Hari Bhakti Ratna Prakash 1

Sri Hari-bhakti-ratna-prakasa

 

The Splendor of the Jewel of Hari-bhakti

 

 

 

First Ray of Light

 

Text 1

 

kalatta-maya-lavakatta-murtiù

kala-kvanad-venu-ninada-ramyaù
çrito hådi vyakulayaàs tri-lokéà
çriye ‘stu gopéjanavallabho vaù

kala – with art; atta – taken; maya – potency; lavaka –  beautiful; atta – taken; murtiù – form; kala – melodiously; dvaëat – sounding; veëu – of the flute; ninada –  witn the
sounds; ramyaù –  enchanting; çritaù – situated; hådi – in the heart; vyakulayan – agitating; tri-lokém – the three planetary systems; çriye astu – may grant benediction; gopé-jana- vallabhaù – Lord Kåñëa, the lover of the gopés; vaù – to you.
May supremely handsome and powerful Lord Gopijanavallabha, who plays sweet melodies on the flute, agitates the three worlds with feelings of love for Him, and stands in everyone’s heart, bless you.

Text 2
guru-carana-saroruha-dvayotthan
mahita-rajaù-kaëakan praëamya murdhna
gaditam iha vivicya naradadyair
yajana-vidhià kathayami çarìga-paëeù

guru – of my spiritual master; caraëa – of the feet; saroruha – lotus feet; dvaya – from the two; utthan – manifested; mahita – glorious; rajaù-kaëakan – pollen; praëamya – offering my respedtful obeisances; murdhna – with my head; gaditam – said; iha – here; vivicya – considering; narada-adyaiù – by Narada Muni and other great devotees; yajana – of devotional service; vidhim – the rules; kathayami – I shall speak; çarìga- paëeù – of Lord Kåñëa, who carries the Çarìga bow in His hand.
I bow down, placing my head in the glorious pollen of my spiritual master’s lotus feet. After carefully deliberating on the instructions of Närada Muni and other great devotees, I shall now describe the process of devotional service to Lord Kåñëa, who
carries the çärìga bow in His hand.

Texts 3 and 4
kñitisura-nåpa-vit-turéyajanaà
muni-vanavasi-gåhastha-varëinaà ca
japa-huta-yajanadibhir manunaà
phalati hi kaçcana kasyacit kathaïcit

sarveñu varëeñu tathaçrameñu
naréñu nanavaya-janmabheñu
data phalanam abhivaïchitanaà
drag eva gopalaka-mantra eñaù

kñitisura – of brahmaëas; nåpa – kñatriyas; vit –  vaiçyas; turéyajanam – and Sudras; muni – of sannyasés; vanavasi – vanaprasthas; gåhastha-varëinam – of householders; ca – also; japa – chanting mantras; huta – offering sacrifeces; yajana – various kinds of worship; adibhiù – beginning with; manunam – of human beings; phalati – becomes fruitful; hi –  certainly; kaçcana – something; kasyacit – of someone; kathaïcit – somehow; sarveñu – to all; varëeñu – varëas; tatha – and; açrameñu – açramas; naréñu – to women; nana-ahvaya-janmabheñu – and various kinds of men; data – the giver; phalanam – of fruits; abhivaïcitanam – desired;  drak –  quickly; eva – certainly; gopalaka-mantraù – the Gopala-mantra; eñaù – this.
Mantra-chanting, agnihotra sacrifices, and various kinds of worship and yoga may sometimes fulfill some of the desires of the brähmaëas, kñatriyas, vaiçyas, çüdras, sannyäsis, vänaprasthas, and gåhasthas, who perform them. The chanting of the Gopäla mantra, on the other hand, very quickly fulfills all the desires of any man or woman from any varëa or äçrama.

Text 5
nunam acyuta-kaöakña-patane
karaëaà bhavati bhaktir aïjasa
tac catuñöaya-phalaptaye tato
bhaktiman adhikåto gurau harau

nunam – is it not so?; acyuta – of the infalliable Supreme Personality of Godhead; kaöakña – of the sidelong glance; patane – in the casting; karaëam – the cause; bhavati – is; bhaktiù – devotional service; aïjasa – easily; tat – from that; catuñöaya-phala – of the fourfold fruits of action – – religion, sense-gratification, economic development, and liberation; aptaye – in the matter of attaining; tataù – from that; bhaktiman – a devotee; adhikåtau – is qualified; gurau – in the matter of becoming a spiritual master; harau – in the matter of attaining the shelter of Lord Hari.
Lord Acyuta’s merciful glance easily brings pure devotional service, which in turn fulfills the four goals of life (piety, economic development, sense-gratification, and liberation). A pure devotee is qualified to become a spiritual master and teach the science of Lord Hari.

Text 6
snato nirmala-çuddha-sukñma-vasano dhautaìghri-pany-ananaù
svacantaù sa-pavitra-mudrita-karaùçvetorddhva-puëòrojjvalaù
pracé-dig-vadano nibadhya su-dåòhaà padmasanaà svastikaà
vasénaù sva-gurun guëadhipam atho vandeta baddhaïjaliù

snatah – bathed; nirmala – spotless; çuddha – clean; sukñma – fine; vasanaù – with garments; dhauta – washed; aìghri – feet; paëi – hands; ananaù – and face; svacantaù –
sipping acamana; sa – with; pavitra – pure; mudrita – gestures; karaù – hands; çveta – white; urdhva-puëòra – tilaka; ujjvalaù – splendid; pracé-dik – east; vadanaù – with one’s face; nibadhya – assuming; su-dåòham – firmly; padma-asanam – the
padmasana posture; svastikam – auspicious; vasénaù – remaining; sva-gurun – to one’s own spiritual masters; guëa-adhipam – to the Supreme Personality of Godhead, the master of all good qualities; atho – then; vandeta – one should offer respectful obeisances; baddha-aïjaliù – with folded hands.
One should bathe, dress in nice, spotlessly clean garments, wash his feet, hands and face, perform äcamana, perform the auspicious mudrä rituals, decorate his body with splendid tilaka markings, firmly take the padmäsana psture facing east, and with respectfully folded palms offer obeisances to one’s spiritual masters and to the Supreme Personality of Godhead, the master of all good qualities.

Text 7
athastra-mantrena viçodhya paëé
tri-tala-dig-baddha-hutaça-çalan
vidhaya bhutatmakam etad aìgaà
viçodhayec chuddha-matiù krameëa

atha – then; astra-mantreëa – with the astra-mantra; viçodhya – purifying; paëé – the hands; tri – with three; tala – tala trees; dik – the directions; baddha – bound; hutaça –
aìgihotra-yajïa; çalan – arena; vidhaya – making; bhuta- atmakam – made of the material elements; etat – this; aìgam –  body; viçodhayet – one should purify; çuddha-matiù – with a pure mind; krameëa – one after another.
One should then purify his hands by chanting the astra- mantra. One should then construct the agnihotra arena with täla trees in the three directions. Then, with a pure mind one should purify his own body, made of material elements.

Text 8
iòa vaktre dhumraà satata-gati-béjaà salavakaà
smaret purvaà mantré sakala-bhuvanocchoçaëa-karam
svakaà dehaà tena pratata-vapuçapurya sakalaà
viçoçya vyamuïcet pavanam atha margeëa kha maneù

iòa-pthe goddess of speech. vaktre – on the speech organ; dhumram – obscured with smoke; satata – eternal; gati –  destination; béjam – seed; sa-lavakam – in a moment; smatet –  should remember; purvam – previously; mntré – chanting the mantra; sakala – the entire; bhuvana – realm; uchoçaëa – karam –  withering; svakam – his own; deham – body; tena – by that; pratata –  spread; vapuça – by the body; apurya – filling; sakalam –  entire; viçoçya – withering; vyamuïcet – should abandon; pavanam – air; atha – then; margeëa – by the path; kha – of the sky; maëeù – of the jewel.
At the time of death, when the entire body is in turmoil, one should place the holy name of the Lord upon His voice and remember the Lord, who is the eternal destination of the devotees. When the air of life withers at the moment of death one
should leave the body and travel to the spiritual world.

Text 8 (b)
ity adéni santi tatraiva jïatavyam. kim etat-saìgraheëa. aho satyam etad uktam. kintu tany eva santi, taj-jïataro na santi. kecit çuñka-tarkika nyaya-vadinaù. kecit
sandigdha-manasaù. kecit karma-margiëaù kecid baudha- pathaveçinaù kecin nana-deva-parayaëaù yasya ye te tasya guëa-vadinaù kecit sarvadeva-mahatmya-samyaà
vistarayanti. tad eva

iti adéni – in the passage thus beginning; santi – are; tatra – there; eva – certainly; jïatavyam – should be understood; kim – what is the necessity?; etat-saìgrahena – of these quotations; aho – Oh; satyam – truthfully; etat – this; uktam – is said; kintu – however; tani – they; eva – certainly; santi – are; tat – that; jïataraù – understanding; na – not; santi – are; kecit – some; sukña – dry; tarkikaù – logicians; nyaya- vadinaù – adhering to the nyaya philosophy; kecit – some; sandigdha-manasaù – doubters; kecit – some; karma-margiëaù –  following the karma-mémaàsa philosophy; kecit – some; baudha –  of voidism; patha – the path; aveçinaù – entered; kecit – some; nana – various; deva – demigods; parayaëaù – devoted; yasya –  of which; ye – who; te – they; tasya – of that; guëa – the virtues; vadinaù – proclaiming; kecit – some; sarva – all; deva – deities; mahatmya – glory; samyam – equal; vistarayanti – declare; tat –  therefore; eva – certainly.
Someone may rightfully ask: “Why have you quoted all these verses?” The answer is that I have quoted these verses to explain the proper direction for spiritual life, which still remains unknown to most people. Some accept the nyäya philosophy and become dry logicians. Others become agnostics and doubt everything. Others follow the karma-mimäàsä view of Jaimini. Others follow the voidist path of Buddha. Others become devoted to various demigods. Others proclaim that each one of the demigods
is equal to the others, and none is superior. The followers of each of these paths loudly attest to the superiority of his own particular view. Therefore, in order to describe the actual truth, I say to these people:

Text 9
pracénany api tani tani bahuçaù çastrani vedyani caprayas tatra samasta-deva-samataà vakñyanti te surayaù sarvatma parameçvaro ‘khila-paraù kåñëo na tair jïayate tat tebhho ‘ti-sudurlabhaà samanayaà kñérabdhi-péyuña- vat

pracénani – ancient; api – also; tani tani – they; bahuçaù – many; çastraëi – scriptures; vedyani – knowable; ca – also; prayaù – for the most part ; tatra – there; samasta –  all; deva – of the demigods; samatam – wquality; vakñyanti – will say; te – they; surataù – devotees; sarva-atma – the all- pervading Supersoul; parama-éçvaraù – the supreme controller; adhila – to everyone; paraù – superior; dåñëaù – Çri Kåñëa; nt – not; taiù – by them; jïayate – is understood; tat – that fact; tebhyaù – to them; ati-very; sudurlabham –  difficult to comprehend; samanayam – I have brought; kñéra – of milk; abdhi – of the ocean; péyuça – nectar; vat – like.
Modern interpretors of the ancient Vedic literatures generally proclaim that, according to the Vedas, all the demigods are equal. Such comentators do not understand that Çri Kåñëa is the all-pervaing Supersoul, the Supreme Personality of Godhead, who is superior to all the demigods. In this book I have brought such
persons to that difficult-to-grasp fact, which is like nectar churned from the milk-ocean of the Vedas.

Text 10 (a)
evaà teñu teñv api çastradiñv apy asti. tat tasya sarveçasya çré-kåñëasya tattva-viçeñaù kaiçcid api na jïayate. katham evam. tasyaiveçvarasya mayayacchannas te
nanatvaà paçyanti tad iti nana-çastranusareëa. yatha

evam – in this way; teñu teñu – in the various; api – also;  çastra-adiñu – Vedic literatures; api – also; asti – is; tat –  that; tasya – of Him; sarva-éçasya – of the Supreme Personality of Godhead; çré-kåñëasya – of Çri Kåñëa; tattva – truth; viçeñaù – specific; kaiçcit – by some; api – even; na – not; jïayate – is understood; katham – why is this so?; eva –  certainly; tasya – of Him; eva – certainly; éçvarasya – of the Supreme Personality of Godhead; mayaya – by the illusory potency; acchannaù – covered; te – they; nanatvam – variously; paçyanti – see; tat – that; iti – thus; nana – various; çastra –  scriptures; anusareëa – accordingly; yatha – just as.
Although the various Vedic literatures all explain that  Çri Kåñëa is the Supreme Personality of Godhead, many have been unable to understand this simple fact. Why is this so? The answer is that such interpretors of the Vedas are bewildered by the Suprmeme Lord’s illusory potency mäyä, and therefore they misread the clear statements of the Vedas.

Text 10 (b)
çrutva tac-chruti-çastra-tantra-nigaman dåñöva puraëadikantat saàçritya sataà mataà ca satataà khyataà niguòhaà param léla-vigraha-dhariëo ‘pi paramanandasya kåñëasya ca brahmader api durlabhaà kila yaçaù saìkértyate yatnataù

çrutva – having heard; tat – that; çruti-çastra – the  Çruti-çaçtras; tantra – the Tantras; nigaman – the Nigama- çastras; dåñöva – having seen; purana-adikan – the Puraëas and similar Vedic literatures; tat – of them; saàçritya – taking shelter; satam – of the devotees; matam – the opinion; ca – aslo; sattam – constantly; khyatam – is proclaimed; niguòham – condidential; param – transcendental; lélé – for pastimes; vigraha – a form; dhariëaù – manifesting;  api – although; parmam-anandasya – full of trannscendental; kåñëasya – of Çri Kåñëa; ca – and;  brahma – òeù – of Brahma and the other demigods; api – even;  durlabham – difficult to attain; kila –  certainly; yaçaù – fame; saìkértyate – is glorified; yatnataù – with great effort.
The devotees have carefully studied the Çruti, Tantras, Nigamas, Puräëas, and other Vedic literatures, and have discovered there the eternal confidential truth about Çri
Kåñëa, the supremely blissful Personality of Godhead, who enjoys pastimes in His own transcendental form. It is difficult even for Brahmä and the other sages and demigods to properly understand Lord Kåñëa. It is only with great endeavor that the glories of Lord Kåñëa are properly described.

Text 10 (c)
atha kaiçcid api tarka-vadibhiù puraëoditaà nadriyate.
tatraha båhan-naradéye prathamadhyaye

atha – then; kaiçcit – by some; api – even; tarka –  vadibhiù – logicians; puraëa – of the Puraëas; uditam – the statements; na – not; adriyate – are respected; tatra – in this
connection; aha – it is said; båhan-naradéye – in the Båhan- naradéya Puraëa; prathama-adhyaye – in the first Chapter.
The dry logicians. however, generally have little respect for the statements of the Puräëas. That the Puräëas are indeed bona-fide Vedic literatures is confirmed by the following statement in Båhan-näradiya Puräëa (1.57- 59):

Texts 11-13
puraëeñv artha-vadatvaà
ye vadanti naradhaàaù
tair arjitani puëyani
tadvad eva bhavanti vai

samasta-karma-nirmula-
sadhanani naradhamaù
puraëeñv artha-vadena
måto narakam açnute

yavad brahma såjaty etaj
jagat sthavara-jaìgamam
tavat sa pacyate papé
narakagniñu santatam

puraëeñu – in the Puraëas; artha-vadatvam – explanation;  ye – who; vadanti – say; nara-adhamaù – the lowest of human beings; taiù – by them; arjitani – earned;
puëyani – pious merits; tadvat – in that way; bhavanti – are; vai – certainly; samasta – all; karma – ofpious actions; nirmula-sadhanani –  uprooted; nara-adhamaù – lowest of persons; puraëeçu – in the Puraëas;  artha-vadena – by dispute; måtaù – dead; narakam –  hell; açnute – experiences; yadvat – as long; brahma – as Brahma; såjati – creates; etat – this; jagat – universe; sthavara- jaìgamam – full of moving and non-moving cretures; tavat – for that period of time; saù – he; pacyate – burns; papé – sinner; naraka – of hell; agniñu – in the fires; santatam – continually.
“If one disagrees with the statements of the Puräëas, and thinks the Puräëas to be in error, then he becomes the lowest of men. Such a blasphemer becomes bereft of all pious credits, and after his death enters the hellish world. Such a sinful person burns in the fires of hell for the same period of time that Brahmä takes to create the universe and populate it with the various species of moving and non-moving living entities.”

Text 14
yatha puraëani samastani vedaìgani. tasmad vedanam anadareëa evaà bhavaty eva. nanyathaiva. yatha båhan- naradéye

veda-vyasas tu dharmatma
veda-çastra-vibhaga-kåt
proktavan sarva-dharmaëi
puraëeñu mahé-pate

yatha – just as; puraëani – the Puraëas; samastani –  all; veda – of the Vedas; aìgani – parts; tasmat – therefore; vedanam – of the Vedas; anadareëa – by disrespect; evam – in
this way; bhavati – is; eva – certainly; na – not; anyatha –  otherwise; eva – certainly; yatha – just as; bhåat-naradéye – in the Båhan-naradéya Puraëa; veda-vyasaù – Vedavyasa; tu –  indeed; dharam – of piety; atma – the personification; veda-  çastra – the Vedas; vibhaga-kåt – the divider; proktavan –  spoke; sarva – all; dharmaëi – all the principles of religion; puraëeçu – in the Puraëas; mahé-pate – O king.
All the Puräëas are integral parts of the original Veda, and therefore by disrespecting the Puräëas, one commits an offense to the Veda. This is described in the Båhan-näradiya Puräëa (9.105) in the following words:

“Vedavyäsa is the personification of all piety. O king, he divided the original Veda, and he spoke all the principles of religion in the Puräëas.”

Text 15
tad evaà çruti-småty-adi-samasta-dharma-çastra- samuddiñöaà çré-kåñëa-caraëa-bhajanam iti vidheyam. ataù sarvopasanam apasya sarvopasya-çré-kåñëa-
caraëaravinda-çaraëaà kartavyam iti çreyaù. yatha:

tasmad govinda-mahatmyam
ananda-rasa-sundaram
çåëuyat kértayen nityaà
sa kåtartho na saàçayaù

tat – therefore; evam – in this way; çruti – by the Çruti; småti – Småti; adi – beginning with; samasta – all; dharma –   çastra – the Dharma-çastras; samuddiñöam – indicated; çré- kåñëa – of Çri Kåñëa; caraëa – of the lotus feet;
bhajanam – the worship; iti – thus; vidheyam – should be performed; ataù – therefore; sarva – all; upasanam – other worship; apasya –  rejecting; sasrva – by everyone; upasya – worshippable; çré- kåñëa – of Çri Kåñëa; caraëa – feet; aravinda – lotus;  çaraëam – shelter; kartavyam – should be performed; iti – thus;  çreyaù – the best thing; yatha – just as; tasmat-therefore; govinda – of Lord Govinda; mahatmyam – the glory; ananda – of bliss; rasa – of the nectar; sundaram – beautiful; çåëuyat – may hear; kértayet – may glorify; nityam – continually; saù – he; kåta-arthaù – successful; na – there is no; saàçayaù – doubt.
The Çruti, Småti, and other Vedic literatures proclaim that everyone should worship the lotus feet of Lord Kåñëa. The Vedic literatures state that everyone should abandon all other kinds of worship, and simply take shelter of Lord Kåñëa’s lotus feet, which are the proper object of everyone’s worship. This is everyone’s best course of action, as explained in the following statements of Vedic literature:

“The glories of Lord Govinda are filled with the most beautiful nectar of transcendental bliss. One who continually hears and chants Lord Govinda’s glories becomes supremely successful in his mission of human life. Of this there is no doubt.”

Text 16
tatha

karmana manasa vaca
sarva-bhavena cacyutam
bhajanti paraya bhaktya
labhante padam avyayam

tatha – in the same way; karmana – by deeds; manasa – mind; vaca – and words; sarva-bhavena – in all respects; ca – also; acyutam – the infallible Personality of Godhead; bhajanti –  worship; paraya – with supreme; bhaktya – devotion; labhante –  they attain; padam – the destination; avyayam – transcendental and imperishable.
“One who unreservedly and with great devotion worships the infallible Supreme Personality of Godhead with deeds, thoughts and words, attains the eternal spiritual world.”

Text 17
çré-bhagavate parékñitaà prati çuka uvaca

tasmad bharata sarvatma
bhagavan éçvaro hariù
çrotavyaù kértitavyaç ca
smartavyaç cecchatabhayam

çré-bhagavate – in Çrimad-Bhagavatam; parékñitam prati – to Maharaja Parékñit; çukaù – Çrila Çukadeva Gosvamé; uvaca – said; tasmat – for this reason; bharata – O descendant of bharata; sarvatma – the Supersoul; bhagavan – the Personality of Godhead; éçvaraù – the controller; hariù – the Lord, who vanquishes all miseries; çrotavyaù – is to be heard; kértitavyaù – to be glorified; ca – also; smartavyaù – to be remembered; ca – and; icchata – of one who desires; abhayam –  freedom.
This is also described in Çrimad-Bhägavatam (2.1.5), where Çrila Çukadeva Gosvämi says to Mahäräja Parikñit:

“O descendant of King Bharata, one who desires to be free from all miseries must hear about, glorify and also remember the Personality of Godhead, who is the Supersoul, the controller and the savior from all miseries.”*

Text 18
tatha viñnu-dharmottare båhan-naradéye ca

paramartham açeñasya
jagataù prabhavapyayam
çaraëyaà çaraëaà gacchan
govindaà navasédati

tatha – in the same way; viñëu-dharma-uttare – in the Viñëu-dharma Puraëa, Uttara-khaëòa; båhat-naradéye –  in the Båhan-naradéya Puraëa; ca – also; parama-artham – the supreme goal; açeñasya – of the entire; jagataù – universe; prabhava – creation; apyayam – and dissolution; çaraëyam – the proper person to take shelter of; çaraëam – shelter; gacchan –  taking; govindam – of Lord Govinda; va – does not; avasédati –  perish.
This is also described in the following verse, which appears in both the Båhan-näradiya Puräëa and the Viñëu-dharma Puräëa’s Uttara-khaëòa:

“Lord Govinda is the supreme goal to be attained by all living entities, the creater and destroyer of the entire universe, and the real shelter of everyone. One who takes shelter of Lord Govinda never perishes but is always protected in all circumstances.”

Text 19
tatha brahme

kalpa-våkñaà samaçritya
phalani svecchaya yatha
gåhnati puruño rajan
tatha kåñëan manorathan

tatha – in the same way; brahme – in the Brahma Puraëa; kalpa-våkñam – of a kalpa-våkña tree; samaçritya – taking shelter; phalani – fruits; sva-icchaya – as he likes; yatha –
just as; gåhëati – takes; puruñaù – a person; rajan – O king; tatha – in that way; kåñëat –  from Çri Kåñëa; manorathan – desires.
This is also described in the following statement of the Brahma Puräëa:

“O king, just as a person can take whatever fruits he likes from a kalpa-våkña tree, in the same way he can fulfill all his desires simply by approaching Lord Kåñëa.”

Text 20
tatha çré-brahma-saàhitayam:

dharman anyan parityajya
mam ekaà bhaja viçvasan
yadåçé yadåçé çraddha
siddhir bhavati tadåçé

tatha – in the same way; çré-brahma-saàhitayam – in the Brahma-saàhita; dharman – meritorious performance; anyan – all other; parityajya – having abandoned; mam – me; ekam – only; bhaja – serve; viçvasan – faithfully; yadåçé yadåçé – of whatever nature is; çraddha – the faith; siddhiù – desired result; bhavati – becomes; tadåçé – such.
This is also described in the following statement of Brahma- saàhitä (5.61):

“Abandoning all meritorious performances serve Me with faith. The realization will correspond to the nature of one’s faith. The people of the world act ceaselessly in pursuance of some ideal. By meditating on Me by means of those deeds one will obtain devotion characterized by love in the shape of the supreme service.”**

Text 21
tathaikaà çré-kåñna-caranabjaà bhajanéyam iti.
yatha atharvopaniñadi çré-gopala-tapanéye

eko vaçé sarvagaù kåñëa iòya
eko ‘pi san bahudha yo ‘vabhati
taà péöhasthaà ye tu yajanti dhéras
teñaà sukhaà çaçvataà netareñam

tatha – in that way; ekam – sole; çré-kåñëa – of Çri Kåñëa; caraëa – feet; abjam – lotus flower; bhajanéyam –  worshippable; iti – thus; yatha – just as; atharva – of the Atharva
Veda; upaniçadi – in the Upaniçad; çré-gopala-tapanéye – Sri Gopala-tapané; ekaù – one; vaçé – the supreme controller; sarvagaù – all-pervading; kåñëaù – Lord Kåñëa; iòyaù –
supremely worshippable; ekaù – one; api – although; san – being; bahudha – in many forms; yaù – who; avabhati – manifests; tam –  Him; péöhastham – in His transcendental abode; ye – those who; yajanti – worship; dhéraù – intelligent; persons; teñam – of them; sukham – happiness; çaçvatam – eternal; na – not; itareñam – of others.
That Çri Kåñëa’s lotus feet are the supreme object of worship is also described in the following statement of the Gopäla-täpani Upaniñad (1.21-22), found in the Atharva Veda:

“Lord Kåñëa is the worshipable, all-pervading supreme controller, and although He is one, He manifests in many forms. They who are intelligent worship Him, who stays in His spiritual abode. Those persons attain the eternal transcendental happiness that is not available to others.

Text 22
nityo nityanaà cetanaç cetananam
eko bahunaà yo vidadhati kaman
tam péöhagaà ye ‘nuyajanti vipras
teñaà siddhiù çaçvaté netareñam

nityaù – eternal; nityanam – among the eternals; cetanaù –  living entity; cetananam – among living entities; ekaù – one; bahunam – among the many; yaù – who; vidadhati – grants; kaman – desires; tam – unto Him; péöha-gam – situated in His own abode; ye – those who; anuyajanti – worship; vipraù – devotees; teñam – of them; siddhiù – perfection; çaçvaté – eternal; na itareñam – to  others.
“Of all living entities there is One who is the chief, and of all eternals, there is one who is the chief. It is that chief living entity who fulfills the desires of the others. Lord
Kåñëa is that chief living entity, the Supreme Personality of Godhead, and He always remains in His spiritual abode. Only the devotees who worship that same Supreme Lord can attain eternal spiritual perfection.”

Text 23
iti jïatva vilambo na kartavyaù. yatha çri-bhagavate ekadaça-skandhe navamadhyaye caturviàçati-guru-prasaìge brahmaëa uvaca

labdhva su-durlabham idaà bahu-sambhavante
manuñyam artha-dam anityam apéha dhéraù
turëaà yateta na pated anu-måtyu yavan
niùçreyasaya viñayaù khalu sarvataù syat

iti – thus; jïatva – understanding; vilambaù – delay; na –  not; kartavyaù – should be done; yatha – just as; çré- bhagavate – in Çrimad-Bhagavatam; ekadaça-skandhe – in the
Eleventh Canto; navama-adhyaye – in the Ninth Chapter; caturviàçati – twenty four; guru – spiritual masters; prasaìge –  in connection; brahmaëaù – the avadhuta brahmaëa; uvaca –  said; labdhva – having obtained; su-durlabham – that which is very
difficult to obtain; idam – this; bahu – many; sambhava – births; ante – after; manuçyam – human form of life; artha-dam – whidh awards great value; anityam – not eternal; api – although; iha – in this material world; dhéraù – one who has sober intelligence;
turëam – immediately; yeteta – should endeavor; na – not; patet –  should fall; anu-måtyu – the cycle of repeated birth and death; yavat – as long as; niùçreysasaya – for ultimate liberation; viçayaù – sense; gratification; khau – always; sarvataù – in all
conditions; syat – is possible.
For all these reasons one should immediately begin the devotional service of Lord Kåñëa, without any delay. This is also described in Çrimad-Bhägavatam 11.9.29, where, in connection with the description of his 24 spiritual masters, the avadhüta brähmaëa says:

“Attaining after many births the rare human form of life which, although temporary, brings the highest perfection, a sober man should try for perfection and not fall down into the cycle of repeated birth and death. Sense gratification is available in every species of life.”

Text 24
tatha daitya-balakan prati çré-prahlada-vacanam

kaumara acaret prajïo
kharman bhagavatan iha
durlabhaà manuçaà janma
tad apy adhruvam arthadam

tatha – in the same way; daitya – demon; balakan prati – to the boys; çré-prahlada – of Prahlada; vacanam – the statement;  çré-prahradaù uvaca – Prahlada Maharaja said; kaumaraù –  in the tender age of childhood; acaret – should practice; prajïaù – one who is intelligent; dharman – occupational duties; bhagavatan – which are devotional service to the Supreme Personality ofGodhead; iha – in this life; durlabham – very rarely obtained; manuçam – human; janma – birth; tat – that; api – even; adhruvam – impermanent, temporary; artha-dam – full of meaning.
This is again described in Çrimad-Bhägavatam (7.6.1), where Prahläda Mahäräja says to the sons of the demons:

“One who is sufficiently intelligent should use the human form of body from the very beginning of life, in other words, from the tender age of childhood, to practice the activities of devotional service, giving up all other engagements. The human body is most rarely achieved, and although temporary like other bodies, it is meaningful because in human life one can perform devotional service. Even a slight amount of sincere devotional service can give one complete perfection.”*

Text 25 (a)
yatha çré-devaké-stutiù

martyo måtyu-vyala-bhétaù palayan
lokan sarvan nirbhayaà nadhyagacchat
tvat-padabjaà prapya yadåcchayadya
susthaù çete måtyur asmad apaiti

yatha – just as; çré-devaké – of Çrimati Devaké-devé; stutiù – the prayer; martyaù – the living entities who are sure to die; måtyu-vyala-bhétaù – afraid of the serpent of death;
palayan – running (as soon as a serpent is seen, everyone runs away, fearing immediate death); lokan – to the different planets; sarvan – all; nirbhayam – fearlessness; na adhyagacchat – do not obtain; tvat-pada-abjam – of Your lotus feet; prapya – obtaining
the shelter; yadåcchaya – by chance, by the mercy of Your Lordship and Your representative, the spiritual master (guru- kåpa, kåñna-kåpa); adya – presently; su-sthaù – being undisturbed and mentally composed; çete – are sleeping; måtyuù – death; asmat – from those persons; apaiti-flees.
This is also described in Çrimad-Bhagavatam (10.3.27), where Çrimati Devaki-devi offers the following prayer:

“No one in this material world has become free from the four principles birth, death, old age and disease, even by fleeing to various planets. But now that You have appeared, My Lord, death is fleeing in fear of You, and the living entities, having obtained shelter at Your lotus feet by Your mercy, are sleeping in full mental peace.”*

Text 25 (b)
måtyur iti sad-asat-karmana yama-vaço bhutva tat-tat-karma- phalaà bhuktva punar-jayata iti garbha-vasa-yatana prapyata iti måtyuù. etad eva çré-kåñëa-carana-
parayaëanaà naivam. etad bhautikaà çaréraà ti tyakta nitya-siddha-dehaà prapya çré-kåñëa-dasa bhavantéty amutreti.

måtyuù iti – the passage beginning with the word “måtyuù”; sat – pious; asat – and impious; karmaëa – by action; yama – of Yamaraja; v(?)çaù – under the control; bhutva – having become; tat-tat – various; karma – of actions; phalam – the fruit; bhuktva – tasting; punaù – jayate – takes birth again; iti – thus; garbha – in the womb; vasa – residence; yatana – distress; prapyate – is attained; iti – thus; måtyuù – death; etat – this; eva – indeed; çré-kåñëa – of Çri Kåñëa; caraëa – to the lotus feet; prayaëanam – of those who are devoted; na – not; evam – in this way; etat – this; bhautikam – made of matrial elements; çaréram – body; te – they; tyaktva – having abandoned; nitya – eternally; siddha – perfect; deham – body; prapya –  attaining; çré-kåñëa – of Çri Kåñëa; dasaù – the derect servants; bhavanti – become; iti – thus; amutra – in the next life; iti – thus.
According to this verse an ordinary conditioned soul, subject to the judgment of Yamaräja, must experience the results of his pious and impious deeds. After his death he again enters the womb of a mother and suffers greatly. These sufferings, however, are not imposed on those who are devoted to Çri Kåñëa’s lotus feet. When the devotees leave their material bodies, they attain eternally perfect spiritual bodies, and are reinstated as Çri Kåñëa’s servants in the spiritual world.

Text 26
tasmat çré-kåñëa-caraëa-bhajanaà kartavyam iti nanyat. tatha

yasyavatara-guëakarma-viòambanani
namani ye ‘su-vigame vivaça gåëanti
te ‘naika-janma-çamalaà sahasaiva hitva
saàyanty apavåtamåtaà tam ajaà prapadye

tasmat – therefore; çré-kåñëa – of Çri Kåsëa; caraëa – of the lotus feet; bhajanam – the worship; kartavyam –  should be performed; na – not; anyat – another; tatha – therfore;
yasya – whose; avatara – incarnations; guëa – transcendental qualities; karma – activities; viòambanani – all mysterious; namani – transcendental names; ye – those; asu-vigame – while quitting this life; vivaçaù – automatically; gåëanti – invoke; te – they; anaika – many; janma – births; çamalam – accumulated sins; sahasa – immediately; eva – certainly; hitva – giving; saàyanti – obtain; apavåta – open; amåtam – immortality; tam –  Him; ajam – the unborn; prapadye – I take shelter.
For this reason one should only worship Çri Kåñëa’s lotus feet. One should not worship anyone save Lord Kåñëa. This is also described in the following statement of Çrimad-Bhägavatam  (3.9.15):

“Let me take shelter of the lotus feet of Him whose incarnations, qualities and activities are mysterious imitations of wordly affairs. One who invokes His transcendental names, even unconsciously, at the time he quits this life, is certainly
washed immediately of the sins of many, many births and attains Him without fail.”*

Text 27
yatha çré-viñëu-puraëe narasiàhe ca yama uvaca

aham amara-gaëarcitena dhatra
yama iti loka-hitaya sanniyuktaù
hari-guru-vimukhan praçasya martyan
hari-caraëa-praëatan namaskaromi

yatha – just as; çré-viñëu-puraëe – in the Viñëu Puraëa; narasiàhe – in the Narasiàha Puraëa; ca – also; yamaù – Yamaraja; uvaca – said; aham – I; amara-gaëa – by the
demigods; arcitena – worshipped; dhatra – by Brahma; yama – Yama; iti – thus; loka – of the loving entities; hitaya – for the benefit; sanniyuktaù – engaged; hari – to Lord Hari; guru – to the spiritual master; vimukhan – to those averse; praçasya –  chastizing; martyan – conditioned souls; hari – of Lord Hari; caraëa – to the lotus feet; praëatan – who offer respectful obeisances; namaskaromi – I offer my respectful obeisances.
This is also described in the following verse, common to both the Viñëu Puräëa and Narasiàha Puräëa, where Yamaräja says:

“Lord Brahmä, who is worshiped by all the demigods, has appointed me to this post of Yama for the benefit of the conditioned souls. After I punish the conditioned souls opposed to Lord Hari and the spiritual master, I offer my respectful obeisances to they who bow down before the lotus feet of Lord Hari.”

Text 28 (a)
tasmat çré-kåñëa-caraëa-bhajanaà kartavyam iti nanyat. tatha

samaçrita ye pada-pallava-plavaà
mahat-padaà puëya-yaço murareù
bhavambudhir vatsa-padaà paraà padaà
padaà padaà yad vipadaà na teñam

tasmat – therefore; çré-kåñëa – of Çri Kåñëa; caraëa – of the lotus feet; bhajanam – the worship; kartavyam –  should be performed; iti – thus; na – not; anyat – anyone else;
tatha – just as; samaçritaù – who have fully accepted; ye –  those; pada-pallava – of the lotus feet; plavam – the boat; mahat- padam – the shelter of the cosmic manifestation; puëya-yaçaù –  famous; murareù – of Murari, the enemy of the Mura demon; bhava-ambudhiù – the ocean of the material world; vatsa-padam – a calf’s hoofprint; param at every step; yat – which; vipadam – of dangers; na – not; teçam – for them.
For this reason one should worship Lord Kåñëa’s lotus feet. One should not worship anyone save for Lord Kåñëa. This also described by the following statement of Çrimad-Bhägavatam  (10.14.58):

“For one who has accepted the boat of the lotus feet of the Lord, who is the shelter of the cosmic manifestation and is famous as Muräri, the enemy of the demon Mura, the ocean of the material world is like the water contained in a calf’s hoofprint. His goal is paraà padam, or Vaikuëöha, the place where there are no material miseries, not the place where there is danger at every step.”*

Text 28 (b)
teçaà paraà padaà bhavati tad iti çré-kåñëa- caraëaravinda-paramananda-rase paripurëo bhutva tiñöhati janma-måtyu-varjitaù. yatha çré-bhagavad-gétasupaniñatsu
arjunaà prati çré-bhagavan uvaca

kaunteya pratijanéhi
na me bhaktaù praëaçyati

teçam – of them; param – the supreme; padam – abode; bhavati –  is; tat – therefore; iti – thus; çré-kåñëa – of Çri Kåñëa; caraëa – feet; aravinda – lotus flower; parama – transcendental; ananda – of bliss; rase – in the nectar; paripurëaù – full; bhutva – having become; tiñöhati – stands; janma – birth; måtyu – and death; varjitaù – without; yatha – just as; çré- bhagavat-gétasu – in the Bhagavad-géta; upaniñatsu – in the
Upaniñad; arjunam prati – to Arjuna; çré-bhagavan – the Supreme Personality of Godhead; uvaca – said; kaunteya – O son of Kunté; pratijanéhi – justly declare; na – never; me – Mine; bhaktaù –  devotee; praëaçyati – perishes.
In this verse the pharase “teñaà paraà padam” means that the devotees become filled with nectarean bliss by worshiping  Çri Kåñëa’s lotus feet, and in this way they become free from the cycle of repeated birth and death. That the devotees become free from birth and death is also confirmed in the Çri Bhagavad-gitä Upaniñad (9.31), where the Supreme Lord says to Arjuna:

“O son of Kunti, declare it boldly that My devotee never perishes.”*

Text 29
tatha kaçé-khaëòe dhruva-carite

na cyavante ‘pi yad-bhakta
mahatyaà pralayapadi
ato ‘cyuto ‘khile loke
sa ekaù sarvago ‘vyayaù

tatha – in that way; kaçé-khaëòe – in the kaçé- khaëòa; dhruva-carita – in the Dhruva-carita; na – not; cyavante – are anihilated; api – even; yat – of whom; bhaktaù – the
devotees; mahatyam – of the world; pralaya-apadi – during the anihilation; atha – therefore; acyutaù – the infallible Personality of Godhead; akhile – in the intire; loke – world; saù – He; ekaù – alone; sarvagaù – all-pervading; avyayaù –  imperishable.
That the Lord’s devotees never perish is confirmed by the following statement of Käçi-khaëòa, Dhruva-carita:

“Even the devotees of the Personality of Godhead are not annihilated during the period of the entire annihilation of the material world, not to speak of the Lord Himself. The Lord is ever-existent in all three stages of material change.”*

Text 30
tatha daçame brahma-stutiù

tatha na te madhava tavakaù kvacid
bhraçyanti maågat tvayi baddha-sauhådaù
tvayabhigupta vicaranti nirbhaya
vinayakanékapa-murdhasu prabho

tatha – in the same way; daçame – in the Tenth Canto of  Çrimad-Bhagavatam; brahma – of Lord Brahma; stutiù – the prayer; tatha – like them (the nondevotees); na – not; te – they  (the devotees); madhava – O Lord, husband of the goddess of fortune; tavakaù – the followers of the devotional path, the devotees; kvacit – in any circumstances; bhraçyanti – fall down; margat – from the path of devotional service; tvayi – unto You; baddha-sauhådaù – because of being fully attached to Your lotus feet; tvaya – by You; abhiguptaù – always protected from all dangers; vicaranti – they move; nirbhayaù – without fear; vinayaka-anékapa – the enemies who maintain paraphernalia to oppose the bhakti cult; murdhasu – on their heads; prabho – O Lord.
This is also confirmed by the following verse of  Çrimad-Bhägavatam (10.2.33), where Lord Brahmä prays:

“O Mädhava, Supreme Personality of Godhead, Lord of the goddess of fortune, if devotees completely in love with You sometimes fall from the path of devotion, they do not fall like nondevotees, for You still protect them. Thus they fearlessly traverse the heads of their opponents and continue to progress in devotional service.”*

Text 31
mahabharate çré-bhagavantaà praty uddhava uvaca

pratijïa tava govinda
na me bhaktaù praëaçyati
iti saàsmåtya saàsmåtya
praëan sandharayamy aham

mahabharate – in the Mahabharata; çré-bhagavantam prati –  to the Supreme Prsonality of Godhead; uddhavaù – Uddhava; uvaca –  said; pratijïa – promise; tava – Your; govinda – O Govinda; na –  not; me – My; bhaktaù – devotee; praëaçyati – will perish; iti –  thus; saàsmåtya saàsmåtya – constantly remembering; praëan – life; sandharayami – maintain; aham – I.
This is also confirmed in the Mahäbhärata, where Uddhava says to the Supreme Personality of Godhead:

“O Govinda, I constantly remember Your promise ‘My devotees shall never perish’, and in this way I maintain my life.”

Text 32 (a)
ity evaà çré-bhagavad-bhaktanaà napada iti jïapanéyam. tataù sarvan anyan vihaya çré- kåñëacandra-caraëaravinda-bhajanenaiva çreyo ‘nanya- bhaveneti.
iti – thus; evam – in this way; çré-bhagavat – of the Supreme Personality of Godhead; bhaktanam – of the devotees; na – not; apadaù – calamity; iti – thus; jïapanéyam – should be proclaimed; tataù – therefore; sarvan – all; anyan – others; vihaya – abandoning; çré-kåñëacandra – of Çri Kåñëacandra; caraëa – feet; aravinda – lotus flower; bhajanena – by the worship; eva – certainly; çreyaù – the supreme benefit; ananya-bhavena – exclusive; iti – thus.In this way it may be declared that the devotees of the Lord remain always free from misfortune. By abandoning all other objects of worship and simply worshiping Lord Kåñëacandra’s lotus feet with undivided attention, one attains the supreme auspicious benefit.

Text 32 (b)

 

etac chré-hari-pada-padma-bhajanoddeçojjvalaà nirmalaàvajraà ratnam idaà samasta-tanubhåd-dhåd-dhvanta- vidhvaàsanam jïatvanena kuruñva sadarataya karnavataàsaà sudhérdhérasyapi nivedanaà çåëu mama çré-raghavasyasakåt

etat – this; çré-hari – of Çri-Hari; pada – of the feet; padma – lotus; bhajana – of the worship; uddeça – with the instruction; ujjvalam – splendid; nirmalam – pure; vajram – deamond; ratnam – jewel; idam – this; samasta – all; tanubhåt-of living entities; håt – in the heart; dhvanta – the darkness; vidhvaàsanam – destroying; jïatva – having understood; anena –  by this; kuruñ va – just do; sa-adarataya – with reverence;
karëa-avataàsam – the earring; sudhéù – intelligent; dhérasya – of one who is thoughtful; apé – also; nivedanam –  explanation; çåëu – just hear; mama – my; çré-raghavasya –   Çri Raghava Paëòita Gosvamé; asakåt – repeatedly.

 

This book describing devotional service to Lord Hari’s lotus feet is a splendid, pure diamond that illuminates the darkness in the hearts of all living entities. O intelligent reader, please accept this diamond as your earring. O thoughtful reader, please continually hear the instructions that I, Raghava Gosvami, present in this book.

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