa*TYaaÛa Yaeza& c SahJaa Gau<aa" ))38))
ahiàsä satyam asteyaà çauca-çéla-dama-kñamäù

çänti-santoña-dhåtyädyä yeñäà ca sahajä guëäù
A devotee’s natural qualities are nonviolence, truthfulness, honesty,

purity, sobriety, self-control, forgiveness, peacefulness, satisfaction,
patience, and many others.
Text 39
Yaeza& PaaPaezu ih&Saa>aUd+aMaeiNd]YaiNaGa]he )
APYaSaTYa& Par}aa<ae caDaEYa| k*-Z<ak-ItaRNae ))39))
yeñäà päpeñu hiàsäbhüd akñamendriya-nigrahe

apy asatyaà paraträëe cädhairyaà kåñëa-kértane
The devotees are violent towards sinful activities, uncompromising in

controlling their senses, untruthful if necessary for the protection of others,
and impatient for the performance of Çré Kåñëa saìkértana.
Text 40
ANaaTMabuiÖdeRhadaE iMaQYaad*iíê Sa&Sa*TaaE )
raGaae hirk-QaaSvev ÜezXc ivzYaeZv>aUTa( ))40))
anätma-buddhir dehädau mithyä-dåñöiç ca saàsåtau

rägo hari-kathäsv eva dveñaç ca viñayeñv abhüt
The devotees do not identify the material body as the self nor things
related to the material body as “mine.” They see the material world as tem-
porary and false. They are attached to hearing topics of Lord Hari and
detached from material enjoyment.
Text 41-42
Mau¢e-ZYaaRMaaNaMaaTSaYaR dM>aSTaM>aaNa*TaadYa" )
Yae Naah&vaidNa" SavR}aSaMadiXaRNa" ))41))
PairPaU<aaR" PairiC^àaidêaNaNdai%l/aTMaNa" )
vaSaudevadNYaTaMa& Na PaXYaiNTa JaGata[YaMa( ))42))
mukterñyä-mäna-mätsarya dambha-stambhänåtädayaù
ye nähaà-vädinaù sarvatra-sama-darçinaù
paripürëäù paricchinnä-diç cänandäkhilätmanaù
väsudeväd anyatamaà na paçyanti jagat-trayam
The devotees are free from faults such as envy, false ego, pride, arro-
gance, and untruthfulness. They are submissive, peaceful, and equipoised.
They do not see the three worlds as separate from Lord Väsudeva, who is the
absolute, independent, blissful, and all-pervading Supersoul of all living
entities.
Text 43
Aku-<#SMa*TaYaae Yae c >a¢e-rNYa& Na SaMPadMa( )
ivPad& c Na MaNYaNTae k*-Z<aivSMarNaaTParMa( ))43))
akuëöha-småtayo ye ca bhakter anyaà na sampadam

vipadaà ca na manyante kåñëa-vismaranät param
The devotees’ intelligence is fully spiritual; hence they do not know any
wealth other than pure devotional service, nor any catastrophe greater than
forgetfulness of Kåñëa.
Text 44
XaaNTaSaNTaTaSaNTaaPaa MahNTa" XaaNTaceTaSa" )
Sauôd" SavR>aUTaaNaa& SvParai>aàbuÖYa" ))44))
çänta-santata-santäpä mahantaù çänta-cetasaù

suhådaù sarva-bhütänäà svaparäbhinna-buddhayaù
The exalted devotees are free from material distress. They are peaceful,
they are the well-wishers of all living entities, and they are devoid of any dis-
crimination.
Text 45
Na >aazNTae_NYaMaMaRSPa*k( Sada SauNa*Ta>aaiz<a" )
Yae cad]RceTaSaae dqNae k-å<aaMa*TavizR<a" ))45))
na bhäñante ‘nya-marma-spåk sadä sunåta-bhäñiëaù

ye cärdra-cetaso déne karuëämåta-varñiëaù
Even though the devotees always speak the truth, they never utter a word
which causes pain to others. They are compassionate to the fallen souls and
always shower the nectar of compassion on them.
Text 46
Na SahNTae SaTaa& iNaNdaMaiPa SavRSaihZ<av" )
k-aMaYaNTae Na ik-MaiPa Sada daSYaai>al/aiz<a ))46))
na sahante satäà nindäm api sarva-sahiñëavaù

kämayante na kim api sadä däsyäbhiläñiëaù
Although they tolerate everything, the devotees cannot tolerate the blas-
phemy of other devotees. They always desire the service of Kåñëa and do not
desire anything else.
Text 47
ANTa"Saara MahaTMaaNa" ku-l/XaEl/a wv iSQara" )
Xa}aui>a" §-aeDak-aMaaÛENaR cLYaNTae_iNalE/irv ))47))
antaùsärä mahätmänaù kula-çailä iva sthiräù

çatrubhiù krodha-kämädyair na calyante ‘nilair iva
The great devotees are fully convinced about the essence of the scrip-
tures, they are as steady as mountains, and they never become disturbed by
the enemies such as lust and anger.
Text 48
Sada TaÀr<aaM>aaeJaSauDaavadPa[l/aei>aNaaMa( )
Yaeza& Maae+ae_iPa NaeCâ>aUTPaarMaeZQYaaidke- ku-Ta" ))48))
sadä tac-caraëämbhoja-sudhä-väda-pralobhinäm
yeñäà mokñe ‘pi necchäbhüt pärameñthyädike kutaù
The devotees are always greedy to relish the nectar of Çré Hari’s lotus
feet. Therefore they do not develop any desire for liberation, so how can they
desire the position of Lord Brahmä?
Text 49
Ga>aqrTaaSvC^TaaÛEYaeR PaYaaeiNaiDaSaià>aa" )
k*-Z<aaié[Taa Na MaaYaaRd& Pa[l/Yae_iTa JahaTYahae ))49))
gabhératä-svacchatädyair ye payonidhi-sannibhäù
kåñëäçritä na märyädaà pralaye ‘ti jahäty aho
Fully taking shelter of Lord Kåñëa, the devotees, just like the ocean, are
full of auspicious qualities such as gravity, purity, and so on. They do not give
up their position as servants of Kåñëa even during the time of annihilation.
Text 50
NavDaa >ai¢->aaveNa SavRda >aivTaaTMaNaaMa( )
Yaeza& PauNaivRXaeze<a JaqvaNaa& hirk-ITaRNaMa( ))50))
navadhä bhakti-bhävena sarvadä bhavitätmanäm

yeñäà punar viçeñeëa jévänäà hari-kértanam
The devotees are fully absorbed in performing the nine types of devo-
tional service, but Çré Hari saìkértana is their life and principal activity.
Text 51
hre" Sa&k-ITaRNaarM>ae TaiàMaGanMaNaaeiDaYa" )
Ta Wv JaaNaiNTa Par& TadaSvadSau%aedYaMa( ))51))
hareù saìkértanärambhe tan-nimagna-mano-dhiyaù

ta eva jänanti paraà tad-äsväda-sukhodayam
The devotees whose minds and intelligence are fully absorbed in the per-
formance of Çré Hari saìkértana are able to taste the happiness of relishing
the sweet mellows of the Lord.
Text 52
JaqvNTaae >ai¢-l/a>aaYa ke-vl&/ Pa[a<av*taYa" )
AYaÒaePaNaqTa& XauÖ& >auÅTae ke-XavaiPaRTaMa( ))52))
jévanto bhakti-läbhäya kevalaà präëa-våttayaù

ayatnopanétaà çuddhaà bhuïjate keçavärpitam
The devotees maintain their lives only to attain devotional service to

Lord Keçava. They eat Lord Keçava’s pure remnants, which are received
without much endeavor.
Text 53
AQa >ai¢-" k-Id*XaqTYaPae+aaYaa& TaTSvæPaMaah
SaMaqhNTae NaENd]& PadMaiPa Na c b]øPadvqMaPae+aNTae iSaÖqriPa k-rGaTaa& Maui¢-MaiPa c )

YadaSa¢-a" SaNTaae ivdDaiTa vXae ke-XavMaiPaé[Yaeh& >ai¢&- TaaMaMal/ParMaaNaNdrSadaMa( ))53))
atha bhaktiù kédåçétyapekñäyäà tat svarüpam äha—
saméhante neindraà padamapi na ca brahmapadavé-

mapekñante siddhérapi karagatäà muktimapi ca
yadäsaktäù santo vidadhati vaçe keçavamapi
çrayehaà bhaktià tämamalaparamänandarasadäm
What is the nature of devotional service? The author replies:
Let me take shelter of pure devotional service which bestows the con-
densed nectar of spiritual bliss. The saintly devotees, being attached to devo-
tional service, do not desire liberation, the eight mystic perfections, or the
post of Indra or Brahmä. By their service, these devotees bring the Supreme
Lord Çré Hari under control.
Text 54
é[qk*-Z<a é[uiTa k-ITaRNa SMa*iTa PadaM>aaeJaaNauSaevacRNa
é[qMaÜNdNa daSa >av Sai%TaaSvaTMaaiPaRTaa>aaivNaq )
k-aNTaevaiTa Sau% Pa[da NavrSaa Ga®ev PaaPaaPaha
>ai¢-" k-LPal/Taev vaiH^Ta f-l/a SaiÙ" Sada SaeVYaTae ))54))
çré kåñëa çruti kértana småti padämbhojänusevärcana-

çrémadvandana däsa bhava sakhitäsvätmärpitäbhäviné
känteväti sukha pradä navarasä gaìgeva päpäpahä
bhaktiù kalpalateva väïchita phalä sadbhiù sadä sevyate
Devotional service of Lord Kåñëa, which consists of nine processes, is

always executed by the devotees. Like the Ganges, it takes away all one’s sin-
ful reactions. Like the desire tree, it awards one’s desired goal.
Text 55-56
>aGavTa" é[v<a& Pairk-ITaRNa&SMar<aMaiHga] iNazev<aMacRNaMa( )
cr<a vNdNa daSYaMaQaaetaMaaivdDaTae Sai%TaaTMaiNavedNaMa( ))55))
NarhreiriTa >ai¢-rNautaMaaiNaGaidTaa MauiNai>aNaRv l/+a<aa )
Ya wh TaaMaNauXaql/YaiTa §-MaaTa( Sa ih Sau%aidh TaTPadMaénuTae ))56))
bhagavataù çravaëaà parikértanaà

smaraëam aïghri niñevaëam arcanam
caraëa vandana däsyam athottamä

vidadhate sakhitätmanivedanam
naraharer iti bhaktir anuttamä

nigaditä munibhir nava lakñaëä
ya iha tämanuçélayati kramät
sa hi sukhäd iha tat padam açnute
In this world, those who regularly cultivate the nine types of devotional
service to Çré Kåñëa as recommended by the great sages, happily attain the
Lord’s lotus feet. The nine types of devotional service are hearing, chanting,
remembering, serving the lotus feet, worshiping, offering prayers, serving as
a servant, becoming a friend, and fully surrendering everything to Him.
Text 57
TaaMaSaq raJaSaq cEv Saaitvk-I Pa[eMal/+a<aa )
iNaGauR<aa ceiTa Saa >ai¢-" PaÄDaa Pairk-ITYaRTae ))57))
tämasé räjasé caiva sättviké premalakñaëä

nirguëä ceti sä bhaktiù païcadhä parikértyate
Devotional service is divided into five categories: devotional service in

the mode of ignorance, devotional service in the mode of passion, devotional
service in the mode of goodness, loving devotional service, and transcenden-
tal devotional service.
Text 58
>a¢-Yaae_MaU" PaÄivDaa" Pa[aPaYaiNTa hre" PadMa( )
SaaDYa SaaDaNa >aedeNa SaaDaqYaSYaae YadutarMa( ))58))
bhaktayo ‘müù païcavidhäù präpayanti hareù padam

sädhyasädhanabhedena sädhéyasyo yaduttvam
These five categories of devotional service help the respective practition-

ers, according to their sädhana, attain the lotus feet of Çré Hari. It is to be
understood however that each category is superior to the previous one.
Text 59
§-Mae<a l/+a<aaiNa
Parih&Saa& SaMaUiÕXYa MaaTSaYaaRC^à MaaNaSaE" )

dM>aeNa i§-YaTae >ai¢-STaaMaSaq daiM>ak-I c Saa ))59))
krameëa lakñaëäni—
parahiàsäà samüddiçya mätsaryäcchanna mänasaiù

dambhena kriyate bhaktis tämasé dämbhiké ca sä
The author now describes different categories of devotional service and

their symptoms:
Devotional service that is proudly performed by envious people to cause

trouble to others is called devotional service in the mode of ignorance.
Text 60
TaTf-l/aNYai>aSaNDaaYa k-aMaaNa( AQaaRNa( YaXaae_Qava )
i§-YaTae Yaa ivziYai>a" >ai¢-" Saa raJaSaq SMa*Taa ))60))
tat phalänyabhisandhäya kämän arthän yaço ‘thavä

kriyate yä viñayibhiù bhaktiù sä räjasé småtä
Devotional service that is performed by a materialist with a desire to

obtain sense gratification, wealth, or fame is called devotional service in the
mode of passion.
Text 61
oiÕXYa k-MaRiNahaRrMaNa( Ah&k-ar k-MaRi>a" )
i§-YaTae Yaa SvDaMaeR<a Saa >ai¢-" SaaiTvk-I SMa*Taa ))61))
uddiçya karma nirhäraman ahaìkära karmabhiù

kriyate yä svadharmeëa sä bhaktiù sätviké småtä
Devotional service that is performed according to one’s own occupa-

tional duties, to destroy one’s bondage to fruitive activities, and is executed
without false ego is called devotional service in the mode of goodness.
Text 62
TaC^ÖaPa[qiTaSaÙavE" Satv& XauÖ& Yada >aveTa( )
TadEv iNaMaRl&/ Pa[eMa k*-Z<ae SaÅaYaTae Na›<aaMa( ))62))
tac chaddhäprétisadbhävaiù sattvaà çuddhaà yadä bhavet

tadaiva nirmalaà prema kåñëe saïjäyate nèëäm
When human beings execute devotional service with faith and love for
the Supreme Lord, then pure love of God is awakened in their hearts.
Text 63-64
Tad(YaQaa
TaÓu<a é[uiTa Maa}ae<a TaÙv ôTaMaaNaSaE" )

Paul/k-aeTfu-ç/ SavR A&GaEraNaNdaé[uPa[viZ>aR" ))63))
i§-YaTae Yaa rSaaTYaeNa Pa[eMaEv iNaåPaaiDak-a )
iNarPae+aa SvPa[k-aXaa Saa >ai¢-" Pa[eMal/+a<aa ))64))
tadyathä-
tad guëa çruti mätreëa tad bhava håt amänasaiù

pulakotphulla sarva aìgair änandäçrupravarñbhiù
kriyate yä rasätyena premaiva nirupädhikä
nirapekñä svaprakäçä sä bhaktiù premalakñaëä
The author now gives examples as follows:
Loving devotional service is performed by a person who sheds tears of

love, whose hair stands on end, who has self-manifested indifference to
material designations, who becomes attracted to Lord Çré Hari as soon as he
hears His transcendental qualities, and who acts out of love.
Text 65
hSaNTYak-ale/hi>a ådNTYa>aq+<a&ôZYaiNTa GaaYaiNTa SaMauç/SaiNTa )
Na*TYaiNTa NaNdiNTa l/PaNTYaNa( AQa|Pa[eMaaeÖTaa" SvehPYavSaadYaiNTa ))65))
hasantyakälehabhi rudantyabhékñëaà
håñyanti gäyanti samullasanti
nåtyanti nandanti lapantyanarthaà

premoddhatäù svehapyavasädayanti
The devotees who have attained love of God sometimes laugh, cry, sing,
dance, become jubilant, express happiness, manifest ecstasy, speak like mad-
men, and appear to be tired.
Text 66
iNaTYaaMaaed>ara!y& iNaMaRl/Ma AaNaNdSaaNd]Mak-rNdMa( )
>ai¢- l/TaaYaa& Pa[eMa Pa[SaUNaMaNau>aviTa TaNa( MaNaae MaDauPa" ))66))
nityä modabharäòhyaà nirmalam änanda sändram akarandam

bhakti latäyäà prema prasünam anubhavati tan mano madhupaù
The bees of the devotees’ hearts relish the pure flower of love, which
grows on the creeper of devotional service, and which is full of eternal fra-
grance and honey in the form of intense happiness.
Text 67
YaaeGaqNd] icNTaNaqYae ParMaaNaNde Mauku-Nd cr<aaBJae )
AaSvadYaiNTa h&Saa" Pa[eMarSa& duç/R>a& ke-_iPa ))67))
yogéndra cintanéye paramänande mukunda caraëäbje

äsvädayanti haàsäù premarasaà durllabhaà ke ‘pi
Only the paramahaàsa devotees relish this rare love of God which is full
of ecstasy, the object of yogé’s meditation, and manifested from the lotus feet
of Çré Kåñëa.
Text 68
AaNaNdaMa*TaiSaNDaaE Pa[eMa l/hYaa| iNaMaGan MaNaSaae Yae )
ivSMa*Tal/aek-iÜTaYaaSTa Wv iviDa ik-ªra Na SYau" ))68))
änandämåtasindhau prema laharyäà nimagna manaso ye

vismåta loka dvitayästa eva vidhikiìkarä na syuù
Those devotees who have given up thoughts of this world and the next, by
being absorbed in the loving waves of the ocean of ecstasy, are never sub-
jected to follow the rules and the regulations of the scriptures.
Text 69
SavRda SavR>aavESTae Pa[a<abuÖqiNd]YaEriPa )
deha idNaErPae+Yae<a >aJaNTae PauåzaetaMaMa( ))69))
sarvadä sarva bhävaiste präëa buddhéndriyair api

dehä dinair apekñyeëa bhajante puruñottamam
Those devotees are always indifferent to their bodies and things related
to the body. They constantly serve the Supreme Lord Çré Hari with their life,
intelligence, and senses.
Text 70
Taa& Pa[eMa l/+a<aa& >ai¢&- Pa[Paàa" ParMaaTMaNa" )
ku-vRNTYaaNaNd SaMPau<aaRêTauvRGaa& Ta*<aaePaMa& ))70))
täà prema lakñaëäà bhaktià prapannäù paramätmanaù

kurvanty änanda sampurëäç caturvargäà tåëopamaà
After obtaining loving devotional service to the Supersoul Çré Hari, those
devotees become so ecstatic that they consider the four goals of life to be as
insignificant as straw in the street.
Text 71
deh VYaaPaarrihTaa SaEv il/®ENaR l/i+aTaa )
iNaGaU!a iNaGauR<aa >ai¢-STaSYaa l/+a<a MauCYaTae )071))
deha vyäpärarahitä saiva liìgair na lakñitä

nigüòhä nirguëä bhaktis tasyä lakñaëam ucyate
When this loving devotional service is performed without regard for the
material bodily needs and external senses, it is called the most confidential
transcendental devotional service. Its symptoms are as follows:
Text 72-73
TaÓu<a é[uiTa Maa}ae<a TaiSMaNa( Naevai%l/aTMaiNa )
iNaMaÂiTa MaNaae YaSYa Ga&GaaM>aae vairDaaivv )072))
AiTaPa[eMarSaaTaRSYa Yaae >aavae >aedviÂRTa" )
AiviC^à( AaNaNdMaYaq Saa >ai¢-iNaRGau<a SMa*Taa ))73))
tad guëa çruti mätreëa tasmin neväkhilätmani

nimajjati mano yasya gangämbho väridhäviva
ati prema rasärtasya yo bhävo bhedavarjjitaù
avicchinn änandamayé sä bhaktir niguëa småtä
Perpetually ecstatic transcendental devotional service is performed by

an exalted devotee. The internal mood of such a devotee is indiscriminating,
and as soon as he hears the Lord’s transcendental qualities, his heart
becomes spontaneously attracted to the Supersoul, just like the water of the
Ganges automatically and uninterruptedly flows to the ocean.
Text 74
iNarh& MaTaYaae Daqra" SavR}a SaMadiXaRNa" )
AaNaNdaM>aaeiNaDaaE MaGana"Svdeh& Na SMariNTa Tae ))74))
nirahaà matayo dhéräù sarvatra sama darçinaù

änandämbhonidhau magnäù svadehaà na smaranti te
Such a devotee is always sober, devoid of false ego, and equal to everyone.
He becomes merged in the ocean of bliss and even forgets his own body.
Text 75
Naae Sa&Saarae Na ParMaPad& Naae ivri¢-NaR raGaae
Naah&buiÖNaR c MaMa MaiTaNaeR iviDaNaaeR iNazeDa" )
Taeza& NaaiPa Sfu-riTa iNaYaTa& k-MaR iNaZk-MaRTaa va
SavR}aaiv>aRviTa ParMaaNaNd Wk-ae Mauku-Nd" ))75))
no saàsäro na paramapadaà no viraktirna rägo

nähaà buddhir na ca mama matirne vidhirno niñedhaù
teñäà näpi sphurati niyataà karma niñkarmatä vä
sarvaträvirbhavati paramänanda eko mukundaù
Devotees situated in transcendental love of God do not care for the mate-
rial world or the spiritual world or attachment or renunciation. They do not
concern themselves with inactivity, nor prescribed duties, nor rules and reg-
ulations, nor the mentality of “I and mine.” Rather they are always absorbed
in thoughts of the blissful Lord, Çré Hari.
Text 76
wYaMaiTaSau%da iNaGaU!>aava_i%l/PairTaaPaivMaaecNaq SadhaR )
odYaTau SarSaa iPa[Yaev >ai¢-MaRMa& ôid SaaDauJaNaPa[Saadle/XaaTa( ))76))
iyam ati sukhadä nigüòha bhävä

‘khilaparitäpavimocané sadarhä
udayatu sarasä priyeva bhaktir
mama hådi sädhu-jana-prasäda leçät
By the mercy of the saintly devotees, let this confidential devotional serv-
ice, which bestows great transcendental happiness, destroys all miseries,
and is executed by the exalted devotees, be constantly present within my
heart as my dearmost object.
Thus ends the translation of the second chapter of

Çré Hari Bhakti Kalpa Latikä.
Chapter T he author's prayer for the shelter to
the processes of devotional service;
his heartfelt prayers; his preaching to the
mind; his hankerings; his begging for the
Three Lord's mercy; his eagerness to accept
everything that is favorable to the service
of Lord Çré Hari; and his prayer for such
favorable service.
Text 1
AQaETaad*Xaq& Navl/+a<aa& >ai¢&- Pa[aQaRYa&MaaNaE" SaU}aYaiTa
é[uTaq ivZ<aaeGaaRQaaE"Xa*<a*TaMaiNaXa& GaaYa rSaNae

SMarak-ar& ceTaêr<a YauGaMa®aiNa >aJaTa )
k-raE daSYa& PaUJaa& ku-åTaMaiPa XaqzR Pa[<aMa Ta&
ku-åZvaTMaNa( MaE}aq& vPauriPa TadqYa& >av icrMa( ))1))
athaitädåçéà nava lakñaëäà bhaktià prärthayaàänaù sütrayati—
çruté viñëor gäthäh çåëåtamaniçaà gäya rasane

smaräkäraà cetaçcaraëa yuga maïgäni bhajata
karau däsyaà püjäà kurutam api çérña praëama taà
kuruñvätman maitréà vapur api tadéyaà bhava ciram
The author now prays for the nine activities of devotional service:
O my ears, please always hear the qualities and pastimes of Çré Hari. O
my tongue, please always chant His holy names and glories. O my mind,
please always remember His Deity form. O my bodily limbs, please always
serve His lotus feet. O my hands, please worship and serve Him as a menial
servant. O my head, please offer obeisances to Him. O myself, please make
friendship with Him. O my body, please always be subordinate to Him.
Text 2
§-Mae<aaedahriTa
Na Mae DaMaaRE" k-MaaRi<a c Na c TaPa" XaaEcMaiPa Naae

Na vEraGYa& >aaGYa& Na c ik-MaiPa idVYaa Na c Xau>aa )
TaQaa Paqd& PaqTva hircirTaNaaMa é[uiTaPau$E"
Pa[SaadaTSaaDaUNaaMahiMah TairZYaaMYaiPa TaMa" ))2))
krameëodäharati—
na me dharmäù karmäëi ca na ca tapaù çaucam api no

na vairägyaà bhägyaà na ca kim api divyä na ca çubhä
tathä pédaà pétvä hari carita näma çrutipuöaiù
prasädät sädhünäm aham iha tariñyämy api tamaù
I have not performed religious duties, pious deeds, or austerities. I have

no purity, renunciation, good fortune, or knowledge. By the mercy of the
devotees, however, I will drink the nectar of the glories of Çré Hari through
my ears and cross beyond the darkness of ignorance.
Text 3
k-da SaiÙGasTa& MaDaur PauYaXaae NaaMa iv>av&
rSaad( duÀEGaaRYaNa( NaYaNaJal/Sa&iSa¢- ôdYa" )
d]vq>aUTaSvaNTaae_iMaTaPaul/k-Jaal/iÄTa vPau"
Pa[Mata" Pa[eMNaaeÀErhiMah lu/i#ZYaaiMa Dar<aaE ))3))
kadä sadbhir gétaà madhura puyaço näma vibhavaà

rasäd duccair gäyan nayana-jalasaà sikta hådayaù
dravébhütasvänto ‘mita pulaka jälaïcita vapuù

pramattaù premnoccair aham iha luöhiñyämi dharaëau
Alas! When will I loudly and affectionately chant the holy names of Çré
Hari and sing His glories? He is always praised by the saintly devotees.
When will my chest become drenched by the tears from my eyes? When will
my body become decorated with the symptoms of incomparable ecstatic love
such as my hair standing on end? When will my heart become melted? And
when will I roll on the ground, being intoxicated by love of God?
Text 4
Svk-IYaEr&haei>a>aRviTa Yaid Mae JaNMa iNarYae
Na Ta}aaSTae du"%& Yaid >aviTa icTtae MaDauirPau" )
Nace dev& dEv& >auvNaMaiPa SaaMa]aJYaMaiPa Mae
Sau%aQa| NaEv SYaaTPariMah duraiDa& Pa[QaYaiTa ))4))
svakéyair aàhobhir bhavati yadi me janma niraye

na taträste duùkhaà yadi bhavati citte madhuripuù
nace devaà daivaà bhuvanam api sämräjyam api me
sukhärthaà naiva syät param iha durädhià prathayati
If Çré Hari constantly remains present within my heart then I do not

mind taking birth in hell as a result of my previous sinful activities. On the
other hand, if Çré Hari is not present within my heart then I will not get any
happiness by owning heaven or earth. Rather they will simply cause pain to
my mind.
Text 5
Tadev d]!YaiTa
ik-YaTk-al&/ k-al/aNal/PairMal/ ÜETaivzYae

ivNaaed( VyaMaaed& vhiSa k-lu/zaveXaivrSaE" )
AYae ceTa" PaqTaaMbr cr<aMaaNaNd QauSauDaa
SaMaJYaaSvaraJYa& SaTaTaMaNauSaNDaeih r>aSaaTa( ))5))
tadeva draòhayati—
kiyatkälaà kälänala parim aladvaita viñaye

vinod vyämodaà vahasi kalu ñäveçavirasaiù
aye cetaù pétämbara caraëam änanda thusudhä-

samajyäsväräjyaà satatam anusandhehirabhasät
The author confirms his previous statements:
O my mind! How long will you enjoy the happiness of material dualities,
which are like poison? How long will you remain in the distasteful associa-
tion of contamination? Please search again and again for the lotus feet of Çré
Hari, which are the abode of nectarean bliss.
Text 6
ik-Ä
SadaraDYa& b]øaidi>ariPa TaMaaraDYa MauNaYa"

SaMaqhNTae Maae+a& Da]uviMav MahaNTa" PauNarMaq )
iNaMaGana" k-MaaRQaeR vYaiMah Tau Sa&SaarJal/DaaE
Pa[>aae" PaadaM>aaeJa ÜYaMaNau>aJaaMa" Pa[iTaJaNau ))6))
kiïca—
sadärädhyaà brahmädibhir api tamärädhya munayaù

saméhante mokñaà dhruvam iva mahäntaù punaramé
nimagnäù karmärthe vayamiha tu saàsära jaladhau
prabhoù pädämbhoja dvayam anubhajämaù pratijanu
The broad-minded sages endeavor for liberation by worshiping Çré Hari,

who is also worshiped by Lord Brahmä and other great personalities.
However, due to our karma, we are drowning in the ocean of material exis-
tence, and thus, we can only desire the service of Çré Hari’s lotus feet.
Text 7
PairPa[aá" Sa®aiÜzYaSau%SaqMaaNaMaTaul&/
SMaraMaaedNTaavTk*-Ta Sauk*-Ta DaaraiDaZ<aYaa )
AQaae TataÙavaNal/SahJaiNavaRPak-Mah&
Pa[PaÛe Maaßqk&- hir cr<aYaaerev iNaTaraMa( ))7))
paripräptaù saìgäd viñaya sukha sémänam atulaà

smarämodantävat kåta sukåta dhärädhiñëayä
atho tat tad bhäväna lasahajanir väpakam ahaà

prapadye mädhvékaà hari caraëayor eva nitaräm
Due to attachment I have amply enjoyed sense gratification, to the high-

est limit of material pleasure. Now, due to proper intelligence and my previ-
ously accumulated piety I am taking shelter of the lotus feet of Çré Hari,
which easily extinguish the blazing fire of material existence.
Text 8
ik-Ä
Na JaaNae dujeRYaaGaMaiNaGaMaMaN}aae idTaivDaqNa(

Na Mae SaiNTa d]VYaa<YaiPa TaduPaYau¢-aiNa YaJaNae )
AvSQaa& Yaa& k-aiÄd(GaTa wh SaPaRYaa& MaDauirPaae
rNaaYaaSa& ku-Yaa| Sail/l/Taul/SaqPaç/vku-lE/" ))8))
kiïca
na jäne durjïeyägamanigama-mantro ditavidhén

na me santi dravyäëy api tad upayuktäni yajane
avasthäà yäà käïcid gata iha sarpayäà madhuripo-
ranäyäsaà kuryäà salila-tulasé-pallava-kulaiù
I am neither conversant with the rules and regulations of the Vedas and
the literatures in pursuance of the Vedas, nor do I have the necessary ingre-
dients to perform Vedic sacrifices, yet I will easily worship Lord Hari with
water, flowers, and tulasi leaves.
Text 9
icdaNaNd& b]ø iSQarcrGaTaÄai%l/Gauå&
JaGaTSau DYaaYaNTaae vrMaiPa bu>auTSaiNTa k*-iTaNa" )
TaMaaNaNd& MaUTa| Nav Jal/DarXYaaMal/TaNauMa(
Ah& vNde NaNdaTMaJaMaPairMaeYa& SaurvrE" ))9))
cid änandaà brahma sthira caragataïcäkhilaguruà

jagatsu dhyäyanto varam api bubhut santi kåtinaù
tam änandaà mürtaà nava jaladharaçyämalatanum
ahaà vande nandätmajam aparimeyaà suravaraiù
I worship the lotus feet of the Son of Nanda, who is the personification
of bliss, whose bodily hue is like the new cloud, and who cannot be known
even by the best of the demigods. The great devotees, yearning to understand
Him, meditate on Him as the immeasurable Supersoul of all animate and
inanimate entities, the spiritual master of everyone, the blissful Supreme
Brahman, and the Absolute Truth.
Text 10
Na raJYa& MaaheNd]& PadMaiPa Na c b]øPadvq&
Na c jaNa& iSaiÖ& Na c Na c Pad& riXMaParMaMa( )
Pa[>aae dqNaNaaQa iPa[YaXar<aYaaeSTvÀr<aYaae"
PaiTaTva Yaace_h& ivTarivMal&/ daSYaMacl/Ma( ))10))
na räjyaà mähendraà padam api na ca brahmapadavéà

na ca jïänaà siddhià na ca na ca padaà raçmiparamam
prabho dénanätha priya-çaraëayos tvac caraëayoù
patitvä yäce ‘haà vitara vimalaà däsyam acalam
O friend of the poor, O master of the fallen souls, I do not pray for an
empire, for the position of Indra or Brahmä, for knowledge, for mystic per-
fections, or for a place in the Brahman effulgence. Rather I fall at Your lotus
feet and eagerly pray that You please give me Your unshakable pure devo-
tional service.
Text 11
Ga*haSa¢-ae Yau¢-" SvJaNa >ar<ae_Mau¢-ivzYa"
Pa[Sa¢-" zÍGaeR Na k*-TaSauk*-Ta" SaeivTa%l/" )
TaQaaiPa TvÕaSYa& SaTaTa SaduPaaSYaai%l/Gaurae
Yadqhe iNal/RÂSTav TadNauk-MPaEv Xar<aMa( ))11))
gåhäsakto yuktaù svajana bharaëe ‘mukta viñayaù

prasaktaù ñaòvarge na kåtasukåtaù sevita-khalaù
tathäpi tvad däsyaà satata sad upäsyäkhilaguro
yad éhe nirlajjastava tad anukampaiva çaraëam
O worshipable Lord of the devotees, O spiritual master of the entire uni-

verse, O Çré Hari, I am attached to family life. I am always engaged in main-
taining my family members. I am attached to material enjoyments. I am dec-
orated with six principles such as lust and anger. I am devoid of piety. And I
am engaged in the service of sinful people. Still, O my Lord, knowing that
Your causeless mercy is my only hope, I shamelessly pray for devotional serv-
ice.
Text 12
TaQaaih
Na Gaeh& bNDaaYa Pa[>aviTa SaraGaaê ivZYaa

STaQaair" zÍGaR" Sauôd wv >ad]& ivTaNauTae )
MauraraTae YaaTae Tav cr<adaSYae Yadcle/
TadeTaTk-aå<Ya& Tav SahJa k-aå<YaJal/Dae" ))12))
tathähi
na gehaà bandhäya prabhavati sarägäçca viñayä-

stathäriù ñaòvargaù suhåda iva bhadraà vitanute
muräräte yäte tava caraëa-däsye yad acale
tad etat käruëyaà tava sahaja käruëya-jaladheù
O Çré Hari! When one firmly develops the inclination to serve Your lotus
feet, attachment for house and material enjoyments do not become a cause
of bondage, and the six enemies such as lust and anger become well-wishers
and bestow auspiciousness. This is possible only by Your causeless mercy.
Text 13
Ga*hadYaae ih k-Qa& é[eYaSk-ra wiTa Taeza& daSYaaNaukU-l/TvMaevah
SauTaae dara >a*TYa" SvJaNa Sauôdae Yae PairJaNaa

>avTk-MaR<YaevaiNaXaiMah iNaYau¢-a DaNaMaiPa )
Yaid SYaatvTPaa@aiPaRTaMaiPa Ga*h& ceNa( MaDauirPaae
Tada SMaai>adaRSYaEiJaRTaiMah Ga*hQaEriPa Sada ))13))
gåhädayo hi kathaà çreyaskarä iti teñäà däsyänukülatvam eväha—
suto därä bhåtyaù svajana suhådo ye parijanä

bhavat karmaëye väniçam iha niyuktä dhanam api
yadi syät tvat paòärpitam api gåhaà cen madhuripo
tadä smäbhir däsyair jitam iha gåhasthair api sadä
The author now describes how one’s house and family can become favor-
able for devotional service:
O Madhusudana! Even though we are householders, if our wives, chil-

dren, servants, relatives, well-wishers, and wealth are always engaged in
devotional service and we offer everything to Your lotus feet, we are able to
conquer You by our service.
Text 14
TaNaU æPae Nae}a& Tav YaXaiSa NaaiMNa é[uiTaYauGa&
SauiNaMaRLYae ga]a<a& TvGaiPa Mahdail/ºNaivDaaE )
TvdqYae iNaMaaRLYae vSaiTa rSaNaa ceNa( MaMa Sada
Tada k*-Z<aaSMaai>aiJaRTaizh iNaTaaNTa& ivziYai>a" ))14))
tanü rüpe netraà tava yaçasi nämni çruti yugaà

sunir malye ghräëaà tvag api mahadäliìghanavidhau
tvadéye nirmälye vasati rasanä cen mama sadä
tadä kåñëäsmäbhirjitañiha nitäntaà viñayibhiù
O Çré Kåñëa! If we engage our eyes in seeing Your beautiful Deity form,
our ears in hearing Your holy names and glories, our noses in smelling the
flowers that have been offered to You, our bodies in embracing devotees, and
our tongues in relishing food that has been offered to You, then You are
always conquered by us even though we are engaged in pleasing our senses.
Text 15
>avÕaSYae k-aMa" §u-DaiPa Tav iNaNdak*-iTaJaNae
TvduiC^íe l/ae>aae Yaid >aviTa Maaehae >aviTa c )
TvdqYaTve MaaNaSTavcr<aPaaQaaeJaMaDauNaa
MadêedSMaai>aiNaRYaTaz@( iMa}aEriPa iJaTaMa( ))15))
bhavad däsye kämaù krudhapi tava nindäkåtijane

tvaducchiñöe lobho yadi bhavati moho bhavati ca
tvadéyatve mänas tava caraëa päthojam adhunä
madaç ced asmäbhir niyata ñaò-mitrair api jitam
O Lord! If we engage our lust in serving You, our anger against those
who blaspheme You, our greed in honoring Your remnants, our illusion in
trying to achieve Your Lordships, our ego in being Your devotees, and our
pride in drinking the honey of Your lotus feet, then, we may easily defeat
these six enemies of lust, anger, greed, illusion, false ego, and pride, which
are always surrounding us.
Text 16
k*-Ta& dETYaEDYaaRNa& Yaidh irPau>aaveNa >avTa"
k*-Taa Taeza& XaaiSTaNaRNau TadNauæPaa >aGavTaa )
Pa[dtaa YaNa( Maui¢-NaR c cr<a Paªeåh SauDaa
TadaSTaa& MaE}aq Mae Pa[iTaJaiNa TadaSvad JaNaNaq ))16))
kåtaà daityair dhyänaà yad iha ripu bhävena bhavataù

kåtä teñäà çästir nanu tadanurüpä bhagavatä
pradattä yan muktirna ca caraëa paìkeruha sudhä
tadästäà maitré me pratijani tadä sväda janané
O Lord! You punished the demons who meditated with enmity upon You,
by only giving them liberation instead of giving them the nectar of Your lotus
feet. O Lord! May I obtain Your friendship birth after birth. Your friendship
is the source of relishing the nectar of Your lotus feet.
Text 17
k*-Z<aaYa ivìPaTaYae k-Mal/aé[Yaa YadqNaiPa[YaaYa ik-Mah& TaduPaé[YaaiMa )
wTYaNvh& ivGa<aYaNa( ParMaaTMaNae_SMaESvaTMaaNaMaev ParMa& ParMaPaRYaaiMa ))17))
kåñëäya viçvapataye kamaläçrayäya

déna-priyäya kim ahaà tad upaçrayämi
ityanv ahaà vigaëayan paramätmane ‘smai
svätmänam eva paramaà param arpayämi
O Lord of the universe! O shelter of Kamala! O friend of the poor! O Çré

Kåñëa! Will I ever be able to take shelter of You? Everyday I think in this way
and try to surrender myself at Your lotus feet, O Supreme Personality of
Godhead!
Thus ends the translation of the third chapter of Çré Hari Bhakti Kalpa Latikä.
Chapter
Four
T he eternal symptoms and qualities of
those who hear the characteristics of
Lord Çré Hari's names and who glorify
His transcendental qualities.
Text 1
AQa é[v<a& k-ITaRNaÄa"
Svae¢&- caQa Parae¢&- va TaNa( NaMa cirTa& Mauda )

k-<aaR>Yaa& ictaivzYaq k*-Ta& é[v<aMauCYaTae ))1))
atha çravaëaà kértanaïcäù
svoktaà cätha paroktaà vä tan nama caritaà mudä

karëäbhyäà citta-viñayé kåtaà çravaëamucyate
The author now describes the glories of hearing and chanting:
To faithfully hear, with one’s ears, the holy names and characteristics of
Lord Çré Hari chanted either by oneself or by others is called çravaëam.
Text 2
hreNaaRMNaa& Gau<aaNaÄ GaaNa& k-ItaRNaMauCYaTae )
TaÀ Pa[eMa rSaaMaaedE" k*-Ta& Sa&k-ITaRNa& SMa*TaMa( ))2))
harer nämnäà guëänaïca gänaà kértanamucyate

tacca prema rasämodaiù kåtaà saàkértanaà småtam
To sing the holy names and transcendental qualities of Çré Hari is called
kértana. When this kértana is performed congregationally and with ecstasy it
is called saìkértana.
Text 3
k&-SaarerNaucirTaa_NaubNDaNaaMaPaqYaUz& Pa[iPabiTa Ya" é[uiTa ÜyeNa )
Tata*á& >a]MaYaiTa Ta& Na vedXaañ&Na jaNa& Na c iNai%l/ae ivMaui¢-MaaGaR" ))3))
kaàsärer anucaritä ‘nubandhanäm

apéyüñaà prapibati yaù çruti dvayena
tat tåptaà bhramayati taà na vedaçästraà
na jïänaà na ca nikhilo vimuktimärgaù
One who has become fully satisfied by drinking the nectar of Çré Hari’s
holy names, which are attributed to Him according to His pastimes, cannot
be distracted by empiric knowledge, explanations of the Vedic literatures, or
paths of impersonal liberation.
Text 4
ik-MaDYaaTMajaNaE" ik-iMah iNaYaMaE" ik&- XaMadMaE
STaPaaei>a" ik&- YaaeGaE" ik-iMah JaPaYajaidi>ariPa )
é[uTaqNaa& Saarae_Ya& Sak-l/ PauåzaQaaeR Pairl/SaNa(
MauraraTae" XaìÛid >aviTa Sa&k-ITaRNarSa" ))4))
kim adhyätma jïänaiù kim iha niyamaiù kià çamadamai-

stapobhiù kià yogaiù kim iha japa yajïädibhir api
çruténäà säro ‘yaà sakala puruñärtho parilasan
muräräteù çaçvad yadi bhavati saàkértana-rasaù
Çré Kåñëa saìkértana is the essence of all the Vedas and the goal of one’s
life. Why practice yoga, chant mantras, perform austerities, strive for peace-
fulness, practice self-control, cultivate spiritual knowledge, perform Vedic
sacrifices, or follow rules and regulations if the mellows of Çré Kåñëa’s
saìkértana are always present?
Text 5
Sa&Saardu"%dhNaEirh Yae_NaudGDaa
Yae va MahaNark-JaaTaiNaPaaTa>aqTaa" )
NaNa ivk-MaRXaTa iNaZk*-iTa k-ai¿<aae Yae
Tae k-ITaRYaNTau rSaiSaNDaurSae ivXaNTau ))5))
saàsära duùkhad aha nair iha ye ‘nudagdhä

ye vä mahänarakajätanipätabhétäù
nana vikarmaçata niñkåti käïkñiëo ye
te kértayantu rasa sindhurase viçantu
Those who are constantly being burnt by the blazing fire of material exis-
tence, those who are afraid of falling to hellish conditions, and those who
desire liberation from sinful activities, should enter into the nectarean ocean
of çré harinäma kértana.
Text 6
vaHîNTa Yae MaDauirPaaeêr<aarivNd& Tae Tae_SYa k-IiTaRSarSaq& PairXaql/YaNTau )
MaaYaaMaYaEiNaRYaTaMaav*TaMaNDak-arESTaàaMa>aaSvdudYaeNa iNa>aal/YaNTau ))6))
väïchanti ye madhuripoç caraëäravindaà

te te ’sya kértisaraséà pariçélayantu
mäyäm ayair niyatam ävåtam andhakärais
tannäm abhäsvad udayena nibhälayantu
Let those who desire to attain the lotus feet of Çré Hari be immersed in
the lake of His glories. Let them see, by the potency of the Supreme Lord’s
sunlike holy names, His lotus feet, which are covered by the dense darkness
of ignorance.
Text 7
Ta& Xa*<vTa" é[uiTaPau$eNa ôid Pa[ivZTaSTaSMaaNa( MahaSarSa Wv iNaJaaTSvPaU<aaRTa( )
k*-Z<aae iviNa"SariTa iNa‡RrviÜMau¢-bNDaaNa( Mau%aßiNa Sada Gau<aNaaMaMaUTYaaR ))7))
taà çåëvataù çrutipuöena hådi praviñtas

tasmän mahäsarasa eva nijät svapürëät
kåñëo viniùsarati nirjharavad vimukta-
bandhän mukhädhvani sadä guëanämamürtyä
Like water flowing without obstruction, Lord Çré Hari has already
entered the heart of those who hear about His holy names and characteris-
tics. The Lord manifests in their mouths, from their hearts, and thus, Lord
Kåñëa becomes constantly glorified by their tongues.
Text 8
ictae cle/ Da*TaMale/ c YauGa Sv>aavad(DYaaNaaidk&- ParMa YaaeiGak*-Ta& Na iSaDYaeTa( )
TaTSaaDaNaaNTarMaPaaSYa hir& ParqPSauSa(TaNa( NaaMak-MaR Xa*<auYaadNau k-ItaRYaeÀ ))8))
citte cale dhåtamale ca yuga svabhäväd

dhyänädikaà parama yogikåtaà na sidhyet
tat sädhanäntaramapäsya harià parépsus
tan nämakarma çåëuyäd anu kértayecca
The minds of human beings are restless and polluted due to the influ-
ence of Kali-yuga. Even great yogés find it impossible to achieve perfection in
their meditation. Therefore those who desire to attain the lotus feet of Çré
Hari should give up all other varieties of sädhana. They should engage in
hearing and chanting the holy names and characteristics of Lord Çré Hari.
Text 9
Yaeza& TadqYa Gau<a NaaMa SauDaa k-raEgaEr(iNaZPaqYaTae iNaiv@MaaehMahaNDak-ar" )
ceTaae Ga*haNTarGaTa& SahSaa Ta Wv PaXYaiNTa æPaMaMal&/ MaDauSaUdNaSYa ))9))
yeñäà tadéya guëa nama sudhä karaughair

niñpéyate niviòamoha-mahändhakäraù
ceto gåhäntara-gataà sahasä ta eva
paçyanti rüpam amalaà madhusüdanasya
Only those whose dense darkness of illusion has been dissipated by the
moon of Çré Hari’s holy names and qualities are qualified to see His tran-
scendental qualities within the temple of their heart.
Text 10
YadGaqYaTaa MaiTarSaaidh Xa*<vTaaÄTaTk-IiTaRNaaMaiMvXad& vXaGaae_iTahzaRTa( )
NaaNYaiTPa[Ya& SaMavl/aeKYa SaurEduRraPa& TauZ$/ae ddaiTa >aGavaNa( iNaJadaSYaMaev ))10))
yada géyatä matir asäd iha çåëvatäï ca

tat kértinäma viçadaà vaçago ‘tiharñät
nänyat priyaà samavalokya surair duräpaà
tuñöä dadäti bhagavän nija däsyam eva
Those who faithfully hear and chant the transcendental glories and holy
names of Çré Hari find the Lord happily controlled by them. Not finding any
other dear and qualified persons, the Lord happily awards them devotional
service, which is rare even for the demigods to attain.
Text 11
SPa*ZTaa" k-daicdiPa Tae Na >avaNale/Na d*ZTaaê TaeNa %lu/ k-aMa Mau%EiÜRziÙ" )
ôZTaaSTa Wv ih Ta Wv ivNaZ$PaªaYae k*-Z<aNaaMacirTaaMa*Ta iSaNDauMaGana" ))11))
spåñtäù kadäcid api te na bhavänalena

dåñtäçca tena khalu käma mukhair dviñadbhiù
håñtästa eva hi ta eva vinañöapaìkä
ye kåñëa-näma-caritämåta sindhumagnäù
Those who have drowned in the ocean of Çré Kåñëa’s holy names and
characteristics are never affected by the fire of material existence, nor are
they seen by enemies such as lust, and they always remain aloof from the
mire of sinful activities.
Text 12
YaErCYauTaSYa Gau<a NaaMarSaai>azekE-"Pa[+aail/Ta& iNaJaMaNaae vhuPaªil/áMa( )
TaÖyaNaPaUJaNaPadaMbuJa SaevNaadaE SvEr& Ta Wv iNaTaraMaiDak-air<a" SYau" ))12))
yair acyutasya guëa näma rasäbhiñekaiù

prakñälitaà nijamano vahupaìkaliptam
tad-dhyäna-püjana padämbuja sevanädau

svairaà ta eva nitaräm adhikäriëaù syuù
Only those who have cleansed their greatly sinful hearts by the water of
Çré Hari’s holy names and qualities are sufficiently qualified to meditate on,
worship, and serve the lotus feet of Çré Hari.
Text 13
ik-Ä
Yae GaaeivNdPadarivNdMaDauPaa Yae va >avaM>aaeiNaDae"

Paar& GaNTauMa>aqPSavae_iPa riSak-a Yae Maui¢-k-aMaa AiPa )
Yae va TaTPadPaÚ >ai¢-Macl&/a vaHîNTa iNaMaRTSaraSa(
Tae hzaRdNauXaql/YaNTau iNaYaTa& TaNa( NaaMa k-<aaRMa*TaMa( ))13))
kiïca
ye govinda-padäravinda-madhupä ye vä bhavämbhonidheù
päraà gantum abhépsavo ‘pi rasikä ye muktikämä api
ye vä tat-pada padma bhaktim acaläà väïchanti nirmatsaräs
te harñäd anuçélayantu niyataà tannäma-karëämåtam
Those who are like bees at the lotus feet of Çré Hari, those who desire to
cross the material ocean, those who desire liberation, and those who, with-
out envy, desire unflinching devotion at the lotus feet of Çré Hari should
always happily chant His holy names, which are very pleasing to the ears.
Text 14
Maui¢-YaeRTaae >aviTa Ya}a iNaTaaNTa>ai¢-r(jaNa& YaTaae_>YaudYaTae ivMal&/ YaTaae_NTa" )
k-<aaRMa*TaaiNa ivSariNTa YaTaae_ÙuTaaiNak-ae va Na GaaYaiTa Xa*<aaeiTa Na Tad( YaXaa&iSa ))14))
muktir yeto bhavati yatra nitänta bhaktir

jïänaà yato ‘bhyudayate vimalaà yato ‘ntaù
karëämåtäni visaranti yato ‘dbhutäni
ko vä na gäyati çåëoti na tad yaçäàsi
By hearing and chanting Çré Hari’s glories, liberation and spiritual

knowledge are born, the ears become satisfied, the heart is purified, and
intense devotion is present. Who will not hear or chant the glories of Çré
Hari?
Text 15
ik&- bhuNaa
NaaMaEk-Maa}aMaiPa VYaQaYaaiPa ivZ<aaeåÀarYaiNTa Sak*-dPYavhel/Yaa va )

Tae_hae TarNTYaiPa durNTaMagaaEgaiSaNDau&SaC^\Öya_NavrTa& Ga*<aTaa& PauNa" ik&- ))15))
kià bahunä
nämaikamätramapi vyathayäpi viñëo-

ruccärayanti sakådapyavahelayä vä
te ‘ho tarantyapi durantam aghaugha-sindhuà
sacchraddhayä ‘navarataà gåëatäà punaù kià
Those who utter the holy names of Çré Hari even once out of pain or neg-
ligence easily cross beyond the insurmountable ocean of sin; therefore, what
to speak of those who constantly chant His holy names with great faith?
Text 16
k-MaaR<YaNaNTa ivZaayiNa SauMa®l/aiNaNaaMaaiNa caSaurirPaae"SaubhUiNa SaiNTa )
iJaûa c v£- vXaGaa é[v<aÄ iNaTYa& haha TaQaaiPa TaMaiSa Pa[ivXaiNTa MaU!" ))16))
karmäëy ananta viñayäni sumaìgaläni

nämäni cäsuraripoù subahüni santi
jihvä ca vaktra-vaçagä çravaëaïca nityaà
hä hä tathäpi tamasi praviçanti müòhaù
Lord Çré Hari, the enemy of the demons has innumerable names accord-
ing to His auspicious pastimes and activities. The human beings have got
tongues and ears. Alas! Foolish people are continuously entering into the
darkness of ignorance.
Text 17
ik-Ä
GaaYaiNTa ke-_iPa hirNaaMa JaPaiNTa ke-_iPaXa*<viNTa ke-_iPa MaDaur& SauYaXaSTadqYaMa( )

TataTPa[Maaed >arduÖRrcaådeha"Pa[eMNaae vXaaSTau ivvXaa MahTaa& MahaNTa" ))17))
kiïca
gäyanti ke ‘pi harinäma japanti ke ‘pi

çåëvanti ke ‘pi madhuraà suyaças tadéyam
tat tat pramoda-bharadurddharacärudehäù
premno vaçästu vivaçä mahatäà mahäntaù
Overwhelmed with love of God due to being always engaged in hearing

and chanting the Lord’s holy names, some great devotees chant loudly, some
chant softly, and some hear His sweet glories.
Text 18
Taç/+a<aMaah
vaZPaGaÓdvca Da*TahzaeR l/aeMahzRiNavhaiÄTadeh" )

ASTavaù ivzYaae idTa>aav" k-ae_iPa GaaYaiTa Xa*<aaeiTa k*-TaaQaR" ))18))
tal lakñaëam äha—
väñpagadgadavacä dhåtaharño lomaharña nivahäïcita dehaù

astavähya viñayo dita-bhävaù ko ‘pi gäyati çåëoti kåtärthaù
The author now describes the symptoms of such devotees:
When such fortunate souls hear and chant the holy names of the Lord
various symptoms arise: they become speechless from emotion, tears flow
from their eyes, they become ecstatic, their hair stands on end, and they
completely forget their external identification.
Text 19
oÓqYaMaaNa>aGavNa( MaihMaaNaMaNyEraSvadYaNa( ParMa SaMMadMataceTaa" )
oNMaadvaiNav rSaaNa( Na$MaaNa oÀEåÓaYaiTa Pa[l/PaiTa Pa[hSaTYal/Â" ))19))
udgéyamäna bhagavan mahimänam anyair

äsvädayan parama sammadamatta-cetäù
unmädaväniva rasän naöamäna uccai-
rudgäyati pralapati prahasatyalajjaù
When such devotees relish the glories of the Lord chanted by another
devotee, they become fully intoxicated with spiritual bliss, and out of love,
they shamelessly dance, chant loudly, speak without meaning, and laugh,
just like madmen.
Text 20
idvara}a& Pa[aYa" Sfu-irTaiNaiv@Pa[eMal/hrq
iNaMaGanaSTaJjaNaS%il/TaiNaJak*-TYa VYaiTak-ra" )
hreGaaRQaaGaaNaPa[MadJai@MaVYaaku-l/iGar"
SaMaNTaaNa( Na*TYaNTaae JaGadiPa k*-TaaQa| ivdDaTae ))20))
divärätraà präyaù sphurita niviòa-prema-laharé-

nimagnäs taj jïäna skhalita nija-kåtya-vyatikaräù
harer gäthägäna-pramada-jaòimavyäkulagiraù
samantän nåtyanto jagad api kåtärthaà vidadhate
The great devotees, being drowned in the intense waves of love and the
attainment of complete spiritual knowledge, become uninterested in bodily
activities. At that time, due to the happiness from chanting the holy names
and characteristics of Çré Hari, they become overwhelmed and are unable to
speak, and they benefit the entire world by dancing everywhere.
Text 21
GaqYaNTae cirTaaiNa ceNa( MaDauirPaaeNaaRMaaiNa DaaMaaNYaiPa
é[UYaNTae Yaid va MahNMau%irTaaNYaaNaiNdTaEYaŒirh )
òaTa& TaErMaraPaGaaidzu MahaTaqQaeRzu Yaja"
k*-TaaSTaáNYaev TaPaa&SYaPaé]MaMaYa& Taq<aaeR >avaM>aaeiNaiDa" ))21))
géyante caritäni cen madhuripor nämäni dhämänyapi

çrüyante yadi vä mahan mukharitän-yänanditair yair iha
snätaà tair amaräpagädiñu mahätértheñu yajïäù
kåtä-staptanyeva tapäàsya-paçramamayaà térëo bhavämbhonidhiù
Those who joyfully sing about the abode of Lord Çré Hari and His holy
names and characteristics, or hear those glories from the Mahäjanas, have
actually taken bath in the Ganges, performed various sacrifices, undergone
austerities, and have easily crossed beyond the ocean of material existence.
Text 22
ik&- bhuNaa
é[eYa"é[Yaae rSavdMal&/ SaiÀdaNaNdæPa&

ictaaúad& MaDaurMaDaur& SaTf-l&/ >ai¢-vçya" )
ivZ<aaeNaRaMacirTaMaMa*Ta& Yae iPabiNTa Pa[Maaeda
JaqvNa( Mau¢-aSTa wh Na PauNaMa*RTYau iSaNDaaE ivXaiNTa ))22))
kià vahunä—
çreyaù çrayo rasavad amalaà sac cid änanda-rüpaà

cittählädaà madhura-madhuraà satphalaà bhaktivallyäù
viñëor näma-caritam amåtaà ye pibanti pramodä
jévan muktästa iha na punar måtyu-sindhau viçanti
The nectar of Çré Hari’s holy names and qualities are pure, eternal, bliss-
ful, most sweet, most auspicious, full of knowledge, full of transcendental
mellows, and are the ripened fruit of the creeper of devotional service. Those
who drink this nectar attain liberation even while they are living in this
world. They will never again enter into the repeated ocean of birth and death.
Thus ends the translation of fourth chapter of Çré Hari Bhakti Kalpa Latikä.
Chapter
Five
T he descriptions of Lord Çré Kåñëa's
names, forms, qualities, pastimes,
and characteristics which are meant to be
heard and chanted eternally.
Text 1
AQa k-Id*XaaiNa TaaiNa NaaMaaiNa cirTaaiNa c
é[v<aqYaaiNa k-ITaRNaqYaaiNa c TaaNYaah
>auvae>aarq>aUTaa&iñ>auvNa ivPa+aaNa( idiTaSauTaaNa(

iJagaa&SaudeRvKYaa Ja#rJal/DaaE rÒMa>avTa( )
AQaa>aqrñq<aaMaDarMaDaul/ae>aeNa Sa >aGavaNa(
v]Ja& GaTva NaNdNa( Sa MaNauJaGa*he NaNdTaNaYa" ))1))
atha kédåçäni täni nämäni caritäni ca

çravaëéyäni kértanéyäni ca tänyäha—
bhuvo bhäré-bhütäàs tribhuvana-vipakñän ditisutän

jighäàsur devakyä jaöha-raja-ladhau ratnam abhavat
athäbhérastréëäm adhara madhu lobhena sa bhagavän
vrajaà gatvä nandan sa manujagåhe nandatanayaù
The author now describes the names and characteristics of the Lord that
are to be heard and chanted:
With a desire to destroy the demons who were enemies and a burden of
the three worlds, the jewel-like Çré Kåñëa appeared in the womb of Devaké
Devé. Thereafter, being greedy for the nectar from the lips of the gopés, Lord
Çré Kåñëa went to Vraja and enjoyed numerous pastimes with them. He
became well-known as the son of Çré Nanda.
Text 2
Yadq+aaMaa}ae<aaeidTa bhuivk-ar JaGaidd&
MahaMaaYaa SaUTae MahdhMaNaNTaaiNal/Mau%E" )
hirb]øeXaaÛa AiPa YadvTaara" SaurGa<aa"
Sa PaU<aaeR GaaePaqNaa& SadiSa >aGavaNa( Aaivr>avTa( ))2))
yad ékñä mätreëodita bahu vikära jagadidaà

mahämäyä süte mahadaham anantä nila mukhaiù
hari-brahmeçädyä api yad avatäräù suragaëäù
sa pürëo gopénäà sadasi bhagavän ävirabhavat
Merely by His glance the external energy, mahämäyä, creates this mate-
rial world, which consists of material elements, false ego, sky, and so on. The
Supreme Personality of Godhead, Lord Hari, whose incarnations are Lord
Brahmä, Lord Çiva, and other demigods, appeared in the house of the gopés.
Text 3
ivz& dtva YaSMaE STaNaYauGa>a*Ta& hNTauMaNaSaa
YaTaae le/>ae Daa}aq GaiTariPa TaYaa PaUTaiNak-Yaa )
Ya WTaSMaE Pa[qTYaa SarSaMaDaur& GaVYaMaMa*Ta&
f-l&/ va %<d& va ddiTa ik-Mau Taeza& k*-TaiDaYaa& ))3))
viñaà dattvä yasmai stana-yuga-bhåtaà hantu-manasä

yato lebhe dhätré gatir api tayä pütanikayä
ya etasmai prétyä sarasa madhuraà gavyam amåtaà
phalaà vä khaëdaà vä dadati kimu teñäà kåtadhiyäà
With a desire to kill Kåñëa, Putana smeared poison on her breasts and
gave her breast to Kåñëa to suck, yet she obtained the position of a mother
in the transcendental world. How can we describe the good fortune of those
who always remember Kåñëa, and with love, offer Him palatable milk prod-
ucts, nectarean fruits, or sugar candies?
Text 4
Ta*<aavTaaRdqNaaiMah iNaDaNaMaaêYaR ku-Tauk-I
iPa[Ya& iPa}aae" k*-Tva A®NaXaYaNa SaU¢-aidi>ariPa )
Ar+aÛae DaeNaU" Sah Sai%Ga<aEvRTSaihTaaSa(
TaQaa GaaePañq<aa& MaudMaudvhTke-il/r>aSaE" ))4))
tåëävartädénäm iha nidhanam äçcarya kutuké

priyaà pitroù kåtvä aïganaçayana süktädibhir api
arakñadyo dhenüù saha sakhi gaëair vatsa-sahitäs
tathä gopastréëäà mudamudavahat kelirabhasaiù
The wonderful Lord Çré Kåñëa killed many demons in Vraja such as
Tåëävarta. He lay down in His father’s courtyard, and He pleased His
mother and father with sweet words. Along with His friends, He protected
the cows and calves, and enjoyed many sports. He thus increased the hap-
piness of the damsels of Vraja.
Text 5
Svk-MaaR Sa¢-aYaa MaNaiSa JaNaiYa}Yaa ivDaurTaa&
iXaXaUNaaMaaMaaed& diDaga*TaPaYaaelu/<#NaiDaYaaMa( )
i>aYa& dETYaeNd]a<aa& MaNaiSa iNadDae ivSMaYak-rq&
hirlsl/aedÄTPad k-Mal/ ivßSTaXak-$" ))5))
svakarmä saktäyä manasi janayitryä vidhuratäà

çiçünämä modaà dadhi ghåta payoluëöhanadhiyäm
bhiyaà daityendräëäà manasi nidadhe vismayakaréà
harir lélodaïcat pada-kamala vidhvasta çakaöaù
By playfully smashing the handcart with His lotus feet, Lord Çré Hari
caused anxiety in the heart of mother Yaçodä, who was engaged in household
duties. He caused happiness in the hearts of the cowherd boys who were fond
of stealing yogurt, milk, and butter. And He caused fear in the hearts of the
demons headed by Kaàsa.
Text 6
iPabNTa& v+aaeJaaE S%l/YaiTa vl/aTk*-Z<aMavl/a
iNaDaaYaaªe PaªeåhiMav Mau%& PaXYaiTa Mauhu" )
Pa[Maaed Pa[eMaaNDaa hSaiTa MaDaur& cuMbiTa rSaad(
YaXaaedaYaa" PaaYaai}a>auvNaMaYa& >aGYaMaihMaa ))6))
pibantaà vakñojau skhalayati valät kåñëamavalä

nidhäyäìke paìkeruham iva mukhaà paçyati muhuù
pramoda premändhä hasati madhuraà cumbati rasäd-
yaçodäyäù päyä-tribhuvanam ayaà bhagya-mahimä
Mother Yaçodä forcibly stopped Çré Kåñëa from drinking her breast milk
and she looked at His lotus face again and again while holding Him on her
lap. She became blind because of ecstatic love for Kåñëa and she smiled and
affectionately kissed Him. May her glories protect the three worlds.
Text 7
KvicÓVYaSTaeYae SaPaid JaNaiYa}Yaa ku-iPaTaYaa
hQaad( bÖae daMNaa hirrPairMaYaae_iPa MauiNai>a" )
ivDaaSYaaMaae MaEv& PauNairiTa vcaeGai>aRTaMau%Sa(
TadaSYae SaaXaª& iNaihTaNaYaNaae PaaNTaMaådTa( ))7))
kvacid gavyasteye sapadi janayitryä kupitayä

hathäd baddho dämnä harir aparimayo ‘pi munibhiù
vidhäsyämo maivaà punar iti vacogar bhita mukhas
tadäsye säçaìkaà nihita-nayano päntamarudat
Once when Kåñëa, who is unfathomable even to the great sages, had
stolen butter, mother Yaçodä became angry and she bound Him with rope.
Then Çré Kåñëa said, “I will not commit such an offense again,” as He looked
fearfully at the face of His mother and cried.
Text 8
TaYaa >a¢-ya Yau¢-a ôdYa ivZYaqk*-TYa %lu/ Ta&
MauNaqNd]a MauCYaNTae ivivDa>avbNDa VYaiTak-raTa( )
Ahae MaaTaudaRMNaa SvYaMaiPa SabÖae hirr>aUTa(
Sv>aav" Pa[eMNaae_Ya& Pa[>auMaiPa vXaqk-arYaiTa YaTa( ))8))
tayä bhaktyä yuktä hådaya viñyékåtya khalu taà

munéndrä mucyante vividhabhava-bandha vyatikarät
aho mäturdämnä svayam api sa baddho harir abhüt
svabhävaù premno ‘yaà prabhum api vaçékärayati yat
Lord Çré Hari is perceived within the hearts of devoted sages, and thus
they achieve liberation from the bondage of material existence. The same
Lord has personally been bound by the churning ropes of mother Yaçodä.
Love of God has such a wonderful nature that it even controls the Lord.
Text 9
Na TaiÀ}a& XaìÓu<a rihTa MaaDaaYa ôdYae
MauNaqNd]a MauCYaNTae Gau<aMaYaXarqraTk-QaMaiPa )
Gau<aEbRDaSYaaSYa k*-Z<aMaiDaGaTaaE SaiàiDaiMaMaaE
ivMau¢-aE YaTSaTYa& Gau<aMaYaTaNaaeGauRùk-SauTaaE ))9))
na taccitraà çaçvad guëa rahita mädhäya hådaye

munéndrä mucyante guëamayaçarérät katham api
guëair badhas yäsya kåñëam adhigatau sannidhimimau
vimuktau yat satyaà guëa-maya-tanor guhyaka sutau
The two sons of Kuvera in the form of Yamala-arjuna trees attained lib-
eration by receiving a little association of Çré Kåñëa when His transcen-
dental body was bound by the churning ropes of Yaçodä. It is not at all
astonishing that the sages attain liberation from their material bodies by
constantly meditating upon that transcendental Personality.
Text 10
ivhaYa SvaNa( vTSaa&STaMaiTaMauidTaa GaaeYauvTaYa"
SauDaa k-LPaErLPaeTariNaJaPaYaaei>aYaRd>aJaNa( )
ATaae >aUirPa[qTYaa hirriPa SadaPaal/YaidMaa
YaTaae GaaePaal/a:Yaae_>avdi%l/Paal/ae_iPa SaTaTaMa( ))10))
vihäya svän vatsäàstam atimuditä goyuvatayaù

sudhä kalpairalpetaranija payobhir yad abhajan
ato bhüriprétyä harir api sad äpälayadimä
yato gopäläkhyo ‘bhavadakhilapälo ‘pi satatam
Even the cows left their own calves and served Kåñëa by offering their
nectarean milk with love. That is why the Lord, who is the maintainer of
everyone, has became eternally famous as Gopäla or the protector of the
cows.
Text 11
iXa%<dEGauRÅai>aivRDaSau MaNaaei>a" ik-Xal/YaE"
k*-Taa k-LPaae_NaLPaEMauRidTa ôdYaae NaNdTaNaYa" )
ivic§-I@ SvEr& SaMaGau<avYaaeveXa l/il/TaEr(
bl/aÛEGaaeRPaalE/" Sah SahcrE" ke-il/iviPaNae ))11))
çikhaëdair guëjäbhir vidhasu manobhiù kiçalayaiù

kåtä kalpo‘nalpair mudita hådayo nanda tanayaù
vicikréòa svairaà sama-guëa-vayoveça lalitair
balädyair gopälaiù saha sahacaraiù kelivipine
Decorated with peacock feathers, guïja berries, flowers and leafy twigs,
the Son of Çré Nanda joyfully wandered within the forests of Våndävana and
enjoyed various pastimes with His companions headed by Çré Baladeva.
Text 12
+a<a& Na*TYaEGasTaE" k-l/Mauril/Xa*®ßiNaYauTaE"
+a<a& l/Il/aYauÖe" f-l/dl/>auJaa +aePavil/TaE" )
+a<a& iXaKYaSTaeYaE" +a<aMaiPa TadàaXaNarSaE
iSTarêa& ceZTaai>aivRl/SaiTa vYaSYaE" Pairv*Ta" ))12))
kñaëaà nåtyair gétaiù kalam uraliçåìgadhvaniyutaiù

kñaëaà léläyuddheù phaladalabhujä kñepavalitaiù
kñaëaà çikyasteyaiù kñaëamapi tadannäçanarasais
tiraçcäà ceñtäbhir vilasati vayasyaiù parivåtaù
Surrounded by His cowherd boyfriends, Lord Kåñëa sometimes played

on His flute and horn, sometimes danced and sang, sometimes stole butter
from a hanging shelf, sometimes ate and distributed foodstuffs that were
kept on hanging shelves. They sometimes wrestled, sometimes threw flowers
and twigs to each other, and sometimes imitated the birds and the beasts.
Text 13
KvicT§-I@aYaa Sa+au iDaTaPa*Qauk- Pa[er<aiMazaTa(
Pa[SaqdNa( >a¢-aNaa& iÜJa vr vDaUNaa& MaDauirPau" )
YaYaace YaJvaNa& iÜJaiNavhMaàaiNar>aSaad(
YaidCâTa" Saa+aaduPaNaMaiTa SaÛae_Ma*TaMaiPa ))13))
kvacit kréòäyä sakñu dhitapåthuka preraëam iñät

prasédan bhaktänäà dvija vara vadhünäà madhuripuù
yayäce yajvänaà dvija nivahamannänir abhasäd-
yad icchätaù säkñäd upanamati sadyo’måtam api
Lord Çré Hari, by His will, gives the nectar of His mercy. Once He sent
the hungry cowherd boys, during their playtime, to beg food from brähmaëas
who were engaged in performing sacrifices. He did this to deceive the bräh-
maëas and to give mercy to the brähmaëas wives, who were His devotees.
Text 14
TaPaae DaMaaR" k-MaaR<YaiPa MaDauirPaae" Paad>aJaNae
>aviNTa Pa[TYaUha Na PauNairh TaTSaaDaNa iviDa" )
ivJaaNaNTaae_PYaei>aivRhTaMaTaYaae Na iÜJavra
ivhqNaaSTaTPaÒy" Pa[>aucr<aMaàEYaRd>aJaNa( ))14))
tapo dharmäù karmäëy api madhuripoù päda-bhajane

bhavanti pratyühä na punar iha tat sädhana vidhiù
vijänanto ‘pyebhir vihatamatayo na dvijavarä
vihénäs tat patnyaù prabhu-caraëa-mannair yad abhajan
Austerity, religious duties, and fruitive activities are impediments to the

Lord’s service. If one is preoccupied by these activities he cannot serve the
lotus feet of Çré Hari. The brähmaëas, whose intelligence was spoiled, did not
give food to the Lord. But their wives, who were not preoccupied by per-
forming these activities, served Sri Kåñëa by offering Him foodstuffs.
Text 15
hrebaRl/§-I@a& k-l/iYaTauMauPaeTaae_iPa ku-Tauk-a
iÜiriÄGaaeRvTSaaNahrid(%l/a&ê b]JaiXaXaUNa( )
TaQaEv §-I@NTa& TaMaiPa Sa" TaEvs+Ya Sa PauNa>aRYaa §-aNTaae
>a¢-ya A>aYa dMa >aJataSYa cr<aMa( ))15))
harer bäla kréòäà kala yitum upeto ‘pi kutukä-

dviriïcir govatsäna harad khiläàçca braja-çiçün
tathaiva kréòantaà tam api saù tairvékñya sa punar bhayä kränto
bhaktyä abhaya dama-bhaja tasya caraëam
In order to see Çré Kåñëa’s childhood pastimes, Lord Brahmä came to

Våndävana and out of curiosity stole all the cowherd boys and calves of
Vraja. But then he saw Çré Kåñëa playing in the same way with the same
cowherd boys, he became frightened, and with devotion, he took shelter of
the Lord’s fearless lotus feet.
Text 16
MaMa §-I@aYaaeGYaa Tari<aTaNaYaa NaaSYa f-i<aNa"
%l/SYaeiTa §u-Öae MaQaiYaTauMaGaaTk-ail/YaMaSaaE )
AQaavaSa& haSYaNa( NaTaiXariSa PaadaE iNadDaTaa
Mauku-NdeNaaNaNdaÖ]uvMaNauGa*hqTa" f-i<aPaiTa" ))16))
mama kréòäyogyä taraëi tanayä näsya phaëinaù

khalasyeti kruddho mathayitumagät käliyamasau
athä väsaà häsyan nataçirasi pädau nidadhatä
mukundenänandäd dhruvam anugåhétaù phaëipatiù
“The River Yamunä which is meant for My pastimes is not a place for the
poisonous snakes to live,” thought Lord Kåñëa, and He went towards the
Käliya serpent in an angry mood to chastise him. When Kaliya having been
chastised by Kåñëa was about to leave the Yamunä, the Lord happily placed
His lotus feet on Käliya’s head and thus showed him mercy.
Text 17
SvYaaGae ivßSTae ivbuDa PaiTarEìYaRMaidra
MadaNDaae VYaahNTau& v]JaPaurMaGaaTSaaCYauTaMaiPa )
AQa jaTvEìRYa| k-rDa*Ta MahqNd]& TaMa>aJaTa(
ivJaaNaiNTa STavk-a" %lu/ Pair>avadaTMaiv>av& ))17))
svayäge vidhvaste vibudha patir aiçvaryamadirä-

madändho vyähantuà vraja puramagät säcyutam api
atha jïätvair çvaryaà kara dhåta mahéndraà tam abhajat
vijänanti stavakäù khalu paribhaväd ätmavibhavaà
When Çré Kåñëa stopped the residents of Vraja performing a sacrifice to

please Indra, the king of heaven, Indra became mad because of his opulence,
and he came there to destroy both Çré Kåñëa and Vraja. Çré Kåñëa picked up
Govardhana Hill with one hand to protect Vraja from the incessant rain
showered by Indra. Then Indra understood that Çré Kåñëa is the Lord of the
universe and took shelter of Him. Arrogant people only realize the limitation
of their own powers when they are defeated in this way.
Text 18
AaGaae MaaZTau| ivbuDa PaiTaNaa GaqYaMaaNaESTadaNaq&
SvqYaErevaMa*Ta l/viMaTaEMaURiTaRMaiÙYaRXaaei>a" )
ATYauiTSa¢-ae ivXadMaDaurE" SaaEr>aeYaE" PaYaaei>a"
é[qGaaeivNdae ivl/SaiTa Maud +aaEi<aivi+aáXaEl/" ))18))
ägo märñtuà vibudha patinä géyamänais tadänéà

svéyair evämåta lavamitair mürtimadbhir yaçobhiù
atyutsikto viçadamadhuraiù saurabheyaiù payobhiù
çré-govindo vilasati muda kñauëivi-kñiptaçailaù
Lord Kåñëa placed Govardhana Hill back on the ground and happily
enjoyed His pastimes. Indra, the king of heaven, begged forgiveness for his
offense and glorified Çré Kåñëa. Those glorifications became transformed
into nectarean honey and white milk from the Surabhé cow and were prop-
erly used to bath Çré Kåñëa.
Text 19
GaC^NTaqNaaMaNauJaNa Pad& iv§-Yae GaaerSaaNaa&
GaaePañq<aa& k-l/YaiTa bl/aÓVYaMVYaGa]icta" )
>au&¢e- hEYaNa( GavMai>aNav& YaÀ Saar& rSaa!ya&
Xaez& i+aPTva >auiv Sar>aSa& Ta}a >aaNd& i>aNaita ))19))
gacchanténäm anujana padaà vikraye gorasänäà

gopastréëäà kalayati baläd gavyam vyagracittaù
bhuàkte haiyan gavam abhinavaà yacca säraà rasäòhyaà
çeñaà kñiptvä bhuvi sarabhasaà tatra bhändaà bhinatti
When the gopés were going to the market-place to sell yogurt, milk, and
other milk products, Kåñëa forcibly took away their milk products. Then He
ate some of the fresh butter and yogurt, threw the remainder on the ground
and broke their pots.
Text 20
Pa[iTa>avNa( AMauPaeTYaa>aqrvaMaE+a<aaNaaMa(
Ai>aNavNavNaqTa& ivtaMaPYaaddaNa" )
k-vl/YaiTa ble/Naal/aeik-Ta" Saavhel&/
hSaiTa MaDaurMaNd& NaNdbal/" Sa%el/" ))20))
pratibhavan amupetyäbhéravämaikñaëänäm
abhinava navanétaà vittam apyädadänaù
kavalayati balenälokitaù sävahelaà
hasati madhura mandaà nandabälaù sakhelaù
The Lord stole fresh butter and other milk products from the houses of
the gopés of Vraja, and even though they caught Him, still He expertly con-
tinued to steal their milk products and smiled sportingly.
Text 21
TaPaSTaPYaNa( TaqNaaMai>aYaMauNaMaa>aqrSaud*za&
SvPaadSPaXaeRCâ& Saf-l/iYaTau k-aMaae hirrGaaTa( )
AQaaSaa& Xaué[UzuXcTauvcNaMaadta vSaNa&
ddaE caiTaPa[qTa" SaPaid iNaJa PaadaMbuJaMaiPa ))21))
tapas tapyan ténäm abhiyamunamäbhéra sudåñäà

svapäda sparçecchäà saphalayitu kämo harir agät
athäsäà çuçrüñuçcatuvacanamädatta vasanaà
dadau cätiprétaù sapadi nija-pädämbujam api
The gopés were observing vows in the water of the River Yamunä with a
desire to attain the touch of Kåñëa’s lotus feet. To fulfill their desires the
Lord went there, stole their garments, and heard their pathetic prayers.
Being extremely pleased by their prayers, He immediately gave them the
shelter of His lotus feet and returned their garments.
Text 22
diDa >a]aNTYaa duGDae dDaiTa Sail/l&/ MaNQaNaivDaaE
Pa[Saar& iNaGaRVYa& SaPaid rcYaiNTa Pa[iTaMauhu" )
Gauæ<aa& Saa+aadPYaiTaPaul/ik-Taa GaaePaviNaTaa
Na ke-za&va haSYaaSPadiMah Mauku-NdaôTaiDaYa" ))22))
dadhi bhräntyä dugdhe dadhati salilaà manthanavidhau

prasäraà nirgavyaà sapadi racayanti pratimuhuù
gurüëäà säkñäd apyatipulakitä gopavanitä
na keñäà vä häsyäs padam iha mukundähåtadhiyaù
Due to strong attraction to Çré Kåñëa, the gopés completely forgot them-
selves. While churning butter, they mixed water with milk instead of with
yogurt. They went to the market empty-handed, leaving the milk products at
home. They manifested the symptoms of their love for Kåñëa even in front of
their superiors. In this way they became the object of everyone’s laughter.
Text 23
AQa PaiQaNaNd ku-Maar& ivl/aeKYa TaNa(MaGanMaaNaSaa GaaePYa" )
Ta& icrMaak-i¿<Yaa rhiSa vYaSYaaiMad& Pa[ahu" ))23))
atha pathi nanda kumäraà vilokya tan-magna mänasä gopyaù

taà ciram äkaìkñiëyä rahasi vayasyäm idaà prähuù
When the gopés, whose hearts were fully absorbed in Kåñëa, saw the son
of Nanda, they spoke to each other regarding their desire to obtain Çré
Kåñëa, as follows.
Text 24
Naadtae GauåGaaErv& Sahcrqvac& Na caPae+aTae
TataÙavNavaNauraGaMaDauNaa MataaYaMaaNa& MaNa" )
v&Xaq MauGDaMau%aMbuJa& NavgaNaXYaaMa& MaNaaehair<a&
ivÛu iÜÛuiTaTaaMbr& k-MaiPa Mae SavR+a<a& k-ax(+aiTa ))24))
nädatte gurugauravaà sahacaréväcaà na cä pekñate

tat tad bhävanavänuräga-madhunä mattäyamänaà manaù
vaàçé mugdha-mukhämbujaà nava ghanaçyämaà manohäriëaà
vidyud vidyutitämbaraà kam api me sarvakñaëaà käìkñati
O dear friend! My heart is intoxicated by various emotions and new

attachment, and therefore I do not show any respect to the elderly people nor
do I care for the instructions of superiors. Rather I am desiring the associa-
tion of that enchanting Personality who is dressed in yellow garments, who
holds a flute in His hands, and whose bodily hue is like a new cloud.
Text 25
iNaNdNTau iPa[Ya baNDava Gauå JaNaa GaÂNTau MauÄNTau va
duvaRd& PairgaaezYaNTviPa JaNaa v&Xae k-l/ªae_STau va )
Taad*k( Pa[eMa NavaNauraGaMaDauNaa MataaYaMaaNa& Tau Mae
icta& NaEv iNavtaRTae +a<aMaiPa é[qk*-Z<aPaadaMbuJaaTa( ))25))
nindantu priya bändhavä guru-janä-gaïjantu muncaïtu vä

durvädaà parighoñayantv api janä vaàçe kalaìko ‘stu vä
tädåk prema navänuräga-madhunä mattäyamänaà tu me
cittaà naiva nivarttate kñaëam api çré-kåñëa-pädämbujät
O dear friend! Let my friends criticize me! Let my elders chastise or

reject me! Let people accuse me! Let my family become infamous! Still, my
mind will not be distracted from the lotus feet of Çré Kåñëa even for a
moment, for it is intoxicated by the pride of being attached to Kåñëa.
Text 26
ik&- l/av<Ya PaYaaeiNaiDa" ik-MaQava k-NdPaRdPaaRMbuiDa"
ik-Mva ke-il/k-l/aiNaiDa" ik-MaQava vEdGDYavara&iNaiDa" )
ik-MvaNaNdiNaiDaivRl/aSaJal/iDa" ik-Mva k*-PaavairiDaSa(
TataÙavrSaaku-le/Na MaNaSaa k*-Z<aae Na ivSMaYaRTae ))26))
kià lävaëya payonidhiù kim athavä kandarpa-darpämbudhiù

kimvä keli kalänidhiù kim athavä vaidagdhyaväräà nidhiù
kimvänandanidhir viläsa jaladhiù kimvä kåpäväridhis
tat tad bhävarasäkulena manasä kåñëo na vismaryate
Is He the ocean of beauty? Is He the ocean of Cupid’s pride? Is He the

moon of enjoying pastimes? Is He the reservoir of transcendental mellows?
Is He the ocean of bliss? Is He the ocean of sweet pastimes? Or is He the
ocean of mercy? Being overwhelmed by such emotions my heart cannot for-
get Çré Kåñëa.
Text 27
SMaeraPaU<aRMau%eNduMauNNaTaNaSa& Ga<@Sfu-rTku-<@l&/
bhaRPaq@MaNaaej ku-iÄTak-c& Matae>al/Il/aGaTaMa( )
Aar¢-aYaTa l/aecNa& Mauril/ k-ahSTa& gaNaXYaaMal&/
GaaePaqMaaehNaMaak-l/Ya Sai% Mae Ta}aEv l/Gan& MaNa" ))27))
smerä pürëa-mukhendum unnatanasaà gaëòa sphurat kuëòalaà

barhäpéòamanojïa kuïcitakacaà mattebha-lélägatam
äraktäyata locanaà muralikähastaà ghanaçyämalaà
gopé mohanam äkalaya sakhi me tatraiva lagnaà manaù
O dear friend! After seeing that enchanting Personality my heart has

become fully absorbed in Him, whose smile is like the full moon, whose nose
is raised, whose cheeks are illuminated by the effulgence of earrings, whose
curly hair is decorated with a peacock feather, whose movements are like
that of a mad elephant, whose eyes are broad and reddish, whose hands are
decorated with a flute, and whose bodily color is like a new cloud.
Text 28
DaEYa| dUrMaiDai+aPaNa( ku-l/vDaUvGaaeRicTaa& c }aPaa&
TaTk-al&/ Gal/hSTaYaNa( GauåJaNaaPae+aa& SaMauNa(MaUl/YaNa( )
k*-TYa& SvaiMaSauTaaidbaNDavJaNaòehÄivSMaarYaNa(
MaiÀta& Tarl/Ik-raeiTa Maurl/INaadae MaurÜeiz<a" ))28))
dhairyaà düram adhikñipan kulavadhüvar gocitäà ca trapäà

tatkälaà galahastayan guru janäpekñäà samunmülayan
kåtyaà svämisutädi-bändhava jana snehaïca vismärayan
maccittaà taralékaroti muralénädo muradveñiëaù
O dear friend! The sound of Çré Kåñëa’s flute breaks the shyness of mar-
ried women. It conquers the time factor, and helps withdraw the protection
given by superiors. It helps us forget our household duties and service to our
husbands, children, and friends. In this way, it is constantly agitating our
hearts.
Text 29
ik-Ä
Taai>a" SaMa&SMar Sau%eNa ivhTauRk-aMaSa(}aEl/aeKYa MaaehNaMaNaaeJaMaNaaejveXa" )

v*NdavNae Mal/YavaTaSauGaNDaXaqTae GaaePaqMaNaaehrMaSaaE Maurl/I& iNadDMaaE ))29))
kiïca—
täbhiù samaà smara sukhena vihartu-kämas

trailokya mohana-manoja manojïa veçaù
våndävane malayavätasugandhaçéte
gopé manoharam asau muraléà nidadhmau
Çré Kåñëa, dressed as a pleasing, enchanting Cupid, entered the cooling

and fragrant forest of Våndävana and played on His attractive flute with a
desire to enjoy the company of the gopés of Vraja.
Text 30
AaPaqYa k*-Z<aMaurl/IvrMaaSav& Taa GaaePaiñYa" SaPaidMata MaNaaeMaNaaeJaa" )
v*NdavNae rhiSa ku-Å GaTa& Mauku-NdMaaNaNdGaTaYaae YaYauåç/SaNTYa" ))30))
äpéya kåñëa muralé varam äsavaà tä

gopastriyaù sapadi matta mano manojäù
våndävane rahasi kuïja gataà mukundam
änanda manda gatayo yayur ullasantyaù
On drinking the ambrosial, nectarean sounds of Çré Kåñëa’s flute, the

cowherd girls became maddened with lust and jubilantly proceeded towards
a solitary kuïja of Våndävana to meet their beloved Çré Kåñëa.
Text 31
hTav]q@a NaEvad*TaGauåJaNaa l/aek-Mau>aYa&
SaMauJ‡NTYa" SaÛae Na Gai<aTa k-l/ªa YauvTaYa" )
Da*TaaMaNdaNaNda" SaTaTaMaNaur¢-a Yad>aJaNa(
TaTaae_XaezaDaqXa& hirMaiPa vXaqc§u-riNaXaMa( ))31))
hatavréòä naivädåta guru janä lokam ubhayaà

samuj jhantyaù sadyo na gaëita kalaìkä yuvatayaù
dhåtäm andänandäù satatam anuraktä yadabhajan

tato ‘çeñädhéçaà harim api vaçécakruraniçam
Since the young gopés constantly worshiped Çré Hari with attachment by
giving up their shyness, by neglecting their elders, by giving up worldly and
heavenly pleasures, and by ignoring all bad names, they were able to control
Çré Hari, who is the controller of all the universes.
Text 32
AQaaSaa& >aavSa&XauiÖ& jaTauMaiPa[Ya>aaiz<aMa( )
Pa[ahu" Pa[eMa>ara§-aNTaa MaaDav& raiDak-adYa" ))32))
athäsäà bhäva saàçuddhià jïätum apriya-bhäñiëam

prähuù prema-bharäkräntä mädhavaà rädhikädayaù
Çré Kåñëa tested the gopés love, purity, and emotion for Him by speaking
unpleasing words as if to reject them. The gopés headed by Çrématé Rädhikä
were attacked by intense love and spoke as follows:
Text 33
ihTva l/aek-iMaMa& Par& ivrihTaa PaTYaaTMaPaTYaaTMaPaTYaal/Yaa
YaaTaa" SMa" Xar<a& TavEv cr<a& SaavRTMa>aavEvRYaMa( )
TvNa( NaEraXYa vcae_iGandGDaôdYaaSTvYYaiPaRTaaXaiêr&
dqNaaNaaQa dYaaiNaDae d*GaMa*TaEraiSaÄ daSaqirMaa" ))33))
hitvä lokam imaà paraà virahitä patyätma patyätma patyälayä

yätäù smaù çaraëaà tavaiva caraëaà sarvätma-bhävairvayam
tvan nairäçya vaco ‘gnidagdha hådayäs tvayyarpitäçaçciraà
dénänätha dayänidhe dågamåtair äsiïca däsérimäù
O my dear Lord! We have fully taken shelter of Your lotus feet by giving
up our husbands, children, and homes as well as the desire for worldly and
heavenly pleasure. Though our hearts are completely burnt by Your hope-
less, fiery words we are always keeping hope within our hearts. O ocean of
mercy! Please shower Your nectarean glance upon us.
Text 34
PaqTva Aicr& MaDaur ve<aurvaSavNTae k-a ñq Na MauùiTa MaNaae>av i%ÛaMaaNaa )
æPaÄ Tae >auvNaMaaehNaMaak-l/YYaTvYYaev l/GanôdYaa Na cle/TSaTaqTvaTa( ))34))
pétvä aciraà madhura veëur aväsavante

kä stré na muhyati mano-bhava-khidyamänä
rüpaïca te bhuvana mohanam äkalayya
tvayyeva lagna-hådayä na calet satétvät
Which woman, after drinking the ambrosial nectar in the form of sound
coming from Your flute will not immediately become lusty and bewildered,
and on seeing Your enchanting form will not become attached to You and fall
down from her vow of chastity?
Text 35
iNaNdNTau iPa[YabaNDava GauåJaNaa GaÅNTau MauÄNTau va
duvaRd& PairgaaezNTviPa JaNaa v&Xae k-l/ªae_STau va )
YauZMa d]UPaivdGDaTaaMa*Ta rSaaM>aaeDaaE iNaMaGanNTau NaXa(
icta& NaEv iNavtaRTae iPa[YaTaMa TvTPaadPaªEåhaTa( ))35))
nindantu priya bändhavä gurujanä gaïjantu muïcantu vä

durvädaà parighoñantv api janä vaàçe kalanko ‘stu vä
yuñmad rüpa vidagdhatämåta rasämbhodhau nimagnantu naç
cittaà naiva nivarttate priyatama tvat päda pankairuhät
O beloved one! In spite of our dear friends criticizing us, our respectable
elders chastising and rejecting us, everyone accusing us, and our families
becoming infamous, still, our hearts are not distracted from Your lotus feet
because we are absorbed in the ocean of Your nectarean beauty.
Text 36
Yae PaTYaPaTYa Ga*hNDauJaNaa DaNaaiNaPa[a<aa YaXaa&iSa ku-l/Xaql/iMad& SaTaqTvMa( )
iNaMaR&^y SavRiMah Tae cr<aarivNdeSavaRTMaNaa ôdYaNaaQa >avaMa daSYa" ))36))
ye patyapatya gåhabandhu janä dhanäni

präëä yaçäàsi kulaçélam idaà satétvam
nirmaïchya sarvam iha te caraëäravinde

sarvätmanä hådayanätha bhaväma däsyaù
O Lord of our hearts! We have given up everything including our hus-

bands, children, homes, friends, wealth, lives, families, chastity, and piety,
and have now fully taken shelter of Your lotus feet.
Text 37
wiTa icrMaNaurGa Pa[eMaGa>aŒrMaqi>ar(
MaDauMaDaurvcaei>a" Pa[q<aiYaTva Mauku-NdMa( )
ANauidNaMaNaur¢-aSTaTPa[SaadPa[GaL>aa
r>aSak-il/Tak-aMaa reiMare GaaeParaMaa" ))37))
iti ciram anuraga prema-garbhair amébhir

madhu-madhura vacobhiù préëayitvä mukundam
anudinam anuraktäs tat-prasäda-pragalbhä
rabhasakalitakämä remire goparämäù
After satisfying Çré Kåñëa by their ever loving sweet words, the gopés, who
were extremely attached to Kåñëa, enjoyed various conjugal pastimes with
Him.
Text 38
b]Jañq<aa& PaqNaSTaNaJagaNaSaaNaNdvdNa
iSMaTaiòGDaal/aPaei+aTa ivivDa >avôTaMaNaa" )
XarJJYaaeTòarMYae Tari<aTaNaYaaTaqriviPaNae
hirê§e- Taai>a" Sah rhiSa raSaaeTSaviviDaMa( ))38))
brajastréëäà pénas tanajaghanasänandavadana

smitas-nigdhälä-pekñita vividha bhava håtamanäù
çaraj jyotsnäramye taraëitanayätéra-vipine
hariç cakre täbhiù saha rahasi räsotsava-vidhim
Being attracted by the gopés raised breasts, broad hips, jubilant faces,
smiles and glances, and sweet conversations, Çré Hari enjoyed räsa-lélä in a
solitary forest on the bank of the Yamunä, on the full moon day in the month
of October.
Text 39
Pa[eMaaNauraGarSaveXaivl/aiSaNaqNaa& idVYaa®raGarMa<aqYaTar®k-aNaaMa( )
YaaeGaqNd] icNTYacr<a" Xar<aaGaTaaNaa& v+a"SQale/ hirr>aUTv]JaSauNdrq<aaMa( ))39))
premänuräga-rasaveça-viläsinénäà
divyäìgarägaramaëéya taraìgakänäm
yogéndra cintyacaraëaù çaraëägatänäà
vakñaù sthale harir abhüt vrajasundaréëäm
Çré Hari, whose lotus feet are meditated upon by the yogés, was beauti-
fully situated on the chest of the surrendered gopés of Vraja. The gopés were
decorated with symptoms of ecstatic love and wonderful markings.
Text 40
iPa[Yae cuMbTYaaSYaaMbuJaMaNaucucuMbe Pa[iTaMauhu"
SaMaaiëZYaTYauÀEd*R!MauPaJauGaUhe Sar>aSaMa(
Mau%& Pa[eMNaa PaXYaTYaiNaXaMaiTahaÕeRNa dd*Xae
Na JaaNae GaaePaqi>a" Sauk*-TaiMah k-Id*¡*-TaMahae ))40))
priye cumbatyäsyämbujam anucucumbe pratimuhuù

samäçliñyatyuccairdåòhamupajugühe sarabhasam
mukhaà premnä paçyatyaniçamatihärddena dadåçe
na jäne gopébhiù sukåtam iha kédåkkåtam aho
When their beloved Çré Kåñëa kissed them they reciprocated by kissing
Him. When He tightly embraced them they embraced Him emotionally.
When He glanced upon them with love they glanced upon Him with love.
Alas! I do not know what kind of pious activities these gopés have performed.
Text 41
AMaNd& vEraGYa& dXaNavSaNae GaaePaSaud*Xaa
MaNaal/+Yaae Maae+aiêku-riNaku-rMbe SaMaJaiNa )
ivvek-ae Naqivzu Pa[Sa>aMaiTa>ai¢-" STaNaYauGae
MauraraTaeYaaeRGae ik-iMaiTa ôid raGaae_iDak-Ma>aUTa( ))41))
amandaà vairägyaà daçanavasane gopasudåçä-

manälakñyo mokñaç cikuranikurambe samajani
viveko néviñu prasabham atibhaktiù stanayuge
muräräter yoge kimiti hådi rägo’dhikamabhüt
Due to the association of Sri Kåñëa, the lips of the gopés became renun-
ciates (free from attachment due to kissing), their hair became unnotic-
ingly liberated (loosened from its knots), the knots of their undergarments
became indifferent (undone), and their breasts became extremely devo-
tional (decorated with sandalwood paste). More attachment, due to the
association and embrace of the Lord, was manifested in their hearts.
Text 42
Na*TYaaveXaivXaq<aRMaaLYa Maurl/I DaiMMaLYaveXaae Nav
Pa[eMaaeÛTPaul/kE-ivR>aUizTavPauVYaaRgaU<aRMaaNae+a<a" )
MauGDañqMau% cuMbNae+<aParqrM>aaidSaM>aaeGYaSaaE
SvC^Nd& ivJahar Taa<@vJauza& MaDYae ku-r®qd*XaaMa( ))42))
nåtyä-veça viçérëamälya muralé dhammilyaveço nava-

premodyat pulakair vibhüñitavapur vyäghürëamänekñaëaù
mugdha-strémukha cumbanekñëaparérambhädisambhogyasau
svacchandaà vijahära täëòavajuñäà madhye kuraìgédåçäm
Lord Çré Kåñëa enjoyed the kisses, glances, and embraces of the dancing
gopés in the midst of the räsa-lélä. His flute, hair, clothes, and flower garlands
were scattered as a result of His dancing. The hair on His limbs stood on end
and appeared to be kadamba flowers decorating His body, and remarkably,
His eyes whirled.
Text 43
Pa[<aYa >arivharaMaNd SaaE>aaGYa >aaJaa& MadMaNauPadMaaNa& vq+Ya vaMae+a<aaNaaMa( )
TaduPaXaMaNaheTaaev*RÖye caNaur¢e-hRirriPa rMaMaa<aae raSaMaDYae iTarae_>aUTa( ))43))
praëaya bharavihärämanda saubhägya bhäjäà

madamanupadamänaà vékñya vämekñaëänäm
tad upaçamanahetor våddhye cänurakter harir api
ramamäëo räsamadhye tiro ’bhüt
When the most fortunate gopés became proud of having enjoyed pastimes
with Çré Kåñëa with intense love, the Lord, in order to remove their pride
and to increase their attachment for Him, suddenly left the arena of the räsa-
lélä.
Text 44
icrMaQa ivl/PaNTaqNaaMaNaur¢-aNaa& v]JaE<a NaYaNaaNaaMa( )
ANauk*-Ta TaÀirTaaNaaMaaiv>auRTaSTadaTMaNaa& diYaTa" ))44))
ciramatha vilapanténäm anuraktänäà vrajaiëanayanänäm

anukåta tac caritänäm ävirbhutas tadätmanäà dayitaù
The beautiful-eyed gopés, who were afflicted by the pangs of separation,

lamented for a long time. Then with ecstasy they imitated His pastimes, and
Çré Kåñëa again appeared before them.
Text 45
k-aiêTk-rezu k-rPaç/vMaPaRYaNTYa"k-aiêiTPa[YaSYa vdNa& NaYaNaE"iPabNTYa" )
k-aiêiTXar"Sau k-rMaÅil/MaadDaaNaaSTaaPa&JahuivRrhJa& Pa[MadaiBDa MaGana" ))45))
käçcit kareñu karapallavamarpayantyaù

käçcit priyasya vadanaà nayanaiù pibantyaù
käçcit çiraùsu karamaïjalimädadhänäs
täpaà jahur virahajaà pramadäbdhi magnäù
Some of the gopés, being fully merged in the ocean of bliss, placed their
hands into the hands of the Lord. They drank the beauty of their beloved
with their eyes, and with folded hands, gave up their distress, which was
caused by separation.
Text 46
k-aiÄNa( MaaNavTaqMa>aqZTavcNaE" PaadPa[<aaMaaetarE"
k-aiÄTke-il/ivlu/áveXarcNaaMaak-LPak-MaaRidi>a" )
k-aiÄTk-aMaivk-air<aq& iNaDauvNaarM>aeNa SaM>aedvaNa(
Pa[eMaEk-aNTavXaae_i>a Gaaeku-l/ PaiTaGaaeRPa iñYaae_Pa[q<aYaTa( ))46))
käïcin mänavatém abhéñtavacanaiù päda-praëämottaraiù

käïcit keliviluptaveçaracanämäkalpa-karmädibhiù
käïcit kämavikäriëéà nidhuvanä-rambhena sambhedavän
premaikäntavaço ‘bhi gokula patir gopa striyo ‘préëayat
At that time, the Lord of Gokula, who is fully controlled by love, pleased
the angry gopés by offering obeisances, speaking sweet words, dressing and
decorating them, and engaging with them in conjugal activities.
Text 47
AQaEz Taai>aivRcrNa( vNaavl/IMaaNaNdMaNdiSMaTaSauNdraNaNa" )
NavPa[valE/" ku-SauMaEMaRNaaehrEr>aUzYaÙUiriv>aUizTaaê Taa" ))47))
athaiña täbhir vicaran vanävalém

änanda mandasmita-sundaränanaù
nava pravälaiù kusumair manoharair
abhüñayad bhürivibhüñitäçca täù
Çré Hari, whose face is enchanting, who is always smiling, and who wears
a garland of forest flowers, wandered with the gopés in different forests of
Våndävana and beautifully decorated the gopés with newly-grown twigs and
flowers.
Text 48
k-ail/Ndq Jal/ke-il/ k-aETauk- vXaad(GaaePaal/vaMa>a]uvaMa(
ANYaaSaa& k-rPaç/vataSa l/Il/a SaekE-iNaRhTYae+a<aMa( )
MaUTaeRNaev rSaeNa TaTk-rTale/NaaiSa¢-v£-a&buJa"
Pa[eYaSYaa iNa>a*Ta& cucuNb vdNa& SvC^NdiMaNd]aNauJa" ))48))
kälindé jalakeli kautuka vaçäd gopälavämabhruväm

anyäsäà karapal-lavättasa-lélä-sekair nihatyekñaëam
mürteneva rasena tat karatalenäsiktavakträàbujaù
preyasyä nibhåtaà cucunba vadanaà svac chandam indränujaù
With a desire to sport in the waters of the Yamunä, Lord Çré Kåñëa
splashed water in the eyes of the gopés with His hands and the gopés recipro-
cated by splashing water in the face of Çré Kåñëa. Thereafter He freely kissed
them on their faces.
Text 49
wTQa& Sa Gaaeku-l/PaiTa" Pa[MadaNauraGaEraNaiNdTae >auvNaMaaehNaacaåveXa" )
v*NdavNae_NauidvSa& rMaYaaNa( b>auvSvC^NdiMaNduvdNaae MadNaai>araMa" ))49))
itthaà sa gokulapatiù pramadänurägair

änandite bhuvanamohanäcäruveçaù
våndävane ‘nudi vasaà ramayän babhuva
svac chandam induvadano madanäbhirämaù
The Lord of Gokula, who has a moonlike face, is dressed in an enchant-

ing way, and is more beautiful than Cupid, freely enjoyed many pastimes
with the gopés in Våndävana.
Text 50
SaMaaiëZ$a d*Z$adNauJadMaNaeNaaeNNaTaku-caSa(
TaMaevak-a<+a&TYa" k-iTa k-iTa l/Taa Na STavik-Taa" )
TaMaal/aeKYa Pa[eMNa ku-SauiMaTak-dMbe k*-TariTa&
Mauda v*Ndar<Yae k-iTa k-iTa Na v*+aa" ku-SauiMaTaa" ))50))
samäçliñöä dåñöä-danujadamanenonnatakucäs
tam evä käëkñantyaù kati kati latä na stavakitäù
tamälokya premnä kusumitakadambe kåtaratià
mudä våndäraëye kati kati na våkñäù kusumitäù
In the groves of Våndävana Lord Kåñëa embraced the gopés who have
raised breasts. Even the creepers decorated themselves with clusters resem-
bling breasts, because they also desired to be embraced by the Lord. On see-
ing the Lord enjoying His pastimes under the fully-blossomed kadamba tree,
other trees decorated themselves with fully-blossomed flowers because they
also desired to be enjoyed by the Lord.
Text 51
ivXaale/ Xaal/aidi+aiTaåhk-dMbe ku-SauiMaTae
k-dMbeZvevaYa& vSaiTa Sahk*-Z<aae MaDauiPab" )
rSaaTPaqTva GaaePaq Mau% k-Mal/Maaßqk-MaSak*-Ta(
SauDaaDaraMaevaeiÓriTa ik-Mahae ve<auivvrE" ))51))
viçäle çälädikñitiruhakadambe kusumite

kadambeñveväyaà vasati sahakåñëo madhupibaù
rasät pétvä gopé mukha-kamalamädhvé-kama-sakåt
sudhädhaåäm evodgirati kimaho veëu-vivaraiù
In Våndävana there are many tall trees such as säla, which are filled with
fully-blossomed flowers, but the bumblebees lived only in the kadamba trees.
It appeared that in the forest of kadamba trees, Çré Kåñëa, with love, drank
the honey nectar from the lotuslike face of the gopés, and He showered that
nectar through the holes of His flute.
Text 52
Yada>aqrqicta& hriTa Maurl/INaadMaDauNaa
PaXaUNa( YaÜa SaMMaaehYaiTa Sa iNaSaGaaeR MaDauGau<a" )
hrereTaiÀ}a& d*XadMaiPa TaeNa d]vYaiTa
d]vNTa& k-ail/NÛa gaNarSaMaiPa STaM>aYaiTa YaTa( ))52))
yadäbhéré cittaà harati muralé-nädam adhunä

paçün yadvä sammohayati sa nisargo madhuguëaù
harer etac citraà dåçadam api tena dravayati
dravantaà kälindyä ghanarasam api stambhayati yat
It is not at all wonderful that the animals became bewildered, or the

hearts of the gopés became perplexed by the honey in the form of the sound
of Çré Kåñëa’s flute, since He has sweet natural qualities. But it is indeed
wonderful that He melted even a piece of stone and stunned the waters of the
Kälindé by the sound of His flute.
Text 53
ik-Ä
icriMah rMaiYaTva SvErMaa>aqrSau>a]UrivrTariTaSa®aNaNd MaNdaNauraGaa" )

AGaMadSaurNaaXaC^ÚNaa PaÚNaa>aae MaDauPaurMaNau TaaSaaMaaitaRSaMvÖRNaaYa ))53))
kiïca—
ciram iha ramayitvä svairamäbhérasubhrü-

ravirataratisaìgänanda mandänurägäù
agamadasuranäçac chadmanä padmanäbho
madhu-puramanu täsäm ärttisamvarddhanäya
After pleasing the beautiful gopés of Våndävana, who were constantly rel-
ishing His association and becoming somewhat less attached to Him, Lord
Çré Kåñëa, to increase their love, went to Mathurä on the pretext of killing
Kaàsa.
Text 54
GaaePYa" Saudu"SahivYaaeGadvaiGandGDaa"XaUNYae ivl/aSaiviPaNaeiPa Na veXaYaNTYa" )
DYaaYaNTYa Wv TaMahiNaRXaMaSTaceZTaa oÀEivRle/PauirdMaqYaGau<aaNa( Ga*<aNTYa" ))54))
gopyaù suduùsaha viyoga davägnidgdhäù

çünye viläsavipinepi na veçayantyaù
dhyäyantya eva tam ahar niçamas taceñtä
uccair vilepuridaméyaguëän gåëantyaù
The gopés, burnt by the fire of unbearable separation from Kåñëa,

stopped entering the forest of Våndävana where they had enjoyed many pas-
times with Him. Day and night they loudly lamented, giving up all endeav-
ors, they meditated upon and chanted the glories of the Lord.
Text 55
ihTva l/aek-iMaMa& Par& ivrihTaaPaTYaaTMaPaTYaal/Yaa
YaaTaa" SMa" Xar<a& TavEv cr<a& SavaRTMa>aavEvRYaMa( )
YauZMaai>a" Xar<a& GaTaa" SaôdYaEdRtvaiPa daSYa& iNaJa&
Taad*k( Pa[eMa iNaYaiN}aTaEriPa h#atYa¢-a" ik-Maac+Mahe ))55))
hitvä lokam imaà paraà virahitä patyätma patyälayä

yätäù smaù çaraëaà tavaiva caraëaà sarvätma bhävair vayam
yuñmäbhiù çaraëaà gatäù sahådayai rdattväpi däsyaà nijaà
tädåk prema niyantritair api haöhättyaktäù kimäcakñmahe
O dear Lord, we gave up the desire for worldly and heavenly happiness,
as well as our husbands, children, and homes, and have fully taken shelter
of Your lotus feet. Even though we surrendered to You, You were controlled
by our love, and You awarded us with devotional service. You suddenly left
us. What more can we say?
Text 56
ha k-aNTa ha diYaTa ha JaGadek-bNDaae
ha k*-Z<a ha iPa[YaSa%e k-å<aEk- iSaNDaae )
ha JaqvNaEk-DaNa ha ôdYaaiDaNaaQa
MaaSMaa&STYaJa Tvdivl/aek-hTaa" SvdaSaq" ))56))
hä känta hä dayita hä jagadekabandho

hä kåñëa hä priyasakhe karuëaika sindho
hä jévanaikadhana hä hådayädhinätha
mäsmäàstyaja tvadavilokahatäù svadäséù
O beloved one! O dear friend! O friend of the universe! O Kåñëa! O dear

companion! O Lord of mercy! O treasury of our lives! O Lord of our hearts!
We are almost dead due to Your separation. Please do not leave us, Your
maidservants.
Text 57
GaaePaqNaaQa Mauku-Nd MaaDav hre k*-Z<aarivNde+a<a
é[qXa é[qDar vaSaudev Na*hre GaaeivNd raMaaCYauTa )
Wv& NaaMaXaTaaiNa Tae Sah Gau<aEåTk-ITaRYaNTYaae vYa&
Xa*<vNTYaê >aviÜYaaeGaJal/iDa& SvEr& TairZYaaMahe ))57))
gopénätha mukunda mädhava hare kåñëäravindekñaëa

çréça çrédhara väsudeva nåhare govinda rämäcyuta
evaà nämaçatäni te saha guëairut kértayantyo vayaà
çåëvantyaçca bhavad-viyoga-jaladhià svairaà tariñyämahe
O Gopénätha! O Mukunda! O Mädhava! O Hari! O Kåñëa! O lotus-eyed

one! O husband of Lakñmé! O protector of Lakñmé! O Väsudeva! O
Narahari! O Govinda! O Räma! O Acyuta! We will hear and loudly chant
these innumerable names of Your Lordship and easily cross over the ocean
of separation.
Text 58
TvNNaaMaNYavhel/YaaiPa Sak*-dPYauÀarYaNa( daiM>ak-ae_
PYaé[Öalu/riPa VYaPaeTak-lu/zae YauZMaaTPad& Pa[aPanuYaaTa( )
TvNMaUiTa| ôdYae iNaDaaYa SaTaTa& Sa&k-ITaRYaNTYaae vYa&
Xa*<vNTYaê Mauda k-Qa& Tav PadaM>aaeJa& Na l/PSYaaMahe ))58))
tvan nämäny avahelayäpi sakådapyuc-cärayan dämbhiko

‘pyaçraddhälur api vyapetakaluño yuñmät padaà präpnuyät
tvan mürtià hådaye nidhäya satataà saìkértayantyo vayaà
çåëvantyaçca mudä kathaà tava padämbhojaà na lapsyämahe
O Lord, if even a faithless arrogant person once chants Your holy names
with negligence he becomes free from all sinful reactions and achieves Your
lotus feet. With love, we hear and chant Your holy names and place Your
form within our hearts. Therefore, why will we not attain Your lotus feet?
Text 59
WvÄ Gaaeku-l/ PaTaeMaRQaura cir}a& ÜaravTaqcirTaMaPYaMa*TaaYa MaaNa& )
Sa&Saardu"%dhNaE" PairdùMaaNaSTataaPa>aezJaMaJaóMah& iPabaiMa ))59))
evaïca gokula pater mathurä caritraà

dvärävaté-caritam apyamåtäya mänaà
saàsära-duùkha dahanaiù paridahyamänas
tattäpabheñajam ajasram ahaà pibämi
Being afflicted with the threefold miseries of material existence, I am

constantly drinking Çré Hari’s nectarean Mathurä and Dvärakä pastimes as
a great remedy for mitigating my miseries.
Text 60
wiTa TadÙuTa NaaMa Gau<aavl/I é[v<ak-ITaRNaTaae ivMal/aTMaNa" )
ôid PairSfu-riTa SvYaMaCYauTaae Mau%iMava Mal/dPaR<aMa<@le/ ))60))
iti tadadbhuta näma guëä valé çravaëa kértanato vimalätmanaù

hådi parisphurati svayam acyuto mukham ivä mala darpaëa maëòale
Just as a face is reflected in a clear mirror, Lord Çré Hari personally

manifests in the heart of anyone who has become purified by hearing and
chanting His names and qualities.
Thus ends the translation of the fifth chapter of Çré Hari Bhakti Kalpa Latikä.
Chapter
Six
T he glories of remembering the
names, forms, and so forth of Lord
Çré Hari; the glories of those who remem-
ber them; and the process and result of
meditating on the form of the Lord.
Text 1
SavR}a PairPaU<aRSYa ParMaaNaNdvairDae" )
æPaSaiÄNTaNa& ivZ<aae" SMar<a& Pairk-IiTaRTaMa( ))1))
sarvatra paripürëasya paramänandaväridheù

rüpasaïcintanaà viñëoù smaraëaà parikértitam
The author now describes the symptoms of smaraëa:
Continuous remembrance of the form of Lord Viñëu, who is the ocean of

transcendental bliss, is called smaraëa.
Text 2
AiPac
TaTPa[aiá iSaÖMaN}aa<aa& SvæPaaNaa& MauriÜz" )

MaNaSaa icNTaNa& NaaMNaa& SMar<a& ke-icduicre ))2))
apica
tat präpti siddhamanträëäà svarüpänäà muradviñaù

manasä cintanaà nämnäà smaraëaà keciducire
The learned have ascertained that smaraëa is remembering the form of

Çré Hari, remembering the perfect mantras to achieve His lotus feet, and
remembering His holy names.
Text 3
TaezaMaev k-daiPa NaeiNd]Ya Ga<aae_SaNa( MaaGaRMaal/MbTae
XauÖyTYaev ivNaEv YaaeGa ParMa jaNaaidNaaNTaMaRNa" )
NaXYaTYaaTMaivk-MaR YaÀ ivihTa& %vaR c duvaRSaNaa
Yaeza& vaSTaurk-air NaNdTaNaYaeNaaNaNdSaaNd]& MaNa" ))3))
teñäm eva kadäpi nendriya gaëo ‘san märgamälamvate

çuddhyatyeva vinaiva yoga parama jïänädinäntarmanaù
naçyatyätmavikarma yacca vihitaà kharvä ca durväsanä
yeñäà västurakäri nandatana yenä nandasändraà manaù
Within the blissful hearts of the most fortunate persons the Son of Çré
Nanda has made His residence. Such persons do not run after sinful activi-
ties. Their hearts are automatically purified without the help of yoga or
jïäna. All their sinful activities and material desires are automatically
destroyed.
Text 4
dùNTae Na k-daiPa Tae >avMaha du"%a NalE/du"SahESa(
Taeza& va k-il/ k-al/ duZ$ >aU>aaGa" ik-Mva ivDaaTau& +aMa" )
AaNaNdaMa*Ta vairDaaE NavgaNaXYaaMaai>araMaak*-TaaE
v*Ndar<YaivharXaail/iNahraE Yaeza& iNaMaGan& MaNa" ))4))
dahyante na kadäpi te bhavam ahä duùkhä nalaiduùsahais

teñäà vä kali käla duñöa bhübhägaù kimvä vidhätuà kñamaù
änandämåta väridhau nava ghanaçyäm-äbhiräm-äkåtau
våndäraëya-vihära-çälini harau yeñäà nimagnaà manaù
Those whose hearts are absorbed in the blackish form of Çré Hari, who
is the ocean of nectarean bliss and who enjoys pastimes in Våndävana, are
never burnt by the unbearable fire of material existence. The poisonous

snake in the form of Kali can not harm them at all.
Text 5
Sa&SaaraMbuiNaDaaE Ta}a v Na PauNaMaRÂiNTa du"%ak-re
TaezaMaev TaMaae iNarSYa >aGavJjaNaeNduåÂ*M>aTae )
Tae SaTYaaVYaYaMaaiPabiNTa ParMaaNaNdaMa*Ta& XaaìTa&
Yae GaaeivNdPadarivNdMaiNaXa& DYaaYaiNTa iNaiZk-ÄNaa" ))5))
saàsäräm bunidhau tatra va na punar majjanti duùkhäkare

teñäm eva tamo nirasya bhagavaj jïänenduruj jåmbhate
te satyävyayam äpibanti paramänandämåtaà çäçvataà
ye govinda padäravindam aniçaà dhyäyanti niñkiïcanäù
Those exalted renunciates who always meditate upon the lotus feet of Çré
Hari are never again drowned in the ocean of miserable material existence.
The darkness of ignorance in their hearts is automatically vanquished by the
moonrise in the form of knowledge of the Supreme Lord. They properly rel-
ish nectarean spiritual bliss, which is eternal and inexhaustible.
Text 6
TaÛQaa
Na*TYaNa( Mata k-l/aiPai>a" k-l/rvE>a*R®a!y PauZPaaidi>a"

SaMfu-çPa[SavEl/RSaiTk-Xal/YaeNaaRNaad]uMaEMaRiNdTae )
TaÜ*NdavNak-aNaNae Pa[ivl/SaNa( Mau¢-Pa[SaUNa& Maha
vEduYaRC^dMauç/SaNa( Mai<af-l&/ k-LPad]uMa& icNTaYaeTa( ))6))
tad yathä—
nåtyan matta kaläpibhiù kalaravair bhåìgaòhya puñpädibhiù

samphulla-prasavair lasat-kiçalayer nänädrumair mandite
tad våndävana känane-pravilasan mukta prasünaà mahä-
vaiduryac-chadam ullasan maëiphalaà kalpadrumaà cintayet
The author now describes the process of meditation on the Lord:
First one should meditate on Våndävana which is filled with intoxicated

dancing peacocks, flowers surrounded by bees, attractive fruits, and various
enchanting trees with newly-grown buds on them. One should meditate upon
the desire trees of Våndävana, whose flowers are like beautiful pearls, whose
leaves are like jewels, and whose fruits are like precious stones.
Text 7
TaSYaaDaae ivl/SaiÜTaaNaiNak-re Maai<aKYaku-Ûe Maha
rÒSTaM>aXaTaaiNvTae_iTaåicre cÄTPaTaak-aku-le/ )
SaaEv<aeR >avNae MahqYaiSa MahaMaai<aKYaiSaMhaSaNa&
TaNMaDYae l/SadZ$Pa}aMaå<a& PaÚNc SaiÄNTaYaeTa( ))7))
tasyädho vilasad vitänanikare mäëikyakudye mahä-

ratnas tam bhaçatänvite ‘ti rucire caïcat patäkäkule
sauvarëe bhavane mahéyasi mahämäëikya-simhäsanaà
tanmadhye lasad añöa-patra-maruëaà padmaïca saïcintayet
One should meditate on a golden temple which is situated under those

desire trees. It is decorated with beautiful canopies and built with golden
foundations, hundreds of jeweled pillars decorated with waving flags, and
surrounded by enchanting flower garlands. Within that temple is a jeweled
throne and on top of that throne is a pink lotus flower consisting of eight
petals.
Text 8
Ta}aaSaqNaMaNaaku-l&/ NavgaNaXYaaMaai>araMaak*-iTa&
Sa&PaU<aeRNduMau%& i}a>a®ql/il/Ta& Pa[TYa®>aUzaeJvl/Ma( )
k-ail/Ndqivk-carivNdiviPaNaaedÄTParaGaaå<aE
DauRNvaNaEvRSaNaaiNa GaaePaSaud*Xaa& MaNdaiNalE/" SaeivTaMa( ))8))
taträ-sénam anäkulaà nava-ghanaçyäm-äbhirämäkåtià

saàpürëendu-mukhaà tribhaìgé lalitaà pratyaìgabhüñojvalam
kälindé vikacäravinda-vipinodaïcat parägäruëai-
rdhunvänair vasanäni gopasudåçäà mandänilaiù sevitam
One should meditate upon Çré Kåñëa seated on the throne. He attracts
the minds of everyone and is the abode of all happiness. His face is peaceful
like the full moon, and His graceful form bends in three places. His hand-
some body is blackish like the new rain cloud, is illuminated with orna-
ments, and is pinkish due to being smeared with pollen from the fully-
blossomed lotus flowers of the Yamunä. He is served by the gopés who are
fanning Him with the corners of their garments.
Text 9
SauiòGDaai>aNavPa[val/Sau>aGa& raJaNa( Na%eNduC^Taa
rJYaNa( MaÅul/ >a®ur®uil/Ga<ai&XaÅaNaMaÅqrk-Ma( )
AM>aaeJa&MaYav ßJaaªu-Xa Mau%E" Sa&l/i+aTa& l/+a<aE
VYaaRk-aezaå<aPa<k-JaaedriNa>a& ib>a]a<aMai&ga] ÜYa& ))9))
susnigdhä-bhinava-praväla subhagaà räjan nakhenducchatä

rajyan maïjula bhaìguran guligaëaà çiïjänamaïjérakam
ambhojaà mayava dhvajäìkuça mukhaiù saàlakñitaà lakñaëai-
rvyäkoñäruëa paìkajo daranibhaà bibhräëam aìghri dvayaà
Decorated with ankle bells, His lotus feet are just like fully-blossomed
red lotus flowers and soft new buds. His beautiful toes are decorated with
brightly shining moonlike toenails. Several auspicious signs such as lotus,
barley, flag and anchor adorn His lotus feet.
Text 10
PaqNaaedarSauv*taJaaNauYauGal&/ rM>aaiNa>aaeåÜYa&
k-aÄqdaMal/SaNa( iNaTaMbJagaNa& k-aEXaeYaPaqTaaMbrMa( )
l/Il/avi§-MaraMad*XYavil/MaNa( MaDYa& SauNaai>ah]d
VYaak-aeza JviNa ivZ$l/ae Mal/iTa k-arael/MbJaal/aiÄTaMa( ))10))
pénodära suvåttajänu yugalaà rambhänibhoru dvayaà

käïcédäm alasan nitambajaghanaà kauçeya pétämbaram
lélä vakrim arämadåçyavaliman madhyaà sunäbhihrada
vyäkoñä jvani viñöalo malati kärolambajäläïcitam
His knees are fat, attractive, and round. His thighs are just like banana
trees. He is dressed in yellow garments and His waist is decorated with a
golden belt. His chest is broad and decorated with three lines. His lotuslike
navel is decorated with rows of bees in the form of bodily hair.
Text 11
>ad] é[qgauSa*<aa®raGaMaSa*<ae v+a"SQale/ VYaaeMaiNa
>a]aJaTk-aESTau>a>aaNau MaNTaMaudYaNa( Mau¢-vl/ITaark-Ma( )
AarJYaNa( Na%MaÅrqPairl/SaTPaai<aPa[val/aeJvle/
iv>a]a<a& Mai<ak-ªNaa®dDare AaPaqNadaebRiç/ke- ))11))
bhadra çréghusåëäìgarägamasåëe vakñaùsthale vyomani

bhräjat kaustubha bhänu mantamudayan mukta valétärakam
ärajyan nakham aïjarépari lasat päëipravälojvale
vibhräëaà maëikaìkanäìgadadhare äpénadorballike
His smooth chest, which is smeared with sandalwood paste and kuìkuma,
is decorated with stars in the form of pearls, and with the sun in the form of
the Kaustubha gem. His brightly shining hands are decorated with pink nails
and His arms are decorated with jeweled bangles and bracelets.
Text 12
k-a<#ëezPara& ôid iSQaTavTaq& >a¢-ya Padal/iMbNaq&
idVYaa Maaedvha& Sfu-rNa( MaDau>ar>a]aMYaid(Üre f-avil/Ma( )
NaqPaaM>aaeJaNav Pa[val/ Taul/SaqMaNdarSaNTaaNakE-
iê}aa®q& vNaMaail/k-a& iPa[YaTaMaaMa®e dDaaNa& Sada ))12))
kaëöhäçleñaparäà hådi sthitavatéà bhaktyä padälambinéà

divyä modavahäà sphuran madhu bhara bhrämyad dvire phävalim
népämbhojanava praväla tulasém andärasantänakai-
çciträìgéà vanamälikäà priyatam ämaìge dadhänaà sadä
He wears a garland of fragrant forest flowers on His neck. This garland

is made of wonderful flowers like kadamba, lotus, and cotton tree, and also
new buds and leaves from the tulasé plant. While embracing His neck, this
garland devotedly reaches down to His lotus feet. With a desire to drink its
honey, the bumblebees are attracted to it.
Text 13
XaìTPaU<aRMau%eNduSaevNa iMal/à+a}aMaal/aeJvle/
k-<#e k-Mbuiv@(Mvke- Pairlu/#dGa]EbeYa GauÅavil/Ma( )
AaTaaMa]aDar SaÄriTSMaTaSauDaaiNaSYaNdNaC^ÚNaa
ìaNaNdaE gaiMavaeÜMaNTaMaiNaXa& k-ae$qNduk-aNTaaNaNaMa( ))13))
çaçvat-pürëa mukhendu sevana milan nakñatramälo-jvale

kaëöhe kambuviòmbake pariluöhadagraiveya guïjävalim
ätämrädhara saïcaratsmitasudhänisyandanac chadmanä
çvänandau ghamivodvam antamaniçaà koöéndu käntänanam
A garland of guïja is beautifying His neck, and it appears that all the
stars have assembled there with a desire to constantly serve His moonlike
face. The nectarean smile on His copper-colored lips is situated on His
greatly effulgent face, and it appears that He is emitting His heart’s ecstasy
on the pretext of smiling.
Text 14
cÄTk-aÄNarÒku-<@l/ åic >a]aJaTk-Paael/SQal/Ma(
SMaeraM>aaeJa ivXaal/ Saaicvil/Ta>a]u>ai®MaTPa[e+a<aMa( )
caåPa[aeNNaTaNaaiSak-aGa]ivl/Sad(Pa[aiJaZ<auMau¢-af-l&/
k-STaUrq iTal/k&- dDaaNaMail/ke- GaaeraecNaa Gai>aRTaMa ))14))
caïcat käïcana ratna kuëòala ruci bhräjat kapolasthalam

smeräm bhoja viçäla säcivalitabhrubhaìgimat prekñaëam
cärupron-nata näsikägravilasadpräjiñëumuktäphalaà
kastüré tilakaà dadhänamalike gorocanä garbhitama
His cheeks are illuminated by the effulgence of His golden earrings,

which are bedecked with jewels. His eyes are like wide blooming lotus flow-
ers, and His eyebrows are decorated with crooked glances. On the tip of His
beautifully raised nose is situated a bright pearl. On His forehead is the
mark of tilaka, mixed with musk and cow urine.
Text 15
>aaSvd]Ò ik-rqTaXaaei>aiXarSa& >aal/aNTa l/ael/al/k&-
SauiòGDaaÅNa iNal/ ku-iÄTak-c&bRhavcU@ae Jvl/Ma( )
ik-iÄÜi§-Mak-ªr& Sar>aSa& l/ael/a®ul/I Paç/vEr
vaRMaa&Xae_DarSaqDaui>aMauRril/ k-aMa PaUrYaNTa& Mauda ))15))
bhäsva dratna kirétaçobhiçirasaà bhälänta lolälakaà

susnigdhäïjana nila kuïcitakacaàrbahävacüòo jvalam
kiïcid vakrim akaìkaraà sarabhasaà loläìgulé pallavair
vämäàçe ‘dhara sédhubhir murali käma pürayantaà mudä
He wears a shining jeweled crown on His head. His head is decorated

with soft curly hairs and He wears a peacock feather on His crown. Standing
in a bending posture, He is happily manipulating His fingers on the holes of
His flute and filling the flute with nectar from His lips.
Text 16
oNMaql/Na( NavYaaEvNa& SaMaudYaNa( NaaNaak-l/ak-aEXal&/
SaaENdYaeRNa( iviNaiJaRTaSMarTaNau& l/av<Ya l/Il/aGa*hMa( )
AaNaNdEk-iNaiDa& ivl/aSa Jal/iDa& vEdGDYavara& iNaiDaMa(
k-aå<YaEkiNake-TaNa& i}aJaGaTaaMaPYaaYaNaEk-Pa[>auMa( ))16))
unmélan navayauvanaà samudayan nänäkalä kauçalaà

saundaryen vinirjitasmaratanuà lävaëya lélägåham
änandaikanidhià viläsa jaladhià vaidagdhyaväräà nidhim
käruëyaika niketanaà trijagatäm apyäyanaika prabhum
He is a fresh youth, expert in numerous arts. He defeats Kämadeva by

His beauty. He is the abode of sweet pastimes, the ocean of enjoyment, the
ocean of transcendental happiness, the ocean of transcendental mellows, the
only abode of compassion, and the only Lord for pleasing the three worlds.
Text 17
TaÜ£e-NduiviNa"SarNa( Mauril/k-aNaadaMa*TaaSvdNaaNa(
MaaÛiCctack-aerkE-" iSMaTaMau%aM>aaeJaErPaa®ei+aTaE" )
NaaNaarÒiv>aUizTaE" Pa*Qauk-$eê<c iÜic}aaNbrE
NaaRNaaePaaYaNaPaai<ai>av]RJavDaUv*NdE" Sada SaeivTaMa( ))17))
tadvaktrenduviniùsaran murali känädämåtäsvadanän

mädyac citta-cakorakaiù smita mukhämbhojair apäìgekñitaiù
nänäratna vibhüñitaiù påthukaöeç caëcad vicitränbarai-
rnänopäyanapäëibhir vraja vadhüvåndaiù sadä sevitam
The gopés’ hearts which resemble cakora birds are intoxicated from rel-
ishing the nectar of the sound of the flute which is coming out of the Lord’s
moonlike mouth. His smiling face is just like the blooming lotus and is dec-
orated with various jewels. The gopés of Vraja, whose garments automati-
cally loosen on seeing Him, hold many gifts in their hands. Glancing from
the corners of their eyes, they always serve Him.
Text 18
TaaSaa& cÄl/Naql/Nae}aMaDauPaal/Ii>aivRl/I!aNaNaaMa(
>aaeJa& TaNa( MaDauraDaraMa*TarSaaSvadPa[Maaedad*Ta& )
vq<aave < au i vNaae i di>a"SaMavYaae l /av<Ya >aU z aGau < a

VYaaharak*-iTai>a" Sai%Tvk*-iTai>aGaaeRPaal/kE-êav*TaMa( ))18)))
täsäà caïcala-néla-netram adhupälébhir viléòhänanäm

bhojaà tan madhurä-dharämåta rasäsväda pramodädåtaà
véëä veëuvinodibhiù samavayolävaëya bhüñäguëa-
vyähärä kåtibhiù sakhitvakåtibhir gopälakaiç cävåtam
The gopés’ restless blue eyes are like bees which are always relishing the
honey from His lotus eyes, and He is also happy by relishing the nectar from
their lips. He is surrounded by the cowherd boys who are equal to Him in
age, beauty, decorations, qualities, speech, characteristics, and flute playing.
Text 19
TaÜe<außiNadtak-<aRYauGalE/dRNTaaGa]dZ$aeç/Sad(
>au¢-ae>au¢-Ta*<aaªu-raiÄTa Mau%ESTaSYaaNaNaPa[ei+ai>a" )
SvCÊvRTSaku-l/avl/I!Pa*Qaul/aeDaae>aarMaNdaGaTaE
DaeRNaUNaa& PairTaae Mahae+aSaihTaEv*RNdEê Sa&veiZ$TaMa( ))19))
tad-veëu dhvani datta karëa yugalair dantägradañöollasad

bhukto bhuktatåëäìkuräïcita mukhais tasyä-nanaprekñibhiù
svacchair vatsakulävaléòhapåthulodhobhäramandägatai-
rdhenünäà parito mahokñasahitair våndaiç ca saàveñöitam
On hearing the sound of Kåñëa’s flute, the oxen and white cows con-
tinue holding morsels of grass in their mouths and they look at Him with-
out blinking their eyes. The calves continue drinking milk from the udders
of their mothers while their mothers slowly approach and surround the
Lord in four directions.
Text 20
TaÜaùe k-Mal/aSaNaaidivbuDaErGa]e NaMaiÙ" STauTa&
YaaeGaqNd]E" SaNak-aidi>aê iNa>a*TaEMaaeR+aaiQaRi>a" Pa*Z#Ta" )
AaMNaYaßiNak-airi>aMauRiNaGa<aEDaRMaRaiQaRi>adRi+a<ae
vaMae NataRNavaÛGaqTavil/TaEGaRNDavRiSvÛaDarE" ))20))
tad vähye kamaläsanädi vibudhair agre namadbhiù stutaà

yogéndraiù sanakädibhiçca nibhåtair mokñärthibhiù påñöhataù
ämnäyadhvanikäribhir munigaëair dharmärthibhir dakñiëe

väme narttana vädya géta-valitair gandharvas vidyädharaiù
Beyond the cows, who are in front of Him, demigods headed by Lord
Brahmä are offering obeisances to the Lord. The great yogés like Sanaka,
who are desirous of attaining liberation, are standing behind Him. The great
sages who are engaged in reciting Vedic mantras are standing on the right
side of the Lord. The Gandharvas and Vidyädharas, singing His glories
while dancing and playing musical instruments, are on His left side.
Text 21
TaTPaadaMbuJa>ai¢- l/al/SavTaa iPa®& Ja$aSaNcYa&
ib>a]a<aeNa SauDaaXau&GaaErvPauza raeMaaiÄTaeNaaeÀkE-" )
Aak-aXae PaurTaae ih devMauiNaNaa DaaTau" SauTaeNaadrad(
AaNaNdaduPavqi<aTa& Sau%>auv& DYaYaeÂGaNMaaehNa& ))21))
tat pädämbuja bhakti-lälasavatä piìgaà jatäsaïcayaà

bibhräëena sudhäàçu gauravapuñä romäïcitenoccakaiù
äkäçe purato hi devamuninä dhätuù sutenädaräd
änandäd upavéëitaà sukha-bhuvaà dhyayej jaganmohanaà
The great sage Närada, the son of Lord Brahmä, is attached to the devo-
tional service of the Lord’s lotus feet. He is in the sky in front of the Lord.
His matted hair is reddish brown, his body is as white as the moon, and his
hair stands on end as he sings the glories of Lord Kåñëa and plays on his
véëä. In this way one should meditate on Kåñëa being worshiped by Närada.
Text 22
ANYaÀ
gaNaXYaaMa& r¢-aeTPal/dl/ivXaale/+a<aYauGa&
SaMaahUTa& Maa}aa k-i$Ta$SaMaal/iMbrSaNaMa( )
k-ra>Yaa& JaaNau>YaaMai>a Mau%Ma$NTa& v]JaGa*he
SMaraiMa SMaeraSYa& MaDauMaQaNaMaLPaaeidTardMa( ))22))
anyacca
ghanaçyämaà raktot paladalaviçälekñaëa yugaà

samähütaà mäträ kaöitaöasamälambirasanam
karäbhyäà jänubhyäm abhi mukham aöantaà vrajagåhe

smarämi smeräsyaà madhu-mathanamalpoditaradam
The author explains further:
I meditate on smiling Çré Kåñëa, whose bodily hue is blackish like a new
cloud, whose eyes are reddish like the lotus petals, whose waist is beautified
by a golden belt, who is crawling towards His mother when she calls Him,
and who is about to get new teeth.
Text 23
Sfu-rNa( Naql/aM>aaeJa ÛuiTaMaå<aPaaQaaeJa NaYaNa&
cl/ØhaRPaq@& k-rk-il/Ta hEYa®vl/vMa( )
Kv<aTk-aÄqPaada®dMaNauGavTSaE" Pairv*Ta&
SMaraiMa SMaeraSYa& MaDauMaQa NaMaaBDaNa$NaMa( ))23))
sphuran nélämbhoja dyutimaruëapäthoja nayanaà

calad barhäpéòaà karakalitahaiyaìgavalavam
kvaëat käïcépädäìgadamanugavatsaiù parivåtaà
smarämi smeräsyaà madhumathanam ärabdhanaöanam
I meditate on smiling Çré Kåñëa, whose bodily color is like a fully-blos-

somed blue lotus, whose eyes are like reddish lotus flowers, whose hair is
decorated with peacock feathers, who holds butter in His hands, whose waist
is decorated with a waistband that makes a tinkling sound, whose lotus feet
are decorated with ankle bells, who is surrounded by His cowherd friends,
and who is engaged in dancing.
Text 24
l/Il/al/aSYa k-l/aMadal/SaGaTa& Ga<@Sfu-rTku-<@l&/
Gaaev*NdaNauPadaNauGa& Sah Na$ÓaePaal/balE/v*RTaMa( )
ku-+aaE PaaTaDaiTa& k-re c l/Gau@q& ve<au& Pa[Taaed& k-re
DaeNauC^NdNadaMabÖicku-r& GaaePaal/Maal/aek-Yae ))24))
lélä-läsya kalämadälasa gataà gaëòasphurat kuëòalaà

govåndänupadänugaà saha naöad gopälavälairvåtam
kukñau pätadhatià kare ca laguòéà veëuà pratodaà kare
dhenuc chandana-däma vaddha cikuraà gopälam älokaye
I gaze on cowherd boy Kåñëa, whose movements are very slow due to the
pride of being expert in performing pastimes, whose ears are decorated with
brightly shining earrings, who is surrounded by His dancing cowherd
friends, who has tied His own hair with the rope that is used to tie the legs
of the cows, who is dressed in yellow clothes, and who holds a stick and a
flute in His hands.
Text 25
AGa]e GaavSTadNaucil/TaaSTauLYaveXaa" ik-Xaaera"
MaDYae Mata iÜrdGaMaNaaE l/Il/YaaNdaeil/Taa®aE )
iPaC^Paa@aE Da*TaMauril/k-aSa*®ve}aaE iSMaTaaSYaaE
GaaeZ#§-I@ar>aSacPal/aE raMak*-Z<aaE SMaraiMa ))25))
agre gävas tad anucalitästulyaveçäù kiçoräù

madhye matta dviradagamanau lélayändolitäìgau
picchapäòau dhåtamuralikäsåëgavetrau smitäsyau
goñöhakréòärabhasacapalau rämakåñëau smarämi
I meditate upon Kåñëa and Balaräma, who are smiling, who are sur-
rounded by the cows and beautifully dressed cowherd boys, who are walking
like mad elephants, who have peacock feathers on Their heads, whose hands
are decorated with flutes, horns, and sticks, and who are busy playing in the
pasturing ground.
Text 26
gaNaiòGDaXYaaMa& TadDarPauT$aSa¢-Maurl/I
rvaeTk-<aŒvRTSaEMauR%Gail/TaduGDaE" Pairv*Ta& )
KvicT§-I@aSa¢&-SaMa Gau<avYaaeveXa l/il/TaEh(
ik-XaaerE GaaeRPaal&/ ivDa*TavNaMaal/&SMar Sa%e ))26))
ghanasnigdhaçyämaà tadadharapuöäsaktamuralé-
ravotkarëair vatsair mukha-galitadugdhaiù parivåtaà
kvacit kréòäsaktaà sama guëavayoveça lalitaih
kiçorai rgopälaà vidhåtavanamälaà smara sakhe
O friend! Please meditate on the cowherd boy Çré Kåñëa, who is wearing
a garland of forest flowers, whose form is blackish like a new cloud, who is
eager to hear the sound of His own flute, who is surrounded by calves with
traces of milk in their mouths, and who is enjoying various sports with His
companions who are equal to Him in age, qualities, and dress.
Text 27
l/Il/acail/TaPaadPaÚMaudYaÙ®qi}a>a®qYauTaMa(
Na*TYaNTa& k-rTaal/Taa<@vJauza& MaDYae ku-rNGaqd*XaaMa( )
SMaeraSYa& cl/ ku-<@l&/ Mauril/k-Paa}aEk-hSTaaMbuJa&
raDaaYaa" k-rPaç/vaiÄTak-r& DYaaYaeÔNaXYaMal/Ma( ))27))
lélä cälita päda padmam udayad bhaìgé tribhaìgé yutam

nåtyantaà karatäla täëòava juñäà madhye kuraìgédåçäm
smeräsyaà cala-kuëòalaà murali-kapätraikahastämbujaà
rädhäyäù karapal laväïcitakaraà dhyäyed ghanaçyamalam
One should meditate on Çré Kåñëa, whose bodily color is like a new
cloud, whose lotus feet are in harmony with His pastimes, who possesses a
threefold bending form, who has a smiling face, whose earrings swing to and
fro, who holds a flute in one hand and places His other hand in the hand of
Çré Rädhikä. In this way He dances in the midst of the gopés who dance and
clap their hands.
Text 28
GaaePYa&Sae iNaihTaEk-bahuMaPare<aaM>aaeJaMaaiv>a]Ta&
cÄÀNd] k-cU@MaaYaTad*Xa& Matae>al/Il/aGaTaMa( )
>a]aMYaÙ*®ku-l/aNaukU-iJaTaGal/d(VYal/l/NaqPaóJa&
ceTa" XYaaMaSauDaarSa& k-MaiPa Mae PaaTau& bl/aidCîTa ))28))
gopyaàse nihitaikavähum apareëäm-bhojamä-vibhrataà

caïcac-candra-kacüòamäyatadåçaà matte-bhalélägatam
bhrämyad bhåìga kulänuküjita-galadvyälalanépasrajaà
cetaù çyäma sudhärasaà kam api me pätuà balädicchati
My heart yearns to forcibly drink the nectar of that blackish personality

Çré Kåñëa, who has one hand placed on the shoulder of a gopé while the other
hand is decorated with a lotus flower, who has put peacock feathers on His
head, who has broad eyes, whose movements are like a maddened elephant,
and whose neck is decorated with a garland of kadamba flowers which is sur-
rounded by humming bees.
Text 29
GaaePaqNaa& ku-c ku-ªuMaaiHk-Taôd& Nae}aaÅNaa¢-aDar&
TaaMbul/aå<aGa<@deXaMail/ke- iSaNdUrre<aUJJvl/Ma( )
Pa[aTa" ku-Å ku-i$rTaSTvirTaMaaGaC^NTaMaaTMaal/Ya&
GaaePaqNaaMauPahaSal/iÂTaMau%& DYaaYaeÛXaaedaSauTaMa( ))29))
gopénäà kuca kuïkumäï kita hådaà neträïjanäktädharaà

tämbuläruëagaëòadeçamalike sindürareëüj jvalam
prätaù kuïja kuöiratastvaritamägac chantamätmälayaà
gopénäm upahäsalajjita-mukhaà dhyäyed yaçodä-sutam
One should meditate on the transcendental son of Yaçodä Devé. His chest
is decorated with kuìkuma from the breasts of the gopés, His lips are deco-
rated with the ointment that the gopés applied on their eyes, His cheeks are
decorated with reddish marks from the gopés’ lips as a result of their chew-
ing betel-nuts, and His forehead is decorated with the marks of the gopés’
vermillion. He is returning home quickly in the morning from the groves of
Våndävana, and He is embarrassed having been teased by the gopés.
Text 30
PaqNaaedarcTau>auRJa& Da*TaGada Xa&airPa&ke-åh&
k-aÄq ku-<@l/hark-ª<aDar& SaMvqTaPaqTaaMbrMa( )
é[qvTSaaiªTaiMaNd]Naql/Sau>aGa& Sa&SaeivTa& PaazRdE"
é[qk-ItYaaRidiv>aUiTai>a" Pairv*Ta& é[qvaSaudev& SMareTa( ))30))
pénodära-caturbhujaà dhåta gadä çaìkhäripaìkeruhaà

käïcé kuëòala-hära-kaìkaëa-dharaà samvéta-pétämbaram
çrévatsäìkitam indranélasubhagaà saàsevitaà pärñadaiù
çrékérttyädivibhütibhiù parivåtaà çréväsudevaà smaret
One should meditate upon the blackish personality Çré Kåñëa as

Väsudeva whose form has four beautiful arms, which hold a conch, disc,
club, and lotus; who is decorated with a waistband, earrings, necklaces, ban-
gles, yellow dress, and the mark of Çrévatsa; and who is surrounded by His
associates, His opulences, and His glories.
Text 31
SaaNd]aNaNdMaudarPaqvr>auJaaSa&Sa¢-k-aedNdk&-
MaÅqra®dharku-<@l/Dar& dUvaRdl/XYaaMal/Ma( )
DYaaYaeç+aMa<aSaeivTa& hNauMaTaa Sa&SaeVYaMaaNa& Sada
SaqTaadqgaRd*GaÄl/aiÄTa Mau%& raMaai>aDaaNa& Mah" ))31))
sändränandam udärapévarabhujä saàsaktako dandakaà

maïjéräìgadahära kuëòala dharaà dürvädalaçyämalam
dhyäyel lakñmaëa-sevitaà hanumatä saàsevya-mänaà sadä
sétä dérghadågaïcaläïcita mukhaà rämä-bhidhänaà mahaù
One should meditate upon that ecstatic personality known as Çré Räma,
whose bodily hue is greenish like the newly-grown durba grass, whose two
strong enchanting arms are decorated with a bow and arrow, whose lotus feet
are decorated with ankle bells, whose arms are decorated with armlets,
whose neck is decorated with necklaces, whose ears are decorated with ear-
rings, who is being served by Lakñmaëa and Hanumän, and who is con-
stantly being gazed at by Sétädevé from the corner of Her half-closed eyes.
Text 32
Wv& SaveRzu >aUTaezu vSaNTa& SavRTa" SaMaMa( )
AaTMaNYaiPaRTaMaaTMaaNa& vaSaudev& SMareØuDa" ))32))
evaà sarveñu bhüteñu vasantaà sarvataù samam

ätmanyarpitam ätmänaà väsudevaà smaredbudhaù
In this way intelligent persons should meditate upon the Supersoul, Lord
Väsudeva, who is situated in their own heart and in the heart of everyone.
Text 33
wTYaaTMaaNaMahiNaRXa& >aGavTaaeæPaaMa*Tae MaJJaYa&STataTa(
k-MaRGau<aNauæPaMaQava NaaMaaMa*Ta& SaiMPabNa( )
iNaTYaaeNMaql/dMaNdSaaNd]ParMaaNaNdaMa*TaaPYaaiYaTaae
JaNTauNaŒv durNTadu"%dhNaEdRùeTa baùaNTarE" ))33))
ityätmänamaharniçaà bhagavato rüpämåte majjayaàstattat

karma guëanu-rüpam athavä nämämåtaà sampiban
nityonméladamandasändraparam änandämåtäpyäyito
jantur naiva duranta-duùkhada hanair dahyeta bähyäntaraiù
Those who constantly absorb their minds on the form of Lord Çré Hari,
who drink the nectar of His holy names that are attributed to Him accord-
ing to His various pastimes and qualities, and who become fully satisfied by
the ever-increasing nectarean bliss, will never again be burnt by the fire of
material miseries.
Text 34
wTQa& hirSMa*iTa iNarSTaSaMaSTaTaaPaaSa(
TaÙav >aaivTaiDaYa" SvvXaeiNd]YaaEgaa" )
é[ÖaiNvTaa" ParMaSaMMadMata ictaa"
é[q k*-Z<aPaad>aJaNae_iDak*-Taa >aviNTa ))34))
itthaà hari småti nirasta-samasta-täpäs

tad-bhäva bhävitadhiyaù svavaçendriyaughäù
çraddhänvitäù parama sammadamatta cittäù
çré kåñëa päda bhajane ‘dhikåtä bhavanti
Those persons who constantly remember Çré Hari in this way, will be
devoid of all miseries. Their hearts will be absorbed in thoughts of the Lord,
their senses will be conquered, they will be faithful, and they will become
maddened by ecstatic love.
Thus ends the translation of the sixth chapter of

Chapter S erving the lotus feet of Çré Hari in the
form of worshiping Him with various
opulent ingredients; the glories of the
worshiper; the process of serving the
Seven Lord's lotus feet; the result of worshiping
the Lord's feet; the author's humble
prayer; and the glories of serving the
lotus feet of the devotees.
Text 1
AQa PaadSaevNaMaah
TaTk-MaR ivZ$ ceTaaei>aåPacarENa*RPaaeicTaE" )

PaircYaaR MauraraTae" PaadSaevNaMauCYaTae ))1))
atha pädasevanam äha—
tat karma-viñöa-cetobhi rupacärair nåpocitaiù

paricaryä muräräteù pädasevanam ucyate
The author now describes the symptoms of serving the lotus feet of the
Lord:
Worshiping Çré Kåñëa with opulent ingredients for His pleasure by those
who are attached to this activity is known as pädasevana.
Text 2
Sa&SaevTae Ya wh k*-Z<aPadarivNd& iNaTYa& TadiPaRTaMaNaiêrMaPa[Mata" )
ANDaqk*-Taai%l/MaPaaeù TaMa"SaMaud]& é[eYa" Par& Sa l/>aTae MauiNai>aduRraPaMa( ))2))
saàsevate ya iha kåñëa-padäravindaà

nityaà tad-arpita-manaç ciram apramattaù
andhé-kåtäkhilam apohya tamaù-samudraà
çreyaù paraà sa labhate munibhir duräpam
Those who are fully absorbed in Lord Kåñëa and carefully serve His
lotus feet, day and night, cross beyond the dark ocean of ignorance and
obtain the most auspicious abode of the Lord, which is rare even for the
great sages to achieve.
Text 3
TaezaMaev MaNaa" PauNaNaR l/>aTae Sa® >avaM>aaeiNaDaaE
TaaPaaSTaNa( Na Para>aviNTa SahSaa ©e-Xaa iJaTaa" PaÄ TaE" )
TaezaMauiNMaziTa SvYa& >aGavTaSTatvavbaeDaae hrer(
Yae GaaeivNdPadarivNd>aJaNa& TaNMaaNaSa" ku-vRTae ))3))
teñäm eva manäù punar na labhate saìgaà bhavämbhonidhau

täpäs tan na paräbhavanti sahasä kleçä jitäù païca taiù
teñäm unmiñati svayaà bhagavatas tattvävabodho harer
ye govinda-padäravinda-bhajanaà tan-mänasaù kurvate
Those who serve the lotus feet of Çré Kåñëa with full attention never
again become absorbed in the ocean of material existence. They are never
defeated by the threefold miseries, and they conquer the five kinds of dis-
tresses. Knowledge of the Absolute Truth automatically manifests in their
hearts.
Text 4
SQaEYaRGaM>aqYaRYau¢e-Na Sada SavRSaihZ<auNaa )
Mau¢-dehai>aMaaNaeNa SaeVYa& k*-Z<aPadaMbuJaMa( ))4))
sthairya-gambhérya-yuktena sadä sarva-sahiñëunä

mukta-dehäbhimänena sevyaà kåñëa-padämbujam
The lotus feet of Çré Kåñëa are served by those who are always steady,
grave, tolerant, and devoid of pride in their own bodies.
Text 5
Tadev k-Id*XaiMaTYaah
iNaJaaNau>aavSaai+ai<aMauPal/dåDaaTvaidi>ar(
YaQaeíMauPak-aiLPaTa& SaMavl/MBYa MaUiTa| hre" )
Sa Wv >aGavaNa( ASaaiviTaiNarSTa>aed>a]Maa
>aJaiNTa >aGavTPad& >aviviriÄSaiÄiNTaTaMa( ))5))
tad eva kédåçam ity äha—
nijänubhäva-säkñiëim upala-daru-dhätv-ädibhir
yatheñöam upakälpitaà samavalambya mürtià hareù
sa eva bhagavän asäv iti nirasta-bheda-bhramä
bhajanti bhagavat-padaà bhava-viriïci-saïcintitam
The author now describes the process of Deity worship:
The devotees accept the Deity form of the worshipable Lord, which is
made of stone, wood, or metal, as being directly the Lord Himself. In this
way, without discrimination, they worship His lotus feet, which are medi-
tated upon by Lord Brahmä and Lord Çiva.
Text 6
ivic}a>avNaaedre l/il/TaidVYaiSa&haSaNae
Sau%aeizTaMahiNaRz& NavNavaePacaraidi>a" )
Na*PaaeicTaivDaNaTaae ivrihTaaNYaPaTYa& Mauda
vicitra-bhavanodare lalita-divya-siàhäsane
sukhoñitam aharniñaà nava-navopacärädibhiù
nåpocita-vidhanato virahitänya-patyaà mudä
Those devotees constantly and opulently serve the lotus feet of the
Supreme Lord with various fresh ingredients. The Lord is uniquely situated
on a divine throne within a beautiful temple, and His lotus feet are meditat-
ed upon by Lord Brahmä and Lord Çiva.
Text 7
ivbaeDaPaTauGaqTakE-åziSa MaNdMaNdaeidTaEr(
ivbaeDYa Sau%iNaid]Taa& l/il/TaGaqTavaÛaidi>a" )
YaQaae¢-SaMaYaaeicTaErNau>avaiNvTaE" k-MaRi>ar(
vibodha-patu-gétakair uñasi manda-mandoditair

vibodhya sukha-nidritäà lalita-géta-vädyädibhiù
yathokta-samayocitair anubhavänvitaiù karmabhir
In the early morning those devotees wake Çré Hari, who was sleeping
happily. They chant appropriate mantras and prayers for waking the Lord
and play sweet musical instruments. By performing various duties for His
satisfaction, they serve the lotus feet of the Lord, which are meditated upon
by Lord Brahmä and Lord Çiva.
Text 8
NaaNaarÒa>ar<avSaNaEidRVYaGaNDaa®raGaEr(
Aak-LPaaNaa& rcNaiviDaNaa DaUPadqPaEê rMYaE" )
k-al/Pa[aáEiNaRYaTaiviDai>ad]RVYaJaaTaEê idVYaE"
Sa&SaevNTae ivMal/MaTaYa" PadPaÚ& Maurare" ))8))
nänä-ratnäbharaëa-vasanair divya-gandhäìgarägair
äkalpänäà racana-vidhinä dhüpa-dépaiç ca ramyaiù
käla-präptair niyata-vidhibhir dravya-jätaiç ca divyaiù
saàsevante vimala-matayaù pada-padmaà muräreù
Those pure hearted devotees serve the lotus feet of Çré Kåñëa according
to proper rules and regulations by offering many opulent ingredients such
as jeweled ornaments, exquisite garments, fragrance, sandalwood paste,
tilaka, kuìkuma, incense, and ghee lamp.
Text 9
Ga*haidPairMaJaRNaòPaNaPaadzaEcaSaNa
óGaMbriv>aUz<aE" SauMaDauraàPaaNaahRNaE" )
TaQaa XaYaNavqJaNaENaR$=NaGaqTavaÛaidi>ar(
gåhädi-parimarjana-snapana-päda-ñaucäsana-
srag-ambara-vibhüñaëaiù sumadhuränna-pänärhanaiù
tathä çayana-véjanair naöana-géta-vädyädibhir
Those devotees cleanse the temple of Çré Hari, bathe the Lord, wash His
lotus feet, offer Him a throne, flower garlands, garments, ornaments, palat-
able foodstuffs and beverages. They fan Him, sing, dance, and play musical
instruments, perform ceremonies, and put Him to rest. In this way they serve
the lotus feet of the Lord, which are meditated upon by Lord Brahmä and
Lord Çiva.
Text 10
AaraMaic}a>avNaEGa*RhdqigaRk-ai>a"PaYaRªYaaNaSavqTaNazqTaaTaPaa}aE" )
AaTMaaNauæPaiv>avacirTaaePacarE"XaìÙJaiNTa >aGavNTaMaNaNYaictaa" ))10))
äräma-citra-bhavanair gåha-dérghikäbhiù
paryaìka-yäna-savétana-ñétätapätraiù
ätmänurüpa-vibhaväcaritopacäraiù
çaçvad bhajanti bhagavantam ananya-cittäù
With undeviated attention and according to their capacity, the devotees

constantly serve the Lord by making nice gardens, building temples, digging
ponds, making wooden beds and palanquins, and putting up canopies and
white umbrellas.
Text 11
Yaa}aaMahaeTSaviviDaivRivDaae_NauMaaSa&PavaRNauMaaedr>aSa& Pa[iTavaSar& c )
SaªITaRNaaeTSavivDaaNaMaNau+a<aÄPa[qTYaE hrerNauidNa& i§-YaTae c daSaE" ))11))
yäträ-mahotsava-vidhir vividho 'numäsaà

parvänumoda-rabhasaà prativäsaraà ca
saìkértanotsava-vidhänam anukñaëaïca
prétyai harer anudinaà kriyate ca däsaiù
To please Çré Hari, the devotees hold numerous festivals every month.
They hold ecstatic festivals on every occasion and continuously perform
saëkértana.
Text 12
Ga]qZMae PaYaaeivhrNaaiNal/SaevNaaÛE"é[q%<@le/PabhuvqJaNarÒMaaLYaE" )
SauiòGDa>aaeJaNaihMaa&zuk-rai>aMazŒ"Saeva& hreivRdDaTae iv>avaNauæPaMa( ))12))
gréñme payoviharanänila-sevanädyaiù
çrékhaëòa-lepa-bahu-véjana-ratna-mälyaiù
susnigdha-bhojana-himäàñu-karäbhimarñaiù
seväà harer vidadhate vibhavänurüpam
According to their ability, the devotees serve the Lord during the summer
by placing Him on a boat, by taking Him out on procession, by applying san-
dalwood on His body, by fanning Him with a cämara, by decorating Him with
jeweled necklaces, by offering Him palatable foodstuffs, and by bringing
Him out into the pleasant moonlight.
Text 13
vzaRSau GaU!TarhMYaRTal/aiDavaSaMaNdaeZ<aiNaMaRl/Jal/òPaNai§-Yaai>a" )
Sa&YaavSaUPaGau@PaUPaYauTaaePaharE"Saeva& hreivRdDaTae iv>avaNauæPaMa( ))13))
varñäsu güòhatara-harmya-talädhiväsa-
mandoñëa-nirmala-jala-snapana-kriyäbhiù
saàyäva-süpa-guòa-püpa-yutopahäraiù
During the rainy season they keep the Lord in an opulent place, bathe
Him with pure warm water, offer Him purés cooked in ghee, vegetable soup,
and cakes made with tasty condiments. In this way, they serve Lord Çré Hari
according to their ability.
Text 14
Ga]qZMaTauRvC^rid cEv ihMae Tau viöbal/akR SaevNaSaTaUl/PaiTaNavaàE" )
Taáaedk-òPaNaDaUPaivXaezvñE"Saeva& hreivRdDaTae iv>avaNauæPaMa( ))14))
gréñmartuvac charadi caiva hime tu vahni-

bälärka-sevana-satüla-pati-navännaiù
taptodaka-snapana-dhüpa-viçeña-vastraiù
During autumn the devotees serve Çré Hari exactly as they do in the sum-
mer. During the winter they put a fire inside the temple room, and they
sometimes take the Lord outside to enjoy the morning sun. They bathe the
Lord with warm water, dress Him with soft woolen clothes and opulent out-
fits, offer Him newly-grown rice, and offer Him incense, according to their
ability.
Text 15
Wv& iviDa& iXaiXar Wv c MaaDave Tau PauZPaa!yk-aNaNaivharMaDaud]vaÛE" )
PauZPaaeÀYaavcYaf-LGauivl/aSaMaLYaE"Saeva& hreivRdDaTae iv>avaNauæPaMa( ))15))
evaà vidhià çiçira eva ca mädhave tu

puñpäòhya-känana-vihära-madhu-dravädyaiù
puñpoccayävacaya-phalgu-viläsa-malyaiù
In the spring the devotees take the Lord on a procession to a flower gar-
den, offer Him drinks made with honey, decorate Him with fragrant flowers,
offer Him colored powders and a garland of forest flowers. In this way they
serve Çré Hari according to their ability.
Text 16
Pa[eMaaNauraGaParMaadrGaaErva!ySaÙav>aaivTaMaNaa Na MaNaaGauPae+Ya )
SaPa[aé]Ya&Sar>aSa& YauvTaqv k-aNTa&XaìNa( Mauik-Ndcr<a& >aJaTaqh >a¢-" ))16))
premänuräga-paramädara-gauraväòhya
sad-bhäva-bhävita-manä na manäg upekñya
sapräçrayaà sarabhasaà yuvatéva käntaà
çaçvan mukinda-caraëaà bhajatéha bhaktaù
Like a wife who constantly serves her husband, the devotees serve the
lotus feet of Çré Hari with attachment, affection, respect, honesty, humility,
and eagerness.
Text 17
AaTMaev Pau}a wv iMa}aiMav iPa[Yaev SvaMaqv SaÓuåirvaá wveh dev" )
Pa[qTYaadrPa[<aYaGaaErv>ai¢->aavE"Sa&SaeVYaTae SauMaiTai>a>aRGavaNa( AJaóMa( ))17))
ätmeva putra iva mitram iva priyeva

sväméva sad-gurur iväpta iveha devaù
préty-ädara-praëaya-gaurava-bhakti-bhävaiù
saàsevyate sumatibhir bhagavän ajasram
The Lord is constantly served by the pure-hearted devotees with love,

affection, respect, attachment, and devotion, just as if He were their own
sons, their friend, their wife, their husband, their bonafide spiritual master,
or benefactor.
Text 18
ikÄ
Na cl/Tau ivzYaai>aMataictaae MaMaPadPaªJa>ai¢-Ta" k-daiPa )

hiririTa k-å<a" Parq+ak-ae va hriTa DaNa& >aJaTaae_iPa >a¢-bNDau" ))18))
kià ca—
na calatu viñayäbhimatta-citto mama

pada-paìkaja-bhaktitaù kadäpi
harir iti karuëaù parékñako vä
harati dhanaà bhajato 'pi bhakta-bandhuù
The Lord desires that His devotees never become distracted from devo-
tional service to His lotus feet and attached to material enjoyments. With
this desire, or to test His devotees who are engaged in His service, Lord Çré
Hari, who is merciful and the friend of His devotees, takes everything away
from them.
Text 19
YaÛevMaSTau Sa TaQaaPYai%lE/ivRhqNaSa(TaTSai®Sa®iNarTaae GaTadu"%Xaaek-" )
SvC^Ndl/BDaf-l/Paç/vPauZPaTaaeYaE"SvEr& k-raeiMa >aGavÙJaNa& vNae_iPa ))19))
yady evam astu sa tathäpy akhilair vihénas

tat-saìgi-saìga-nirato gata-duùkha-çokaù
svacchanda-labdha-phala-pallava-puñpa-toyaiù
svairaà karomi bhagavad-bhajanaà vane 'pi
If the Lord acts like this and all my possessions are taken away, I will not
lament or feel any pain. I will certainly worship Him in the association of the
devotees by offering Him fruits, leaves, flowers, and water, which are easily
available in the forest.
Text 20
Naae SaevYaaiMa DaiNaNa& c$u=i>avRcaei>a"Sa&STaaEiMa NaEv TaMah& +auiDaTaae_iTadqNa" )
dùe Na c SvJaNaduvRcNaaNale/Nak*-Z<aaiº]PaÚMaDauPaae iviPaNa& Pa[YaaTa" ))20))
no sevayämi dhaninaà caöubhir vacobhiù

saàstaumi naiva tam ahaà kñudhito 'ti-dénaù
dahye na ca svajana-durvacanänalena
kåñëäìghri-padma-madhupo vipinaà prayätaù
I am a bumblebee attached to the lotus feet of Çré Kåñëa and a resident

of the forest. Therefore I will not serve rich people with flattering words. I
will not glorify them even if I am poor and hungry, nor will I be burnt by the
fire of unpleasant words from my relatives.
Text 21
daraGaarSauôTSauTaaidi>ari>aTYa¢-ae ivMau¢-ae DaNaESa(
Ta}aaDaae >avNae MaNaaerQaMaiPa TYa¤-aáSaTSa®Ma" )
XakE-rev vNaaeÙvE" ik-MaQava >aE+ae<a ku-i+a& >air"
ku-}aaPYaaYaTaNae vNae_iPa >aGavTPaad& >aJae XaìTaMa( ))21))
därägära-suhåt-sutädibhir abhityakto vimukto dhanais

taträdho bhavane manoratham api tyaktväpta-sat-saìgamaù
çakair eva vanodbhavaiù kim athavä bhaikñeëa kukñià bhariù
kuträpy äyatane vane 'pi bhagavat-pädaà bhaje çaçvatam
I will give up my wife, children, friends, house, wealth, and household

activities. I will maintain my livelihood with whatever alms I can collect by
begging or with whatever fruits and vegetables I can collect from the forest.
I will associate with devotees, live anywhere, even in the forest, and serve the
lotus feet of the Lord.
Text 22
Naae k-aÄNaENaR Mai<ai>aNaR c GaNDaMaaLYaEr(iMaZ$=aàPaaNaåicraMbrcaMarEvaR )
>a¢-yEv ke-vl/MaNaNYaTaYaa Sv>aav>aava!yYaa MaDauirPauvRXaMaÄTaqh ))22))
no käïcanair na maëibhir na ca gandha-mälyair

miñöänna-päna-rucirämbara-cämarair vä
bhaktyaiva kevalam ananyatayä svabhäva-
bhäväòhyayä madhuripur vaçam aïcatéha
In this world the Supreme Lord Madhusudana is not controlled by gold,

diamonds, cämara, sandalwood paste, flower garlands, attractive dresses,
sweet rice, or drinks. Rather He is controlled by His devotees’ spontaneous,
undeviated loving devotional service.
Text 23
TaSMaaÜNae_iPa >avNae_iPa TaidC^Yaah&PauZPaE" f-lE/riPa PaYaaei>arYaÒl/BDaE" )
PaUvaeRidTaEivRivDa>aaeGavXaEivRl/aSaE"Sa&SaevYaaiMa Xar<a& cr<a& Maurare" ))23))
tasmäd vane 'pi bhavane 'pi tad icchayähaà

puñpaiù phalair api payobhir ayatna-labdhaiù
pürvoditair vividha-bhoga-vaçair viläsaiù
saàsevayämi çaraëaà caraëaà muräreù
Therefore simply by His desire, I will serve His lotus feet either at home
or in the forest with various opulent ingredients or with easily available flow-
ers, fruits, and water.
Text 24
AQa SaMPadMataceTaSaa&SvParai>aàiDaYaa& iNaSaGaRTa" )
>aGavÜPauza& k-raeMYah &MahTaaMaev PadaNauSaevNaMa( ))24))
atha sampada-matta-cetasäà
svaparäbhinna-dhiyäà nisargataù
bhagavad-vapuñäà karomy ahaà
mahatäm eva padänusevanam
I will serve the lotus feet of the devotees of Lord Kåñëa, who are as good
as the Lord Himself. The devotees do not discriminate between themselves
and others, and are never intoxicated by material happiness.
Text 25
§-Taui>aivRbuDaaNa( oPaaSaTae Parl/aek-aé[iYaNaae_LPaMaeDaSa" )
SauiDaYaSTau dYaad]RMaaNaSaaNa( >auiv Saa+aadMareìraNa( SaTa" ))25))
kratubhir vibudhän upäsate

paralokäçrayino 'lpa-medhasaù
sudhiyas tu dayärdra-mänasän
bhuvi säkñäd amareçvarän sataù
Only the less intelligent people of this world perform sacrifices to serve
the demigods, who are situated in the heavenly planets. Intelligent people
serve the kind-hearted saintly devotees, who are directly empowered by Lord
Kåñëa, the master of the demigods.
Text 26
hir>ai¢-rSaae_iSTa NaaiSTa vae>aYaYaEvahRiTa SaeivTau& SaTa" )
SaiTa %LvNauSaevNa& SaTaa& f-l/MaSYaaSaiTa MaUl/k-ar<aMa( ))26))
hari-bhakti-raso 'sti nästi vo-

bhayayaivärhati sevituà sataù
sati khalv anusevanaà satäà
phalam asyäsati müla-käraëam
Whether devotional service to Hari is present in the heart or not, one

should serve the saintly devotees. If devotional service to Hari is present in
the heart, one will attain service to the saintly devotees. If devotional service
to Hari is not present in the heart, then by serving the saintly devotees, one
will attain devotional service to Lord Hari.
Text 27
MaNaSa" PairXaaeDaNa& Par&>avSa®SYa SaMaUl/ga$=NaMa( ))
hir>ai¢-rSaSYa SaaDaNa& MahTaaMaev PadaNauSaevNaMa( ))27))
manasaù pariçodhanaà paraà

bhava-saìgasya samüla-ghaöanam
hari-bhakti-rasasya sädhanaà
mahatäm eva padänusevanam
By constantly serving the lotus feet of great devotees, one’s heart

becomes purified, one’s association with material existence is totally
uprooted, and one obtains the treasure of loving devotional service to Çré
Hari.
Text 28
hir>ai¢-ivXaezheTav"k-lu/XaaeNMaUl/NaDaUMake-Tav" )
>avSaaGarPaarSaeTavaeivJaYaNTae Mahdiº]re<av" ))28))
hari-bhakti-viçeña-hetavaù
kaluçonmülana-dhüma-ketavaù
bhava-sägara-pära-setavo
vijayante mahad-aìghri-reëavaù
The particles of dust from the lotus feet of great devotees are the cause
for receiving devotional service to Çré Hari. Those dust particles are like fire
for destroying sinful reactions, and the bridge for crossing the material
ocean.
Text 29
wiTa PairiNaYaTai§-Yaak-l/aPaEXa(cr<aiNaXaevNaXaaNTaXauÖicta" )
ivdDaiTa ParMacRNa& MahNTa"Pa[<aYaNaTaaiº]YauGaSYa daNavare" ))29))
iti pariniyata-kriyä-kaläpaiç
caraëa-niçevana-çänta-çuddha-cittaù
vidadhati param arcanaà mahantaù
praëaya-natäìghri-yugasya dänaväreù
The broad-minded devotees serve the lotus feet of the Lord by prescribed
activities. In this way they become peaceful, purified, and worship the lotus
feet of Çré Hari, which are controlled only by love and affection.
Thus ends the translation of seventh chapter of Çré Hari Bhakti Kalpa Latikä.
Chapter
T he worship of the Deity form of Çré
Hari with various ingredients by the
members of all varëas and äçramas who are
duly initiated in the païcarätrika system;
Eight the glories of the worshipers; the two
processes of worship; the process of medi-
tation; the process of offering various food-
stuffs; the worship of the devotee; the
process of putting the Lord to rest; and
honoring the Lord's remnants.
Text 1
AQaacRNaMaah
oPacarE"Xaae@Xai>aYaRQaaiviDa YaQaa§-MaMa( )
Sa&PaUJaNa& MauraraTaercRNa& Pairk-IiTaRTaMa( ))1))
athärcanam äha
upacäraiù çoòaçabhir yathävidhi yathäkramam

saàpüjanaà muräräter arcanaà parikértitam
The author now describes the process of arcana:
To properly worship Çré Hari with sixteen ingredients according to the

rules and regulations is called arcana.
Text 2
YajaNa( ivhaYa iNai%l/aNa( Ai%l/aTMaNaaQa& Yae SaMMadeNa hirMaev YaJaiNTa Daqra" )
wZ$=a" SaurizRiPaTa*>aUTaNara" SaMaSTaa NaeZÈaiPa TaEiñJaGadev YaQaeZ$=iMaZ$=Ma( ))2))
yajïän vihäya nikhilän akhilätma-näthaà

ye sammadena harim eva yajanti dhéräù
iñöäù surarñi-pitå-bhüta-naräù samastä
neñöväpi tais tri-jagad eva yatheñöam iñöam
Intelligent persons no longer perform Vedic sacrifices to please the

demigods. They simply worship Çré Hari with love. Though they do not wor-
ship the demigods, sages, forefathers, human beings, or other living entities,
all these entities automatically worship them. Such intelligent people can
sufficiently satisfy the three worlds.
Text 3
A>YaicRTae MaDauirPaaE iNai%l/aTMaheTaaE Ta*á& >avei}aJaGadev ik-Ma}a ic}aMa( )
ic}aai<a YaaiNa vdNae PairiNaiMaRTaaiNaTaaNYaev >aaiNTa iNaYaTa& Pa[iTaibiMbTae_iPa ))3))
abhyarcite madhuripau nikhilätma-hetau

tåptaà bhavetri-jagad eva kim atra citram
citräëi yäni vadane parinirmitäni
täny eva bhänti niyataà pratibimbite 'pi
The Supreme Lord, Çré Hari, is the Supersoul of the entire world and the
original cause of everything. It is not, therefore, at all wonderful that the
three worlds are automatically satisfied if He is worshiped. Just as the dec-
orations on one’s face are automatically seen on one’s reflection in a mirror.
Text 4
GaaeivNdMaaNaNdSauDaaSaMaud]& b]øeXaPaUJYa& PairPaUJaYaeÛ" )
deveXak-aMYaaiPa TaMaev l/+MaqSa(}aEl/aeKYaPaUJYa& SvYaMaaé[YaeTa ))4))
govindam änanda-sudhä-samudraà
brahmeça-püjyaà paripüjayed yaù
deveça-kämyäpi tam eva lakñmés
trailokya-püjyaà svayam äçrayeta
Lakñmé is the goddess of fortune. Her blessings are sought after by the
demigods, and She is worshiped throughout the three worlds. She person-
ally takes shelter of a person who worships Çré Hari, who is the ocean of
nectarean bliss and is worshiped by Lord Brahmä and Lord Çiva.
Text 5
AcRiNTa Yae >aaGavTaaêr<aarivNd& é[ÖaiNvTaa" ParMaYaaeiGaJaNaEivRMa*GYaMa( )
Tae Mau¢-k-aei$=JaNaNaaiJaRTak-MaRbNDaa"Paare >avaMbuiDa SauDaaMbuiNaiDa& l/>aNTae ))5))
arcanti ye bhägavatäç caraëäravindaà

çraddhänvitäù parama-yogi-janair vimågyam
te mukta-koöi-jananärjita-karma-bandhäù
päre bhavämbudhi sudhämbunidhià labhante
The lotus feet of Çré Hari are sought after by great yogés. Those who faith-
fully worship the lotus feet of Çré Hari, become liberated from the bondage
of their fruitive activities and they attain the ocean of transcendental nectar
which lies beyond the ocean of material existence.
Text 6
k*-TaPau<Yaa" Sa>aaGYaaSTae k*-TaaQaaR Wv Tae MaTaa" )
Mauku-Nd& PaUJaiYaZYaaMa wiTa Yaeza& MaNaSYaiPa ))6))
kåta-puëyäù sabhägyäs te kåtärthä eva te matäù

mukundaà püjayiñyäma iti yeñäà manasy api
“I will worship Lord Mukunda.” Those whose hearts are determined

with such a resolution are pious, fortunate, and fully satisfied.
Text 7
YaàaMaaeÀr<aadev SaÛae MauCYaTae bNDaNaaTa( )
PaUJaarM>ae k*-Tae caSYa ik-MaNYadviXaZYaTae ))7))
yan-nämoccaraëäd eva sadyo mucyate bandhanät

püjärambhe kåte cäsya kim anyad avaçiñyate
Just by chanting Lord Kåñëa’s holy names a person is immediately lib-

erated from material bondage. Then what can be said of a person who wor-
ships Him with devotion!
Text 8
Ak-aMaaê Sak-aMaaê MaaeKXak-aMaaSTaQaaPare )
AcRiNTa ke-vl&/ >a¢-ya >a¢-k-LPad]uMa& hirMa( ))8))
akämäç ca sakämäç ca mokça-kämäs tathäpare

arcanti kevalaà bhaktyä bhakta-kalpa-drumaà harim
Whether full of material desires, free from material desires, or desiring

liberation, intelligent persons faithfully worship Çré Hari, who is like the
desire tree which fulfills the desires of the devotees.
Text 9
SaveR_PYaaé[iMaNaae v<aaR dq+aaMaacaYaR TaiN}ak-IMa( )
Tadu¢e-Na ivDaaNaeNa PaUJaYaiNTa JaNaadRNaMa(
sarve 'py äçramino varëä dékñäm äcärya tantrikém

tad-uktena vidhänena püjayanti janärdanam
The members of all the varëas and äçramas may take initiation and wor-
ship Çré Hari according to the rules and regulations prescribed in çästras.
Text 10
TaÛQaa
òaTaae_iTaXauÖvSaNaae Jal/DaaETaPaad" Pa[acqMau%iSTal/k-MauJJvl/MaadDaaNa" )

AacNTa Atak-Mal/aSaNa AaSaNaSQaaebÖaÅil/GauRåGa<aaiDaPaTaqNa( NaMaSYaeTa( ))10))
tad yathä—
snäto 'ti-çuddha-vasano jala-dhauta-pädaù

präcémukhas tilakam ujjvalam ädadhänaù
äcanta atta-kamaläsana äsana-stho
baddhäïjalir guru-gaëädhipatén namasyet
The author now describes the process of worshiping the Lord:
A person should take a bath, put on clean cloth, mark his forehead with
tilaka, sit properly facing the east with folded hands, offer obeisances to his
guru and also to great personalities such as Gaëapati and the four Kumäras.
Text 11
SaaDaarMagaRPaa}a& c PaaÛPaa}aÄ vaMaTa" )
PauZPaNaEveÛSa&>aarNa( iNaJadi+aNaTaae NYaSaeTa( ))11))
sädhäram argha-pätraà ca pädya-pätraïca vämataù

puñpa-naivedya-saàbhäran nija-dakñinato nyaset
Then one should place the pot of arghya and pädya on his left side, and
flowers and foodstuffs on his right side.
Text 12
ivDaaYa XauÖaTMaiNa >aUTaXauiÖ& NYaaSaaidk&- Pa[a<aivDaar<a& c )
YaQaae¢-PaUJaaiMah daNavare"ku-vRiNTa SaveR rihTaa ivk-LPaE" ))12))
vidhäya çuddhätmani bhüta-çuddhià

nyäsädikaà präëa-vidhäraëaà ca
yathokta-püjäm iha dänaväreù
kurvanti sarve rahitä vikalpaiù
One should purify himself, his body, and his hands, and regulate his
breathing through präëäyäma. In this way one should become free from any
doubt and worship Çré Hari according to the rules and regulations.
Text 13
NaaNaaivk-LPaE" SaªLPaEYaeRza& k-alu/izTa& MaNa" )
Pa[a<aaYaaMaXaTaeNaaiPa Tae Na XauiÖMavaPanuYau" ))13))
nänä-vikalpaiù saìkalpair yeñäà käluñitaà manaù

präëäyäma-çatenäpi te na çuddhim aväpnuyuù
Those whose hearts are polluted by various material desires and doubts
can never become purified, even if they perform präëäyäma exercises hun-
dreds of times.
Text 14
MaaNaSa& caQa baù& c PaUJaNa& iÜivDa& MaTaMa( )
Pa[iTaMaadaE k*-Ta& baù& MaaNaSa& c iDaYaaTMaiNa ))14))
mänasaà cätha bähyaà ca püjanaà dvi-vidhaà matam

pratimädau kåtaà bähyaà mänasaà ca dhiyätmani
There are two types of worship, namely, external and within the mind.
Worship offered to a Deity of the Lord is called external worship, and wor-
ship offered to the Lord with one’s heart and intelligence is called worship
within the mind.
Text 15
Ta}aadaE MaaNaSaq& PaUJaaMaacreTSauSaMaaihTa" )
iSQarbuiÖYaRQaak-aMa& k*-Z<a& DYaaYaNa( YaQaaeidTaMa( ))15))
taträdau mänaséà püjäm äcaret susamähitaù

sthira-buddhir yathäkämaà kåñëaà dhyäyan yathoditam
A person whose mind is controlled and steady should meditate on the

particular form of Çré Kåñëa that he cherishes, and he should worship Him
within the mind.
Text 16
XauÖaTMaa SauvXaqk*-TaeiNd]YaGa<aae buÖyEv Sa&XauÖYaa
Pa[TYaaôTYa MaNaae bihivRzYaTaae iNaMauR¢-SaªLPak-" )
SvaTMaNYaev Sada vSaNTaMai%l/aTMaaNa& Sau%aM>aaeiNaiDa&
DYaaTva NaNdTaNaUÙv& k*-TaMaiTa" PaaÛaidi>a" PaUJaYaeTa( ))16))
çuddhätmä suvaçé-kåtendriya-gaëo buddhyaiva saàçuddhayä

pratyähåtya mano bahir viñayato nirmukta-saìkalpakaù
svätmany eva sadä vasantam akhilätmänaà sukhämbhonidhià
dhyätvä nanda-tanüdbhavaà kåta-matiù pädyädibhiù püjayet
A pure self-controlled intelligent person should withdraw his mind from

the external sense objects by the strength of his pure intelligence. Free from
all material desires, he may meditate within his heart upon the son of
Nanda, who is the ocean of transcendental bliss and the Supersoul of all liv-
ing entities. He should meditate on worshiping the Lord by offering water to
wash His feet, and perform many other services.
Text 17
TaÛQaa
cNd]avdaTa& l/SadZ$=Paa}a& SMareTPa[fu-ç&/ ôdYaarivNdMa( )

Ta}a iSQaTa& SaaNd]Sau%aMburaiXa& hir&SMareTPaUvRiNaå¢-æPaMa( ))17))
tad yathä—
candrävadätaà lasad-añöa-pätraà
smaret praphullaà hådayäravindam
tatra sthitaà sändra-sukhämburäçià
harià smaret pürva-nirukta-rüpam
The author describes the process of meditation:
First, in one’s heart, one should meditate upon a fully-blossoming moon-

like white lotus flower consisting of eight petals. Then one should meditate
on Çré Hari, who is the ocean of happiness, and who is situated on that lotus
flower.
Text 18
v+YaMaaNa§-MaeNaEv MaaNaSaSQaEåPaaYaNaE" )
SvaTMaiNa ParMaaTMaaNa& k*-Z<aiMviDavdcRYaeTa( ))18))
vakñyamäna-kramenaiva mänasa-sthair upäyanaiù

svätmani paramätmänaà kåñëam vidhivad arcayet
Thereafter, according to the above mentioned process, one should grad-

ually worship the Supersoul, Çré Kåñëa, by mentally offering various ingre-
dients.
Text 19
TaTa oNMaqLYa NaYaNae Paur" SaNTa& MauriÜzMa(
YaJaeduPaaYaNaEbaRùEriNaNdE" SvYaMaaôTaE"
tata unmélya nayane puraù santaà muradviñam

yajed upäyanair bähyair anindaiù svayam ähåtaiù
One should open his eyes and worship the enemy of the Mura demon, Çré
Hari, in His Deity form, who is present before him. He should personally
offer the actual ingredients which he has collected, without committing
offenses.
Text 20
Tadevah
ASaaE ih Sa+aaÙGavaNa( Sa WveTYa%<@ivìaSaivv*Ö>aav" )

TadqYaMaUiTa| d*Xadaidk-aá& Pa[eM<aa YaJaeTa òPaNaaSaNaaÛE" ))20))
tad eväha—
asau hi säkñäd bhagavän sa evety

akhaëòa-viçväsa-vivåddha-bhävaù
tadéya-mürtià dåçadädikäptaà
premëä yajeta snapanäsanädyaiù
The author now describes the process of external worship:
“He is directly the Supreme Lord.” Those who have undivided faith and
determination in these words should lovingly worship the Deity form of the
Lord by bathing Him and offering Him different items such as an äsana.
Text 21
Ta}a §-Ma"
Xa«aidPaa}ae iviDavTSQaaPaiYaTvagYaRMautaMaMa( )
PauZPaaÅil/MauPaadaYa k*-Z<a&DYaaYaeÛQaaeidTaMa( ))21))
tatra kramaù—
çaìkhädi-pätre vidhivat sthäpayitvärghyam uttamam

puñpäïjalim upädäya kåñëaà dhyäyed yathoditam
The author describes the gradual process for this worship:
First, one should place nice arghya in a conchshell, and taking flowers in
his hands, one should meditate upon the above mentioned form of Çré
Kåñëa.
Text 22
iviDavTPaUiJaTae Paq#e= AZ$=Paa}aaMbuJaaiªTae )
SQaaPaiYaTva MauraraiTa& Tadev iviNavedYaeTa( ))22))
vidhivat püjite péöhe añöa-päträmbujäìkite

sthäpayitvä murärätià tad eva vinivedayet
One should place the Deity of Çré Kåñëa on an äsana marked with an
eight-petalled lotus flower. One should then offer suitable prayers.
Text 23
TaTa" SvaGaTaMaaPa*C^ya PaaÛaÛE" §-MaXaae Mauda )
YaQaaiviDak*-TaNYaaSa& GaaeivNd& PairPaUJaYaeTa( ))23))
tataù svägatam äpåcchyä pädyädyaiù kramaço mudä

yathävidhi-kåta-nyäsaà govindaà paripüjayet
Thereafter, one should properly welcome the Lord by making gestures

with one’s hands, and worship Him with love by offering ingredients like
pädya.
Text 24
PaaÛ& PaadaBJaYaaedRÛaTYaQaae¢-agYa| c MaUDaRiNa )
AacMaNaqYa& c vdNae MaDauPakR& TaQaEv c ))24))
pädyaà pädäbjayor dadyät yathoktärghyaà ca mürdhani

äcamanéyaà ca vadane madhuparkaà tathaiva ca
One should offer pädya at the lotus feet of Çré Hari, arghya to His head,
äcamanéya and madhuparka to His mouth.
Text 25
PauNaracMaNaqYaÄ òaNaqYa& c SauvaiSaTaMa( )
PaqTae c vaSaiSa DaaETae vaiSaTae iviNaYaaeJaYaeTa( ))25))
punar äcamanéyaïca snänéyaà ca suväsitam

péte ca väsasi dhaute väsite viniyojayet
One should again offer äcamanéya to the Lord, bathe Him with perfumed
water, and dress Him with clean, perfumed, yellow garments.
Text 26
harku-<@l/ke-YaUrMaÅqrMauku-$=aidk-Ma( )
NaaNaal/ªar<a& hEMa& YaQaaXai¢- iNavedYaeTa( ))26))
hära-kuëòala-keyüra-maïjéra-mukuöädikam
nänälaìkäraëaà haimaà yathäçakti nivedayet
One should decorate the Lord with necklaces, earrings, armlets, anklets,
a crown, and other golden ornaments according to one’s ability.
Text 27
k-PaURraGauåk-STaUir>ad]é[qku-ªuMaaidk-Ma( )
NaaiTad]v& NaaiTagaNa& dÛaÓNDa& MaNaaerMaMa( ))27))
karpüräguru-kastüri-bhadraçré-kuìkumädikam
näti-dravaà näti-ghanaà dadyäd gandhaà manoramam
One should offer to the Lord sandalwood paste mixed with camphor,
aguru, deer musk and kuìkuma which are neither too liquid or too thick.
Text 28
Taul/SaqMaal/TaqJaaiTak-rvqraMbuJaaetarMa( )
PauZPa& SauGaiNDa ivXad& cNdNaad]| iNavedYaeTa( ))28))
tulasé-mälaté-jäti-karavérämbujottaram
puçpaà sugandhi viçadaà candanärdraà nivedayet
Then one should offer the Lord fragrant flowers such as mälaté, jäti, kar-
avéra, and lotus as well as tulasé leaves and other tender flower buds dipped
in sandalwood paste.
Text 29
Taul/Saq& PadYaaerev iXarSYaev SaraeåhMa( )
vNaMaaLYa& Gale/ dÛaTSavaR®e ku-SauMaaÅil/Ma( ))29))
tulaséà padayor eva çirasy eva saroruham

vana-mälyaà gale dadyät sarväìge kusumäïjalim
One should place tulasé leaves at the Lord’s lotus feet, lotus flowers on
His head, a garland of forest flowers on His neck and other flowers all over
His body.
Text 30
oÀE" PairMal&/ DaUPa& GauGGaul/aGauåSa&>avMa( )
oJJvl&/ ga*TadqPa& c AaDaarSQa& iNavedYaeTa( ))30))
uccaiù parimalaà dhüpaà gugguläguru-saàbhavam

ujjvalaà ghåta-dépaà ca ädhära-sthaà nivedayet
One should offer greatly fragrant incense made of guggula and aguru,
and then one should offer a burning ghee lamp to the Lord, who is seated on
the throne.
Text 31
TaTaae hEYa®vqNaa!y& diDaa+aqriSaTaaiNvTaMa( )
cTauivRDa& c NaEveÛ& Sv<aRPaa}ae iNavedYaeTa( ))31))
tato haiyaìgavénäòhyaà dadhi-kñéra-sitänvitam

caturvidhaà ca naivedyaà svarëa-pätre nivedayet
On a golden plate one should place four types of foodstuffs, namely,

those to be licked, chewed, drunk, and sucked. They should be prepared with
fresh ghee, yogurt, milk, and sugar, and then one should offer them to the
Lord.
Text 32
XauÖ& SvC^& c PaaNaqYa& SauXaqTal&/ SauvaiSaTaMa( )
>a*®arSa&>a*Ta& dÛataQaEvacMaNaqYak-Ma( ))32))
çuddhaà svacchaà ca pänéyaà suçétalaà suväsitam

bhåìgära-saàbhåtaà dadyät tathaiväcamanéyakam
One should offer cool, perfumed, pure, crystal-clear drinking water to

the Lord and also offer a pitcher of water for His äcamanéya.
Text 33
TaTa" SauSa&Sk*-Ta& XauÖ& k-PaURraidSauvaiSaTaMa( )
TaMbUl/MautaMa& dÛaTSv<aRSa&Pau$=k-aihTaMa( ))33))
tataù susaàskåtaà çuddhaà karpürädi-suväsitam

tambülam uttamaà dadyät svarëa-saàpuöakä-hitam
After this one should offer the Lord pure refined fragrant betel-nuts with
camphor, placed in a golden box.
Text 34
caMarVYaaJaNaC^}aXaaYYaYaaNaSaNaaidk-Ma( )
NaaNaaivDaaePaaYaNa& c YaQaal/>a& iNavedYaeTa( ))
cämara-vyäjana-cchatra- çäyya-yänasanädikam
nänä-vidhopäyanaà ca yathälabhaà nivedayet
One should offer the Lord gifts such as an umbrella, a bed, a mode of
conveyance, and a sitting place, and one should fan Him with a cämara.
Text 35
TaTaae Mau%SQaa& Maurl/I& vNaMaal/a& ôid iSQaTaaMa( )
ié[Ya& c k-aESTau>a& caiPa é[qvTSa& cacRYaeT§-MaaTa( ))35))
tato mukha-sthäà muraléà vana-mäläà hådi sthitäm

çriyaà ca kaustubhaà cäpi çrévatsaà cärcayet kramät
One should worship the Lord’s flute, His garland of forest flowers, god-
dess Lakñmé, the Kaustubha gem, and the Çrévatsa mark.
Text 36
TaTa" PauZPaaÅl/INa( dÛaTPaÄk*-Tv" PadaMbuJae )
Paq#=PaÚe TaTaae_>YaceRTé[qdaMaadqNa( SauPazRdaNa( ))36))
tataù puñpäïjalén dadyät païca-kåtvaù padämbuje

péöha-padme tato 'bhyarcet çrédämädén suparñadän
One should offer flowers at the lotus feet of the Lord five times, and then
worship His associates headed by Çrédämä, who are seated behind the Lord.
Text 37
TaTaae JaPTva YaQaaXai¢- TaPaRiYaTvaZ$=Daa c TaMa( )
wRXaaNae XaezPauZPaaÛEivRìKSaeNa& c PaUJaYaeTa( ))37))
tato japtvä yathäçakti tarpayitväñöadhä ca tam

éçäne çeña-puñpädyair viçvaksenaà ca püjayet
Then one should chant mantras and offer prayers to the Lord, and with
the remaining flowers and other ingredients, one should worship Lord
Viñvakñena who resides on the north-east side of the Lord.
Text 38
TaTaae GaNDa+aTaE" PauZPaEricRTa& MaDaurßiNaMa( )
ga<$&=a caetaMaXa«& c vadYaeÀ SvYa& buDa" ))38))
tato gandhäkñataiù puñpair arcitaà madhura-dhvanim

ghaëöäà cottama-çaìkhaà ca vädayec ca svayaà budhaù
After this one should worship the Lord with sandalwood paste and
unbroken flowers, and ring the bell and blow the conchshell to produce a
sweet sound.
Text 39
TaTa" ëgYaE" STavE" STauTva k*-Tva NaqraJaNaaidk-Ma( )
k*-Z<a& Pa[di+a<aqk*-TYa d<@vTPa[<aMaeÙuiv ))39))
tataù çlaghyaiù stavaiù stutvä kåtvä néräjanädikam

kåñëaà pradakñiëé-kåtya daëòavat praëamed bhuvi
Thereafter one should offer suitable prayers, offer äraté, circumambulate

Çré Kåñëa, and offer obeisances to Him.
Text 40-41
TaTa" Pa[SaadYaeTk*-Z<a& PaiTaTva TaTPadaiNTake- )
Pa[Saqd JaGaTaa& NaaQa Pa[SaqdeiTa PauNa" PauNa" ))40))
Ga]STa& k-al/>auJaa®eNa iNaMaGan& >avSaaGare )
dqNabNDaae dYaaiSaNDaae Pa[Paà& PairPaaih MaaMa( ))41))
tataù prasädayet kåñëaà patitvä tat-padäntike

praséda jagatäà nätha prasédeti punaù punaù
grastaà käla-bhujäìgena nimagnaà bhava-sägare
déna-bandho dayä-sindho prapannaà paripähi mäm
Then, having fallen at the lotus feet of Çré Kåñëa, one should try to please
Him by reciting the following prayers, “O Lord of the universe! Kindly be
pleased with me. O friend of the poor, O ocean of mercy, I am drowning in
the ocean of material existence and I am being swallowed by the serpent of
time. Therefore I am taking shelter of You. O my Lord, please protect me.”
Text 42
wTQa& Pa[SaaÛ GaaeivNd& Pa[<aMYa c PauNa" PauNa" )
Maud]a" Pa[daXaRYaeÜe<auvNaMal/aMbuJaaidi>a" ))42))
itthaà prasädya govindaà praëamya ca punaù punaù

mudräù pradärçayed veëu-vana-malämbujädibhiù
In this way one should please Çré Hari and repeatedly offer obeisances to
Him. Then one should perform various mudräs (gestures) in front of the
Lord and offer Him a flute, a flower garland, lotus flowers, and many other
things.
Text 43
SaMaaPYaEv&ivDa&a PaUJaa& Sa>aaiJaTaMaQaaCYauTaMa( )
ADYaaSaYaeTSau%SPaXaRXaYaNaqYaTale/_Male/ ))43))
samäpyaivaà-vidhäà püjäà sabhäjitam athäcyutam

adhyäsayet sukha-sparça-çayanéya-tale 'male
After worshiping Çré Kåñëa in this way, one should place Him in a pure,
comfortable soft bed.
Text 44
iNaMaaRLYaMaaga]aYa MaNaaei>araMa& ivDaeYaMaaNaiNdi>aåtaMaa®e )
PaqTva SauDaak-LPaMaQaae Maurare" Paadaedk&- MaUiDNaR SaMaPaRNaqYaMa( ))44))
nirmälyam äghräya manobhirämaà

vidheyam änandibhir uttamäìge
pétvä sudhä-kalpam atho muräreù
pädodakaà mürdhni samarpanéyam
One should happily smell the attractive flower garland that has been
offered to the Lord and place those flowers on one’s head. One should drink
the nectarean water that has washed the lotus feet of Çré Kåñëa after touch-
ing it to one’s head.
Text 45
iv>aJYa TaÙ¢-JaNaeZvvXYa& SauDaaYaMaaNa& MauiNai>aduRraPaMa( )
AaSvadYaedev hreiNaRveÛ& TaÕXaRNaaNaNdQauSa&>a*Taae_iPa ))45))
vibhajya tad-bhakta-janeñv avaçyaà

sudhäyamänaà munibhir duräpam
äsvädayed eva harer nivedyaà
tad-darçanänandathu-saàbhåto 'pi
The nectarean remnants of Çré Kåñëa, which are rare even for great
sages to obtain, should be distributed to the devotees of the Lord, and one
should personally relish them.
Text 46
ikÄ
ASTYaevMacRNaiviDaivRivDaaePacarEr( >aaGYaaiNvTaEivRTarNaaidi>arev XaKYa" )

Ya" ke-vle/Na Taul/Saqdl/Maa}ake-Nak*-Z<a& SaMacRYaiTa Saae_iPa k*-TaaQaR Wv ))46))
kiïca—
asty evam arcana-vidhir vividhopacärair

bhägyänvitair vitaranädibhir eva çakyaù
yaù kevalena tulasé-dala-mätrakena
kåñëaà samarcayati so 'pi kåtärtha eva
Actually, only fortunate persons are able to worship the Lord by offering
various ingredients in this way, but anyone who simply worships Çré Hari
with tulasé leaves is also fortunate.
Text 47
wiTa k*-TaaCYauTaPadYauGaacRNaae ivGaTaMaaNaMadaidrku-<#=Daq" )
Sa PairPaU<aRMaNaNTaSau%aMbuiDa& SaPaid viNdTauMahRiTa MaaDavMa( ))47))
iti kåtäcyuta-pada-yugärcano
vigata-mäna-madädir akuëöha-dhéù
sa paripürëam ananta-sukhämbudhià
sapadi vanditum arhati mädhavam
Persons who are broad-minded and devoid of pride worship the lotus feet
of Çré Hari and thus become eligible to offer prayers to Çré Kåñëa who is the
ocean of unlimited happiness.
Thus ends the translation of the eighth chapter of Çré Hari Bhakti Kalpa Latikä.
Chapter
Nine
T he process and glories of offering
obeisances to Lord Hari with one's
body, mind, and speech; and the process
of offering prayers to the Lord.
Text 1
AQa vNdNaMaah
TaTPaadPaÚPa[vNaE" k-aYaMaaNaSa>aaizTaE" )
Pa[<aaMaae vaSaudevSYa vNdNa& k-QYaTae buDaE" ))1))
atha vandanam äha—
tat-päda-padma-pravanaiù käya-mänasa-bhäñitaiù
praëämo väsudevasya vandanaà kathyate budhaiù
The author now describes the symptoms of vandana:
Offering obeisances to Çré Hari with body, mind, and speech by persons
who are surrendered to His lotus feet is called vandana by the learned devo-
tees.
Text 2
ik&- ivÛYaa ParMaYaaeGaPaQaEXc ik&- TaEr( A>YaaSaTaae_iPa XaTaXaae JaiNai>aduRæhE" )
vNde Mauku-NdiMah YaàiTaMaa}ake-Na k-MaaR<YaPaaeù ParMa& PadMaeiTa l/aek-" ))2))
kià vidyayä parama-yoga-pathaiñ ca kià tair

abhyäsato 'pi çataço janibhir durühaiù
vande mukundam iha yan-nati-mätrakena
karmäëy apohya paramaà padam eti lokaù
What is the use of cultivating knowledge or practicing yoga birth after

birth? It is extremely difficult to practice. By offering obeisances to Çré
Kåñëa people can give up all material activities and attain the supreme des-
tination.
Text 3
k*-Z<ae NaiTaSTaNau>a*TaaMaXau>a& Xau>a& va k-MaaŒga& oNMaQaYaTaqiTa ik-Ma}a ic}aMa( )
YaNa( NaqYaTae iNaYaTaMaev Mai<aPa[>aedSPaXaeR<a ke-vl/MaYaae_iPa ihr<MaYaTvMa( ))3))
kåñëe natis tanu-bhåtäm açubhaà çubhaà vä

karmaughaà unmathayatéti kim atra citram
yan néyate niyatam eva maëi-prabheda-
sparçeëa kevalam ayo 'pi hiraëmayatvam
It is not at all wonderful that offering obeisances to Çré Kåñëa destroys

all the reactions of one’s sinful and pious activities. Just by the touch of a
mundane touchstone even iron turns into gold.
Text 4
dUYae Na du"%iNavhEivRivDaErPaqh PaUYaeYa TaqQaRSail/l/òPaNa& ivNaEv )
DaUYae Na caNTak-icrNTaNad<@>aqTYaahUYae Na k-MaRiNavhEYaRid TaNNaMaaiMa ))4
düye na duùkha-nivahair vividhair apéha

püyeya tértha-salila-snapanaà vinaiva
dhüye na cäntaka-cirantana-daëòa-bhétyä
hüye na karma-nivahair yadi tan-namämi
If I offer obeisances to Çré Kåñëa I will become purified without taking

bath in a holy place. I will neither become afflicted by miseries, nor will I
become frightened by the punishment of Yamaräja, nor will I be dragged by
the fruitive activities into the path of material existence.
Text 5
ik&- c
TaMSavRTa" SaMaMaNaNTaSau%aMburaiXa&>a¢-yaNaTaPa[<aiYaNa& iNai%l/aiDaNaaQaMa( )

TaTPaadPaªJarSaaSavGaNDalu/BDaavaca ôda c vPauXaa c NaMaiNTa Daqra" ))5))
kià ca—
tam sarvataù samam ananta-sukhämburäçià

bhaktyänata-praëayinaà nikhilädhinätham
tat-päda-paìkaja-rasäsava-gandha-lubdhä
väcä hådä ca vapuçä ca namanti dhéräù
Being intoxicated by the fragrance of the honey-like beverage from the

Lord’s lotus feet, sober persons, with their bodies, minds, and speech, faith-
fully offer obeisances to Çré Kåñëa. He is affectionate to the surrendered
souls, always equal to everyone, the ocean of unlimited happiness, and the
Lord of the entire universe.
Text 6
ictaeNa ceTaiSa PairSfu-rdev iNaTYa&SavaRTMak&- c vcSaa vPauXaai%l/SQaMa( )
vNdNTa Wv k*-iTaNaScr<aarivNdMa(AaNaNdSaaNd]Mak-rNdMairNdMaSYa ))6))
cittena cetasi parisphurad eva nityaà

sarvätmakaà ca vacasä vapuçäkhila-stham
vandanta eva kåtinas caraëäravindam
änanda-sändra-makarandam arindamasya
With their bodies, learned persons offer obeisances to the Lord, who is
situated in all objects and is full of nectarean bliss. With their minds, they
offer obeisances to Çré Kåñëa’s lotus feet, which are constantly manifest in
their hearts. With their speech, they offer obeisances to the Lord, who is sit-
uated in the heart of all living entities.
Text 7
TaÛQaa
Sfu-rdMal/Na%eNduk-aiNTak-aNTa& Navk-Mal/aedrXaaei<aMaai>araMaMa( )
Kvi<aTak-Nak-NaUPaur& Pa[PaÛe ik-Xal/Yak-aeMal/MaCYauTaaiº]PaÚMa( ))7))
tad yathä—
sphurad-amala-nakhendu-känti-käntaà
nava-kamalodara-çoëimäbhirämam
kvaëita-kanaka-nüpuraà prapadye
kiçalaya-komalam acyutäìghri-padmam
The author now describes the process of vandana:
Let me take shelter of the lotus feet of Çré Kåñëa, which are as beautiful
as newly blossomed lotus flowers. They are illuminated due to the effulgence
emanating from His moonlike toenails. They are decorated with golden
anklets, and are as soft as newly-grown buds.
Text 8
AMal/k-Mal/PaÚraGarMYa& NavNaNaNaqTaiXairzaSaaEku-MaYaRMa( )
ßJak-Mal/YavaªuXaaidicö& hircr<aaMbuJaMaVYaYa& Pa[PaÛe ))8))
amala-kamala-padmaräga-ramyaà
nava-nananéta-çiriñä-saukumaryam
dhvaja-kamala-yaväìkuçädi-cihnaà
hari-caraëämbujam avyayaà prapadye
Let me take shelter of the lotus feet of Çré Hari, which are as precious as
the most valuable jewels, as soft as fresh butter and çiriñä flowers, and which
are marked with the signs of flag, lotus, barleycorn, rod for controlling ele-
phants, and many other similar markings.
Text 9
vJa]aªuXaßJaSaraeJaivraJaMaaNa& rJYaà%eNduik-r<aiÜGau<aaå<aa>aMa( )
MaÅqrMaÅul/Mai<aÛuiTadqiPaTaa®& vNde_rivNdNaYaNaSYa PadarivNdMa( ))9))
vajräìkuça-dhvaja-saroja-viräjamänaà
rajyan-nakhendu-kiraëa-dviguëäruëäbham
maïjéra-maïjula-maëi-dyuti-dépitäìgaà
vande 'ravinda-nayanasya padäravindam
I offer my respectful obeisances unto the lotus feet of Çré Kåñëa, which
are decorated with the marks of a flag, a thunderbolt, a rod for controlling
elephants, and a lotus flower. They are doubly bright because of the rays
from the Lord’s moonlike toenails and the effulgence from His anklets and
jewels.
Text 10
l/Il/al/aSYak-l/aMadal/SaGaTa& v*NdavNaaNTaiêr&
Gaaev*NdaNauPadaNauGa& MaDaurTaaDaaMaai>araMaaå<aMa( )
SaaNd]aNaNdrSaak-r& v]JavDaUv*NdeNa Sa&SaeivTa&
é[qGaaeivNdPadarivNdMaTaul/aNaNdaYa vNdMahe ))10))
lélä-läsya-kalä-madälasa-gataà våndävanäntaç-ciraà
go-våndänupadänugaà madhuratä-dhämäbhirämäruëam
sändränanda-rasäkaraà vraja-vadhü-våndena saàsevitaà
çré-govinda-padäravindam atulänandäya vandamahe
To achieve the highest ecstasy, let us offer our respectful obeisances unto
the lotus feet of Çré Kåñëa, which continually follow the cows in Våndävana,
and which move slowly due to the pride which is born from His dancing pas-
times. Those lotus feet are the shelter of all sweetness. They are filled with
transcendental mellows of ecstasy, and are served by the gopés of Vraja.
Text 11
Wv& SaiÄNTaYaàev JaLPaàev MauhuMauRhu" )
SaaZ$=a®& iNaPaTaNa( >aUMaaE vNdeTaaNaNdSaaGarMa( ))11))
evaà saïcintayann eva jalpann eva muhur muhuù

säçöäìgaà nipatan bhümau vandetänanda-sägaram
.
By meditating and offering prayers in this way, one should repeatedly
offer obeisances to Çré Kåñëa by falling flat on the ground. He is the ocean
of bliss.
Text 12
ivÛaTaPaae_i>aJaNaTaaDaNaSaMPadader( MaaNa& Mad& c irPauvTPairôTYa Daqra" )
Aak-I$=MaaìPacMaaTa*<aivÜrah& Sav| JaGaiT+aiTaXau d<@vdaNaMaiNTa ))12))
vidyä-tapo-'bhijanatä-dhana-sampadäder
mänaà madaà ca ripuvat parihåtya dhéräù
äkéöam äçvapacam ätåëa-vidvarähaà
sarvaà jagatkñitiçu daëòavad änamanti
Sober persons should give up pride which is born of education, austeri-

ty, high birth, wealth, and assets. Considering these things to be enemies,
they should offer obeisances to the Lord by falling flat on the ground. They
should offer obeisances to everyone, including insects, outcastes, hogs, and
blades of grass.
Text 13
Aak-I$=b]øaPaYaRNTa& YaavNTa" SQaqrJa®Maa" )
k*-Z<aaTMak-aNa( MaNYaMaaNaSTaaNa( SavaRNa( Pa[<aMaeØuDa" ))13))
äkéöa-brahmä-paryantaà yävantaù sthéra-jaìgamäù

kåñëätmakän manyamänas tän sarvän praëamed budhaù
Knowing that all animate and inanimate living entities from an insect up
to Lord Brahmä are energies of Lord Kåñëa, learned persons should offer
them obeisances.
Text 14
wTQa& cracrGaurae" PauåzaetaMaSYa XaìTPa[<aaMaPairMaiJaRTaXauÖSatva" )
TaTPaadPaÚivzYae riSake-iNd]YaaEgaadaSYa& hreivRdDaTae Pa[<aYaaePaharE" ))14))
itthaà caräcara-guroù puruñottamasya

çaçvat-praëäma-parimarjita-çuddha-sattväù
tat-päda-padma-viñaye rasikendriyaughä
däsyaà harer vidadhate praëayopahäraiù
Thus, by constantly offering obeisances and gifts of love to Çré Hari,

exalted devotees serve the Supreme Personality of Godhead, who is the spir-
itual master of both animate and inanimate entities.
Thus ends the translation of the ninth chapter of Çré Hari Bhakti Kalpa Latikä.
T he glories of the Lord's service in the
form of surrendering one's mind,
body, wealth, lust, rituals, and religious
Chapter duties for the pleasure of Lord Çré Hari;
the inferiority of all other limbs of devo-
Ten tional service to the servitorship of the
Lord; the glories of the Lord's servants;
the qualifications for and the results of
serving the Lord; and the categories of
the Lord's servants.
Text 1
AQa daSYaMaah
dehDaqiNd]YavaKceTaaeDaMaRk-aMaaQaRk-MaR<aaMa( )
>aGavTYaPaR<a& Pa[qTYaa daSYaiMaTYai>aDaqYaTae ))1))
atha däsyam äha—
deha-dhéndriya-väk-ceto-dharma-kämärtha-karmaëäm
bhagavaty arpaëaà prétyä däsyam ity abhidhéyate
The author now describes the symptoms of däsyaà:
To offer one’s body, intelligence, senses, speech, mind, religious duties,

lust, wealth, and all activities for the pleasure of the Lord, with love, is called
däsyam.
Text 2
daSYae %lu/ iNaMaÂiNTa SavaR Wv ih >a¢-Ya" )
vaSaudeve JaGaNTaqv Na>aSaqv idXaae dXa ))2))
däsye khalu nimajjanti sarvä eva hi bhaktayaù

väsudeve jagantéva nabhaséva diço daça
Just as all the universes are included in the transcendental body of Lord
Väsudeva, and all the directions are included in the sky, similarly all the
processes of devotional service are included in däsyaà.
Text 3
é[v<a& k-ITaRNa& DYaaNa& PaadSaevNaMacRNaMa( )
vNdNa& SvaPaR<a& SaDYa& Sav| daSYae Pa[iTaiïTaMa( ))3))
çravaëaà kértanaà dhyänaà päda-sevanam arcanam

vandanaà svärpaëaà sadhyaà sarvaà däsye pratiñöhitam
All the nine processes of devotional service namely, hearing, chanting,

remembering, serving the lotus feet, worshiping, offering prayers, serving as
a servant, serving as a friend, and fully surrendering are present within the
principle of däsyaà.
Text 4
Yae Xa*<viNTa iNaJaeXaNaaMacirTa& GaaYaiNTa caNaiNdTaaSa(
Ta& SavR}a SaMa& SMariNTa SaTaTa& TaTPaadSaMSaeivNa" )
vNdNTae Yaid PaUJaYaiNTa c rSaaÕaSaaSTa Wv Da]uv&
Sa:Ya& caTMaiNavedNa& c iNaYaTa& k-MaaRPaR<a& ku-vRTae ))4))
ye çåëvanti nijeça-näma-caritaà gäyanti cänanditäs

taà sarvatra samaà smaranti satataà tat-päda-samsevinaù
vandante yadi püjayanti ca rasäd däsäs ta eva dhruvaà
sakhyaà cätma-nivedanaà ca niyataà karmärpaëaà kurvate
Lord Çré Hari’s servants always hear the holy names and qualities of
their worshipable Lord with love. They glorify His holy names and qualities
with joy and remember them constantly. They serve His lotus feet, worship
Him, offer Him prayers, make friendship with Him, surrender unto Him,
and perform all activities for His pleasure.
Text 5
b]øaiddul/R>aiMad& NauiNai>aduRraPa& daSYa& c Yae ivdDaTae MaDauSaUdNaSYa )
Tae MaUTaRYaae >aGavTa" %lu/ Tae Na MaTYaaR"PaUJYaa" SaurEriPa Sada MahTaa& MahaNTa" ))5))
brahmädi-durlabham idaà nunibhir duräpaà

däsyaà ca ye vidadhate madhusüdanasya
te mürtayo bhagavataù khalu te na martyäù
püjyäù surair api sadä mahatäà mahäntaù
Çré Kåñëa’s service is rare even for the sages and the demigods, headed
by Lord Brahmä. Those people who serve Him are not ordinary, they are
godly personalities, and are even worshiped by the demigods.
Text 6
iNarPae+a& Dalu/ Ya}a Ya}a XaaNTYaadYaae Gau<aa" )
PaarMaeï&y PadMaiPa Ya}a NaeCâSPad& >aveTa( ))6))
nirapekñaà dhalu yatra yatra çänty-ädayo guëäù

pärameñöhyaà padam api yatra necchäspadaà bhavet
When one obtains this position as a servant of Çré Kåñëa, he no longer

desires independent happiness, peace of mind, or even the position of
Brahmä.
Text 7
Wv& iNav*tak-aMaa Yae SavR}a SaMadiXaRNa" )
iNaMaRMaa iNarhªaraSTae ih daSYae_iDak-airNa" ))7))
evaà nivåtta-kämä ye sarvatra sama-darçinaù

nirmamä nirahaìkäräs te hi däsye 'dhikärinaù
Only those who are always equipoised, and who are free from material
desires, false proprietorship, and false ego are qualified to serve the Lord.
Text 8
NaaiSTa daSYaaTPar& é[eYaae NaaiSTa daSYaaTPar& PadMa( )
NaaiSTa daSYaaTParae l/>aae NaaiSTa daSYaaTPar& Sau%Ma( ))8))
nästi däsyät paraà çreyo nästi däsyät paraà padam

nästi däsyät paro labho nästi däsyät paraà sukham
For the living entities there is no superior goal, no superior position, no

superior profit, and no superior happiness than service to Lord Hari.
Text 9
ihTva Pa[MaaehivzYaaNa( Ai%l/aTMaNaaQae Ta}aEv SaNTaTaMaYa& rMaTaaiMaTaqh )
deh& SaDaqiNd]YaMaNaae vcNa& SaMaPYaRXaìÙJaiNTa hirMaek-rSaeNa Daqra" ))9))
hitvä pramoha-viñayän akhilätma-näthe

tatraiva santatam ayaà ramatäm itéha
dehaà sadhéndriya-mano vacanaà samarpya
çaçvad bhajanti harim eka-rasena dhéräù
“Let me give up all material enjoyments which are born from illusion
and constantly serve the Lord, who is the Supersoul and the master of the
entire universe.” With this mentality, intelligent persons surrender their
bodies, minds, intelligence, senses, and speech in the service of the Lord, and
constantly worship Çré Hari with great attachment.
Text 10
TaQaa ih
SaTSaevacRNavNdNaaidzu vPauSTaTPaadPaÚe MaNaae

vac& TaÓu<aNaaMak-ITaRNaivDaaE TaSYa Pa[baeDae iDaYaMa( )
TaNMaUTaaŒ NaYaNa& TadqYaYaXaiSa é[ae}aMTadaSvaidTae
iJaûa& SaNTaTaMaPaRYaiNTa k*-iTaNaae ga]a<a& SauiNaMaaRLYake- ))10))
tathä hi—
sat-sevärcana-vandanädiñu vapus tat-päda-padme mano

väcaà tad-guëa-näma-kértana-vidhau tasya prabodhe dhiyam
tan-mürtau nayanaà tadéya-yaçasi çrotram tad-äsvädite

jihväà santatam arpayanti kåtino ghräëaà sunirmälyake
.
Pure devotees always engage their bodies in worshiping, serving, and
praying to Çré Hari. They engage their minds at His lotus feet, their speech
in describing the glories of His names and qualities, their intelligence in
acquiring knowledge about Him, their eyes in seeing His forms, their ears in
hearing His glories, their tongues in relishing His remnants, and their noses
in smelling the flowers that have been offered to Him.
Text 11
DaaMaaRNa( AQaa|ê k-aMaa&ê daraGaarPairGa]haNa( )
APaRiYaTva vaSaudeve daSaaSTaE"Pa[q<aYaiNTa TaMa( ))11))
dhärmän arthäàç ca kämäàç ca därä-gära-parigrahän

arpayitvä väsudeve däsäs taih préëayanti tam
The servants of Çré Kåñëa offer their religious duties, wealth, lust, wives,
relatives, and homes for His service, and thus they please Him by all their
endeavors.
Text 12
TaQaa ih
TaTPa[qTYaE ku-åTae DaaMaa|STadQaeR_QaaRNa( iNaYaaeJaYaeTa( )

k-aMaa&STaÀr<ae kU-YaaRÕaraÛESTaTPad& >aJaeTa( ))12))
tathä hi—
tat-prétyai kurute dhärmäàs tad-arthe 'rthän niyojayet

kämäàs tac-caraëe küryäd därädyais tat-padaà bhajet
Therefore, devotees should perform religious duties for the pleasure of

Çré Hari, use their wealth for the Lord’s sake, offer their desires for the serv-
ice of His lotus feet, and worship Him by engaging their wives, friends, and
other relatives in His service.
Text 13
k-aYaeNa vaca MaaNaSaeiNd]YaEvaR Sva>aaivk&- va ivihTa& c ik&- va
ku-vRiNTa YaÛTSak-l&/ TadqYaa" é[qvaSaudevaYa SaMaPaRYaiNTa
käyena väcä mänasendriyair vä sväbhävikaà vä vihitaà ca kià vä

kurvanti yad yat sakalaà tadéyäù çré-väsudeväya samarpayanti
The devotees perform their constitutional and prescribed duties with

their bodies, minds, speech, and senses as an offering to Lord Väsudeva.
Text 14
ik&- TaavTku-vRiNTa.wTYaah
TaSYaEv k-MaR ku-åTae vPauzaNagaeNa ictaeNa icNTaYaiTa SavRGaTa& TaMaev )

TaSYaEv NaaMacirTa& vcSaa Ga*<aaiTa é[uTYaa Xa*<aaeiTa c TaMaev d*XaaiPa PaXYaeTa( ))14))
kià tävat kurvanti. ity äha—
tasyaiva karma kurute vapuñänaghena

cittena cintayati sarva-gataà tam eva
tasyaiva näma-caritaà vacasä gåëäti
çrutyä çåëoti ca tam eva dåçäpi paçyet
The author describes the activities of the devotees:
The devotees of the Lord serve Him with their sinless bodies, meditate
on Him within their minds, sing His holy names and characteristics with
their voices, hear His names and qualities with their ears, and see His tran-
scendental Deity form with their eyes.
Text 15
Wv& iNaTYaaiNa k-MaaRiNa TaQaa NaEiMaitak-aNYaiPa )
Xa¢-ya TadQa| ku-åTae k-aYaRbuÖya Na JaaTauicTa( ))15))
evaà nityäni karmäni tathä naimittikäny api

çaktyä tad-arthaà kurute kärya-buddhyä na jätucit
In this way the devotees perform all their constitutional and prescribed
duties to the best of their ability, for the pleasure of the Lord, but they do not
consider such activities as work.
Text 16
TaiSMaà( Wv SaMaSTak-MaRiNavh& NYaSYaaNTareNaaTMaNaa
k*-Z<a& PaU<aRMaNauSMarà( ANauidNa& TaTk-MaR YaSTvacreTa( )
NaaSaa¢-ae Na c TaTf-l/aiNa k-l/Yaà( Aaja& Pa[>aae" Paal/YaNa(
k*-TvaSMaE c SaMaPaRYaNa( Sa ih Par& NaEXk-MaRMaevaénuTae ))16))
tasminn eva samasta-karma-nivahaà nyasyäntarenätmanä

kåñëaà pürëam anusmarann anudinaà tat-karma yas tv äcaret
näsäkto na ca tat phaläni kalayann äjïäà prabhoù pälayan
kåtväsmai ca samarpayan sa hi paraà naiçkarmam eväçnute
The devotees can become free from the bondage of karma if they mental-
ly offer all their activities to Lord Çré Kåñëa, constantly remember Him, reg-
ularly engage in His service, do not desire any results, follow the orders of
the Lord without any material attachment, and offer the fruits of all their
activities to Him.
Text 17
daSaaSTadiPaRTaaTaMaaNa" SavR}a SaMabuÖYa" )
ku-vRNTaae_iPa Na SaÂNTae TadQa| k-MaR iNaMaRl/Ma( ))17))
däsäs tad-arpitätamänaù sarvatra sama-buddhayaù

kurvanto 'pi na sajjante tad-arthaà karma nirmalam
The servants of the Lord are equal to everyone. They surrender their
minds to the Lord, and engage in uncontaminated pure activities for His
pleasure. Consequently, they do not become bound by the ropes of fruitive
activities.
Text 18
wTQa& iNaMaRl/k-MaRi>aSTaNauMaNaaebuÖqiNd]YaVYaaôTaEr(
DaMaaRQaŒê TadiPaRTaErivrTa& Sa&Saark-MaRiC^dE" )
XaìTPa[eMarSaeNa iNaMaRl/iDaYa" SvaNaNdvara&iNaDaer(
ivZ<aaedaRSYaMa%<@SaaE:YaMaiNaXa& ku-vRiNTa SavaeRtaMaa" ))18))
itthaà nirmala-karmabhis tanu-mano-buddhéndriya-vyähåtair

dharmärthaiç ca tad-arpitair avirataà saàsära-karma-cchidaiù
çaçvat-prema-rasena nirmala-dhiyaù svänanda-väräànidher
viñëor däsyam akhaëòa-saukhyam aniçaà kurvanti sarvottamäù
The great personalities always endeavor to please the Lord with their
bodies, minds, intelligence, senses, and speech. They become fully purified
by engaging in religious activities that destroy the bondage of fruitive activ-
ities. Thus they serve the ocean of transcendental bliss, the most pleasing Çré
Hari, with uninterrupted love.
Text 19
NarhreiriTa daSYaMahaeiMaRi>a" SaPaid DaaETaSaMaSTaMaNaaeMal/a" )
k*-TaiDaYa" PairPaU<aRSau%aMbuDaer(>aGavTa" Sai%TaaMaiDaku-vRTae ))19))
naraharer iti däsya-mahormibhiù

sapadi dhauta-samasta-mano-maläù
kåta-dhiyaù paripürëa-sukhämbudher
bhagavataù sakhitäm adhikurvate
In this way, broad-minded devotees cleanse the contamination of their

hearts by the great waves of Çré Hari’s service. Then they become qualified
to make friendship with Him.
Thus ends the translation of the tenth chapter of

Chapter
Eleven
T he loving friendship towards Lord
Çré Hari and the characteristics of
the devotees who are under the shelter of
such friendship.
Text 1
Sa:YaMaah
AiTaivìSTaictaSYa vaSaudeve Sau%aMbuDaaE )

SaaEhadeRNa Para Pa[qiTa" Sa:YaiMaTYai>aDaqYaTae ))1))
sakhyam äha—
ati-viçvasta-cittasya väsudeve sukhämbudhau

sauhärdena parä prétiù sakhyam ity abhidhéyate
The author now describes the characteristics of sakhyam:
The great, ecstatic, friendship for Lord Väsudeva, which is filled with the
ocean of joy and is awakened in the hearts of the most faithful devotees, is
called sakhyam.
Text 2
MaTYaeRNaaiPa SaTaa YaeNa Taq<aaeR Ma*TYauMaha<aRv" )
TaTPaare ParMaaNaNde Sa SaDYaMaiDaGaCîTa ))2))
martyenäpi satä yena térëo måtyu-mahärëavaù

tat-päre paramänandesa sadhyam adhigacchati
Those devotees who have surpassed the ocean of birth and death, even
though they are mortal beings, are eligible to make friends with bliss per-
sonified, Çré Hari, in the spiritual world.
Text 3
TaÛQaa
Sa%Yaae iNaTYaSaui%Na" SvYa& Pa[qTaa iNaraiXaz" )

vaSaudeve_NavrTa& Pa[qiTa& ku-vRiNTa iNaMaRl/aMa( ))3))
tad yathä—
sakhayo nitya-sukhinaù svayaà prétä niräçiñaù

väsudeve 'navarataà prétià kurvanti nirmaläm
The author now describes the characteristics of friendship:
The friends of the Lord are fully satisfied, desireless, and always happy.
They constantly offer their pure love to Lord Väsudeva.
Text 4
Naae dENYaeNa Na k-MaRi>aNaR c Gau<aEd]RVYaE" SvDaMaŒNaR va
SaaEhadeRNa ih kevle/Na k*-iTaNa" SaMPa[q<aYaNTau hirMa( )
TaeNaaNaNdPaYaaeiDaNaa >aGavTaa Xaìd]MaNTae_iPa c
SvaTMaaNa& PairPaU<aRMaev SaTaTa& PaXYaiNTa ôZYaiNTa c ))4))
no dainyena na karmabhir na ca guëair dravyaiù sva-dharmair na vä

sauhärdena hi kevalena kåtinaù sampréëayantu harim
tenänanda-payodhinä bhagavatä çaçvad ramante 'pi ca
svätmänaà paripürëam eva satataà paçyanti håñyanti ca
Instead of pleasing Çré Hari with their humility, fruitive activities, good
qualities, best ingredients, or occupational duties, these great devotees sim-
ply please Him with their affection. They perpetually enjoy pastimes with Çré
Hari, the ocean of bliss, and are fully satisfied by seeing themselves as His
friends.
Text 5
wiTa Sai%TvSau%a<aRvMaÂNaad(AiTaXaYaPa[<aYaahTai>aàDaq" )
AiTaSau%aMbuiNaDaaE ParMaaTMaiNa Pa[Sa>aMaaTMaiNavedNaMaqhTae ))5))
iti sakhitva-sukhärëava-majjanäd
atiçaya-praëayähata-bhinna-dhéù
ati-sukhämbunidhau paramätmani
prasabham ätma-nivedanam éhate
Due to being immersed in the ecstatic ocean of friendship with the Lord,
these devotees become overwhelmed with affection for Him. They earnestly
surrender everything to the Supersoul, Çré Hari, who is like a great ocean of
transcendental bliss.
Thus ends the translation of the eleventh chapter of

Chapter
Twelve
T otal surrender to the lotus feet of Çré
Hari by offering everything to Him
and being fully absorbed in Him; the glo-
ries, symptoms, and unique position of
the surrendered persons.
Text 1
AQaaTMaiNavedNaMaah
k*-Z<aaYaaiPaRTadehSYa iNaMaRMaSYaaNahª*Tae" )
MaNaSaSTaTSvæPaTv& SMa*TaMaaTMaiNavedNaMa( ))1))
athätma-nivedanam äha
kåñëäyärpita-dehasya nirmamasyänahaìkåteù
manasas tat-svarüpatvaà småtam ätma-nivedanam
The author now describes the characteristics of ätma-nivedana:
The attainment of the desired goal of the devotees is called ätma-

nivedana. It is achieved when their bodies are fully surrendered to Çré Kåñëa,
and they are totally devoid of the mentality of “I and mine.”
Text 2
Na caNYaE" SaaDaNaE" SaaDYaa YaaeGaqNd]EriPa duGaRMaa )
Saa iNaGauR<aa Para >ai¢-iJaRvNMaui¢-ê k-QYaTae ))2))
na cänyaiù sädhanaiù sädhyä yogéndrair api durgamä

sä nirguëä parä bhaktir jivan-muktiç ca kathyate
Full surrender is not attained by other processes of sädhana, and even

the best of yogés rarely attain it. Full surrender is known as supreme tran-
scendental devotional service, and it is the state of liberation for those who
are living in the material world.
Text 3
Naed& GauæPadeXaeNa Na XaañaDYaYaNaeNa c )
ke-vl/aNau>avaNaNde SviSMaà( Wv Pa[k-aXaTae ))3))
nedaà gurüpadeçena na çästrädhyayanena ca

kevalänubhavänande svasminn eva prakäçate
Ätma-nivedana is not obtained by following the instructions of the spiri-

tual master or by studying the scriptures. The devotees simply have to real-
ize full surrender, which is self-manifested within their hearts.
Text 4
TaÛQaa
ik-iÄNa( Na icNTaYaiTa NaacrTaqh ik-iÄTa(

SvSTaaTMaNaae Na c ik-MaPYaNauSaNdDaaiTa )
AaTMaaNaMaev iviNaveÛ ParaTMaNaaXae
PaU<aR" SadEv rMaTae SvSau%aMa*TaaBDaaE ))4))
tad yathä—
kiïcin na cintayati näcaratéha kiïcit

svastätmano na ca kim apy anusandadhäti
ätmänam eva vinivedya parätmanäçe
pürëaù sadaiva ramate sva-sukhämåtäbdhau
The author further describes full surrender:
A fully surrendered soul does not think about, work for, or search after
his own personal benefit. He fully surrenders his mind to the Supersoul, Çré
Hari, and constantly enjoys in the ocean of his own spiritual happiness.
Text 5
MaGanaNaa& >aGavTYaNaNdParMaaNaNdaMa*TaaM>aaeiNaDaaE
Taeza& }aEGaui<ak-ae VYal/IYaTa h#=aTSaMYaG>avaM>aaeiNaiDa" )
Naae v b]øaSau%aiNa >aaiNTa Na iviDaNaaeR v iNazeDaadYa"
SavR}a Sfu-riTa SvPaU<aRParMaaNaNdae Mauku-Nd" ParMa( ))5))
magnänäà bhagavaty ananda-paramänandämåtämbhonidhau

teñäà trai-guëiko vyaléyata haöhät samyag bhavämbhonidhiù
no va Brahmä-sukhäni bhänti na vidhir no va niñedhädayaù
sarvatra sphurati sva-pürëa-paramänando mukundaù param
The devotees become free from the ocean of material existence (which is
born from the three modes of material nature) when they drown themselves
in the unlimited nectarean ocean of Çré Hari. From that time, they do not
care about the happiness derived from merging into the Brahman effulgence
nor following the rules and regulations of the Vedas. Rather, everywhere they
look, they perceive only Çré Kåñëa, who is the personification of complete
bliss.
Text 6
SvC^NdMaev icrMaiSTa Yad*C^Yaa va GaCêiÕXa& ividXaMaev k-MaPYaPa*C^Na( )
SvaTMaavbaeDaPairPaU<aRSau%avk-aXaad( ANYaarTaae ih Ja@viÜcredSa®" ))6))
svacchandam eva ciram asti yadåcchayä vä

gacched diçaà vidiçam eva kam apy apåcchan
svätmävabodha-paripürëa-sukhävakäçäd
anyärato hi jaòa-vad vicared asaìgaù
Such persons may reside in one place or wander here and there out of
their own will. Since they are fully satisfied by knowledge of the Supersoul,
Çré Hari, they wander about—detached, inert, and without companions.
Text 7
ikÄ
SvaTMaaNaNdrTaa GaTaai>aMaTaYa" PaU<aaR" k*-TaaQaaRXc Tae

Yae GaaYaiNTa iNaSaGaRTaae_NavrTa& TaàaMak-MaaRvil/Ma( )
TaNa( MaNYae_Navk-aXaPaU<aRSahJaSvaNaNdvara& iNaDae"
PaUr& ke-vl/MauiÓriNTa Paul/k-VYaaJaaeC^l/C^qk-rMa( ))7))
kià ca—
svätmänanda-ratä gatäbhimatayaù pürëäù kåtärthäç ca te

ye gäyanti nisargato 'navarataà tan-näma-karmävalim
tan manye 'navakäça-pürëa-sahaja-svänanda-väräà nidheù
püraà kevalam udgiranti pulaka-vyäjocchalac-chékaram
The author further describes this subject:
Those who naturally chant the holy names and characteristics of Çré
Hari become fully satisfied due to attaining their desired goal. It appears
that the incessant flow of their spontaneous spiritual happiness is force-
fully ejected from their bodies on the pretext of laughing, and is sweated
from their bodies on the pretext of their bodily hair standing on end.
Thus ends the translation of the twelfth chapter of

Chapter W hile describing knowledge as sub-
ordinate to devotional service, the
author explains how the performers of
the nine types of devotional service con-
Thirteen trol Lord Kåñëa; the author's realization
about the Lord's position as the nondual
Personality of Godhead; and the symp-
toms and results of pure knowledge.
Text 1
AQa >a¢-yuPaSa&harMau%eNa TadDaqNa&jaNaiMaiTa Pa[Sa®atadev VYaahriTa
wTYaev& é[v<aaNauk-ITaRNaMau%EDYaaRNaaiº]SaevacRNaESa(
TaaÜÜNdNadaSa>aavSai%TaaSvaTMaaPaRNaErNvhMa( )
YaEraNaiNdTaMaaNaSaENaRvrSaa >ai¢-" SaMaal/>YaTae
Tae MaN}aaEXaiDaMaNTare<a SahSaa k*-Z<a& vXaqku-vRTae ))1))
atha bhakty-upasaàhära-mukhena tad adhénaà

jïänam iti prasaìgät tad eva vyäharati—
ity evaà çravaëänukértana-mukhair dhyänäìghri-sevärcanais

tädvad-vandana-däsa-bhäva-sakhitä-svätmärpanair anvaham
yair änandita-mänasair nava-rasä bhaktiù samälabhyate
te mantrauçadhim antareëa sahasä kåñëaà vaçékurvate
In summarizing his description of devotional service, the author now

explains that knowledge is subordinate to and dependent on bhakti:
Joyful persons regularly engage in the nine types of devotional service,

namely, hearing, chanting, remembering, serving the lotus feet, worshiping,
offering prayers, serving as a servant, serving as a friend, and fully surren-
dering everything unto the Lord. They easily control Çré Kåñëa by their own
strength without the help of any mantra or remedy.
Text 2
Yae cEv& GaTaMaTSara" Sar>aSa& SaNMaaGaRMaDYaaSaTae
Taeza& iNaMaRl/ceTaSaa& SvYaMaiPa jaNa& SaMauÂM>aTae )
iMaQYaaDaq" Sacracre i}a>auvNae rÂaE >auJa®aePaMae
PaU<aeR b]øai<a SaiÀdaTMaiNa ParaNaNde Sada SaTYaDaq" ))2))
ye caivaà gata-matsaräù sarabhasaà san-märgam adhyäsate

teñäà nirmala-cetasäà svayam api jïänaà samujjrmbhate
mithyä-dhéù sacaräcare tri-bhuvane rajjau bhujaìgopame
pürëe Brahmäëi sac-cid-ätmani paränande sadä satya-dhéù
Transcendental knowledge automatically manifests in the pure hearts of

non-envious persons who travel on this path of devotional service. They con-
sider the material world to be illusory, just as in the darkness one mistak-
enly considers a rope to be a snake. These enlightened persons are able to
understand the Absolute Truth, the Supreme Brahman, who is eternal, full
of knowledge, and bliss.
Text 3
Ya}aaeidTae Na ik-MaiPa Pa[iTa>aaiNTa >aava NaaZ$aE Pa[v*itaiviNav*itaPaQaaE c SaÛ" )
AaNaNdbaeDaPairPaU<aRSadaPa[ak-aXaae iNaTYaae_iTake-vl/MaNaaivl/ Wk- AaTMaa ))3))
yatrodite na kim api pratibhänti bhävä

näñöau pravåtti-vinivåtti-pathau ca sadyaù
änanda-bodha-paripürëa-sadä-präkäço
nityo 'ti-kevalam anävila eka ätmä
When this transcendental knowledge is awakened in the devotees’ hearts

the varieties of material energies are no longer visible and the path of attach-
ment and the path of detachment are immediately destroyed. At that time,
only the eternally, blissful, effulgent, pure, and complete Supreme
Personality of Godhead, along with His spiritual parts and parcels, the liv-
ing entities whose natures are similar to His, remain eternally manifest.
Text 4
Wk-ae Ya" PairPaU<aR Wv >aGavaNa( iNaTYaae_Pa[MaeYaae_VYaYa"
SvPanarM>aJauzaiMah ùivduza& Ta}a i}al/aek-IGaiTa" )
ivjaNaatau Na >aUNaR vair hUTa>aUGanae MaaåTaae NaaMbr&
Naae MaTYaaR Na Saura Na k-MaaeR SaMaYaae b]øaEv PaU<a| ParMa( ))4))
eko yaù paripürëa eva bhagavän nityo 'prameyo 'vyayaù

svapnärambha-juñäm iha hy aviduñäà tatra triloké-gatiù
vijïänät tu na bhür na väri hüta-bhüg no märuto nämbaraà
no martyä na surä na karmo samayo brahmäiva pürëaà param
In this world, only the Supreme Lord who is eternal, immeasurable,

inexhaustible, and complete, exists. But dormant foolish people see the Lord
as the three worlds. When they attain full knowledge of the Lord, instead of
perceiving land, water, fire, air, ether, demigods, human beings, activities,
and time, they perceive only the Supreme Brahman everywhere.
Text 5
ik&- c
A%<@aTMaaÜETa" Sf-i$=k- wv iNaVYaaRJaivMal/ae

Gau<aaNaa& raGaaNaaiMav iMal/NaTaae_vek-vd>aaTa( )
ivirÄaE k-I$e= va >auiv PaYaiSa vöaE Na>aiSa va
SaMaNTaadaSTae_SaaE Ga*hga$=ibl/adaE Na>a wv ))5))
kià ca—
akhaëòätmädvaitaù sphaöika iva nirvyäja-vimalo

guëänäà rägänäm iva milanato 'vekavad abhät
viriïcau kéöe vä bhuvi payasi vahnau nabhasi vä
samantäd äste 'sau gåha-ghaöa-bilädau nabha iva
The absolute nondual Supersoul is naturally as clear as a crystal. Just

as a crystal appears different due to different conditions in which it is situ-
ated, similarly, the Supreme Lord appears different due to the seer’s differ-
ent qualities. Just as air is present within a room, a pitcher, and a hole, sim-
ilarly the Supreme Lord is present in water, land, fire, the sky, as well as in
Lord Brahmä and an ant.
Text 6
YaSTvek-ae >aGavaNa( iNaSaGaRivMal/ae MaaYaa& iNaJaaMaavhNa(
Sa }aEl/aeKYaMa>aUTMahd(hªaraidi>avŒ k*-TYaE" )
heMNa" ku-<@l/k-ªNaa®diMav +aaE<Yaa ga$e=íaidvTa(
TaSMaadev Na ivÛTae Tadi%l&/ MaaYaEv iMaQYaaedYaa ))6))
yas tv eko bhagavän nisarga-vimalo mäyäà nijäm ävahan

sa trailokyam abhüt mahadhaìkärädibhir vai kåtyaiù
hemnaù kuëòala-kaìkanäìgadam iva kñauëyä ghaöeñöädivat
tasmäd eva na vidyate tad akhilaà mäyaiva mithyodayä
The Supreme Lord, who is naturally pure and absolute, has manifested
the material world through false ego, through the total material elements,
and through His illusory energy. Ornaments like earrings, bangles, and
bracelets are made of gold and are therefore nondifferent from gold. A
pitcher and a brick, are made of clay and are therefore nondifferent from
clay. Similarly the material world is nondifferent from the Supreme Lord.
Know this fact for certain. Mäyä means ignorance of this fact.
Text 7
MaaYaaGau<aezu PairTa" Pa[iTaibiMbTaae_YaMa( Wk-ae_PYaNaek- wv >aaiTa Sa vaSaudev" )
>aaSvaNa( wvaJYaSail/l/aidzu i>aàMaUiTaRr( >a]aNTaad*Tae k- wh Ta& Pa[iTaYaaiNTa SaTYaMa( ))7))
mäyä-guëeñu paritaù pratibimbito 'yam

eko 'py aneka iva bhäti sa väsudevaù
bhäsvän iväjya-salilädiñu bhinna-mürtir
bhräntäd åte ka iha taà pratiyänti satyam
Just as the sun appears to be many suns when it is reflected in various

objects, such as ghee or water, similarly, Lord Väsudeva appears to be many
when perceived through the modes of material nature. Only a bewildered
person considers such reflected forms as real.
Text 8
TaQaa c
SaiÀdaNaNdæPaae_YaMaaTMaEk-ae vSTau XaaìTaMa( )

Tadaé[YaavSTauivÛa >a]MaaÜiSTviTa >aaSaTae ))8))
tathä ca—
sac-cid-änanda-rüpo 'yam ätmaiko vastu çäçvatam

tad-äçrayävastu-vidyä bhramäd vastv iti bhäsate
Only the Supersoul is eternal. Mäyä, the illusory energy of the Lord,
which is subordinate to the Lord, appears factual due to ignorance.
Text 9
vSTauTaae NaaSTYaivÛEv l/aek-STaTPa[>av" ku-Ta" )
Saae_iPa XauÖadYaae jaNaaÜaSaudev" Sa Wv ih ))9))
vastuto nästy avidyaiva lokas tat-prabhavaù kutaù

so 'pi çuddhädayo jïänäd väsudevaù sa eva hi
Nescience has no actual existence. Therefore, how can the worlds that
are born of nescience have existence? When one’s knowledge is awakened
one can perceive the three worlds as Lord Väsudeva.
Text 10
ANaaÛivÛEv Na vSTau TatvTa" ku-TaSTaduTPaaÛiMad& JaGata[YaMa( )
Na>a"Pa[SaUNaSYa YaQaEv SaaEr>a& YaQaEv XaETYa& Ma*GaTa*iZ<ak-aM>aSa" ))10))
anädy-avidyaiva na vastu tattvataù

kutas tad-utpädyam idaà jagat-trayam
nabhaù-prasünasya yathaiva saurabhaà
yathaiva çaityaà måga-tåñëikämbhasaù
Just as flowers in the sky are an illusion, so their fragrance is also an

illusion. And just as a mirage in the desert is an illusion, so its coolness is
also an illusion. Similarly, just as nescience is an illusion, the three worlds,
which are born of nescience are also an illusion.
Text 11
ik-NNaae XaaìTa Wk- Wv Pauåzae >aaiTa Pa[k-aXaa<aRvSa(
TaSYaaNaNdicdaTMaNaae >avTaae NaaiSTa iÜTaqYaae_Par" )
MaaYaaiNaiMaRtaiMaNd]Jaal/Sad*Xa& SvPanPa[>a& TaÙ]Maad(
oNMaql/TYaSak*-Na( iNaMaql/iTa PauNaSTatvavbaeDaaedYaaTa( ))11))
kin no çäçvata eka eva puruño bhäti prakäçärëavas

tasyänanda-cidätmano bhavato nästi dvitéyo 'paraù
mäyä-nirmittam indra-jäla-sadåçaà svapna-prabhaà tad-bhramäd
unmélaty asakån nimélati punas tattvävabodhodayät
The Supreme Personality of Godhead, who is the reservoir of tran-

scendental knowledge, is the only enjoyer. Apart from Him nothing else
exists. Because of ignorance, the illusory material world appears to be
independent of the Absolute Truth. When one’s knowledge of the Absolute
Truth is awakened one can again see this world as a product of the Lord’s
external energy.
Text 12
Wv& Yae >aGavNTaMaNTarihTa& vaxMaaNaSaaGaaecr&
SaiÀd]UPak-Maek-Maev ivMal&/ PaXYaiNTa PaU<a| ParMa( )
Tae Saa+aaÓTabNDaNa" ParTaYaaNaNdav*TaEk-aTMaTaa&
Sa&Pa[aáa Na PauNaivRXaiNTa JaNaNaqGa>aaRNDakU-Pa& JaNaa" ))12))
evaà ye bhagavantam anta-rahitaà väì-mänasägocaraà

sac-cid-rüpakam ekam eva vimalaà paçyanti pürëaà param
te säkñäd-gata-bandhanaù paratayänandävåtaikätmatäà
saàpräptä na punar viçanti janané-garbhändha-küpaà janäù
People become liberated from material bondage and attain spiritual

happiness by constantly realizing the one, unlimited, transcendental, pure,
and complete Absolute Truth, who is eternal, full of knowledge, and bliss.
Such persons will never enter into the womb of a mother again.
Text 13
>ai¢-+auBDaMahqDare<a MaiQaTaaTSa&Saarvara&iNaDaer(
oTPaà& SaPaid Pa[baeDaMaMa*Ta& SaMPa[aPYa >a¢-a Nara" )
+auta*Z<aaiXaiXaraeZ<adENYa>aYaXauKSvPanaidMau¢-aXaYaa"
PaU<aeR b]øi<a SaiÀdaTMaiNa ParaNaNde rMaNae ParMa( ))13))
bhakti-kñubdha-mahédhareëa mathität saàsära-väräà nidher

utpannaà sapadi prabodham amåtaà sampräpya bhaktä naräù
kñut-tåñëä-çiçiroñëa-dainya-bhaya-çuk-svapnädi-muktäçayäù
pürëe brahmaëi sac-cid-ätmani paränande ramane param
The devotees of the Lord obtain the nectar of knowledge from the ocean
of material existence by churning it with the Mandara Mountain in the form
of devotional service. Thus they become free from hunger, thirst, lamenta-
tion, fear, heat, cold, poverty, and dreaming. They take pleasure only in the
Supreme Brahman who is eternal, full of knowledge, and bliss.
Thus ends the translation of the thirteenth chapter of

Chapter
Fourteen
T he author begs forgiveness for his
offenses; the description of the use-
lessness of other methods for obtaining
the goal of life; and the author's humble
words regarding his book.
Text 1
AQaaTMaNaae_ParaDaMaaJaRNaMau%eNa Ga]NQaMauPaSa&hriTa
MaU!eNaaNaiDak-air<aaiPa MaMaTaahªarPaªaTMaNaa
YaÓU!a iNaGaMae_iPa NaaQa >avTaae >ai¢-MaRYaaeÔai$=Taa )
Saaf-LYae_iPa Tadev vaxMaNaSaYaaeMaRNYae_ParaDa& iNaJa&
k-aå<YaEk-iNaDae +aMaSv TaidMa& d<@ySYa dqNaSYa Mae ))1))
athätmano 'parädha-märjana-mukhena grantham upasaàharati—
müòhenänadhikäriëäpi mamatähaìkära-paìkätmanä
yad güòhä nigame 'pi nätha bhavato bhaktir mayodghäöitä
säphalye 'pi tad eva väì-manasayor manye 'parädhaà nijaà
käruëyaika-nidhe kñamasva tad imaà daëòyasya dénasya me
Begging pardon for his offenses, the author now concludes his book:
O my Lord! Although I am a fool, unqualified, and full of false ego, I

have attempted to describe the most confidential devotional service. Though
I consider this attempt to be the perfection of my mind and speech, still I
consider it an offense. O ocean of mercy, please forgive me for my offense.
Text 2
PaaPaaNaaMaNauXaql/NaeNa MahTaa& caNaaNdratvTPada
M>aaeJaÜeiziNazevNaadiPa TavEvajaSaMauç/ºNaaTa( )
TvÙ¢e-l/RvMaPYaNaaié[TavTaa Yatae_Paraß& MaYaa
TaSYaa%<@dYaaiNaDae Tav k*-PaaMaa}a& Paiv}a& ParMa( ))2))
päpänäm anuçélanena mahatäà cänändarät tvat-padä-

mbhoja-dveñi-niñevanäd api tavaiväjïä-samullaìghanät
tvad-bhakter lavam apy anäçrita-vatä yat te 'parädhvaà mayä
tasyäkhaëòa-dayänidhe tava kåpä-mätraà pavitraà param
O Lord, O unlimited ocean of mercy! I have committed so many

offenses by engaging in sinful activities, by disrespecting great personali-
ties, by serving those who are envious of Your lotus feet, by disobeying
Your orders, and by not taking shelter of devotional service to You. O
Lord, only Your causeless mercy is able to counteract my offenses.
Text 3
TvNMaUiTaRNaR ivl/aeik-Taa Na c >avTk-IiTaR" SaMaak-i<aRTaa
TvTPaadaMbuJaPaUJaNa& Na c k*-Ta& DYaaTaa Na cehak*-iTa" )
hNTa Pa[TYauTa l/iºTa& iviDaiNazeDaa:Ya& TvdqYa& vcSa(
TaT+aNTaVYaMaPa}aPaSYa vcNa& k*-Z<a Pa[SaqdeiTa Mae ))3))
tvan-mürtir na vilokitä na ca bhavat-kértiù samäkarëitä

tvat-pädämbuja-püjanaà na ca kåtaà dhyätä na cehäkåtiù
hanta pratyuta laìghitaà vidhi-niñedhäkhyaà tvadéyaà vacas
tat kñantavyam apatrapasya vacanaà kåñëa prasédeti me
O Lord, I have not heard Your glories, worshiped Your lotus feet, nor
have I seen or meditated on Your eternal form. Rather, I have neglected Your
divine instructions and have simply followed the rules and regulations of the
Vedic literatures. Therefore, please forgive me for my shameful request: “O

Kåñëa, please be kind to me.”
Text 4
ceTa"k-aYavcaei>arev ivzYaaNa( AaSaevMaaNa& Sada
DaUTa| TvÀr<aarivNd>aJaNaVYaaJYaaÂGaÜÄk-Ma( )
Aj& Pai<@TaMaaiNaNa& ParDaNaadaNaEk-icNTaaTaur&
SaaDauSvaedrPaUr<a& NaNau k*-PaaiSaNDaae Pa[>aae Paih MaaMa( ))4))
cetaù-käya-vacobhir eva viñayän äsevamänaà sadä

dhürtaà tvac-caraëäravinda-bhajana-vyäjyäj jagad vaïcakam
ajïaà paëòita-mäninaà para-dhanädänaika-cintäturaà
sädhusvodara-püraëaà nanu kåpä-sindho prabho pahi mäm
O ocean of compassion, I am cheating everyone in the world by always

engaging in material enjoyments with my body, mind, and speech on the pre-
text of worshiping Your lotus feet. Actually I am a cheater, a fool, a proud
scholar, an expert in filling my belly, and always ready to plunder the wealth
of others. Therefore, O Lord, please protect me.
Text 5
PaU<aaRNaNdPaYaaeiNaDaeiñJaGaTaa& >aTauR" iPaTaU ri+aTaur(
YaNNaak-air k-daiPa k-acNa TavaePaaiSTaMaRYaabuiÖNaa )
TaSYaEvaNau>avNTaMaaiDaiNal/Ya& Sa&SaarbNDa& f-l&/
MaU!& k-aTarMaaTaur& Jaa@iDaYa& Maa& Paaih dqNaaiTaRhNa( ))5))
pürëänanda-payo-nidhes tri-jagatäà bhartuù pitü rakñitur

yannäkäri kadäpi käcana tavopästir mayäbuddhinä
tasyaivänubhavantam ädhi-nilayaà saàsära-bandhaà phalaà
müòhaà kätaram äturaà jäòa-dhiyaà mäà pähi dénärtihan
O destroyer of the miseries of the fallen souls, I am a great fool. I have

never worshiped You, who are the ocean of ecstasy, the maintainer of the
world, and the father and protector of all living entities. As a result of this,
I am now suffering the miseries of material existence. O Lord, I am greatly
afflicted and helpless, and my intelligence is bewildered. Therefore, O Lord,
please protect me!
Text 6
Aiö SvaedrPaUiTaRMaa}aivk-l/ae iNad]aSMarehaidi>ar(
duZPaUrEê MaNaaerQaErivrTaErai+aáceTaae iNaiXa )
Wv& TviÜMau%ae_iPa daSYaMaDauNaa YaaTa( Pa[aQaRYae Taavk&-
+aNTaVYaae_Ya& APa}aPaSYa k-å<aaiSaNDaae_ParaDaae ih Mae ))6))
ahni svodara-pürti-mätra-vikalo nidrä-smarehädibhir

duñpüraiç ca manorathair aviratair äkñipta-ceto niçi
evaà tvad-vimukho 'pi däsyam adhunä yät prärthaye tävakaà
kñantavyo 'yaà apatrapasya karuëä-sindho 'parädho hi me
O ocean of mercy! Even though I am overwhelmed by filling my stomach

during the day and I am disturbed by unsatiated endeavors for sleep and
lusty affairs during the night, and even though I am always averse to You, I
am now praying for Your service. Please kindly forgive the offense of this
shameless soul.
Text 7
b]øa<@e >auvNaaiNa SaáYauGal&/ Ta}aEk-Taae >aUirYa&
Ta}aEk-a}a Mahqìra bhuTaraSTaeza& c >a*TYaa" Pare )
TaezaMaev iNaXaevNaa+aMaiDaYaae b]øa<@k-ae$=Iìr
TvÕaSYae k*-TaMaaNaSaSYa ivMaTaeMaRNTauMaRMa +aMYaTaMa( ))7))
brahmäëòe bhuvanäni sapta-yugalaà tatraikato bhür iyaà

tatraikätra mahéçvarä bahutaräs teñäà ca bhåtyäù pare
teñäm eva niçevanäkñama-dhiyo brahmäëòa-koöéçvara
tvad-däsye kåta-mänasasya vimater mantur mama kñamyatam
O my Lord! This universe consists of fourteen planetary systems. In one

of them is situated the planet Earth. On this Earth are many kings who are
served by ministers, counsellors, and others. I am unqualified to serve You,
who are the master of millions of universes. Please forgive my offenses,
which I have committed by desiring the service of Your Lordship.
Text 8
AQava
Tv& SavRSYa ihTa" iPaTaa Pa[>aivTaa MaaTaa ivDaaTaaiPa c

+aNTau& SvPa[JaYaa k*-TaaNa( Narhre MaNTaUiNaMaaNa( AhRiSa ))
PaadaE v+aiSa iNai+aPaà( AiPa MauhuvaRMYa& c k-aYa| bhu

caÄLYaeNa SaMaacrà( AiPa iXaXauNaR SYaaÂNaNYaa åXae ))8))
athavä—
tvaà sarvasya hitaù pitä prabhavitä mätä vidhätäpi ca

kçantuà sva-prajayä kåtän narahare mantün imän arhasi
pädau vakñasi nikñipann api muhur vämyaà ca käryaà bahu
cäïcalyena samäcarann api çiçur na syäj jananyä ruçe
O Lord Narahari, You are the auspicious father, mother, master, and
controller of everyone. You are capable of forgiving the offenses committed
by Your own children. Even though a child repeatedly kicks the chest of his
mother and acts with hostility towards her out of restlessness, he never
becomes the cause of his mother’s anger.
Text 9
ik&- c
AÜETae SaiTa ivi§-YaaivrihTae iNaTYaPa[k-aXaaMa*Tae

SaaNd]aNaNdSauDaaMbuDaaE >aGaviTa TvYYaev PaU<aaRTMaiNa )
Sa&SaarJvl/Na>a]Mae<a PairTaae dGDa& ivMaU!& Ma*Ta&
k-aå<YaEk-iNaDaaNa MaaMav >avNa( MaaYaeNd]Jaal/av*TaMa( ))9))
kià ca—
advaite sati vikriyä-virahite nitya-prakäçämåte

sändränanda-sudhämbudhau bhagavati tvayyeva pürëätmani
saàsära-jvalana-bhrameëa parito dagdhaà vimüòhaà måtaà
käruëyaika-nidhäna mäm ava bhavan mäyendrajälävåtam
O Lord, You are nondual, unchangeable, eternal, the nectarean ocean of

knowledge and bliss, and the Supreme Personality of Godhead. Still,
although I am situated in You, I am burnt, bewildered, and almost dead
because of the blazing fire of material existence. O Lord, please protect this
fallen soul who is bewildered by the network of Your illusory energy.
Text 10
ik&- c
daSaaSTae hrNaardPa[>a*TaYa" kae_h& vrak-" iXaXaur(

>ai¢-YaaeRiGai>arPYaGaMYaivzYaa ke-_Ya& MaiTaMaeR_iLPak-a )
Wv& NaaQa iv>aavYaà( AiPa Sada TvTPaa@Paªeåhe
lu/BDa& MaaNaSa >a*®MaNYaQaiYaTau& Xa¥-aeiMa Naah& KvicTa( ))10))
kià ca—
däsäs te hara-närada-prabhåtayaù ko 'haà varäkaù çiçur

bhaktir yogibhir apy agamya-viñayä ke 'yaà matir me 'lpikä
evaà nätha vibhävayann api sadä tvat-päòa-paìkeruhe
lubdhaà mänasa bhåìgam anyathayituà çaknomi nähaà kvacit
O my Lord, where do I, a tiny insignificant child stand in comparison to

Your great devotees such as Çiva and Närada? Where does my tiny knowl-
edge stand in comparison to Your pure devotional service, which even the
great yogés cannot understand? Although I am always conscious of my
insignificant position, still, I am unable to divert the bumblebee of my mind,
which is always greedy to attain Your lotus feet.
Text 11
VYaaMaaehaiÜzYaqrSaeXau Sau>aGaiòGDaeXau MauGDae+a<a
SMaerSMaerMau%aMbuJaeXau iNarTa" SaiÀta>a*®iêrMa( )
AÛak-iSMak-SaaDauSa®PavNaaSa®eNa SaÄair<aa
é[qGaaeivNd >avTPadaMbuJaSauDaaMaaedeNa Sa&ôZYaTae ))11))
vyämohäd viñayé-raseçu subhaga-snigdheçu mugdhekñaëa

smera-smera-mukhämbujeçu nirataù sac-citta-bhåìgaç ciram
adyäkasmika-sädhu-saìga-pavanäsaìgena saïcäriëä
çré-govinda bhavat-padämbuja-sudhä-modena saàhåñyate
O lotus-eyed Çré Govinda! For a long time the bumblebee of my mind has
been enchanted by the beautiful, glistening, and blossoming lotus flowers of
Your smiling face. And now it is relishing the fragrance and nectar of Your
lotus feet, which are carried by the sudden wind in the form of association
with Your devotees.
Text 12
Saae_h& MaaehMauPaaGaTaae_iPa ivivDaErevaParaDaEYauRTaae
_PYaarÖu& Xar<aaGaTaae_iSMa cr<aaM>aaeJa& Maurare Tav )
Na Ga]aùa MaMa Tae TadaiPa >aGavNa( k-aå<Yavara&iNaDae
Sav| +aMYaTa wRìre<a Xar<aaYaaTaSYa Xa}aaeriPa ))12))
so 'haà moham upägato 'pi vividhair eväparädhair yuto

'py äraddhuà çaraëägato 'smi caraëämbhojaà muräre tava
na grähyä mama te tadäpi bhagavan käruëya-väräà nidhe
sarvaà kñamyata éçvareëa çaraëäyätasya çatror api
O Lord Çré Hari! O ocean of mercy! Even though I am completely bewil-

dered and full of offenses, I surrender unto You to worship Your lotus feet.
Please do not accept my offenses. You are the Supreme Lord who even for-
gives the offenses of His enemy.
Text 13
ik&- c
Yae Tau TvTPad>ai¢-Maek-rSada& k-aNTaiMav Pa[eYaSaqMa(

Aail/&GYaEv rSaeNa iNaMaRl/iDaYaiSTaZ#=iNTa Mau¢-i§-Yaa" )
YaavÂqvk*-TaaParaDaivvh& iNaDaURYa Tae Sa&Pa[TaMa(
TvMaevaVYaYaMaaPanuviNTa ParMaaNaNdaMa*TaaM>aaeiNaiDaMa( ))13))
kià ca—
ye tu tvat-pada-bhaktim eka-rasadäà käntam iva preyasém

äliìgyaiva rasena nirmala-dhiyas tiñöhanti mukta-kriyäù
yävaj-jéva-kåtäparädha-vivahaà nirdhüya te saàpratam
tvam evävyayam äpnuvanti paramänandämåtämbhonidhim
O my Lord! Pure-hearted persons, who have embraced devotional serv-

ice to Your lotus feet with attachment, give up all offenses and certainly
attain Your Lordship. Devotional service is very dear and pleasing to You,
who are indestructible and are like an ocean of spiritual bliss.
Text 14
TvTPaadaMbuJa>ai¢-Maek-rSada& SaÙavTaae >aavYaeTa(
PaaPaqYaaNa( AiPa dUXaNaaiNa XaTaXa" k*-TvaiPa NaEvak-raeTa( )
Naae ceTSavRGau<aaiNvTaeNa Sauk*-TaarM>aEk-dM>aaTMaNaa

SavaR<YaPYak*-TaaiNa TaeNa ivihTaaNYaevaeÀkE-MaaRiNaNaa ))14))
tvat-pädämbuja-bhaktim eka-rasadäà sad-bhävato bhävayet

päpéyän api düçanäni çataçaù kåtväpi naiväkarot
no cet sarva-guëänvitena sukåtärambhaika-dambhätmanä
sarväëy apy akåtäni tena vihitäny evoccakair mäninä
O Lord! If sinful persons, even after committing hundreds of offenses,

cultivate devotional service to You due to good fortune, all their sinful reac-
tions are immediately vanquished. On the other hand, if proud persons, even
after performing hundreds of pious activities and possessing all good quali-
ties, do not cultivate devotional service to You, all their pious activities sim-
ply become sins.
Text 15
ik&- c
iNaTYaa iNaTYaSau%a iNaSaGaRivMal/a SavaRQaRiSaiÖPa[da

>ai¢-YaŒri>aMaaiNai>aêl/Sau%ak-a&+aEê Naal/MBYaTae )
Taeza& JaNMa v*Qaa idNaaiNa c v*Qaa ivÛaGau<aaEgaa v*Qaa
SaTk-MaaRi<a v*Qaa TaPaa&iSa c v*Qaa Xaql&/ v*Qaa Gaqv*RQaa ))15))
kià ca—
nityä nitya-sukhä nisarga-vimalä sarvärtha-siddhi-pradä

bhaktir yair abhimänibhiç cala-sukhäkäìkñaiç ca nälambyate
teñäà janma våthä dinäni ca våthä vidyä-guëaughä våthä
sat-karmäëi våthä tapäàsi ca våthä çélaà våthä gér våthä
Proud persons do not execute devotional service unto Lord Hari, which
is pure, bestows eternal happiness, and awards all perfections. They desire
flickering material happiness and waste their lives. Their births, lives, edu-
cation, good qualities, pious activities, austerities, characteristics, and elo-
quent speeches are useless.
Text 16
TaSMaaTSavRMaPaaSYa SavRSaMaYa& ku-vRiNTa SavaRTMaNaa
>ai¢&- >aaGavTaq& YaQaaSau%iMaMaa& Yae SaNTYaNaaTMad]uh" )
NaeYa& k-al/MaPae+aTae Na c TaPaae NaEv é[uTaé[eYaSaq

Na jaNa& Na c PaaEåz& Na c Gau<aaNa( Naae JaaiTaMaqJYaMaiPa ))16))
tasmät sarvam apäsya sarva-samayaà kurvanti sarvätmanä

bhaktià bhägavatéà yathä-sukham imäà ye santy anätma-druhaù
neyaà kälam apekñate na ca tapo naiva çruta-çreyasé
na jïänaà na ca pauruñaà na ca guëän nojätim éjyam api
Pure devotional service does not depend on austerity, noble birth, bodily
strength, good qualities, yogéc perfection, appropriate time, cultivation of
knowledge, study of the Vedas, or performance of pious activities. Sober per-
sons should therefore give up all other endeavors and happily engage in
devotional service.
Text 17
AVYa®aNau>avPa[baeDaJaNaNaq harEGauR<aEraié[Taa
XaìTPa[eMarSaavhaiTaSau%da du"%Ek-ivß&iSaNaq )
YaeYa& é[qhir>ai¢-k-LPal/iTak-a k-aNTaev SaÙaivNaq
NaaNaal/ª*iTaviJaRTaaiPa MahTaaMaaNaNdMaaPaadYaeTa( ))17))
avyaìgänubhava-prabodha-janané härair guëair äçritä

çaçvat-prema-rasävahäti-sukhadä duùkhaika-vidhvaàsiné
yeyaà çré-hari-bhakti-kalpa-latikä känteva sad-bhäviné
nänälaìkåti-varjitäpi mahatäm änandam äpädayet
May this Çré Hari Bhakti Kalpa Latikä increase the happiness of kind-
hearted devotees. It is the mother of knowledge because it helps one to real-
ize the Absolute Truth. This book is full of enchanting qualities which con-
stantly supply ingredients for love of God. It bestows spiritual happiness and
destroys all miseries. Though it is not decorated with many ornaments, it is
very delightful and dear to the great souls.
Text 18
é[qMaÙaGavTae MahaMauiNak*-Tae SaTYaPYaNaNTaaTMake-
SaNTaae MaTk*TaMaiLPak-aMaiPa virZYaNTae Gau<aGa]aih<a" )
AM>aaeDaaE Pairl/BDarÒiNavhae_PYaSTae k- Wv&ivDaae
Ya"kU-Pae_iPa Tadev rÒMaMal&/ l/BßaPYaPaei+aZYaTae ))18))
çrémad-bhägavate mahä-muni-kåte saty apy anantätmake

santo mat-kåtam alpikäm api variñyante guëa-grähiëaù
ambhodhau parilabdha-ratna-nivaho 'py aste ka evaà-vidho
yaù küpe 'pi tad eva ratnam amalaà labdhväpy apekñiñyate
The voluminous literature Çrémad-Bhägavatam, which describes the pas-

times of Çré Kåñëa and was compiled by the great sage Çréla Vyäsadeva, is
present. Still, learned devotees who only accept the good qualities of others
will also accept my little book. Why is this so? Because a person who has
received a huge amount of jewels from the ocean will not neglect jewels from
a humble well.
Text 19
Yae Xa*<viNTa Pa#=iNTa vaNvhiMad& >ai¢-Pa[baeDaaMa*Ta&
Yae va SaaDau iNaæPaYaiNTa >aGavÙ¢e-Xau iNaMaRTSara" )
Tae iNaDaURYa >avaNDak-arMai%l&/ >ai¢-Pa[baeDaaiNvTa"
SaaNd]aNaNdMaNaav*Ta& TadMa*Ta& ivNdiNTa ivZ<aae" PadMa( ))19))
ye çåëvanti paöhanti vänvaham idaà bhakti-prabodhämåtaà

ye vä sädhu nirüpayanti bhagavad-bhakteçu nirmatsaräù
te nirdhüya bhavändhakäram akhilaà bhakti-prabodhänvitaù
sändränandam anävåtaà tad-amåtaà vindanti viñëoù padam
This book is filled with the nectarean knowledge of pure devotional

service. Those who are not envious of the devotees of the Lord, and who
regularly hear, read, and praise this book will be able to cast off the dark-
ness of this material world and attain the most effulgent, blissful, and
nectarean abode of Çré Viñëu.
Thus ends the translation of the fourteenth and final chapter of

End of Çré Hari Bhakti Kalpa Latikä.

Index of Verses
A
abhyarcite madhuripau nikhilätma-hetau 124
abhyutthäna-varäsanäìghri-kamala-prakñälaëodvarttanaiù 28
äçä-bhogi-sahasra-bhäji mamatähaìkära-bhémadrume 17
açeña-brahmäëòa-prabhur api vihäyätma-nilayaà 23
advaite sati vikriyä-virahite nitya-prakäçämåte 173
ägo märñtuà vivudha patinä géyamänais tadänéà 77
agre gävas tada nucalitästulyaveçäù kiçoräù 106
ahar niçonmiñad-bhakti- sapatné-saàhåta-kñaëä 35
ahiàsä satyam asteyaà çauca-çéla-dama-kñamäù 36
ahni svodara-pürti-mätra-vikalä nidrä-smarehädibhir 15
ahni svodara-pürti-mätra-vikalo nidrä-smarehädibhir 172
akämäç ca sakämäç ca mokça-kämäs tathäpare 126
äkéöa-brahmä-paryantaà yävantaù sthéra-jaìgamäù 144
akhaëòätmädvaitaù sphaöika iva nirvyäja-vimalo 163
akuëtha-småtayo ye ca bhakter anyaà na sampadam 38
amala-kamala-padmaräga-ramyaà 142
amandaà vairägyaà daçanavasane gopasudåçä- 86
anädy-avidyaiva na vastu tattvataù 165
änanda amåtasindhau prema laharyäà nimagna manaso ye 45
änandämåta-väridhau nava-ghana-çyämabhirämäkåtau 16
änanda-nirbaramayém aravinda-nabha- 24
anätma-buddhir de hädau mithyä-dåñöiç ca saàsåtau 37
antaùsärä mahätmänaù kula-çailä iva sthiräù 39
äpéya kåñëa muralé varam äsavaà tä 82
api ca—tat-tat-käma-nikäma-lubdha-manasäà nänämara-sevinäà 16
api trailokya-räjyasya hetor mokñasya vä punaù 36
äräma-citra-bhavanair gåha-dérghikäbhiù 115

arcanti ye bhägavatäç caraëäravindaà 125
ärüòhä hara-mürdùanaà yat-päda-sparça-gauravät 7
asatyam api saàsäraà yad-bhaktih satyatäà nayet 2
asau hi säkçäd bhagavän sa evety 130
asty evam arcana-vidhir vividhopacärair 137
ätanvate tatra ratià divaukaso 15
atha nitya-satyämalatayä sarva-prabhävatvena parama-karuëikatayä 3
atha pathi nanda kumäraà vilokya tan magna mänasä gopyaù 79
atha sampada-matta-cetasäà 120
athaiña täbhir vicaran vanävalém 89
athäsäà bhävasaà çuddhià jïätum apriya bhäñiëam 83
ati prema rasär tasya yo bhävo bhedavarjjitaù 47
ati-viçvasta-cittasya väsudeve sukhämbudhau 153
ätmeva putra iva mitram iva priyeva 118
avihita-sukåto ‘pi yo vidhatte 10
avyaìgänubhava-prabodha-janané härair guëair äçritä 177
B
bhadra çréghusåëängarägamasåëe vakñaùsthale vyomani 100
bhagavataù çravaëaà parikértaëaà 41
bhaktayohamüù païcavidhäù präpayanti hareù padam 42
bhakti-kñubdha-mahédhareëa mathität saàsära-värämnidher 167
bhäsva dratna kirétaçobhiçirasaà bhälänta lolälakaà 101
bhavad däsye kämaù krudhapi tava nindäkåtijane 56
bhava-dävänalair dagdhän kas trätuà çaktimän bhavet 11
bhuvo bharé bhütäà stri bhuvana vipakñän ditisutän 69
brahmädi-durlabham idaà nunibhir duräpaà 147
brahmäëòe bhuvanäni sapta-yugalaà tatraikato bhür iyaà 172
brajastréëäà pénas tanajaghanasänandavadanas 85
C
cämara-vyäjana-cchatra- çäyya-yänasanädikam 134
cancat käncana ratna kundala ruci bhräjat kapolashalam 101
candrävadätaà lasad-açöa-pätraà 129
cetaù-käya-vacobhir eva viñayän äsevamänaà sadä 171
cid änandaà brahma sthira caragataïcäkhilaguruà 53
ciram iha ramayitvä svairamäbhérasubhrü- 91
Index of Verses 181
ciramatha vilapanténä manuraktänäà brajaiëa nayanänäm 88

citte cale dhåtamale ca yuga svabhäväd 62
cittena cetasi parisphurad eva nityaà 141
D
dadhi bhräntyä dugdhe dadhati salilaà manhanavidhau 79
dahyante na kadäpi te bhavam ahä duùkhä nalaiduùsahais 96
därägära-suhåt-sutädibhir abhityakto vimukto dhanais 119
däsäs tad-arpitätamänaù sarvatra sama-buddhayaù 151
däsäs te hara-närada-prabhåtayaù o 'haà varäkaù çiçur 174
däsye khalu nimajjanti sarvä eva hi bhaktayaù 146
deha vyäpärarahitä saiva liïgair na lakñitä 46
deha-dhéndriya-väk-ceto-dharma-kämärtha-karmaëäm 145
deho gaham anuttamaà rasavaté sad-väsanä gehiné 17
devänäm api käraëaà niravadhi-çreyo viläsälayaà 5
dhairyaà düram adhikñipan kulavadhüvar gocitäà ca trapäà 81
dharmän açeñän api yo vihäyabhajed ananyo hari-päda-padmam 10
dhärmän arthäàç ca kämäàç ca därä-gära-parigrahän 149
divärätraà präyaù sphuritaniviòa prema laharé- 67
druhyanti tasmai na manobhavädayas 13
duçceñöitä ye ‘pi aravindanäbhaà 9
düye na duùkha-nivahair vividhair apéha 140
E
eko yaù paripürëa eva bhagavän nityo 'prameyo 'vyayaù 163
evaà nityäni karmäni tathä naimittikäny api 150
evaà nivåtta-kämä ye sarvatra sama-darçinaù 147
evaà saïcintayann eva jalpann eva muhur muhuù 143
evaà sarveñu bhüteñu vasantaà sarvataù samam 109
evaà vidhià çiçira eva ca mädhave tu 117
evaà ye bhagavantam anta-rahitaà väë-mänasägocaraà 166
evanca gokula pater mathurä caritraà 94
G
gabhératä-svacchatädyair ye payonidhi-sannibhäù 39
gacchan ténäm anujana padaà vikraye gorasänäà 77
gåhädi-parimarjana-snapana-päda-ñaucäsana- 115
gåhäsakto yuktaù svajana bharaëeha mukta viñyaù 54
gäyanti kehapi harinäma japanti kehapi 66

géyante caritäni cen madhura purnämäni dhämänyapi 67
ghanaçyämaà raktot paladalaviçälekñaëa yugaà 104
ghanasnigdhaçyämaà tadadharaputäsaktamuralé- 106
gopénäà bhakti-mahimä vaktuà çakyo na vedhasä 30
gopénäà kuca kuïkumäï kita hådaà neträï janä ktädharaà 108
gopénätha mukunda mädhava hare kåñëäravindekñaëa 93
gopyaàse nihitaikavähum apareëäm bhojamä vibhrataà 107
gopyaù suduù saha viyogad avägnidgdhäù 92
govindam änanda-sudhä-samudraà 124
grastaà käla-bhujäìgena nimagnaà bhava-sägare 136
gréñmartuvac charadi caiva hime tu vahni- 116
gréñme payoviharanänila-sevanädyaiù 116
guhyaà yogi-duräsadaà tri-jagatäm säraà yayaivämåtaà 24
H
hä känta, hä dayita,hä jagadekavandho 92
hära-kuëòala-keyüra-maëjéra-mukuöädikam 132
harer nämnäà guëäëaïca guëänaïca gänaà kértanamucyate 60
harer väla kréòäà kala yitum upetoh api kutukä- 76
hareù saëkértanärambhe tan-nimagna-mano-dhiyaù 40
hari-bhakti-raso 'sti nästi vo- 121
hari-bhakti-viçeça-hetavaù 122
hari-pada-bhajane pathi pravåtto 12
hari-pada-bhajanecchur indriyaughaà 11
hasantya käleha bhiru dantya bhékñnaà 44
hatavréòä naivädåta guru janä lokam ubhayaà 82
hitvä lokam imaà paraà virahitä patyätma patyälayä 92
hitvä lokam imaà paraà virahitä patyatma patyätma patyälayä 83
hitvä pramoha-viñayän akhilätma-näthe tatraiva santatam ayaà ramatäm
itéha 148
I
iha tu nipatitaù suduùkha-nére 19
iti ciram anuraga prema garbhairamébhir 85
iti kåtäcyuta-pada-yugärcano 138
iti pariniyata-kriyä-kaläpaiç 122
iti sakhitva-sukhärëava-majjanäd 155
Index of Verses 183
iti tadadbhuta nama guëä valé çravaëa kértanato vimalätmanaù 94

itthaà caräcara-guroù puruñottamasya 144
itthaà hari småti nirasta samasta täpä- 110
itthaà nirmala-karmabhis tanu-mano-buddhéndriya-vyähåtair 152
itthaà prasädya govindaà praëamy ca punaù punaù 136
itthaà sa gokulapatiù pramadänurägair 89
ity evaà çravaëänukértana-mukhair dhyänäìghri-sevärcanais 161
ityätmänamaharniçaà bhagavato rüpämåte maj jyaàstattat 109
iyamati sukhadä nigüòha bhävä- 48
J
jévanto bhakti-läbhäya kevalaà präëa-våttayaù 40
jïänämåtakara-sparça- paramähläda-nirvåtäù 35
K
kaà ca kämädiñv ajiteñu gokula-pater bhaktir na saàpadya 19
kaàsärer anucaritähanuvandhanä- 60
käçcit kareñu karapallavamarpayantyaù 88
kadä sadbhir gétaà madhura puyaço nama vibhavaà 50
kälindé jalakeli kautuka vaçäde gopälavämabhruväm 89
kämena para-péòäbhir yo dambhenäpi sevitaù 9
käncin mänavatémabhéñ tavacanaiù päda praëämottaraiù 88
kåñëärpita-dhanägära 31
kåñëärpita-mano-buddhi-deha-präëendriya-kriyäù 32
kåñëätmänaù kåñëa-dhanah kåñëa-bandhu-sutädayaù 31
kåñëäya viçvapataye kamaläçrayäya 58
kåñëäyärpita-dehasya nirmamasyänahaìkåteù 157
kåñëe natis tanu-bhåtäm açubhaà çubhaà vä 140
kåñëenaiva håt-sthitena sadä santuñta-cetasaù 32
kanthäçleñaparäà hådi sthitavatéà bhaktyä padälamvinéà 100
karmäëy ananta viñyäni sumangaläni 65
karpüräguru-kastüri-bhadraçré-kuìkumädikam 132
kåtaà daityair dhyänaà yad iha ripu bhävena bhavataù 57
kåta-puëyäù sabhägyäs te kåtärthä eva te matäù 125
käyena väcä mänasendriyair vä sväbhävikaà vä vihitaà ca kià vä 150
kià lävaëya payonidhiù kim athavä kandarpa darpämbudhiù 80
kià vidyayä parama-yoga-pathais ca kià tair 140
kiïcin na cintayati näcaratéha kiïcit 158
kim adhyätma jïänaiù kim iha niyamaiù kià çamadamai- 60

kin no çäçvata eka eva puruño bhäti prakäçärëavas 166
kiyatkälaà kälänala parim aladvaita viñaye 51
kñaëaà nåtyair gé taiù kalam uraliçåëgadhvaniyutaiù 74
kratubhir vibudhän upäsate 121
kriyate yä rasätyena premaiva nirupädhikä 44
kvacid gavyasteye sapadi janayitryä kupitayä 72
kvacit kréòäyä sakñu dhitapåtyhuka preraëam iñät 75
kvähaà manda-matir jaòe ‘nadhigata-çruty-ädi-çästrägamo 3
L
lélä cälita päda padmam udayad bhangé tribhangé yutam 107
lélä läsya kalämadäla sagataà gandasphurat kundalaà 105
lélä-läsya-kalä-madälasa-gataà våndävanäntaç-ciraà 143
M
magnänäà bhagavaty ananda-paramänandämåtämbhonidhau 159
maitréà satusu kåpäà déne puëya-çälini sammadam 33
mama kréòäyogyä taraëi tanayä näsya phaëinaù 76
mänasaà cätha bähyaà ca püjanaà dvi-vidhaà matam 128
manasaù pariçodhanaà paraà 121
martyenäpi satä yena térëo måtyu-mahärëavaù 154
mäyä-guëeñu paritaù pratibimbito 'yam 164
mukterñyä-mäna-mätsarya dambha-stantänåtädayaù 37
muktir yeto bhavati yatra nitänta bhaktir 64
mukunda-caraëämbhoja-makaranda-pravähiném 36
mukunda-näma-caritaà gäyanti cänanditäs 31
müòhenänadhikäriëäpi mamatähaìkära-paìkätmanä 169
N
na bhäñante ‘nya-marma-spåk sadä sunåta-bhäñiëaù 38
na calatu viñayäbhimatta-citto mama 118
na cänyaiù sädhanaiù sädhyä yogéndrair api durgamä 158
na gehaà vandhäya prabhavati sarägäçca viñyä- 55
na jäne durjïeyägamanigama-mantro ditavidhén 53
na me dharmäù karmäëi ca na ca tapaù çaucam api no 50
na räjyaà mähendraà padam api na ca brahmapadavéà 54
na sahante satäà ninda api sarva-sahiñëavaù 38
Index of Verses 185
na taccitraà çaçvad guëa rahita mädhäya hådaye 73

na tathä brahmä-rudrädyä lakñmér vänanta eva vä 30
na vedair nägamair yogair na tapobhir na karmabhiù 8
näbhyasüyanti kebhyo ‘pi na ca kebhyo ‘pi bibhyati 33
nädatte gurugauravaà sahacaréväcaà na ca pekñate 79
nämaikamätramapi vyathayäpi viñëo- 65
nänä-ratnäbharaëa-vasanair divya-gandhängarägair 114
nänä-vikalpaiù saìkalpair yeçäà käluçitaà manaù 127
naraharer iti bhaktir anuttamä 42
naraharer iti däsya-mahormibhiù 152
nästi däsyät paraà çreyo nästi däsyät paraà padam 148
nåtyä veça viçér ëamälya muralé dhammilyaveço nava- 87
nåtyan matta kaläpibhiù kalaravair bhångadhya puñpädibhiù 97
navadhä bhakti-bhävena sarvadä bhavitätmanaäm 40
nedaà gurüpadeñena na çasträdhyayanena ca 158
nigamägama-manträëäà jape näsäkta-buddhy aù 34
nijänubhäva-säkñiëim upala-daru-dhätv-ädibhir 113
nindantu priya vändhavä guru janä gaëjantu muncantu vä 80
nindantu priyavändhavä gurujanä ganjantu muncantu vä 84
nirahaà matayo dhéräù sarvatra sama darçinaù 47
nirapekña nirähäryä nirguëä guëa-çaliné 29
nirapekñaà dhalu yatra yatra çänty-ädayo guëäù 147
nirmälyam äghräya manobhirämaà 137
nityä modabharäòhyaà nirmala mänan dasändramakarandam 45
nityä nitya-sukhä nisarga-vimalä sarvärtha-siddhi-pradä 176
no dainyena na karmabhir na ca guëair dravyaiù sva-dharmair na vä 154
no käïcanair na maëibhir na ca gandha-mälyair 120
no saàsäro na paramapadaà no viraktirna rägo 47
no sevayämi dhaninaà caöubhir vacobhiù 119
P
pädyaà pädäbjayor dadyät yathoktärghyaà ca mürdhani 131
päpänäm anuçélanena mahatäà cänändarät tvat-padä- 170
parahiàsäà samuddiçya mätsaryäcchanna mänasaiù 43
paréhäsäläpaiù sahaviharnaiù prema-rabhasaiù 28
pariçélayato ‘nantaà satataà santäpasaà-tamo-hantån 30
paripräptaù saïgäd viñaya sukha sémänam atulaà 52
paripürëäù paricchinnä-diç cänandäkhilatmanaù 37
parityaktäihika-sukhäù svargädiñv api nispåhäù 34

paty-äpatya-dhanair äòhyaà gåhaà yogisu dustyajam 29
pénodära caturbhujaà dhåta gadä çaïkhäripaïkeruhaà 108
pénodära suvåttajänu yugalaà rambhänibhoru dvayaà 99
pétvä haciraà madhura veëur aväsavante 84
pibantaà vakñojau skhalayati valät kåñëamavalä 72
praëaya bharavihärämanda saubhägya bhäjäà 87
pratibhavan amupetyäbhéravämaikñaëänäm 78
pratyekaà bhuvanäni sapta-yugalaà yäsv eva santi sphuöaà 4
premänuräga rasaveça viläsinénäà 86
premänuräga-paramädara-gauraväòhya 117
priye cumvatyäsyämvujamanucucumve pratimuhuù 86
puëya-kñuëëa-çubhäçaye samuditä sat-saìga-jaìkurä 18
punar äcamanéyaà ca snänéyaà ca suväsitam 131
punyämbhodhi-bhavä tamo-vighatiné sat-saìga-mülottamä 2
pürëänanda-payo-nidhes tri-jagatäà bhartuù pitü rakñitur 171
S
sa eva véraù sa hi çästra-veda-vit 12
saàsära duùkhad aha nair iha yehanudagdhä 61
saàsäräm vunidhau tatrava na punar majjanti duùkhäkare 97
saàsevate ya iha kåñëa-padäravindaà 112
sac-cid-änanda-rüpo 'yam ätmaiko vastu çäçvatam 165
sadä tac-caraëämbhoja-sudhä-väda-pralobhinäm 39
sadärädhyaà brahmädibhir api tamärädhya munayaù 52
sadbhiù kñuëëam anavalià vigata-santäpaà rajo-varjitaà 20
sädhäram argha-pätraà ca pädya-pätram ca vämataù 127
sakäma-matyä bhajatäà atad-vidäà 9
sakhayo nitya-sukhinaù svayaà prétä niräçiñaù 154
samäçliñtä dåñtä danujadamanenon natakucä- 90
samäpyaivaà-vidhaà püjäà sabhäjitam athäcyutam 136
saméhante neindraà padamapi na ca brahmapadavé- 41
sändränanda mudärapévarabhujä saàsaktako dandakaà 109
santv asyaiva vibhütayo ‘mara-gaëäù sarvärtha-käma-pradä 4
sarvadä sarva bhävaiste präëav uddhéndriyair api 46
sarva-dharma-vihéno ‘pi nädhéta-nigamägamaù 8
sarvätmänam açeña-loka-pitaraà sarveçvaraà çaçvataà 1
sarvatra paripürëasya paramänandaväridheù 95
Index of Verses 187
sarvatra paripürëo ‘yaà ekaù parama-puruñaù 7

sarve 'py äçramino varëä dékçäm äcärya tantrikém 126
sat-sevärcana-vandanädiñu vapus tat-päda-padme mano 148
smerä pürëa mukhendumun natanasaà gaëdas phurat kuëdalaà 81
snäto 'ti-çuddha-vasano jala-dhauta-pädaù 126
so 'maà moham upägato 'pi vividhair eväparädhair yuto 175
spåñtäù kadäcid api te na bhavänalena 63
sphurad-amala-nakhendu-känti-käntaà 142
sphuran nélämbhoja dyutimaruëapäthoja nayanaà 105
sthairya-gambhérya-yuktena sadä sarva-sahiñëunä 112
sukåta-çata-juño ‘pi yogino ‘pi 10
susnigdhä bhinava praväla subhagaà räjan nakhenducchatä 99
suto därä bhåtyaù svajana suhådo ye parijanä 55
svacchandam eva ciram asti yadåcchayä vä 159
svakarmä saktäyä manasi janayitryä vidhuratäà 71
svakéyair aàhobhir bhavati yadi me janma niraye 51
sva-nindäyaà na düyante na håñyanti stutäv api 34
svätmänanda-ratä gatäbhimatayaù pürëäù kåtärthäs ca te 160
svayäge vidhvaste vivudha patir aiçvarya madirä- 76
svidyat-päni-talena tac-caraëayoù sammarjanenärpitaà 27
svoktaà cätha paroktaà vä tan nama caritaà mudä 59
çaçvat pürëa mukhendu sevana milanna kñatramälo jvale 100
çaìkhädi-pätre vidhivat sthäpayitvärghyam uttamam 130
çänta-santata-santäpä mahantaù çänta-cetasaù 38
çikhaëdair guëjäbhir vidhasu manobhiù kiçalayaiù 74
çravaëaà kértanaà dhyänaà päda-sevanam arcanam 146
çrékåñëa çruti kértana småti padämbhojänusevärcana- 41
çrémad-bhägavate mahä-muni-kåte saty apy anantätmake 178
çreyaù kalpa-taroù phalaà suvimalaà ratnaà tayi-väridher 21
çreyaùçrayo rasa vadamalaà saccidänanda rüpaà 68
çruté viñëor gäthäh çåëåtamaniçaà gäya rasane 49
çuddhaà svacchaà ca pänéyaà suçétalaà suväsitam 133
çuddhätmä suvaçé-kåtendriya-gaëo buddhyaiva saàçuddhayä 128
T
taà çåëvataù çrutiputena hådi praviñtas 61
täà prema lakñaëäà bhaktià prapannäù paramätmanaù 46
täbhiù samaà smara sukhena vihartu kämas 82
tac cha ddhäprétisadbhävaiù sattvaà çuddhaà yadä bhavet 44

tad guëa çruti mätreëa tad bhava håt amänasaiù 44
tad guëa çruti mätreëa tasmin neväkhilätmani 47
tad vähye kamaläsanä divivudhairagre namadbhiù stutaà 103
tad vaktrenduviniùsaran murali känädämåtäsvadanä 102
tad veëu dhvani datta karëa ñugalair dantägradañtol lasad 103
tad yathä—änandena mukunda-näma-caritaà lélä-viläsätmakaà 26
tad-däsä hara-närada-prabhåtayah ko ‘ham varäkaù çiçuù 8
tadéya-rüpäçrita-käma-margaëair 28
tad-rüpa-guëa-naivedya-nirmälya-vyäpåtendriyäù 32
tåëävartädénäm iha nidhana mäçcarya kutuké 71
tam arthayante ‘khila-puruñärthäs 13
tam sarvataù samam ananta-sukhämburäçià 141
tämasé räjasé caiva sättviké premalakñaëä 42
tanü rüpe netraà tava yaçasi nämni çruti yugaà 56
tapas tapyan ténäm abhiyamunamäbhéra sudåñäà 78
tapo dharmäù karmäëy api madhuripoù päda bhajane 75
täsäà cancala néla netram adhupälébhir viléòhänanäm 103
täsäà ye tu manorathä nava-navonmélat-kala-kelayas 27
tasmäd vane 'pi bhavane 'pi tad icchayähaà 120
tasmät sarvam apä6ya sarva-samayaà kurvanti sarvätmanä 177
tasmät svayaà bibhyati sarva-bhétayas 14
tasminn eva samasta-karma-nivahaà nyasyäntarenätmanä 151
tasyädho vilasa dvitänanikare mäëikyakudye mahä- 98
tasyaiva karma kurute vapuñänaghena 150
tasyaiva saìgo duritaà dhunéte 14
tat karma viñta cetobhirupacärair nåpocitaiù 111
tat pädämbuja bhakti lälasavatä pingaà jatäsancayaà 104
tat phalänyabhisandhäya kämän arthän yaçohathavä 43
tat präpti siddhamanträëäà svarüpänäà muradviñaù 96
tata unmélya nayane puraù santam muradviçam 129
tataù çlaghyaiù stavaiù stutvä kåtvä néräjanädikam 135
tataù prasädayet kåçëaà patitvä tat-padäëtike 136
tataù puçpäëjalén dadyät païca-kåtvaù padämbuje 134
tataù susaàskåtaà çuddhaà karpürädi-suväsitam 134
tataù svägatam apåcchyä pädyädyaiù kramaço mudä 131
tat-kämojjhita-loka-veda-varitäpätyätma-päty-älayä 25
tato gandhäkçataiù puçpair arcitaà madhura-dhvanim 135
Index of Verses 189
tato haiyaìgavénäòhyaà dadhi-kçéra-sitänvitam 133

tato japtvä yathäçakti tarpayitväçöadhä ca tam 135
tato mukha-sthäà muraléà vana-mäläà hådi sthitäm 134
tat-päda-padma-pravanaiù käya-mänasa-bhäçitaiù 139
tat-prétyai kurute dhärmäàs tad-arthe 'rthän niyojayet 149
taträ sénam anäkulaà nava ghanaçyäm äbhirämäkåtià 98
taträdau mänaséà püjäm äcaret susamähitaù 128
taträdau para-lokato bhayam ataù puëye matir jäyate 18
tatraiva gaìgä-yamunädi-nadyas 14
tayä bhaktyä yuktä hådaya viñyékåtya khalu taà 73
te na smaranti viñayän na ca karma-käëòaà 20
tenaiva dhanyä dhåtä ca mediné 13
teñäm eva kadäpi nendriya gaëohasan märgamälamvate 96
teñäm eva manäù punar na labhate saëgaà bhavämbhonidhau 112
tulaséà padayor eva çirasy eva saroruham 133
tulasé-mälaté-jäti-karavérämbujottaram 132
tvaà sarvasya hitaù pitä prabhavitä mätä vidhätäpi ca 173
tvan nämän yavahelayäpki sakådapyuc cärayan dämbhikoha- 93
tvan-mürtir na vilokitä na ca bhavat-kértiù samäkarëitä 170
tvat-pädämbuja-bhaktim eka-rasadäà sad-bhävato bhävayet 176
U
uccair api bahün doñän sadäåñöa-guëän api 33
uccaiù parimalaà dhüpaà gugguläguru-saàbhavam 133
uddiçya karmanir häraman ahaïkära karmabhiù 43
udgéya mäna bhagavan mahimä namanai- 66
unmélan navayauvanaà samudayan nänäkalä kauçalaà 102
upacäraih çoòaçabhir yathävidhi yathäkramam 123
V
väïchanti ye madhuripoç caraëäravindaà 61
vajräìkuça-dhvaja-saroja-viräjamänaà 143
vakçyamäna-kramenaiva mänasa-sthair upäyanaiù 129
vande rudra-viriïci-närada-çuka-vyäsoddhaväkrüraka- 25
väñpagadgadavacä dhåtaharño lomaharñan ivahäëcita dehaù 66
varñäsu güòhatara-harmya-talädhiväsa- 116
vastuto nästy avidyaiva lokas tat-prabhavaù kutaù 165
véëä-veëu-àrdaìga-vädya-valitair nåtyaiù sva-gétottarais 26
vibhajya tad-bhakta-janeçv avaçyaà 137

vibodha-patu-gétakair uñasi manda-mandoditair 114
viçäle çäläkikñitiruhakadamve kusumite 90
vicitra-bhavanodare lalita-divya-siàhäsane 113
vidhäya çuddhätmani bhüta-çuddhià 127
vidhivat püjite péöhe açöa-päträmbujäìkite 131
vidyä-tapo-'bhijanatä-dhana-sampadäder 144
vihäya svän vatsäà stamatimuditä goyuvatayaù 73
viñaà dattvä yasmai stana yuga bhåtaà hantu manasä 70
vraja-strénäm prema-pravana-hrdayo vä kim athavä 2
vyämohäd viçayé-raseçu subhaga-snigdheçu mugdhekçaëa 174
Y
yäbhiù kåñëa-rasävädo virahe ‘py anubhüyate 29
yad dhyeyaà giriçätmabhü-prabhåtibhir vedänta-vedyaà paraà 6
yada géyatä matir asäd iha çåëåtäëca 63
yadäbhéré cittaà harati muralé nädam adhunä 91
yadékñä mätreëodita vahu vikära jagadidaà 70
yady evam astu sa tathäpy akhilair vihénas 118
yair acyutasya guëa nama rasäbhiñekaiù 63
yajëäm vihäya nikhilän akhilätma-näthaà 124
yam ékçante santaù sva-hådi paramänandam amalaà 6
yan-nämoccaraëäd eva sadyo mucyate bandhanät 125
yas tv eko bhagavän nisarga-vimalo mäyäà nijäm ävahan 164
yasya bhakti-pradépo hi sadä snehena dépitaù 11
yathä-çakti nijän dharmän asaktäù paryupäsate 36
yäträ-mahotsava-vidhir vividho 'numäsaà 115
yatrodite na kim api pratibhänti bhävä 162
ye ca sat-saìga-niñpaëëa jïäna-nirdhüta-bandhanäù 35
ye çåëvanti nijeña-näma-caritaà gäyanti cänanditäs 146
ye çåëvanti paöhanti vänvaham idaà bhakti-prabodhämåtaà 178
ye caivaà gata-matsaräù sarabhasaà san-märgam adhyäsate 162
ye govinda padäravinda madhupä ye vä bhavämbhonidheù 64
ye na bibhyati päpnabhyo na kutaçcic ca jantutaù 33
ye patya patya gåhavan dhujanä dhanäni 84
ye tu tvat-pada-bhaktim eka-rasadäà käntam iva preyasém 175
yeñäà päpeñu hiàsäbhüd akñamendriya-nigrahe 37
yeñäà tadéya guëa nama sudhä karaughair 62
Index of Verses 191
yo lélä-lava-mätrakena jagatäà srañöävitä hiàsitä 5

yogéndra cintanéye paramänande mukunda caraëäje 45

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Çré Hari Bhakti Kalpa Latikä

The Wish-fulfilling Creeper of Devotional Service to Lord Hari

“Sixty years ago, at Çré Puruñottama Kñetra, Çréla Bhaktivinoda

Çréla Bhaktisiddhänta Sarasvaté Öhäkura

If you are interested in the contents or purchasing of this book or any of

Çré Hari Bhakti

His Divine Grace

Translated by Bhumipati däsa

Compiled by Çréla Bhaktisiddhänta Sarasvaté Öhäkura

Cover Photo : Temple of Lord Jagannatha, Jagannatha Puri, India.

First Printing 2000, 2000 copies.

©Éçvara däsa and Touchstone Media. All Rights Reserved.

Printed in India by Shagun Offset, New Delhi.

CHAPTER SEVEN...................................................................................... 111

CHAPTER NINE........................................................................................ 139

CHAPTER TEN.......................................................................................... 145

CHAPTER ELEVEN.................................................................................... 153

The Treasure of Bhakti

ter of siddhis (siddhi-yoga), or the bliss of oneness with the unmanifest

In vätsalya-rasa (the parental mood of devotion) there are the qualities of

p AjaNa iTaiMaraNDaSYajaNaNJaNa Xal/ak-Yaa )

väïchä-kalpatarubhyaç ca kåpä-sindhubhya eva ca

NaMaae MahavdNYaaYa k*-Z<aPa[eMaPa[daYa Tae )

namo mahä-vadänyäya kåñëa-prema-pradäya te

Gaurve GaaErcNd]aYaraiDak-aYaE Tadal/Yae )

gurave gauracandräya rädhikäyai tadälaye

>a¢-ya ivhqNaa AParDal/+aE"i+aáaê k-aMaaidTar&GaMaDYae )

bhaktyä vihénä aparadha-lakñaiù

O merciful Våndä-devé! I am devoid of devotion and guilty of unlimited

Sa vE Pau&Saa& Parae DaMaaeR YaTaae >ai¢-rDaae+aJae )

sa vai puàsäà paro dharmo yato bhaktir adhokñaje

Na SaaDaYaiTa Maa& YaaeGaae Na Saa&:Ya& DaMaR oÖv )

na sädhayati mäà yogo

na svädhyäyas tapas tyägo

kåñëa-bhakta—niñkäma, ataeva ‘çänta’

“Because a devotee of Lord Kåñëa is desireless, he is peaceful. Fruitive work-

The only definition of bhakti is pure devotional service rendered to Lord

AaraDYaae >aGavaNa( v]JaeXaTaNaYaSTaÖaMa v*NdavNaMa( )

ärädhyo bhagavän vrajeça-tanayas tad-dhäma våndävanaà

Devotional service is further defined in the following words of Çré Caitanya

Jaya Çré Rädhe.

sarvätmänam açeña-loka-pitaraà sarveçvaraà çaçvataà

I offer my respectful obeisances unto the Supreme Lord Murari, who is

vraja-stréëäm prema-pravaëa-hådayo vä kim athavä

I offer my humble obeisances unto that blackish, blissful Personality,

asatyam api saàsäraà yad-bhaktih satyatäà nayet

Let us worship that blissful Personality, who constantly gives pleasure to

punyämbhodhi-bhavä tamo-vighatiné sat-saìga-mülottamä

kvähaà manda-matir jaòe ‘nadhigata-çruty-ädi-çästrägamo

How do I, a materialistic and misguided person, who is ignorant of Vedic

icdaNaNdaM>aaeDaaE >aviTa ivhrNTaae_iPa >aGavNa(

atha nitya-satyämalatayä sarva-prabhävatvena parama-karuëikatayä

cid-änandämbhodhau bhavati viharanto ‘pi bhagavan

tathäpi tvat-pädämbhoja-madhu-lavämodam avidan

pratyekaà bhuvanäni sapta-yugalaà yäsv eva santi sphuöaà

Who can understand the Supreme Personality of Godhead? He is bliss-

santv asyaiva vibhütayo ‘mara-gaëäù sarvärtha-käma-pradä

kintu smera-mukhämbujo vrajavadhü-våndena våndävane

yo lélä-lava-mätrakena jagatäà srañöävitä hiàsitä

All glories to the Supreme Personality of Godhead who is creating, main-

devänäm api käraëaà niravadhi-çreyo viläsälayaà

I worship the Personality of Godhead, who is the original cause of the

yad dhyeyaà giriçätmabhü-prabhåtibhir vedänta-vedyaà paraà