Krsna Bhakti Ratna Prakash 6

Sixth Ray of Light

 

 

Text 1

 

 

atha pravakñye çré-kåñëa-

caraëambuja-sevanam

samasta-duùkha-damanam

nityananda-sukha-pradam

 

atha – now; pravakñye – I shall describe; çré-kåñëa – of

Çri Kåñëa; caraëa – feet; ambuja – of the lotus flower;

sevanam – the service; samasta – all; duùkha – miseries; damanam –

curbing; nitya – eternal; ananda-sukha – bliss; pradam – granting.

 

 

I shall now describe the service of Lord Kåñëa’s lotus

feet. That service removes all material suffering and places the

servitor in eternal transcendental bliss.

 

 

Text 2

 

 

tad eva çré-bhagavataç carana-labhasya kim upayas tad aha aho

ananyaya bhaktya yatha çré-bhagavan-niyamaù

 

bhaktyaham ekaya grahyaù

çraddhayatma priyaù satam

bhaktiù punati man-niñöha

çva-pakan api sambhavat

 

tat – therefore; eva – certainly; çré-bhagavath – of

the Supreme Personality of Godhead; carana – of the lotus

feet; labhasya – of obtaining; kim – what? upayah – is the

method; tat –  that; aha – he says; aho – Oh;

ananyaya – exclusive; bhaktya –  devotional service;

yatha – just as; çré-bhagavat – the Supreme Personality of

Godhead; niyamaù – the instructioin; bhaktya – by

devotional service; aham – I; ekaya – unalloyed;

grah-yaù – am to be obtained; çraddhaya – by faith;

atma – the Supreme Personality of Godhead; priyaù – the object

of love; satam – of the devotees; bhaktiù – pure

devotional services; punati – purifies; mat-

niñöha – fixing Me as the only goal; çva-pakan – dog-eaters;

api – even; sam-bhavat – from the contamination of low birth.

 

 

The question may be raised: “How does one obtain the lotus

feet of the Supreme Personality of Godhead?” The answer is that

one obtains the Lord’s lotus feet by serving them with pure

devotion. This is confirmed by the Supreme Personality of

Godhead Himself in the following words (Çrimad-Bhägavatam

11.14.21):

 

“Only by practicing unalloyed devotional service with full

faith in Me can one obtain Me, the Supreme Personality of
Godhead. I am naturally dear to My devotees, who take Me as the

only goal of their loving service. By engaging in such pure

devotional service, even the dog-eaters can purify themselves

from the contamination of their low birth.”*

 

 

Text 3

 

 

tatha çukoktiù

 

na danaà na tapo nejya

na çaucaà na vratani ca

préyate ‘malaya bhaktya

harir anyad viòambanam

 

tatha – in that way; çuka – of Çrila Sukadeva Gosvami;

uktiù – the statement;

 

na – neither; danam – charity; natapaù – no austerity; na –

nor; ijya – worship; na – nor; çaucam – cleanliness; na vratani –

nor execution of great vows; ca – also; préyate – is satisfied;

amalaya – by spotless; bhaktya – devotional service; hariù – the

Supreme Lord; anyat – other things; viòambanam – only show.

 

 

This is also confirmed by the following statement of Çrila

Çukadeva Gosvämi (Çrimad-Bhägavatam 7.7.52):

 

“Not by charity, austerity, sacrifice, cleanliness or vows

can one satisfy the Lord. The Lord is pleased only if one has

unflinching, unalloyed devotion to Him. Without sincere

devotional service, everything is simply a show.”*

 

 

Text 4

 

 

bhaktiù kim iti tad aha narada-païcaratre

 

sarvopadhi-vinirmuktaà

tat-paratvena nirmalam

håñékena håñékeça-

sevanaà bhaktir ucyate

 

bhaktiù – devotional service; kim – what is? iti – thus;

aha – he says; narada-païcaratre – in the Narada-

païcaratra; sarva-upadhi-vinirmuktam – free from all

kinds of material designations, or free form all desires expect

the desire to render service to the Supreme Personality of

Godhead; tat-paratvena – by the sole purpose of serving the

Supreme Personality of Godhead; nirmalam – uncontaminated by

the effects of speculative philosophical research oor fruitive

activity; håçikeëa – by purified senses freed form all

designations; håçékeça – of the master of the senses;

sevanam – the service to satisfy the senses;

bhaktiù – devotional  service; ucyate – is called.

 

 

What is devotional service? In the Närada-païcarätra

it is said:

 

“Bhakti, or devotional service, means engaging all our

senses in the service of the Lord, the Supreme Personality of

Godhead, the master of all the senses. When the spirit soul

renders service unto the Supreme, there are two side effects.

One is freed form all material designations, and, simply by being

employed in the service of the Lord, one’s senses are purified.”*

 

 

Text 5

 

 

tasyaà bhaktau tri-vidhaà lakñanam sadhané jïananvita

prema-lakñana ca. sadhané yatha

 

çravanaà kértanaà caiva

smaranaà pada-sevanam

arcanaà vandanaà ceti

sadhané ñaò-vidha mata

 

tasyam – in this; bhaktau – devotionalservice; tri-vidham – in

three features; lakñanam – is characterized; sadhani – the

neophyte stage of devotional service in practice; jïana-

anvita – the intermediate stage where there is awakening of

transcendental knowledge; prema-lakñana – and the advanced

stage where there is awakening of transcendental knowledge;

prema-lakñaëa – and the advanced stage where the devotee is

situated in pure love of kåñëa; ca – also; sadhané – the

beginners stage; yatha – just as; çravaëam – hearing; kértanam – glorifying; ca – also; eva – certainly; smaraëam – remembering;

pada – the lotus feet; sevanam – service; arcanam – worship;

vandanam – offering obeeisances; ca – also; iti – thus; sadhané –

devotional service in practice; sat-vidha – in six features;

mata – is considered.

 

 

Devotional service is divided into three stages: sädhana-

bhakti, or the beginning stage of devotional service in practice,

jïänänvita-bhakti, the intermedite stage where there is the

awakening of transcendental knowledge, and prema-bhakti, or the

advanced stage, where the devotee is situated in pure love for

Lord Kåñëa. Of these stages the beginning stage, sädhana-

bhakti is described in the following words:

 

“Hearing about Lord Kåñëa, chanting His glories,

remembering Him, serving His lotus feet, worshiping HIm, and

offering obeisances to Him, are the six activities of sädhana-

bhakti.”

 

 

Text 6

 

 

etasam adau çravaëa-bhaktir iti çreñöha. yatha

 

çravanaj jayate çraddhapy

aratir bhaktir uttama

yan na çrutaà na tasyaiva

kathaà saìkértanadayaù

 

etasam – of them; adau – in the beginning; bhaktir – activity
of devotional service; iti – thus; çreçthah – is most important;

yatha – just as; çravaëat – form hearing; jayate – becomes

manifested; çraddha – faith; api – even; aratih – expect for

spontaneous love of God; bhaktih – devotional service; uttama –

the best; yat – because; na – not; çrutam – heard; na – not; tasya –

of him; eva – certainly; katham – how is it possible? saìkértana-

adayaù – to engage in glorfication or other activities of

devotional service.

 

 

In the beginning staage of devotional service the most

important activity is to hear about Kåñna. This

is described in the following words:

 

“By hearing about Kåñëa one develops faith, renunciation,

and transcendental devotional service. Without hearing about

Kåñna how is it possible to glorify or serve Him?”

 

 

Text 7

 

 

ata adau bhakti-çravanam. yatha

 

pibanti ye bhagavata atmanaù sataà

kathamåtaà çravana-puöeñu sambhåtam

punanti te viñaya-viduñitaçayaà

vrajanti tac-carana-saroruhantikam

 

atah – therefore; adau – in the beginning;

bhakti – sravaëam – hearing about devotional service; yatha – just

as; pibanti – who drink; ye – those; bhagavataù – of

the Personality of Godhead; atmanaù – of the most dear;

satam – of devotees; katha-amåtam – the nectar of the

messages; çravaëa-puöeñu – within the earholes;

sambhåtam – fully filled; punanti – purify; te – their;

viñaya – material enjoyment; viduñita-açayam – polluted aim

of life; vrajanti – do go back; tat – the Lord’s;

caraëa – feet; saroruha-antikam – near the lotus.

 

 

The beginning is hearing about Kåñëa. This is described in the

following words (Çrimad-Bhägavatam 2.2.37 and 12.4.40):

 

“Those who drink through aural reception, fully filled with

the nectarean message of Lord Kåñëa, the beloved of the

devotees, purify the polluted aim of life known as material

enjoyment and thus go back to Godhead, to the lotus feet of Him

(the Personality of Godhead).”*

 

 

Text 8

 

 

saàsara-sindhum ati-dustaram uttitérñor

nanyaù plavo bhagavataù puruñottamasya

léla-katha-rasa-niñevanam antarena

puàso bhaved vividha-duùkha-davarditasya

 

saàsara – of repeated birth and death; ati-dustaram – very

difficult to cross; uttitérçoh – of one who desires to cross;
na – not; anyaù – another; plavah – boat; bhagavataù – of the

Supreme Personality of Godhead; puruña-uttamasya – of the Supreme

Person; léla – of the pastimes; katha – the topics; rasa – the

nectar; niçevanam – service; antareëa – without; puàsah – of a

person; bhavet – may be; vividha – various; duùka – of sufferings;

dava – by the forest-fire; arditasya – afflicted.

 

 

“For the living entity suffering in the blazing forest-fire

of various material sufferings, and yearning to cross to the far

shore of the ocean of repeated birth and death, there is no boat

that can carry him, except for the hearing of the nectarean

topics of the transcendental pastimes of the Supreme Personality

of Godhead.”

 

 

Text 9

 

 

ataù çravanat saìkértana-bhaktir jayate. yatha

 

çré-kåñna-nama-guna-saàçravanaà samasta-

 

bhakter nidanam api çaòbhir udahåtaà tat

yasmad bhaved ratir alaà kramaço ‘py akhanòa-

saìkértana-smarana-sevana-vandanadau

 

atah – therefore; çravanat – from hearing; saìkértana-

bhaktih – hearing about Kåñëa consciousness; jayate – becomes

manifest; yatha – just as; çré-kåñëa – of Çri Kåñëa;

nama – of the names; guëa – and qualities; saàçravaëam – the

hearing; samasta – all; bhakteh – of devotional service; nidanam –

the cause; api – even; çaòbhih – by sintly devotees; udahåtam –

is declared; tat – that; yasmat – from which; bhaavet – may become

manifest; ratih – love of God; alam – greatly; kramaçah – one after

another; api – also; akhaëòa – unbroken; saìkértana –

glorification; smaraëa – meditation; sevana – service; vandana –

offering obesiances; adau – beginning with.

 

 

From hearing about Kåñëa, the chanting of Kåñëa’s glories is

born. This is described in the following words:

 

“The devotees declare that hearing about Lord

Kåñëa’s transcendental names and qualities is the origin of all

activities of devotional service. By hearing about Kåñëa one

gradually becomes attracted to glorify Him, remember Him, offer

obeisances to Him, and serve Him in many ways.”

 

 

Text 10 (a)

 

 

tad eva harer namnaà guëanaà ca ganaà kértanam ucyate.

yatha

 

etavatalam agha-nirgaranaya puàsaà

saìkértanaà bhagavato guna-karma-namnam ity adi

 

tat – therefore; eva – certainly; hareh – of Lord

Hari; namnam – of the names; guëanam – attributes;

ca – also; ganam – song; kértanam – glorification;

ucyate – is said; yatha – just as; etavata – with this

much; alam – sufficient; agha-nirharaëaya – for taking

away the reactions of sinful activites; puàsam – of human

beings; saìkértanam – the congregatioanl chanting;

bhagavataù – of the Supreme Personality of Godhead; guëa – of

transcendental qualities; karma-namnam – and of His names

according to His activities and pastimes;iti – thus;

adi – in the passage beginning.

 

 

Singing the Lord’s holy names and glorifying His

transcendental qualities is called kirtanam. This is described in

the following words (Çrimad-Bhägavatam 6.3.24):

 

“Therefore it should be understood that one is easily

relieved from all sinful reactions by chanting the holy name of

the Lord and chanting of His qualities and activities. This is

the only process recommended for relief from sinful reactions.”*

 

 

Text 10 (b)

 

 

tathaiva

 

çånvan su-bhadrani rathaìga-paner

janmani karmani ca yani loke

gétani namani tad-arthakani

gayan vilajjo vicared asaìgaù

 

tatha – in that way; eva – certainly;

çånvan – hearing; su-bhadrani – all auspicious; ratha-

aìga-paëeù – of the Supreme Lord, who holds a chariot wheel in His

hand (in His pastimes of fighting with grandfather Bhéçma);

janmani – the appearances; karmaëi – activities;

ca – and; yani – which; loke – in this world;

gétani – are chanted; namani –  names; tat-

arthakani – signfying these appearances and activities;

gayan – singing; vilajjaù – free from embarrassment;

vicaret – one should wander; asaìgaù – without material

associtation.

 

 

Kirtanam is again described in these words (Çrimad-

Bhägavatam 11.2.39):

 

“Hearing about the Lord’s auspicious birth and activities in

this world, and singing His holy names, one should wander,

unembarrassed and alone.”

 

 

Text 11

 

 

tatha

 

vepante duritani moha-mahima sammoham alambate

saöaìkaà nakha-raïjanéà kalayate çré-citra-guptaù

kåté

sanandaà madhuparka-sambhåti-vidhau vedhaù karoty udyamaà

vaktuà namni taveçvarabhilañite brumaù kim anyat param

 

tatha – in that way; vepante – tremble; duritani – sins;

moha – of illusion; mahima – the glory; sammoham – bewilderment;

alambate – attains; sa-aöaìkam – with fear; nakha-raïjaném –

pen; kalayate – takes up; çré-citraguptaù – Citragupta; kåté –

pious; sa-anandam – with bliss; madhuparka – madhuparka; sambhåti – beginning with; vidhau – in the activity; vedhaù – Brahma;

karoti – does; udyamam – preparation; vaktum – to say; namni – the

holy name; tava – of You; içvara – O Supreme Personality of

Godhead; abhilaçite – in the desire; brumaù – we speak; kin –

what? anyat – another; param – besides.

 

 

Kirtanam is also described in these words (Çrila Rüpa

Gosvämi’s Padyävali, Text 20):

 

“O Supreme Personality of Godhead, when someone desires to

chant Your holy name, sins tremble in fear, the glory of material

illusion faints unconscious, Yamaräja’s scribe Citragupta becomes

happy and gazes at the chanter with awe and reverence, and Lord

Brhamä prepares madhuparka with which to worship him. O Lord,

what more can we say than this?”

 

 

Text 12

 

 

båhan-naradéye

 

yan-namocaranad eva

maha-pataka-naçanam

yaà samabhyarcya viprendraù

paraà mokñaà labhen naraù

 

båhat-naradéye – in the Båhan-naradéya Purana; yat – of

whom; nama – the name; uccaranat – from calling out; eva –

certainly; maha – great; pataka – of sin; naçanam – destroyer;

yam – which; samabhyarcya – having worshipped; vira-indraù – O best

of the brahmanas; param – ultimate; mokñam – liberation; labhet –

may attain; naraù – a person.

 

 

In the Båhan-näradiya Puräëa (32.45) it is said:

 

“O best of the brähmaëas, simply by chanting Lord Kåñëa’s

holy name the greatest sins are destroyed and one easily attains

ultimate liberation.”

 

 

 

Second Part

 

 

Text 13

 

 

evam saìkértanat smaranaà jayate. brahma-vaivarte

 

svasti çré-viñnulokad dhari-carana-rajaù-puïja-piïjottamaìgaù

kalariù samyamanyaà madhuripu-vacanad adiçaty arka-putram

bhavyaà canyan murareù smarana-vighaöitaçeña-papandhakaraù

purna apy uddhavanto na katham api na va karanéyas tvayaiva

 

evam – in the same way; sëakértanat – form Kirtanam;

smaraëam – remembering; jayate – become manifested; brahma-

vaivarte – in the Braham-vaivarta Purana; svasti – all glories;

çré-viñëulokat – from Viñëuloka; hari – of Lord Hari;

caraëa – of the lotus feet; rajaù – of dust; puïja-piïja – an

abundance; uttamaìgaù – on his head; kalariù – kalari;

samyamanyam – in Samyamani Puri, the city of Yamaraja;

madhuruipu – of Lord Kåñëa; vacanat – form the instructions;

adiçati – instructs; arka-putram – Yamaraja, the son of the sun,

god; bhavyam – will be; ca – also; anyat – another; mura-areù –

about Lord Kåñna, the enemy of Mura; smarana – by hearing;

vighaöita – destroyed; açeña – completely; pa/pa – of sins;

andhakaraù – the blinding darkness; purëah – complete; api –

also; uddhavantah – demolished; na – not; katham api – anything; na – not; va – or; karaëéyah – remaining to be done; tvaya – by

you; eva – certainly.

 

 

From kirtana is born smaraëa (remembering the Lord). It is

said in the Brahma-vaivarta Puräëa:

 

“Carrying the dust of Lord Hari’s lotus feet on his head,

Käläri travelled from Viñëuloka to Samyamani Puri. Repeating Lord

Muräri’s words, he said to Yamaräja: The remembrance of Lord

Muräri dispels the blinding darkness of sins. When that darkness

is completely shaken away there is nothing more for you to do.”

 

 

Text 14

 

 

tathaiva skande

 

tadaiva puruño mukto

janma-duùkha-jaradibhiù

bhaktya tu paraya nunaà

yadaivaà smarate harim

 

tatha – in that way; eva – certainly; skande – in the Skanda

Purana; tada – then; eva – certainly; puruñah – a person; muktah –

becomes liberated; janma – from birth; duùkha – suffering; jara –

old-age; adibhiù – from miseries beginning with; bhaktya – with

devotion; tu – indeed; paraya – great; nunam – certainly; yada –

when; evam – in this way; smarate – remembers; harim – Lord Hari.

 

This is also described in the words of the Skända Puräëa:

 

“When he remembers Lord Hari with great devotion, a person

becomes free from repeated birth, old-age, and all material

sufferings.”

 

 

Text 15

 

 

tatra çré-smarane na kevalaà duùkha-haraëaà bhakti-

muktidam eva. yatha govinda-våndavane prathama-paöale

 

kåñëa eva paraà brahma

sac-cid-ananda-sundaraù

småti-matrena yeñaà vai

bhakti-mukti-phala-pradaù

 

tatra – in this connection; çré-kåñna – of Çri

Kåñna; smarane – in the rememberance; na – not; kevalam – only;

duùkha – of suffering; haraëam – the removal; bhakti – devotioanll

service; mukti – and liberation; dam – granting; eva – certainly;

yatha – just as; govinda-våndavane – in the Govinda-Våndavana-

sastra; prathama-paöale – in Paöala; kåñëah – Çri Kåñëa;

eva – certainly; param brahma – the Supreme Personality of Godhead;

sat – eternal; cit – full of knowledge; ananda – and bliss;

sundaraù – exquisstely handsome; småta – remembering; matreëa –

merely; yeñam – of whom; vai – certainly; bhakti – of devotional

service; mukti – and liberation; phala – the results; prdaù –

giving.

 

 

“Remembering Çri Kåñëa brings not only freedom from

suffering, but also devotional service and liberation. This is

confirmed in the Govinda-Våndävana-çästra (Paöala 1):

 

“Çri Kåñëa is the Supreme Personality of Godhead. He is

eternal, handsome, and full of knowledge and bliss. Remembrance

of Him bears the two fruits of devotional service and

liberation.”

 

 

Text 16

 

 

evaà çré-kåñëa-padambuja-smaranea pada-sevanadau

matir jayate ‘ntar-nirmalatvena. yatha

 

praviñöaù karna-randhrena

svanaà bhava-saroruham

dhunoti çamalaà kåñëaù

salilasya yatha çarat

 

evam – in this way; çré-kåñëa – of Çri Kåñëa; pada-

ambuja – of the lotus feet; smaraëena – by remembering;

pada – of the lotus feet; sevana – serving; adau – in the

beginning; matih –  the mind; jayate – is manifested;

antah-nirmalatvena – as internally purified; yatha – just

as; praviñöaù – thus being entered; karëa-

randhreëa – through the holes of the ears; svanam – according to
one’s liberated position; bhava – constitutional

relationship; saraù-ruham – the lotus flower;

dhunoti – cleanses; çamalam – material qualities like lust,

anger, avarice and hankering; kåñnaù – Lord Kåñna, the

Supreme Personality of Godhead; salilasya – of the reservoir

of waters; yatha – as it were; çarat – the autumn season.

 

 

By remembering Lord Kåñna’s lotus feet the heart becomes

purified and then attracted to the service of the Lord’s lotus feet.

This is described in these words (Çrimad-Bhägavatam

2.8.5):

 

“The sound incarnation of Lord Kåñëa, the Supreme Soul

(i.e. Çrimad-Bhägavatam), enters into the heart of a self-

realized devotee, sits on the lotus flower of his loving

relationship, and thus cleanses the dust of material association,

such as lust, anger and hankering. Thus it acts like autumnal

rains upon pools of muddy water.”*

 

 

Text 17

 

 

atha pada-sevanaà yatha

 

taà sukharadhyam åjubhir

ananya-çaranair nåbhiù

kåtajïaù ko na seveta

duraradhyam asadhubhiù

 

atha – now; pada – of the lotus feet;

sevanam – service; yatha – just as; tam – unto Him;

sukha – easily; aradhyam – worshiped; rjubhiù – by the

unpretentious; ananya – no other; çaranaiù –  who takes

shelter; nåbhiù – by men; kåta-jïaiù – grateful

soul; kaù – what; na – not; seveta – would render

service; duraradhyam – impossible to be worshiped;

asadhubhiù – by the nondevotees.

 

 

Päda-sevanam (Serving the Lord’s lotus feet) is described

in these words (Çrimad-Bhägavatam 3.19.36):

 

“What grateful soul is there who would not render his loving

service to such a great master as the Personality of Godhead? He

can be easily pleased by spotless devotees who resort exclusively

to Him for protection, though the unrighteous man finds it

difficult to propitiate Him.”*

 

 

Text 18

 

 

tvayy ambujakñakhila-sattva-dhamni

samadhinaveçita-cetasaike

tvat-pada-potena mahat-kåtena

kurvanti govatsa-padaà bhavabdhim

 

tvayi – in You; ambhujakña – O lotus-eyed Lord; akhila-

sattva-dhamni – who are the original cause of all existence, from
whom everything emanates and in whom all potencies reside;

samadhina – by constant meditation and complete absorption (in

thoughts of You, the Supreme Personality of Godhead); aveçita –

fully absorbed, fully engaged; cetasa – but by such a mentality;

eke – the one process of always thinking of Your lotus feet; tvat-

pada-potena – by boarding such a boat as Your lotus feet; mahat-

kåtena – by that action which is considered the most powerful

original existence or which is executed by mahajanas; kurvanti –

they make; govatsa-padam – like the hoofprint of a calf; bhava-

abdhim – the great ocean of necscience.

 

 

Päda-sevanam is again described in these words

(Çrimad-Bhägavatam 10.2.30):

 

“O lotus-eyed Lord, by concentrating one’s meditation on Your

lotus feet, which are the reservoir of all existence, and by

accepting those lotus feet as the boat by which to cross the

ocean of nescience, one follows in the footsteps of mahäjanas

[great saints, sages and devotees]. By this simple process, one

can cross the ocean of nescience as easily as one steps over the

hoofprint of a calf.”*

 

 

Text 19

 

 

athaivaà pada-sevanad arcane matir jayate. yatha

 

yat-padayor açaöha-dhéù salilaà pradaya

durvaìkurair api vidhaya satéà saparyaà

apy uttamaà gatim asau bhajate tri-lokéà

daçvan aviklava-manaù katham artim åcchet

 

atha – now; evam – in this way; pada-sevanat – from

serving the Lord’s lotus feet; arcane – in worshipping the

Lord; matih –  the consciousness; jayate – becomes

manifested; yatha – just as; yat-padayoù – at the lotus

feet of Your Lordship; açaöha-dhéù – a great-minded person

who is without duplicity; salilam – water;

pradaya – offering; durva – with fully grown grass;

aìkuraiù – and with buds of flowers; api – although;

vidhaya – offering; satém – most exalted; saparyam – with

worship; api – although; uttamam – the most highly

elevated; gatim – destination; asau – such a

worshiper; bhajate – derserves; tri-lokém – the three

worlds; daçvan – giving to You; aviklava-manaù – without

mental duplicity; katham – how; artim – the distressed

condition of being arrested; åcchet – he deserves.

 

 

From serving the Lord’s feet is born the heart’s desire to worship

the Lord. This is described in these words (Çrimad-Bhägavatam

8.22.23):

 

“By offering even water, newly grown grass, or flower buds at

Your lotus feet, those who maintain no mental duplicity can

achieve the most exalted position within the spiritual world.

This Bali Mahäräja, without duplicity, has now offered
everything in the three worlds. How then can he deserve to

suffer from arrest?”*

 

 

Text 20

 

 

naradéye

 

jalenapi jagannathaù

pujitaù kleçaha hariù

paritoñaà vrajaty açu

tåñnartaù salilair yatha

 

naradéye – in the Båhan-näradiya Puräna; jalena – with

water; api – even; jagannathaù – Lord Kåñëa, the master of the

universe; pujitaù – is worshipped; kleça-ha – who removes all

suferings; hariù – Lord Hari; paritoçam – satisfaction; vrajati –

attains; açu – quickly; tåñëa – by thirst; artaù – afflicted;

salilaih – with water; yatha – just as.

 

 

In the Båhan-näradiya Puräëa it is said:

“When He is worshiped with a little water, Lord Hari, the

master of the universe and savior from all suffering, is at once

pleased, just as if He were a very thirsty man.”

 

 

Text 21

 

 

tathaiva dvatriàçadhyaye

manuñyaà durlabhaà prapya

yo harià narcayet sakåt

murkhaù parataras tasmat

ko ‘nyas tasmad acetanaù

 

tatha – in the same way; eva-certainly; ; dvatriàça-

adhyaye – in Chapter 32; manuçyam – human form of life;

durlabham – difficult to attain; prapya – having attained; yah –

one who; harim – Lord Hari; na – does not; arcayet – worship;

sakåt – even once; murkhaù – a fool; paratarah – more; tasmat –

than him; kah – who; anyah – else; tasmat – than him; acetanaù –

brainless.

 

 

It is also said in the 32nd Chapter (Båhan-näradiya Puräëa

32.36):

 

“A person who, after attaining the rare human birth, does

not, even once, worship Lord Hari, is the greatest fool. Who is

more foolish than he?”

 

 

Text 22

 

 

 

tathaiva

 

dhyataù småtaù stuto vapi

namito va janardanaù

saàsara-paça-vicchedé

kas taà na pratipujayet

 

tatha – in that way; eva-certainly; ; dhyataù – meditated

on; småtaù – remembered; stutah – florified with prayers; va – or;

api – also; namitah – offered respectful oveisances to; va – or;

janardanaù – Lord Kåñna; saàsara – of repeated birth and

death; paça – the ropes; vicchedé – cutting; kah – who?; tam –

Him; na – not; pratipujayet – will worship;.

 

 

It is also said (Båhan-näradiya Puräëa 32.44):

 

“For those who meditate on Him, remember Him, glorify Him,

or offer respectful obeisances to Him, Lord Kåñëa cuts the

ropes of repeated birth and death. Who will not worship Him?”

 

 

 

Third Part

 

 

Text 23

 

 

atha pranamam aha narasiàhe

 

namaskaraù småto yajïaù

sarva-yajïeñu cottamaù

namaskarena caikena

sañöaìgena harià vrajet

 

atha – now; praëamam – offering respectful obeisances to the

Lord; aha – he describes; narasiàhe – in the Narasimha Purana;

namaskaraù – respectful obeisances; småtah – are remembered;

yajïaù – as the sacrifice; sarva – among all; yajïeñu –

sacrifices; ca – also; uttamaù – the best; namaskareëa – by

obeisances; ca – also; ekena – one; sa – with; añöa – all eight;

aìgena – limbs; harim – Lord Hari; vrajet – one should approach.

 

The next item of devotional service is offering respectful

obeisances. It is described in the Nåsiàha Puräëa:

 

“Of all sacrifices, the sacrifice of offering respectful

obeisances is the best. One should offer obeisances, placing all

eight parts of his body on the ground before Lord Hari.”

 

 

Text 24

 

 

padme devaduta-vikunòala-samvade

 

kåtvapi bahuçaù papaà

naro moha-samanvitaù

na yati narakaà natva

sarva-papa-haraà harim

 

padme – in Padma Purana; devaduta – of Devaduta;

vikuëòala – and Vikuëòala; samvade – in the conversation;

kåtva – having performed; api – even; bahuçaù – many; papam –

sinful deeds; narah – a person; moha-samanvitaù – bewildered; na – does not; yati – go; narakam – to hell; natva – having offered

respectful obeisances; sarva – all; papa – sinful reactions;

haram – the remover; harim – to Lord Hari.

 

In the conversation of Devadüta and Vikuëòala in the Padma

Puräna:

 

“If after committing many sins a bewildered man bows down

before Lord Hari, who removes all sins, he will not go to hell.”

 

 

Text 25

 

 

tatra daëòa-praëamaà yatha

 

daëòa-praëamaà kurute

viñëave bhakti-bhavataù

reëu-saìkhyaà vaset svarge

manvantara-çataà naraù

 

tatra – in this connection; daëòa-praëamam – offering

respects by placing the body like a stick before the Lord;

daëòa-praëamam – full obeisances; kurute – does viñëave – to

Lord Viñëu; bhakti-bhavataù – with devotional love; reëu – of

particles of dust; saìkhyam – the enumeration; vaset – he may

reside; svarge – in Svargaloka; manvantara – of Manvantara ages;

çatam – -for a hundred; naraù – a person.

 

 

Offering daëòavats (falling down as a stick to offer

obeisances) is described in the following statement of Vedic

literature:

 

 

“One who with love and devotion bows down, falling as a

stick before Lord Viñëu, lives in Svargaloka for one hundred

manvantara ages for each particle of dust that touches his body.”

 

 

Text 26

 

 

tatra pradakñiëa-mahatmyaà yatha varahe

 

evaà kåtva tu kåñnasya

yaù kuryad dviù pradakñinam

sapta-dvépavaté-punyaà

labhate tu pade pade

 

tatra – in this connection; pradakñiëa – of circumambulating

the Lord; yatha – just as; varahe – in the Varaha Purana;

evam – in this way; kåtva-having done; tu – indeed; kåñëasya –

of Lord Kåñëa; yaù – one who; kuryat – does; dviù – twice;

pradakñiëam – circumambulation; sapta-dvépavaté – in all seven

continents; puëyam – pious merit; labhate – attains; tu – indeed;

pade pade – at every step.

 

 

Circumambulation of the Lord is glorified in the following

statement of Varäha Puräëa:

“One who twice circumambulates Lord Kåñna attains with

every step the pious merits of traveling to all holy

pilgrimage places on this planet of seven continents.”

 

 

Text 27

 

 

tat khyataà yat sudharmasya

purvasmin gådhra-janmani

kåñna-pradakñinabhyasan

maha-siddhir abhud iti

 

tat – that; khyatam – celebrated; yat – which; sudharmasya – of

the hunter Sudharma; purvasmin – in his previous mode of

existence; gådhra-janmani – living like a vulture; kåñëa – of
Lord Kåñëa; pradakñiëa – of circumambulation; abhyasat – by

regular practice; maha – great; siddhih – perfection; abhut – was;

iti – thus.

 

 

“Sudharma attained perfection because in his previous life

as a vulture he circumambulated Lord Kåñëa.”

 

 

Text 28

 

 

tatha

 

patitaù skhalito vartaù

kñud-badha-vivaço gånan

haraye nama ity uccair

mucyate sarva-patakat

 

tatha – in the same way; patitaù – fallen; skhalitah –

tripped; varttaù – welfare; kñut – of hunger; badha – by torment;

vivaçah – in a helpless condition; gåëan – calling out; haraye –

to Lord Hari; namah – I offer my respectful obeisances; iti –

thus; uccaih – in a loud voice; mucyate – becomes delivered; sarva – from all; patakat – sinful reactions.

 

 

This is also described in the following words of Vedic

literature:

 

“If a person overcome with hunger stumbles and falls, and

then calls out: ‘Obeisances to Lord Hari!’ he will be at once

freed of all his sins.”

 

 

 

Fourth Part

 

 

Text 29 (a)

 

 

atha jïananvita yatha dasyaà sakhyaà tatha catma-

nivedanam iti trayam. tatra dasyaà yatha

 

atha – now; jïana – with knowledge; anvita – accompanied;

yatha – just as; dasyam – service; sakhyam – friendship; tatha –

and; ca – also; atma – nivedanam – surrendering everything; iti –

thus; trayam – group of three; tatra – in this

connection; dasyam – service; yatha – just as.

 

 

Now we shall discuss jïänänvita-bhakti, or

devotional service aided by transcendental knowledge. Däsyam

(rendering service to the Lord), sakhyam (thinking of the Lord as

one’s friend), and ätma-nivedanam (surrendering everything to the

Lord) are the three activites of jïänänvita-bhakti. Among them

däsyam is described in these words (Çrimad-Bhägavatam 9.5.16):

 

 

Text 29 (b)

 

 

yan-nama-çruti-matrena

puman bhavati nirmalaù

tasya tértha-padaù kaà va

dasanam avaçiçyate

 

yat-nama – the holy name of the Lord; çruti-matreëa –

simply by hearing; puman – a person; bhavati – becomes; nirmalaù – pruified; tasya – of Him; tértha-padaù – the Lord, at whose feet

are the holy places; kim va – what; dasanam – by the servants;

avaçiçyate – remains to be done.

 

 

“What is impossible for the servants of the Lord? By the

very hearing of His holy name one is purified.”*

 

 

Text 30 (a)

 

 

çré-kåñna eva sarveñaà paraà sarvopasanéya iti

niçcaya-jïanena sadbhiù çré-bhagavad-dasatvaà své-

kåtam. tatas tad anusandhéyate. tad eva

 

çré-kåñëah – Çri Kåñëa; eva – certainly; sarveñam –

of all; param – supreme; sarva – by all; upasanéyah – worshipable;

iti – thus; niçcaya – with conclusive; jïanena – knowledge;

adbhiù – by the saintly devotees; çré-bhagavatam – the Supreme

Personality of Godhead; dasatvam – condition of being a servant;

své-kåtam – is accepted; tatah – therefore; tat – that;

anusandhéyate – is described; tat – that; eva-certainly.

 

 

Çri Kåñëa is the Supreme Personality of Godhead. He is

superior to everyone and He is the proper object of everyone’s

worship. Fixed in this knowledge, the great devotees accept the

role of His devoted servants. This is described in the
following words (Çrimad-Bhägavatam 10.41.58):

 

 

Text 30 (b)

 

 

samaçrita ye pada-pallava-plavaà

mahat-padaà punya-yaço murareù

bhavambudhir vatsa-padaà paraà padaà

padaà padaà yad vipadaà na teñam

 

samaçritaù – who have fully accepted; ye – those; pada-

pallava – of the lotus feet; plavam – the boat; mahat-padam – the

shelter of the cosmic manifestation; punya-yaçaù – famous;

murareù – of Murari, the enemy of the Mura demon; bhava-

ambudiù – the ocean of the material world; vatsa-padam – a calf’s

hoofprint; param padam – Vaikuëöha, the place without material

miseries; padam padam – at every step; yat – which; vipadam – of

dangers; na – not; teñam – for them.

 

 

“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, or the enemy of the Mura demon, 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 31 (a)

 

 

tatra dasyam eva dvi-vidham dasatvaà dasétvaà ca.

tatra dasa-bhavaù

 

tatra – in this connection; dasyam – service; eva – certainly;

dvi – of two; vidham – kinds; dasatvam – the condition of being

male servant; dasétvam – the condition of being a maidservant;

ca – also; tatra – in this connection; dasa – of being a male

servant; bhavaù – the condition.

 

 

There are two kinds of däsya (service to the Lord). In one

kind the devotee accepts the role of a male servant (däsa), and

in the other the devotee accepts the role of a female servant

(däsi). The role of the male servant is described in the

following words (Çrimad-Bhägavatam 6.11.24):

 

 

Text 31 (b)

 

 

ahaà hare tava padaika-mula-

dasanudaso bhavitasmi bhuyaù

manaù smaretasu-pater gunaàs te

gånéta vak karma karotu kayaù

 

aham – I; hare – O my Lord; tava – of Your Lordship; pada-eka-

mula – whose only shelter is the lotus feet; dasa-anudasaù –

the servant of Your servant; bhavitasmi – shall I become;

bhuyaù – again; manaù – my min; smareta – may remember; asu-

pateù – of the Lord of my life; guëan – the attributes; te – of
Your Lordship; gåëéta – may chant; vak – my words; karma –

activities of service to You; karotu – may perform; kayaù – my

body.

 

 

“O my Lord, O Supreme Personality of Godhead, will I again be

able to be a servant of your eternal servants who find shelter

only at Your lotus feet? O Lord of my life, may I again become

their servant so that my mind may always think of Your

transcendental attributes, my words always glorify those

attributes, and my body always engage in the loving service of

Your Lordship?”*

 

 

Text 32

 

 

viñnu-dharmottare

 

paramatmanam açeñasya

jagataù prabhavapyayam

çaranyaà çaranaà gacchan

govindaà navasédati

 

viñnu-dharma-uttare – in the Viñëu-dharma Purana, Uttara – khanda; parama-atmamthe Supreme Personality of Godhead;

açeñasya – of the complete; jagataù – cosmic manifestation;

prabhava – the creation; apyayam – and destruction; çaraëyam – the

proper place for taking shelter; çaraëam – shelter; gacchan –

attaining; govindam – Lord Govinda; na – does not; avasédati –

abandon.

 

 

In the Viñëu-dharma Puräna, Uttara-khanda,

it is said:

 

“One should take shelter of the Supreme Personality of

Godhead, the creator and destroyer of the universe, the only real

shelter, and never leave Him.”

 

 

Text 33

 

 

tatra dasé-bhavo yatha sammohan-tantre naradaà prati sanaka

uvaca

 

dasa-bhavo sakhya-bhavaù

putra-bhavas tathaiva ca

naré-bhavo viçeçena

guhyad guhyatamaù småtaù

 

tatra – in this connection; dasé – of a maidservant; yatha – just as; sammohana-tantre – in the Sammohana – tantra; naradam

prati – to Narada; sanakah – Sanaka-kumara; uvaca – said; dasa – of

a male servant; bhavah – the status; sakhya – of friendship;

bhavaù – the condition; putra – of a son; bhavah – the nature;

tatha – in that way; eva – certainly; ca – also; naré – of a woman;

bhavah – the condition; viçeçeëa – specifically; guhyat – than

the confidential; guhyatamaù – most confidential; småtaù – is

described in the småti-sastras.

 

 

The condition of the Lord’s female servitors is described in
the Sammohana-tantra, where Sanaka-kumära

says to Närada:

 

“The Lord’s servants, friends, and sons are certainly His

very confidential associates. Nevertheless, the Lord’s female

associates are even more confidential and intimate than they.”

 

 

Text 34

 

 

tathadi-purane

 

gopi-bhavena ye bhakta

mam evaà samupasate

teñu teñv iva tuñöo `haà

satyam satyaà vadamy aham

bhavanurupaà sarvatra

partha vyavaharamy aham

 

tatha – in the same way; adi-purane – in the Adi Purana;

gopi-bhavena – as gopis; ye – those who; bhaktah – devotees;

mam – Me; evam – in this way; samupasate – worship; teñu teñu –

with them; iva – as it were; tuñöah – satisfied; aham – I am;

satyam satyam – in truth; vadami – speak; aham – I; bhava – their

love; anurupam – according to the nature; sarvatra – in all

respects; partha – O Arjuna; vyavaharami – act; aham – I.

 

 

This is also described in the Ädi Puräna, where Lord Kåñëa

says:

 

“Devotees who love Me as the gopis do please Me very

much. O Arjuna, I speak the simple truth: as they love Me without

reservation, so do I love them.”

 

 

Text 35 (a)

 

 

atha sakhya-bhavo yatha çré-kåñna eva parama-brahma

rasamaya-léla-vigrahaù. yad yad vaïchanti tat tat

prapnuvanti iti jïanena sakhya-bhavaà kurvanti santaù. tad

yatha

 

atha – now; sakhya – of friendship; bhavah – the condition;

yatha – just as; çré-kåñnah – Çri Kåñna; eva – certainly;

parama-brahma – the Supreme Personality of Godhead; rasa-maya – of

transcendental mellows; léla – and pastimes; vigrahaù – whose

form; yat yat – whatever; vaïchanti – they desire; tat tat – that;

prapnuvanti – they obtain; iti – thus; jïanena – with that

knowledge; sakhya – of friendship; bhavam – the condition;

kurvanti – they attain; santaù – the devotees; tat – this; yatha –

just as.

 

 

Now we will discuss the friends of the Lord. Çri Kåñna is

the Supreme Personality of Godhead, who enjoys sweet

transcendental pastimes. Aware that whatever they wish they will

attain, some devotees become the Lord’s friends. It is said

(Çrimad-Bhägavatam 10.29.15):

 

 

Text 35 (b)

 

 

kamaà krodhaà bhayaà sneham

aikyaà sauhådam eva ca

nityaà harau vidadhato

yanti tan-mayataà hi te

 

kamam – lust; krodham – anger; bhayam – fear; sneham – love;

aikyam – oneness; sauhådam – friendship; eva – certainly; ca – and;

nityam – eternally; harau – for Lord Hari; vidadhatah – feeling;

yanti – attain; tat-mayatam – His abode; hi – certainly; te – they.

 

 

“If one somehow or other becomes attracted to Kåñna

through lust, anger, fear, affection, or friendship, then one’s

salvation and freedom from material contiamination is assured.”*

 

 

Text 36

 

 

yatha mahabharate

 

arjunasya sakha kåñnaù

kåñnasya hi sakharjunaù

ubhayor antaraà nasti

pavanakaçayor iva

 

yatha – just as; maha-bharate – in Mahabharata; arjunasya –

of Arjuna; sakha – friend; kåñëaù – Kåñëa; kåñëasya – of

Kåñëa; hi – certainly; sakha – friend; arjunaù – Arjuna;

ubhayoh – of Them both; antaram – difference; na – not; asti – is;

pavana – of wind; akaçayoh – of the sky; iva – like.

 

 

In the Mahäbhärata it is said:

 

“Kåñëa is Arjuna’s friend. Arjuna is Kåñna’s friend. They

are never separated, just as the sky and the wind.”

 

 

Text 37

 

 

 

athatma-nivedanaà yatha

 

sarva-bhuteñu yaù paçyed

bhagavad-bhavam atmanaù

bhutani bhagavaty atmany

eña bhagavatottamaù

 

atha – now; atma-nivedanam – surrendering everything; yatha – just

as; sarva-bhuteñu – in all objects (in matter, spirit, and

combinations of matter and spirit); yaù – anyone who; paçyet –

sees; bhagavat-bhavam – the ability to be engaged in teh service

of the Lord; atmanaù – of the supreme spirit soul, or the

transcendence beyond the material concept of life; bhutani – all

beings; bhagavati – in the Supreme Personality of Godhead;

atmani – the basic principle of all existence; eñaù – this;

bhagavata-uttamaù – a person advanced in devotional service.

 

Ätma-nivedanam (surrendering everything) is described in

the following words (Çrimad-Bhägavatam 11.2.45):

 

“He who sees the Supreme Personality of Godhead in

everything and everything in the Supreme Personality of Godhead,

is the greatest devotee.”

 

 

Text 38

 

 

iti jïatva atma-samarpanaà kurvanti santaù

 

atmanam arpayet kåñne

bhaved atma-nivedanam

ananya-bhavam açritya

tavahaà ca balir yatha

 

iti – thus; jïatva – having understood; atma – of the self;

samarpaëaà – offering; kurvanti – do; santaù – the devotees;

atmanam – the self; arpayet – may offer; kåñëe – to Kåñëa;

bhavet – is; atma-nivedanam – surrendering everything; ananya –

undivided; bhavam – love; açritya – attaining; tava – Your’s

aham – I am; ca – also; balih – Bali Maharaja; yatha – just as.

 

 

Understanding this, the devotees surrender everything to the

Lord. This is described in the following words:

“When one offers himself to Lord Kåñëa, that action is ätma-

nivedanam, or surrendering everything. The famous example of this

is Bali Mahäräja, who with undivided devotional love said: `O

Lord, I am Yours.'”

 

 

Text 39

 

 

vikréta gauù pradatta va

svayaà yat tan na vidyate

tada dehadikaà sarvaà

dattam kåñnaya natmanaù

 

vikréta – sold; gauù – a cow; pradatta-given; va – or;

svayam – personally; yat – which; tat – that; na – not; vidyate – is;

tada – then; deha – with the body; adikam – beginning; sarvam –

everyting; dattam – given; kåñëaya – to Lord Kåñëa; na – not;

atmanaù – of the self.

 

 

“If one sells or gives in charity a cow, he does not give or

sell himself. In the same way one may give his body, possessions,

or many other things to Lord Kåñëa, but refrain from giving

himself.”

 

 

Text 40

 

 

tatha kavir uvaca

 

kayena vaca manasendriyair va
buddhyatmana vanusåta-svabhavat

karoti yad yat sakalaà parasmai

narayanayeti samarpayet tat

 

tatha – in this way; kavih – Kavi; uvaca – said;

kayena – with the body; vaca – speech; manasa – mind;

indriyaiù – senses; va – or; buddhya – with the

intelligence; atmana – the purified consciousness;

va – or; ansåta – followed; svabhavat – according to one’s

conditioned nature; karoti – one does; yat

yat – whatever; sakalam – all; parasmai – to the

Supreme; narayanaya iti – thinking, “this is for

Narayana”; samarpayet – he should offer; tat – that.

 

 

Kavi said (Çrimad-Bhägavatam 11.2.36):

 

“Whatever one does with body, words, mind, senses,

intelligence, or heart, should all be offered to the Supreme

Lord, Näräyana.”

 

 

Text 41

 

 

tathaivaà jïana-bhaktya prema-lakñana bhaktir

jayate. yatha brahma-saàhitayam

 

prabuddhe jïana-bhaktibhyam

atmany ananda-cinmayé

udety anuttama bhaktir

bhagavat-prema-lakñana

 

tatha – in that way; evam – thus; jïana – in knowledge;

bhaktya – by devotional service; prema – by pure love; lakñana- characterized; bhaktih – devotional service; jayate – comes into

existence; yatha – just as; brahma – saàhitayam – in the brahma-

samhita; prabuddhe – when there isw awakening; jïana – and

cognition; bhaktibhyam – by means of service; atmani – in the

soul; ananda-cin-mayé – consisting of bliss and knowledge;

udeti-arises; anuttama – super-excellent; bhaktih – devotion;

bhagavat – for  Godhead; prema – by love; lakñaëa –

characterized.

 

 

From knowledge-inspired devotional service, love-inspired devotional

service is born. This is described in Brahma-saàhitä (5.58):

 

“When the pure spiritual experience is excited by means of

cognition and service (bhakti), super-excellent unalloyed

devotion characterized by love of Godhead is awakened towards

Kåñëa, the beloved of all souls.”**

 

 

Text 42

 

 

tad evadi-puraëe arjunam prati çré-bhagavan uvaca

 

na tapobhir na vedaiç ca

nacarair na ca vidyaya

vaço ‘smi kevalaà premëa
pramaëaà tatra gopikaù

 

tat – this; eva – certainly; adi-puraëe – in the Adi Purana;

arjunam prati – to Arjuna; çré-bhagavan – the Supreme

Personality of Godhead; uvaca – said; na – not; tapobhih – by

austerities; na – not; vedaih – by study of the Vedas; ca – and; na – not; arcaraih – by exemplary conduct; na – not; ca – and;

vidyaya – by cultivation of transcendental knowledge; vaçah –

conquered; asi – I am; kevalam – only; premëa – by love;

pramanam – the evidence; tatra – in this regard; gopikaù – is

the gopis.

 

 

This is described in the Ädi Puräëa, where the Supreme

Personality of Godhead says to Arjuna:

 

“I cannot be conquered by austerities, Vedic study,

good conduct, or cultivation of knowledge. I am

conquered only by love. The gopis are evidence of this.”

 

 

Text 43

 

 

tathatra prema yatha jïanady-anapekñaya mamaivety

akara-puraù-saraà sahaja-sphurtiù prema tad eva

 

ya dohane ‘vahnane mathanopalepa-

preìkheìkhanarbha-ruditokñana-marjanadau

gayanti cainam anurakta-dhiyo ‘sru-kanöhya

dhanya vraja-striya urukrama-citta-yanaù

 

tatha – in that way; atra – here; prema – love; yatha – just

as; jïana – with knowledge; adi – beginning; anapekñaya –

without regard; mama – of Me; eva – certainly; ; iti – thus;

akarapuraù-saram – supremely valuable; sahaja – spontaneously;

sphurtiù – manifest; prema – pure love; tat – this; eva –

certainly; yah – who; dohane – during milking; avahane – in

carrying; mathana – churning; upalepa – anointing;

preìkheìkhana – moving about; arbha – children; rudita – crying;

ukñana – sprinkling; marjana – cleaning; adau – beginning with;

gayanti – sing; ca – also; enam – this; anurakta – affectionate;

dhiyah – with thoughts; açru-kanöhya – with tears; dhanyah –

fortunate; vraja – of Vraja; striyah – women; urukrama – Kåñëa;

citta-yanaù – whose minds/

 

Prema, love for Kåñëa, is manifest in this way: By

rejecting material knowledge and other material pseudo-virtues,

supremely valuable pure love for Lord Kåñëa becomes spontaneously

manifest in me. It is described in these words (Çrimad-Bhägavatam

10.44.15):

 

“The gopis are so fortunate that they can see and think of

Kåñëa twenty-four hours a day, beginning from their milking

the cows or husking the paddy or churning the butter in the

morning or taking care of their restless children. While engaged

in cleaning their houses and washing their floors, they are

always absorbed, tears of love gliding down their cheeks, in the

thought of Kåñëa.”*

 

Text 44

 

 

atha kédåk prema. tad aha

 

prana-pratima-rupena

darçanadarçanena ca

jévanaà maranaà syad yat

tat premeti nigadyate

 

atha – now; kédåk – like what?; prema – pure love; tat –

this; aha – he says; praëa – of the life-breath; pratima –

rupeëa – in the form; darçana – seeing; adarçanena – by not

seeing; ca – and; jévanam – life; maraëam – death; syat – may be;

yat – which; tat – that; prema – pure love; iti – thus; ; nigadyate –

is said.

 

 

What is the nature of prema? It is said:

 

“‘If I cannot see my Lord, who is more dear to me than my

own breath, then this life is actually death.’ This is called

prema.”

 

 

Text 45-47

 

 

padma-purane

 

avyalékena manasa

preñöhasyaradhanaà prati

anandanubhavad bhaktir

dhiyo våttir acaïcala

 

atyanta-sukha-sampraptau

vicchede duùkha-santateù

hetur eko ‘yam eveti

saàçrayo bhaktir ucyate

 

dvabhyaà samvalitair bhavaiù

prema-bhaktir iti småtam iti

 

padma-purane – in teh Padma Puräna; avyalékeha – without

duplicity; manasa – of the mind; preçthasya – of the beloved;

aradhanam prati – in relatin to the worship; ananda – of

transcendental bliss; anubhavat – from the perception; bhaktih –

devotional service; dhiyah – of the mind; våttih – the actions;

acaïcala – without wavering; atyanta – great; sukha – happiness;

sampraptau – when He is attained; vicchede – in separation from

Him; duùkha-santateù – great suffering; hetuh – cause; ekah –

sole; ayam – He; eva – certainly; iti – thus; saàçrayah – shelter;

bhaktih – devotional service; ucyate – is said; dvabhyam – the two

conditons; samvalitaih – together; bhavaiù – with love; prema-

bhaktih – prema-bhakti; iti – thus.

 

 

In the Padma Puräëa it is said:

“When one worships his beloved Kåñëa with great bliss, and

with an unwavering, sincere mind, and when the only cause of

one’s happiness is his associatiion with Lord Kåñëa, and the only

cause of his suffering is separation from Lord Kåñëa, this is

called bhakti (devotional service). When these two are mixed with

ecstatic love, that is known as prema-bhakti (devotional service

in pure love of God).”

 

 

 

 

Fifth Part

 

 

Text 48

 

 

athaivaà çré-bhagavad-bhaktiù kenopayena jayate. tad

iti sat-saìgad eva. çré-bhagavan uvaca

 

sataà prasaìgan mama vérya-samvido

bhavanti håt-karna-rasayanaù kathaù

taj-joñanad açv apavarga-vartmani

çraddha ratir bhaktir anukramiñyati

 

atha – now; evam – in this way; çré-bhagavat – of the Supreme

Personality of Godhead; bhaktiù – pure devotional service; kena –

by what?; upayena – means; jayate – become manifested; tat – this;

iti – thus; sat – of saintly devotees; saìgat – from association;

eva – certainly; ; çré-bhagavan – the Supreme Personality of

Godhead; uvaca – said; satam – of pure devotees; prasaìgat –

through the association; mama – My; vérya – wonderful activities;

samvidaù – by discussion of; bhavanti – become; håt – to the

heart; karna- to the ear; rasa-ayanaù – pleasing; kathaù – the

stories; tat – of that; joñanat – by cultivation; açu –

quickly; apavarga – of liberation; vartmani – on the path;

çraddha – firm faith; ratiù – attraction; bhaktiù – devotion;

anu-kramiñyati – will follow in order.

 

 

By what means is devotion to the Lord obtained? The Lord

Himself says (Çrimad-Bhägavatam 3.25.25):

 

“In the association of pure devotees, discussion of the

pastimes and activities of the Supreme Personality of Godhead is

very pleasing and satisfying to the ear and the heart. By

cultivating such knowledge one gradually becomes advanced on the

path of liberation, and thereafter he is freed, and his

attraction becomes fixed. Then real devotion and devotional

service begin.”

 

 

Text 49

 

 

yatha prema-sudha-saranyam

 

satata-prema-parayana-

jana-mukha-galita-kåñna-katha-madhvé

çravanapuöena nipéta

vitarati kåñne ‘malaà prema

 

yatha – just as; prema-sudha-çaraëyam – in the Prema-

sudha-sarani;satata – constant; prema – in love; parayaëa –

devoted; jana – of those persons; mukha – from the mouth; galita –

trickling; kåñëa – of Lord Kåñëa; katha – of the topics;

madhvé – the nectar; çravaëa – of the ears; puöena – by the

holes; nipéta – drunk; viatarati – gives; kåñëe – for Lord
Kåñëa; amalam – pure; prema – love.

 

 

This is also described in the following statement of Prema-

sudhä-säraëi:

 

“When drunk with the cup of the ears, the honey-nectar of

the description of Kåñna that trickles from the mouths of those

eternally in love with Him, bestows pure love for Kåñna.”

 

 

Text 50

 

 

tatha padama-purane

 

na tapaàsi na térthani

na çastrani yajanti naù

saàsara-sagarottare

vaiñnava-sevanaà vina

 

tatha – in the same way; padma-purane – in the Padma

Puräna; na – not; tapaàsi – austerities; na – not; térthani –

travelling to holy pilgrimage places; na – not; çastrani – study

of the sastras; yajanti – is counted as worship; naù – of Me;

saàsara – repeated birth and death sagara – the ocean; uttare –

in the matter of crossing; vaiñëava – of the devotees of the

Lord; sevanam – service; vina – without.

 

 

This is also described in the Padma Puräëa:

 

“Neither austerities, nor pilgrimages, nor scriptures, nor

sacrifices will carry us across the ocean of repeated birth and

death without service to the Lord’s devotees.”

 

 

Texts 51 and 52

 

 

tad eva

 

na rodhayati maà yogo

na saìkhyaà dharma eva ca

na svadhyayas tapas tyago

neñöa-purtaà na dakñina

 

vratani yajïaç chandaàsi

térthani niyama yamaù

yathavarundhe sat-saìgaù

sarva-saìgapaho hi mam

 

tat – this; eva – certainly; na rodhayati – does not control; mam –

Me; yogaù – the añöaìga-yoga system; na – neither; saìkhyam – the anlytic study of the material elements; dharmaù – ordinary

piety such as nonviolence; eva – indeed; ca – also; na – neither;

svadhyayaù – chanting the Vedas; tapaù – penances; tyagaù –

the renounced order of life; na – nor; iñöa-purtam – the

performance of sacrifice and public welfare activities such as

digging wells or planting trees; na – neither; dakñina –

charity; vratani – taking vows such as fasting completely on

Ekadasé; yajïaù – worship of the demigods; chandaàsi –
chanting confidential mantras; térthani – going to holy places

of pilgrimage; niyamaù – following major instructins for

spiritual discipline; yamaù – and also minor regulations;

yatha – as; avarundhe – brings under control; sat-saìgaù –

association with My devotees; sarva – all; saìga – material

association; apahaù – removing; hi – certainly; mam – Me.

 

 

This is confirmed in these words (Çrimad-Bhägavatam

11.12.1-2, where Lord Kåñëa says):

 

“Yoga, saìkhya, piety, Vedic study, penance, renunciation,

philanthropy, gifts to brähmaëas, vows, worship, mantras,

pilgrimages, and following the rules of religion, do not conquer

Me as My devotees’ association, which removes every touch of

materialism, does.”

 

 

Text 53

 

 

tatha ata eva bhagavad-bhaktiù kñipram utpadyate yatha

 

na hy ammayani térthani

na deva måc-chila-mayaù

te punanty uru-kalena

darçanad eva sadhavaù

 

tatha – in that way; atah eva – therefore; bhagavat – of the

Supreme Personality of Godhead; bhaktiù – devotional service;

kñipram – quickly; utpadyate – rises; yatha – just as; na – not;

hi – indeed; ammayani – consisting of water; térthani – holy

Pplaces; na – not; devah – dieties; måt – of clay; sila – or stone;

mayaù – made; te – they; punanti – purify; uru – after a long;

kalena – time; darçanat – by simply seeing; eva – certainly;

sadhavaù – devotees.

 

 

In this way devotion to the Lord becomes quickly manifested.

This is confirmd by the following words (Çrimad-Bhägavatam

10.48.31, where the Lord says):

 

“A saintly person or devotee is free to offer benediction to

everyone, whereas the demigods can offer benediction only after

being worshiped. One can take advantage of the place of

pilgrimage only after going there. By worshiping the particular

demigod, it takes a long time for fulfillment of the desire; but

saintly persons like you, My dear Akrüra, can immediately

fulfill all the desires of the devotees.”*

 

 

Text 54

 

 

tatha nava-siddhan prati nimi-nåpa uvaca

 

ata atyantikaà kñemaà

påcchamo bhavato ‘naghaù

saàsare ‘smin kñanardho ‘pi

sat-saìgaù çevadhir nåëam

 

tatha – in that way; nava-siddhan-prati – to the Nine

Yogendras; nimi-nåpah – Maharaja Nimi; uvaca – said;

ataù – therefore; atyantikam – supreme;

kñemam – good; påccha-maù – I am asking; bhavataù – from

you; anghah – O sinless ones; saàsare – in the cycle of

birth and death; asmin –  this; kñaëa-ardhaù – lasting

only half of one moment; api –  even; sat-saìgaù – the

association of devotees of the Lord; çevadhiù – a great

treasure; nåëam – for human beings.

 

 

Confirming this, Maharaja Nimi said to the

Nine Yogendras (Çrimad-Bhägavatam 11.2.30):

 

“Therefore I ask you, O completely sinless ones, kindly to

tell me what is the supreme good. After all, even half a

moment’s association with pure devotees within this world of

birth and death is a priceless treasure for any man.”***

 

 

Text 55

 

 

atha santaù kédåsa ity ucyatam. tad eva

 

mahat-sevaà dvaram ahur vimuktes

tamo-dvaraà yoñétaà saìgi-saìgam

sahantas te sama-cittaù praçanta

vimanyavaù suhådaù sadhavo ye

 

atha – now; santaù – the devotees; kédåçah – what is

their nature? iti – thus; ucyatam – may be said;

tat – this; eva –  certainly; mahat-sevam – service to the

spiritually advanced persons called mahatmas; dvaram – the

way; ahuù – they say; vimukteù – of liberation;

tamaù-dvaram – the way to the dungeon of a dark, hellish condition

of life; yoçitam – of women; saìgi – of associates;

saìgam – association; mahantaù – highly advanced in spiritual

understanding; te – they; sama-cittaù – persons who see

everyone in a spiritual understandingl; te – they;

sama-cittaù –  persons who see everyone in a spiritual identity;

praçantaù –  very peaceful, situated in Brahman or Bhagavan;

vimanyavaù –  without anger (one most distribute Kåñna

consciousness to persons who are hostile without becoming angry

at them); suhådaù – well-wishers of everyone;

sadhavaù – qualified devotees, without abominable behavior;

ye – they who.

 

 

What is the nature of the Lord’s devotees? It is said (by

the Lord Himself in Çrimad-Bhägavatam 5.5.2):

 

“One can attain the path of liberation from material

bondage only by rendering service to highly advanced spiritual

personalities. These personalities are impersonalists and

devotees. Whether one wants to merge into the Lord’s existence

or wants to associate with the Personality of Godhead, one should

render service to the mahätmäs. For those who are not

interested in such activities, who associate with people fond of
women and sex, the path to hell is wide open. The mahätmäs are

equipoised. They do not see any difference between one living

entity and another. They are very peaceful and are fully engaged

in devotional service. They are devoid of anger, and they work

for the benefit of everyone. They do not behave in any

abominable way. Such people are known as mahätmäs.”*

 

 

Text 56-59

 

 

tatha çré-bhagavan uvaca

 

kåpalur akåta-drohas

titikñuù sarva-dehinam

satya-saro ‘navadyatma

samaù sarvopakarakaù

 

kamair ahata-dh\ir danto

måduù çucir akiïcanaù

an\iho mita-bhuk çantaù

sthiro mac-charano muniù

 

apramatto gabh\iratma

dhåtimaï jita-ñaò-gunaù

aman\i mana-daù kalyo

maitraù karunikaù kaviù

 

ajïayaivaà gunan doñan

mayadiñöan api svakan

dharman santyajya yaù sarvan

maà bhajeta sa tu sattamaù

 

tatha – in that way; çr\i-bhagavan uvaca – the Supreme

Personality of Godhead said; kåpalluù – unable to tolerate the

suffering of others; akåta-drohaù – never injuring others;

titikñuù – forgiving; sarva-dehinam – toward all living

entities; satya-saraù – one who lives by truth and whose

strength and firmness come from truthfulness; anavadya-atma – a

soul free from envy, jealousy, etc; samaù – whose consciousness

is equal both in happiness and in distress; sarva-upakarakaù –

always endeavoring as far as possible for the welfare of all

others; kamaiù – by material desires; ahata – undisturbed;

dhéù – whose intelligence; dantaù – controlling the external

senses; måduù – without a harsh mentality; çuciù – always well-

behaved; akiïcanaù – without possessiveness; anéhaù – free from

worldly activities; mita-bhuk – eating austerely; çantaù –

controlling the mind; sthiraù – remaining steady in one’s

prescribed duty; mat-çaranaù – accepting Me as the only

shelter; muniù – whoughtful; apramattaù – cautious and sober;

gabhéra-atma – not superfical, and thus unchanging; dhåti-

man – not weak or miserable even in distressing circumstances;

jita – having conquered; çaö-guëaù – the six material

qualities, namely hunger, thirst, lamentation, illusion, old age

and death; amané – without desire for prestige; mana-daù –

offering all respects to others; kalyaù – expert in reviving the

Kåñëa consciousness of others; maitraù – never cheating
anyone, and thus a true friend; karuëikaù – acting always due

to compassion, not personal ambition; kaviù – completely learned;

ajïaya – knowing; evam – thus; guëan – good qualities; doçan – bad qualities; maya – by Me; adiñöan – taught; api – even

svakan – one’s own; dharman – religious principles; santyjya –

giving up; yaù – one who; sarvan – all; mam – Me; bhajeta –

worships; saù – he; tu – indeed; sat-tamaù – the best among

saintly persons.

 

 

The Supreme Personality of Godhead said (Çrimad-Bhägavatam 11.11.29-

33):

 

“Kind, never harming others, tolerant to all embodied

beings, truthful, sinless, equal, doing good to others, not

shaken at heart by desires, self-controlled, gentle, pure,

accepting a vow of poverty, free from worldly activities, eating

frugally, peaceful, steady, surrendered to Me, silent,

thoughtful, sober, deep, strong, victorious over the six vices,

humble, considerate, expert, friendly, merciful, poetic, and

aware of my description of what are virtues and faults, he who

abandons all material duties and worships Me, is the greatest of

saints.”

 

 

Text 60

 

 

jïatvajïatvatha ye vai maà

yavan yaç casmi yadåçaù

bhajanty ananya-bhavena

te me bhaktatama mataù

 

jïatva – knowing; ajïatva – not knowing; atha – thus; ye – those who; vai – certainly; mam – Me; yavan – as; yaù – who; ca – also; asmi – I am; yadåçaù – how I am; bhajanti – worship;

ananya-bhavena – with exclusive devotion; te – they; me – by Me;

bhakta-tamaù – the best devotees; mataù – are considered.

 

 

“Whether they understand Me, what I am like and what is my

nature, or not, they who worship Me with undivided love I

consider the best of devotees.”

 

 

Text 61

 

 

evaà bhagavatam aradhya çré-kåñne bhaktiù prajayata

ity asandehaù. yatha çré-bhagavan-nigamaù

 

sat-saìgena hi daiteya

yatudhana mågaù khagaù

gandharvapsaraso nagaù

siddhaç carana-guhyakaù ity adi

 

evam – in this way; bhagavatam – the devotee;

aradhya –  having worshipped; çré-kåñëe – for Lord Kåñëa;

bhaktiù –  devotion; prajayate – becomes manifested;

iti – thus; asandehaù –  without doubt; yatha – just as;

çré-bhagavat – of the Supreme Personality of Godhead;

nigamaù – the instruction; sat-saìgena – by association with My

devotees; hi –  certainly; daiteyaù – the sons of

Diti; yatudhanaù – demons; mågaù – animals;
khagaù – birds; gandharva – Gandharvas; apsarasaù – the

society girls of heaven; nagaù – snakes;

siddhaù – residents of Siddhaloka; caraëa – the Caraëas;

guhyakaù – the Guhyakas; ity – thus; adi – in the passage

beginning.

 

 

By worshiping a devotee devotion for Kåñëa is born. Of this

there is no doubt. The Lord Himself teaches (Çrimad-Bhägavatam

11.12.3):

 

“In every yuga many living entities entangled in the modes of

passion and ignorance gained the association of My devotees.

Thus, such living entities as the Daityas, räkñasas, birds,

beasts, Gandharvas, Apsaräs, Nägas, Siddhas, Cäraëas,

Guhyakas and Vidyädharas, as well as such lower-class human

beings as the vaiçyas, çüdras, women and others, were able to

achieve My supreme abode. Våträsura, Prahläda Mahäräja and

others like them also achieved My abode by association with My

devotees, as did personalities such as Våñaparvä, Bali

Mahäräja, Bäëäsura, Maya, Vibhiñana, Sugriva, Hanumän,

Jämbavän, Gajendra, Jaöäyu, Tulädhära, Dharma-vyädha,

Kubjä, the gopis in Våndävana, and the wives of the

brähmaëas performing sacrifice.”***

 

 

Text 62

 

 

ataù santam aradhya çré-harau bhaktiù karanéya

ananya-bhavena. yatha çré-bhagavad-gétayam arjunaà prati

çré-bhagavan uvaca

 

sarva-dharman parityajya

mam ekaà çaranaà vraja

ahaà tvaà sarva-papebhyo

mokñayiñyami ma çucaù

 

atah – therefore; santam – the devotee; aradhya-having

worshipped; çré-harau – for Lord Hari; bhaktiù – devotional

service; karanéya – may be performed; ananya – bhavena – with

full concentration; yatha – just as; çré-bhagavat-gétayam –

in Bhagavad-gita; arjunam prati – to Arjuna; çré-bhagavan – the

Supreme Personality of Godhead; uvaca – said; sarva-dharman – all

varieties of religion; parityajya – abandoning; mam – unto Me;

ekam – only; çaranam – surrender; vraja – go; aham – I; tvam – you;

sarva – all; papebhyaù – from sinful reactions; mokñayiçyami –

deliver; ma – not; çucaù – worry.

 

 

By worshiping a devotee one becomes able to engage in

unalloyed devotional service to Lord Hari. This pure devotional

service is described in the Bhagavad-gitä (18.66), where the

Supreme Personality of Godhead says to Arjuna:

 

“Abandon all varieties of religion and just surrender unto

Me. I shall deliver you from all sinful reaction. Do not fear.”

 

 

Text 63 (a)

 

tatha brahma-saàhitayaà brahmanaà prati çré-bhagavan

uvaca

 

dharman anyan parityajya

mam ekaà bhaja viçvasan

yadåçé yadåçé çraddha

siddhir bhavati tadåçé

 

tatha – in that way; brahma-saàhitayam – in Brahma-samhita;

brahmaëam prati – to Brahma; çré-bhagavan – the Supreme

Personality of Godhead; uvaca – said; dharman – meritorious

performance; anyan – all other; parityajya – having abandoned;

mam – me; ekam – only; bhaja – serve; viçvasan – faithfully;

yadåçé yadåçé – of whatever nature is; çraddha – faith;

siddhiù – desired result; bhavati – becomes; tadrçé – such;

 

In Brahma-saàhitä (5.61), the Supreme Personality of

Godhead said to Brahmä:

 

“Abandoning all meritorious performances serve Me with faith.

The realization will correspond to the nature of one’s faith.”**

 

 

Text 63 (b)

 

 

tatha

 

tasmat tvam uddhavotsåjya

codanaà praticodanam iti

 

tatha – in the same way; tasmat – therefore; tvam – you;

uddhava – O Uddhava; utsåjya – fiving upl codanam – the

regulations of the Vedas; praticodanam – the injunctions of

supplementary Vedic literatures: iti – thus.

 

 

The Supreme Lord also said (Çrimad-Bhägavatam 11.12.14):

 

“O Uddhava, abandoning the orders and prohibitions of the

Vedas, take shelter of Me alone.”

 

 

 

Seventh Part

 

 

Text 64

 

 

bhaktanaà dharma-karmadi-badhena duçanam asti.

naivam. tatha – –

 

devarñi-bhutapta-nånaà pitånaà

na kiìkaro nayam åné ca rajan

sarvatmana yaù çaranaà çaranyaà

gato mukundaà parihåtya kartam

 

bhaktanam – of the devotees; dharma – of pious actions;

karma – and acitivities for material advancement; adi – beginning

with; badhena – by ceasing; duçanam – defect; asti – is; na – not;

evam – in this way; tatha – in that way; deva – of the demigods;

åçi – of the sages; bhuta – of ordinary living entities; apta –

of friends and relatives; nånam – of ordinary men; pitåëam –

of the forefathers; na – not; kiìkaraù – the servant; na – nor;

ayam – this one; åëé – debtor; ca – also; rajan – O King; sarva-

atmana – with his whole being; yaù-a person who; çaraëam –

shelter; çaraëyam – the Supreme Personality of Godhead, who

affords shelter to all; gataù – approached; mukundam – Mukunda;

parihåtya – giving up; kartam – duties.

 

 

At this point someone may say: “Still, by not performing

pious activities and religious rituals, the devotees are at

fault.”  To this I reply: It is not so. It is said (Çrimad-

Bhägavatam 11.5.41):

 

“One who has given up all material duties and taken full

shelter at the lotus feet of Mukunda, who gives shelter to all,

is not indebted to the demigods, great sages, ordinary living

beings, relatives, mankind, or even one’s forefathers who have

passed away.”*

 

 

Text 65

 

 

tatha båhan-naradéye

 

vasudeva-prasaìgena

kriya-lopo bhaved yadi

tasya karmani kurvanti

tisraù koöyo maharñayaù

 

tatha – in that way; båhat-naradéye – in Båhan-naradéya

Purana; vasudeva-prasaìgena – by engaging in the service of Lord

Vasudeva; kriya – of ordinary material pious activities; lopah –

cessation; bhevat – may be; yadi – if; tasya – of him; karmani –

pious activities; kurvanti – perform; tiçraù koöyah – 30

million; maha-åñayaù – great sages.

 

This is also confirmed in Båhan-näradiya Puräëa:

 

“If by serving Lord Väsudeva ordinary pious duties are

neglected, that neglect is filled by the pious deeds 30 million

great sages perform.”

 

 

Text 66

 

 

tathaiva

 

ajïayaivaà gunan doñan

mayadiñöan api svakan

dharman santyajya yaù sarvan

maà bhajeta sa tu sattamaù

 

tatha – in that way; eva – indeed; ajïaya –

knowing; evam – thus; guna – good qualities;

doçan – bad qualities; maya – by Me;

adiñöan – taught; api – even svakan – one’s own;

dharman – religious principles; santyjya –  giving up;

yaù – one who; sarvan – all; mam – Me; bhajeta –

worships; saù – he; tu – indeed; sat-tamaù – the best

among saintly persons.

 

 

This is also described (by the Lord Himself in Çrimad-

Bhägavatam 11.11.29-33):

 

‘Aware of my description of what are virtues and faults, he who

abandons all material duties and worships Me, is the greatest of

saints.”

 

 

Text 67

 

 

tatha

 

yada yasyanugåhnati

bhagavan atma-bhavitaù

sajahati matià loke

vede ca pariniñöhitam

 

tatha – just as; yada – when; yasya – whom; anugåhnati –

favors by causeless

mercy; bhagavan – the Supreme Personality of Godhead; atma-

bhavitaù – realized by devotee; saù – such a devotee; jahati –

gives up; matim – consciousness; loke – in the material world;

vede – in the Vedic functions; ca – also; pariniñöhitam – fixed.

 

 

This also described in these words (Çrimad-Bhägavatam

4.29.46):

 

“When a person is fully engaged in devotional service, he is

favored by the Lord, who bestows His causeless mercy. At such a

time, the awakened devotee gives up all material activities and

ritualistic performances mentioned in the Vedas.”*

 

 

Text 68 (a)

 

ity evaà çré-bhagavad-bhaktanam anupapattir bhayadayaù

santi. naivam. yatha çrémad-bhagavate samaçrita ye

pada-pallava-plavam ity ädi.

 

iti – thus; ; evam – in this way; çré-

bhagavan – of the Supreme Personality of Godhead; bhaktanam – of

the devotees; anupapattih – non-performance; bhaya-

adayaù – fear and other inauspicious consequences;

santi – are; na – not; evam – in this way; yatha – just

as çré-bhagavane – in Çrimad-Bhägavatam (; samaçritah ye

pada-pallava-plavam – Çrimad-Bhägavatam 10.14.58: samaçrita ye pada-

pallava-plavaà mahat-padaà punya-yaço murareù/ bhavambudhir

vatsa-padaà paraà padaà padaà padaà yad vipadaà na teñam.

 

 

At this point someone may say: “Still, by not performing

ordinary pious rituals the devotees are placed in a fearful

condition.” To this I reply: It is not so. This is described in

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, or the enemy of the Mura demon, the ocean of

the material world is like the water contained in a calf’s

hoofprint. His goal is paraà padam, or Vaikunöha, the place

where there are no material miseries, not the place where there

is danger at every step.”*

 

 

Text 68 (b)

 

 

tatha

 

tatha na te madhava tavakaù kvacid

bhraçyanti margat tvayi baddha-sauhådaù

 

tatha – in that way; 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; dvacit – 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; iti – thus; adi – in the passage

beginning.

 

 

This is also confirmed in the words (Çrimad-Bhägavatam

10.2.33):

 

“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 Your still protect them. Thus they fearlessly

traverse the heads of their opponents and continue to progress in

devotional service.”*

 

 

Text 68 (c)

 

tatha çré-bhagavad-gétasu

 

ananyaç cintayanto maà

ye janaù paryupasate

teñaà nityabhiyuktanaà

yoga-kñemaà vahamy aham

 

tatha – in that way; çré-bhagavat-gétasu – in Bhagavad-

gita; ananyaù – no other; cintayantaù – concentrating; mam –

unto Me; ye – who; janaù – persons; paryupasate – properly

worship; teñam – their; nitya – always; abhiyuktanam – fixed in

devotion; yoga-kñemam – requirements; vahami – carry; aham – I.

 

 

This is also confirmed in Çrimad-Bhagavad-géta (9.22,

where Lord Kåñna says):

 

“But those who worship Me with devotion, meditating on My

transcendental form –  3}to them I carry what they lack and preserve

what they have.”*

 

 

Text 69 (a)

 

 

ata eva çré-kåñnacandra-padaravindaçrayena na

kiïcid durlabham. janma-marana-bhayatéta-padaà ca prapyate.

nityananda-padam api prapyate ca. yatha

 

atah eva – therefore; çré-kåñëacandra – of Çri Kåñëa

candra; pada-aravinda – of the lotus feet; açrayeëa – by taking

shelter; na – not; kiïcit – anything; durlabham – is difficult to

attain; janma – birth; maraëa – death; bhaya – and fear; atéta –

beyond; padam – state; ca – also; prapyate – is attained; nitya –

eternal; ananda – of transcendental bliss; padam – the state; api – also; prapyate – is attained; ca – and; yatha – just s.

 

 

Therefore, for one who takes shelter of Lord Kåñëacandra’s

lotus feet, nothing is difficult to attain. Birth, death, and

fear are transcended, and eternal bliss is attained. This is

confirmed in these words (Çrimad-Bhägavatam 10.3.27):

 

 

Text 69 (b)

 

 

martyo måtyu-vyala-bhétaù palayan

lokan sarvan nirbhayaà nadhyagacchat

tvat-padabjaà prapya yadåcchayadya

susthaù çete måtyur asmad apaiti

 

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.

 

 

“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 70

 

 

tatha çré-viñnu-sahasra-nama-stotre

 

na vasudeva-bhaktanam

açubhaà vidyate kvacit

janma-måtyu-jara-vyadhi-

bhayaà naivopajayate

 

tatha – in that way; çré-viñnu-sahasra-nama-stotre – in

the viñnu-sahasra-nama prayers; na – not; vasudeva-

bhaktanam – of the devotees of Lord Vasudeva; açubham –

inauspiciousness; vidyate – is; kacit – at all; janma – of birth;

måtyu – death; jara – old-age; vyadhi – and disease; bhayam –

fear; na – not; eva – certainly; upajayate – is produced.

 

 

This is also confirmed in the Viñnusahasra-nama-prayers:

 

“No inauspicious condition is ever imposed on Lord

Väsudeva’s devotees. For them there is no fear of birth, death,

old-age, and disease.”

 

 

Text 71 (a)

 

 

tatha

 

bhagavata uru-vikramaìghri-çakha-

nakha-mani-candrikaya nirasta-tape

hådi katham upasédataà punaù sa

prabhavati candra ivodite ‘rka-tapaù

 

tatha – in that way; bhagavataù – of the Supreme Personality

of Godhead; uru-vikrama – which have performed great heroic deeds;

aìghri – of the lotus feet; çakha – of the toes; nakha – of the

nails; mani – which are like jewels; candrikaya – by the

moonshine; nirasta-tape – when the pain has been removed; hådi –

in the hearts; katham – how indeed; upasédatam – of those who are

worshiping; punaù – again; saù – tht pain; prabhavati – can have

its effect; candre – when the moon; iva – just as; udite – risen;

arka – of the sun; tapaù – the burning heat.

 

 

This is also confirmed in these words (Çrimad-Bhägavatam

11.2.54):

 

“When it is cast aside by the powerful jewel-moonlight of

the Supreme Lord’s toenails, how can the blazing sun of material

suffering overpower the devotees? It becomes like a sun

when the moon rises.”

 

 

Text 71 (b)

 

 

ity adi çré-bhagavad-bhakter mahattvam. atraivagre

çré-bhagavad-bhajanoddeça-ratnadau katicid uktam. tatraiva

jïatavyam iti.

 

iti – thus; adi – in the statement beginning; çré-bhagavat – of the Supreme Personality of Godhead; bhaketh – of the

devotional service; mahattvam – the glory; atra – here; eva –

certainly; ; agre – in the begihnning; çré-bhagavat-bhajana-

uddeça-ratna – of the Çri Bhagavad-bhajanoddeça-ratna; adau –

in the beginning; katicit – some; uktam – is said; tatra – there;

eva – certainly;  jïatavyam – may be understood; iti – thus.

 

 

In this way we have described the glories of devotional

service to the Supreme Personality of Godhead. This pure

devotional service is also described in the book Çri Bhagavad-

bhajanoddeça-ratna, and many other Vedic literatures.

 

 

 

 

Eighth part

 

 

Text 72

 

 

ataù

 

nana-deva-niñevanaà parihara pranadi-samrodhanaà

dharmaà karma ca dana-tértha-niyama-brahmadikopasanam

sarveñaà parameçvarasya paramananda-pradasyatmanaù

çré-kåñnasya sadavyayasya carana-dvandvaravindaà

bhaja

 

ataù – therefore; nana – various; deva – of demigods;

niçevanam – service; parihara – just abandon; praëa-adi-

saàordhanam – drilling the respiration in astanga-yoga; dharmam –

ordinary pious activities; karma – fruitive activities; ca – and;

dana – giving in charity; tértha – travelling to holy places;

niyama – austerities and vows; brahma – impersonal Brahman; adika –

beginning with; upasanam – worship; sarveñam – of all; parama-

içvarasya – of the Supreme Master; parama – Çri ananda – bliss;

pradasya – grabbing atmanaù – of the Supersoul; çré-kåñëasya – of Çri Kåñëa; sada – always; avyayasya – imperishable

caraëa – feet; dvandva – pair; aravindam – lotus flower; bhaja –

just worship.

 

 

Please abandon demigod-worship, breath-control, ordinary

religion, pious deeds, charity, pilgrimages, austerities, vows,

and Brahman-worship. Worship the two lotus feet of Çri Kåñëa, the

imperishable Supreme Personality of Godhead, who grants

transcendental bliss.

 

 

Text 73

 

 

tatha

 

radha-kåñna-padaravinda-vigalat-prema-pravahamåtaà

payaà payam anarataà para-sukhé bhutva mahan

unmadaù

nanyatrapi mano dadhati na vadaty anyaà smaren netaraà

tasyaivaìghri-yaço vinapyata imaà cakre kavé

raghavaù

 

tatha – in that way; radha – of Çri Rädhä; kåçna – and

Kåñna; pada – feet; aravinda – from the lotus; vigalat –

trickling; prema – of pure love; pravaha – of the current;

amåtam – the nectar; payam payam – repeatedly drinking;

anaratam – without cessation; para – with transcendental; sukhé –

happiness; bhutva – having become; mahan – a great; unmadaù –

intoxicated person; na – not; anyatra – anywhere else; api – even;

manah – the mind; dadhati – places; na – not; vadati – speaks;

anyam – anything else; smaret – remembers; na – not; itaram –

anything else; tasya – of him; eva – certainly; aìghri – of the

lotus feet; yaçah – the fame; vina – without; apyate – is attained; imam – this; cakre – did; davéh – the poet; raghavaù – raghava

Gosvami.

 

 

The poet Räghava Gosvämi has become jubilantly intoxicated

by constantly drinking from the streams of nectar flowing from

the lotus flowers of Çri Çri Rädhä-Kåñëa’s feet. He is now unable

to fix his mind anywhere, talk about anything, or remember

anything except those lotus feet.

 

 

Text 74

 

 

svar-vapé-savidhe maha-muni-varasyamratakasyaçrame

nana-çastra-vidhi-jïa-paëòita-yute sthane ‘mbikadhiñöhite

brahma-vyasa-maheça-gopita-dhanaà kåñna-prakaçabhidhaà

ratnaà raghava-namadheya-kåtina vedyaà kåtaà sarvataù

 

svar-vapi – the celestial Ganges; savidhe – near;

maha – of the great; muni – of sages; varasya – of the

best; amratakasya açarame – at Amrataka-açrama;

nana – various; sastra – of scriptures; vidhi – in the

instructions; jïa – learned;

panòita – scholars; yute – with; sthane – at that place;

ambika-adhiñöhite – in Ambikavana; brahma-by Brahma;

vyasa – Vyasa; mahesa – Siva; gopita – hidden;

dhanam – treasure; kåñna –  prakaça – Kåñna-prakaça;

abhidham – named; ratanam – the jewel; raghava-

Raghava; namadheya – named; kåtina – by the author;

vedyam – knowable; kåtam – done; sarvataù – completely.

 

 

The jewel named Çri Kåñëa-bhakti-ratna-prakäça, which is so

precious that Brahmä, Vyäsa and Çiva had kept it hidden, is now

made known to the public by a devotee named Räghava Gosvämi in

Amrätaka-äçrama, which is near the celestial Ganges and is filled

with great sages, and which is in Ambika, which is filled with

learned theologians.

 

 

Text 75

 

 

ye jananti mahanta eva sudhiyas te modayanty uttamaù

kñéna ye na vidanti tattvam idam evadhyapayantv açu

te

etad ye tu vihaya canya-viñaye kurvanty aho manasaà

te kim kåñna-padaravinda-surasaà samprapnuvanty

ajïakaù

 

ye – who; jananti – understand; mahantah – great souls; eva –

certainly; sudhiyah – intelligent; te – they; modayanti – delight;

uttamaù – exalted; kñénah – less-intelligent; ye – those who;

na do not; vidanti – understand; tattvam – the truth; idam – this;

eva – certainly; adhyapayantu – may read; açu – quickly; te –

they; etat – this; ye – those who; vihaya – agandoning; anya – in

another; viçaye – subject matter; kurvanti – place; aho – indeed;

manasam – their minds; te – they; kim – how?; kåñna – of Lord

Kåñna; pada-aravinda – of the lotus feet; su-rasam – the nectar;

samprapnuvanti – will attain; ajïakaù – unitelligent.

 

They who are great devotees filled with spiritual

intelligence will relish this book, and they who are less intelligent

may skim through it and read it here and there. A third class of

men will not read this book, but instead pass on to topics other

than Kåñëa. How will these fools taste the sweet nectar of

Lord Kåñëa’s lotus feet?

 

 

Text 76

 

 

çré-kåñëaìghri-saroja-yugma-vigalan-madhvéka-

dharamåtaà

pétaà yair na ca caru citta-cañakais te vaïcita

duùkhitaù

anyaà vanusaranty anitya-vibhavaà saukhyaçaya baliça

yasyanty udbhava-måtyu-tévra-kadaneñv ajanma-koöiñv

api

 

çré-kåñna – of Çri Kåñna; aìghri – of the feet;

saroja – of lotus flowers; yugma – from the pair; vigalat –

trickling; madhvika – of madhvéka nectar; dhara – of the stream;

amåtam – nectar; pétam – drunk; yaih – by whom; na – not; ca – also;

caru – splendid; citta – of the mind; caçakaih – with the goblets;

te – they; vaïcitah – are cheated; duùkhitaù – and unhappy;

anyam – other; va – or; anusaranti – go; anitya – temporary;

vibhavam – opulence; saukhya – of happiness; açaya – with the

hope; baliçah – like foolish children; yasyanti – will attain;

udbhava – of birth; måtyu – and death; tévra – sharp; kadaneñu –

in sufferings; a-janma-kotiçu – in millions of births; api – even.

 

 

They who will not drink from the splendid stream of

mädhvika nectar flowing from the two lotus flowers of Lord

Kåñëa’s feet have become cheated of the most valuable

treasure, and as a result they cannot help but become very

unhappy. These childlike fools hope to find happiness in the

temporary things of this world, but for all their endeavors all

they will gain is a great treasury of bitter sufferings for

millions of lifetimes in this world of birth and death.

 

 

Texts 77-80

 

 

ataù sarvam anyaà vihaya sarvopari çré-kåñna-

caranaravindaà brahmadibhir bhajanéyaà bhajata. tad eva

kurutaitad durlabha-saìgrahanusarena. tad evam imaà

saìgrahaà viruddha-matiñu na prakaçayet. tad iti

 

dhurtayatyanta-murkhaya

tatha panòita-manine

pañanòa-mataye caiva

anya-devopasevine

 

abhaktaya ca lolaya

riktopasaparaya ca

nastikaya tamasaya

tathahaìkara-kariëe

na prakaçyo na deyaç ca

kadacin naiña saìgrahaù

 

deyo viçuddha-mataye

kåñëa-padabja-sevine

guru-bhaktaya çantaya

satya-sandhaya sarvada

 

ataù – therefore; sarvam – everything; anyam – else; vihaya –

abandoning; sarva – everything; upari – above; çré-kåñna – of

Çri Kåñna; carana – feet; aravindam – lotus; brahma – by

Brahma; adibhih – and the other sages and demigods; bhajanéyam –

the proper object of worship; bhajata – please worship; tat – this;

eva – certainly; kuruta – please do; etat – this; durlabha – rare;

saìgraha – collection of verses; anusarena – according to; tat –

this; evam – in this way; imam – this; saìgraham – collection;

viruddha – opposed; matiçu – to those whose opininons; na – not;

prakaçayet – should be revealed; tat – therefore; iti – thus;

dhurtaya – to a rascal; atyanta-murkhaya – to a great fool;

tatha – in the same way; panòita-manine – to one proud of his

drudition; paçanòa-mataye – to offender; ca – also; eva –

certainly; anya – of other; deva – demigods; upasevine – serving;

abhaktaya – to a non-devotee; ca – and; lolaya – to one whose mind

is agitated with material desires; rikta-upasa-paraya – to one

who shuns the worship of Çri Kåñna; nastikaya – to a

blasphemer or atheist; tamasaya – to one absorbed in the mode of

ignorance; tatha – in the same way; ahaìkarakarine – to one

puffed up with pride; na – not; prakaçyah – should be revealed;

na – not; deyah – should be given; ca – and; kadacit – at any time;

na – not; eñah – this; saìgrahaù – collection; deyah – should be

given; ca – and; kadacit – at any time; na – not; eñah – this;

saìgrahaù – collection; deyah – should be given; viçuddha-

mataye – to one whose mind is pure; kåñëa-pada-abja-sevine – to

one who worships Lord Kåñëa’s lotus feet; guru-bhaktaya – to

one devoted to his spiritual master; çantaya – to one who is

peaceful; satya-sandhaya – to one engaged in spiritual life;

sarvada – always.

 

 

Renouncing everything, please worship Lord Kåñëa’s

transcendental lotus feet, which are worshiped by Brahmä and the

demigods. Please study this rare book. This book should not be

shown to those averse to Lord Kåñëa.

 

This book should be neither shown nor given to one who is

impious, a great fool, proud of his so-called erudition, an

offender, a worshiper of demigods, a non-devotee, a materialist

hankering for sense-gratification, one averse to Lord Kåñëa, a

blasphemer, an atheist, a person in the mode of ignorance, or an

egoist.

This book should be given to one whose mind is pure, who

serves Lord Kåñëa’s lotus feet, who is devoted to his

spiritual master, who is peaceful, and who is always situated in

the truth.

 

Text 81

 

 

yatha çrémad-bhagavad-gétasu

 

idaà te natapaskaya

nabhaktaya kadacana

na caçuçruñave vacyaà

na ca maà yo ‘bhyasuyati

 

yatha – just as; çrémat-bhagavat-gétasu-in Çrimad-

Bhagavad-gita; idam – this; te – you; na – never;

atapaskaya – one who is not austere; na – never;

abhaktaya – one who is not a devotee; kadacana – at any

time; na – never; ca – -also; açuçruçave – one who is

not engaged in devotional service; sacyam – to be spoken;

na – never; ca – also; mam – unto Me;

yaù – anyone; abhyasuyati –  envious.

 

 

This is also described in Çrimad-Bhagavad-

gitä (18.67, 68, 61 and 62, where Lord Kåñëa says):

 

“This confidential knowledge may not be explained to those

who are not austere, or devoted, or engaged in devotional

service, nor to one who is envious of Me.

 

 

Text 82

 

 

ya idaà paramaà guhyaà

mad-bhakteñv abhidhasyati

bhaktià mayi paraà kåtva

mam evaiñyaty asaàçayaù

 

yaù – anyone; idam – this; paramam – most; guhyam –

confidential; mat – Mine; bhakteñu – amongst devotees of;

abhidhasyati – explains bhaktim – devotional service; mayi – unto

Me; param – transcendental; kåtva – having done; mam – unto Me;

eva – certainly;  eçyati – comes; asaàçayaù – without doubt.

 

 

“For one who explains the supreme secret to the devotees,

devotional service is guaranteed, and at the end he will come

back to Me.”

 

 

Text 83

 

 

éçvaraù sarva-bhutanaà

håd-deçe ‘rjuna tiñöhati

bhramayan sarva-bhutani

yantraruòhani mayaya

 

éçvaraù – the Supreme Lord; sarva-bhutanam – of all living

entities; håd-deçe – in the location of the heart;

arjuna – O Arjuna; tiñöhati – resides; bhramayan – causing

to travel; sarva-bhutani – all living entities;

yantra – machine; aruòhani – being so placed; mayaya – under

the spell of material energy.

 

 

“The Supreme Lord is situated in everyone’s heart, O Arjuna,

and is directing the wanderings of all living entities, who are

seated as on a machine, made of the material energy.

 

 

Text 84 (a)

 

 

tam eva çaranaà gaccha

sarva-bhavena bharata

tat prasadat paraà çantià

sthanaà prapsyasi çaçvatam

 

tam – unto Him; eva – certainly; çaranam – surrender;

gaccha – go; sarva-bhavena – in all respects; bharata – O son of Bharata;

tat-prasadat – by His grace; param – transcendental; çantim –

peace; sthanam – abode; prapsyasi – you will get; çaçvatam –

eternal.

 

 

“O scion of Bharata, surrender unto Him utterely. By His grace

you will attain transcendental peace and the supreme and eternal

abode.”

 

 

Text 84 (b)

 

 

ity evaà jïatva çré-kåñna-caranaavindam eva çaranaà

kartavyam iti çeñaù.

 

iti – thus; evam – in this way; jïatva – having understood;

çré-kåñna- of Çri Kåñëa; caraëa-aravindam – the lotus

feet; eva – certainly; çaraëam – shelter; kartavyam – should be

done; iti – thus; çeñaù – the conclusion.

 

 

Therefore, after understanding all this one should take

shelter of the lotus feet of Çri Kåñëa. That is the conclusion of

this book.

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