r lok mr .

tam-bindu

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r r guru gaurgau jayata r r rdh-vinoda-bihrj k jaya!

r lok mr . tam-bindu
The Sublime Nectar of Vaiava Verses
Compiled under the guidance of

r rmad Bhaktivednta Nryan .a Gosvm Mahrja

by Bhaktivednta Giri Mahrja and Bhaktivednta Bhagavata Mahrja

r lokmtam-bindu ~

The Sublime Nectar of Vaiava Verses

Second Edition (January 2012 3000 copies) Printed at Spectrum Printing Press Ltd Pvt. (New Delhi, India)
ISBN 978-1-935428-50-3 Library of Congress Control Number 2012931398 British Library Cataloguing in Publication Data. A catalogue record for this book is available from the British Library Cataloging in Publication Data--DK
Courtesy: D.K. Agencies (P) Ltd. <docinfo@dkagencies.com>

Sri lokamrtam-bindu = The sublime nectar of vaiava verses / compiled under the guidance of Bhaktivedanta Narayana Gosvami Maharaja by Bhaktivedanta Giri Maharaja and Bhaktivedanta Bhagavata Maharaja. -- 2nd ed. p. cm. In Sanskrit (roman); translation and word-by-word meaning in English. Includes index. ISBN 9781935428503 1. Vaishnavism--Prayers and devotions. I. Bhaktivedanta Narayana, 1921- II. Bhaktivedanta Giri, Maharaja. III. Bhakti Vedanta Bhagavata Maharaja, Swami. IV. Title: Drop of the sublime nectar of lokas. DDC 294.5512 23

Contents
Essential lokas......................................................1 Guru-tattva.......................................................... 33 Dk Divine Knowledge.................................. 52 Vaiava-tattva..................................................... 59 Sdhu-saga......................................................... 88 Bhgavata-tattva.................................................. 101 Gaura-tattva........................................................ 118 Ka-tattva........................................................ 135 Rdh-tattva....................................................... 155 Rdh-dsyam.................................................... 164 akti-tattva.......................................................... 180 Jva-tattva............................................................ 188 Acintya-bhedbheda-tattva.................................. 198 Overcoming Obstacles........................................206 raddh, aragati, Humility............................220 Abhidheya-tattva.................................................230 Bhakti-tattva....................................................... 245 Types of Bhakti...................................................272 ravaa The Glories of Hearing Hari-kath.....287 Nma-sakrtana................................................ 291

Nma-tattva...................................................... 297 Rasa-tattva........................................................ 307 Bhva-bhakti .................................................... 313 Prema-bhakti..................................................... 322 Separation and Meeting in Prema..................... 335 The Glories of r Girirja Govardhana............. 346 The Glories of r Rdh-kua........................ 349 Appendix: Basic Questions of Siddhnta & Corresponding Definition lokas ............................. 355 loka Index ...................................................... 359

r lok mr . tam-bindu
Essential lokas
Magalcaraa loka
gurave gauracandrya rdhikyai tadlaye kya ka-bhaktya tad-bhaktya namo nama Arcana-dpik

gurave unto r Guru; gauracandrya unto Gauracandra; rdhikyai unto rmat Rdhik; tad-laye unto Her pastime place, r Vndvana Dhma, and Her associates; kya unto Ka; ka-bhaktya unto Kas devotees; tad-bhaktya unto the devotees of Kas devotees; nama nama I offer my obeisances time and again.

I offer my obeisances time and again unto r Guru, r Gauracandra, rmat Rdhik, Her associates and Her dhma, r Vndvana, and unto r Ka, His devotees and the devotees of His devotees.
The definition loka of pure bhakti
anybhilit-nya jna-karmdy-anvtam nuklyena knu-lana bhaktir uttam Bhakti-rasmta-sindhu (1.1.11), rla Rpa Gosvm

r lokmtam-bindu

anya-abhilit-nyam devoid of any desires [other than those for the service and pleasure of r Ka]; jna [speculative] knowledge [aimed at impersonal liberation]; karma fruitive activities; di artificial renunciation, yoga for mystic powers and so forth; anvtam not covered by; nuklyena favourable; ka-anulana cultivation of service to Ka; bhakti uttam first-class devotional service. [The prefix anu in the word anulanam indicates that the cultivation of bhakti must be in nugatya (under guidance) as well as continuous and uninterrupted, like an unbroken stream of honey. In other words, pure bhakti necessitates continuous ik from a pure devotee.]

Uttam-bhakti, pure devotional service, is the cultivation of activities that are meant exclusively for the pleasure and benefit of r Ka. It is the uninterrupted flow of service to r Ka, performed through all endeavours of body, mind and speech, as well as through expression of various spiritual moods (bhvas). It is not covered by jna (speculative knowledge aimed at impersonal liberation), karma (reward-seeking activity), mystic yoga or austerities; and it is completely free from all desires other than the aspiration to bring happiness to r Ka.
Controlling the mind and senses is the first duty of a sdhaka
vco vega manasa krodha-vega jihv-vegam udaropastha-vegam

Essential lokas

etn vegn yo viaheta dhra sarvm apm pthiv sa iyt Upademta (1), rla Rpa Gosvm

vca of speech; vegam the urge; manasa of the mind; krodha of anger; vegam urge; jihv of the tongue; vegam urge; udara-upastha of the belly and genitals; vegam urges; etn these; vegn urges; ya whoever; viaheta can tolerate; dhra sober person; sarvm entire; api even; imm this; pthivm world; sa that personality; iyt can give spiritual instruction.

A wise and self-composed person who can tolerate the impetus to speak, the agitation of the mind, the onset of anger, the vehemence of the tongue, the urge of the belly and the agitation of the genitals can instruct the entire world on the science of bhakti.
The definition loka of tolerance perceiving Kas mercy in all circumstances
tat te nukamp su-samkamo bhujna evtma-kta vipkam hd-vg-vapurbhir vidadhan namas te jveta yo mukti-pade sa dya-bhk rmad-Bhgavatam (10.14.8)

tat therefore; te Your; anukampm compassion; susamkama eagerly seeking or hoping for; bhujna

r lokmtam-bindu

experiencing; eva certainly; tma-ktam caused by himself; vipkam results of his pious and impious activities; ht heart; vk words; vapurbhi with the body; vidadhan offering; nama obeisances; te unto You; jveta he can live; ya anyone who; mukti-pade at whose lotus feet liberation takes shelter; sa he; dya-bhk deserves to ultimately inherit Kas grace.

[Lord Brahm said:] One who, while always expecting Your mercy, undergoes the reactions to his past pious and impious actions, understanding them to be the result of his own past activities, while constantly offering homage unto You with his body, mind and words is eligible to attain Your lotus feet, which are the shelter even for the goddess of liberation.
The definition loka of humility and the method for attaining prema
td api suncena taror api sahiun amnin mna-dena krtanya sad hari ikaka (3), r Caitanya Mahprabhu

tt than the grass; api even; suncena by being humbler; taro than a tree; api even; sahiun by being more tolerant; amnin by being prideless; mnadena by giving respect to others; krtanya should be chanted; sad always; hari r Haris names.

Essential lokas

One who is humbler than a blade of grass and more tolerant than a tree, who gives due respect to others without desiring it for himself is qualified to always chant the Holy Names of r Hari.** [In this connection, rla Bhaktivednta Nryaa Gosvm Mahrja often mentioned the following three basic principles:] (1) Never criticize (vaco vegam) (2) Never complain (tat te nukampm) (3) Always chant Hare Ka (td api suncena krtanya sad hari)
The jvas svarpa and relationship with Ka the basis of jaiva-dharma
jvera svarpa hayakera nitya-dsa kera taasth akti bhedbheda-praka r Caitanya-caritmta, Madhya-ll (20.108)

jvera of the living entity; svarpa the constitutional position or eternal spiritual form; haya is; kera of Lord Ka; nitya-dsa eternal servant; kera of Lord Ka; taasth marginal; akti potency; bheda abheda one and different; praka manifestation.

The jvas constitutional position and inherent function is to be an eternal servant of Ka. The jva is the marginal potency of Ka and a manifestation simultaneously one with and different from Ka.

r lokmtam-bindu

Ones eternal identity

nha vipro na ca nara-patir npi vaiyo na dro nha var na ca gha-patir no vanastho yatir v kintu prodyan-nikhila-paramnanda-prmtbdher gop-bhartu pada-kamalayor dsa-dsnudsa Padyval (74)

na not; aham I; vipra a brhmaa; na not; ca also; nara-pati a king or katriya; na not; api also; vaiya a merchant; na not; dra a worker; na not; aham I; var a brahmacr; na not; ca also; gha-pati a householder; no not; vana-stha vnaprastha; yati a mendicant or renunciant; v either; kintu but; prodyan forever expanding; nikhila all; parama-nanda of transcendental bliss; pra complete; amta-abdhe of the ocean of nectar; gop-bhartu of the maintainer of the gops [or He who is maintained by the gops love]; pada-kamalayo of the two lotus feet; dsa of the servant; dsa anudsa this insignificant servant of the servant.

[r Caitanya Mahprabhu said:] I am not a brhmaa, katriya, vaiya or dra, nor a brahmacr, ghastha, vnaprastha or sannys. My only identity is that of an insignificant servant of the servants of the servants of the lotus feet of r Ka, the ever expanding ocean of fully nectarean transcendental bliss, who is renowned as the maintainer of the milkmaids of Vraja.

Essential lokas

The definition and three qualities of a bona fide guru

tasmd guru prapadyeta jijsu reya uttamam bde pare ca nita brahmay upaamrayam rmad-Bhgavatam (11.3.21)

tasmt therefore; gurum gu (ignorance), ru (eradicator), i.e. one who can eradicate ignorance; prapadyeta one should take shelter of; jijsu one who is inquisitive; reya ultimate good; uttamam the highest; bde in the Vedas; pare in the Supreme Lord (r Ka); ca and; nitam fully conversant; brahmai in the Absolute Truth; upaamarayam fixed in detachment from material desires and conceptions.

Therefore, a person who seriously desires to inquire about the ultimate transcendental benefit must take shelter of a bona fide guru. The qualifications of r guru are that (1) he has fully realized the purport of all Vedic scriptures (abda-brahma), (2) has full realization of the Supreme Absolute Truth (Parabrahma r Ka) and (3) is completely free from material desires and attachments.
The essence of stra is revealed only to he who has unflinching faith in both r guru and r Ka
yasya deve par bhaktir yath deve tath gurau tasyaite kathit hy arth prakante mahtmana vetvatara Upaniad (6.23)

r lokmtam-bindu

yasya of whom; deve in the Supreme Lord; par transcen dental; bhakti devotion; yath-deve as in the Lord; tath in the same way; gurau in the spiritual master; tasya to him; ete these; kathit as described; hi certainly; arth the imports; praksante are revealed; mahtmana of that great soul.

The conclusive imports of the scriptures are revealed only to that great soul who has the same transcendental devotion (par-bhakti) for r gurudeva that he has for r Bhagavn.
To become free from my and attain perfection one must accept r guru as his very life and soul
bhaya dvitybhiniveata syd d apetasya viparyayo smti tan-myayto budha bhajet ta bhaktyaikayea guru-devattm rmad-Bhgavatam (11.2.37)

bhayam fear; dvitya in something seeming to be other than the Lord; abhiniveata because of absorption; syt it will arise; t from the Supreme Lord; apetasya for one who has turned away; viparyaya misidentification; asmti forgetfulness; tat of the Lord; myay by the illusory energy; ata therefore; budha an intelligent person; bhajet should worship fully; tam Him; bhakty with devotion; ekay unalloyed; am the Lord; guru-devat-tm one who sees his own spiritual master as his lord and very soul.

Essential lokas

Fear arises when a living entity misidentifies himself as the material body because of absorption in the external, illusory energy of the Lord. When the living entity thus turns away from the Supreme Lord, he also forgets his own constitutional position as a servant of the Lord. This bewildering, fearful condition is effected by the potency for illusion, called my. Therefore, an intelligent person should engage unflinchingly in the unalloyed devotional service of the Lord, under the guidance of a bona fide spiritual master, whom he should accept as his worshipable deity and as his very life and soul.*
r guru must be approached with surrender, a service attitude and inquiries
tad viddhi praiptena paripranena sevay upadekyanti te jna jninas tattva-darina Bhagavad-gt (4.34)

tat this knowledge; viddhi understand; praiptena by offering prostrated obeisances [to the guru who gives instructions about transcendental knowledge]; paripranena by relevant inquiries on every aspect; sevay by rendering devotional service; upadekyanti they will reveal; te unto you; jnam that knowledge; jnina those in knowledge; tattva-darina who have seen the Absolute Truth.

Understand this transcendental knowledge by offering your prostrated obeisances to the spiritual master, who

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r lokmtam-bindu

imparts such knowledge, by asking him relevant questions and by rendering service to him. Those who have direct perception of the Supreme Absolute Truth and who are well-versed in the imports of the scriptures can enlighten you by instructing you on this science.
Human life is meant only for spiritual perfection, not for sense gratification
labdhv su-durlabham ida bahu-sambhavnte mnuyam artha-dam anityam apha dhra tra yateta na pated anu-mtyu yvan nireyasya viaya khalu sarvata syt rmad-Bhgavatam (11.9.29)

labdhv having obtained; su-durlabham that which is very difficult to obtain; idam this; bahu many; sambhava births; ante after; mnuyam human form of life; artha-dam which awards great value; anityam not eternal; api although; iha in this material world; dhra one who has sober intelligence; tram immediately, without wasting a single moment; yateta should endeavour; na not; patet one may fall; anumtyu always subject to death; yvat as long as; nireyasya for ultimate perfection; viaya sense gratification; khalu indeed; sarvata in all [species of life]; syt is possible.

This human birth is very rare, because it is only attained after many lifetimes. Although temporary, it can give the highest benefit [and be a springboard leading to spiritual

Essential lokas

11

perfection]. After all, sense gratification is available in all species [whereas spiritual perfection is possible only for human beings]. Therefore, an intelligent person should immediately, without wasting a single moment, begin to endeavour [with one-pointed dedication] to achieve the ultimate good fortune, before death comes.
The human body is like a boat and r guru is the captain
n-deham dya su-labha su-durlabha plava su-kalpa guru-karadhram maynuklena nabhasvaterita pumn bhavbdhi na taret sa tma-h rmad-Bhgavatam (11.20.17)

n-deham the human body; dyam source of all auspicious results; su-labham easily obtained; su-durlabham rarely obtained; plavam a boat; su-kalpam well-designed, robust; guru one who dispels ignorance; kara-dhram he who navigates the boat [or the chastizer who pulls one by the ear]; may by Me; anuklena with favourable; nabhasvat winds [remembrance in the form of hari-kath]; ritam propelled; pumn a person; bhava of material existence; abdhim the ocean; na not; taret cross over; sa he; tma-h the killer of his own soul.

This human body is the basis of the attainment of all auspicious results, and although it is very rare, it has been obtained easily. It is like a strong boat in which to cross the

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ocean of material existence. Simply accepting the shelter of the spiritual master, who becomes the captain and navigator of this boat, and being blown by the favourable winds of remembrance of Me, it is propelled towards its destination. After acquiring this human body, a person who does not endeavour to cross this ocean of material existence, even after receiving so much facility, is certainly considered to be the killer of his own soul.
Even a moments association with a sdhu can award all perfection
sdhu-saga sdhu-saga sarva-stre kaya lava-mtra sdhu-sage sarva-siddhi haya r Caitanya-caritmta, Madhya-ll (22.54)

sdhu-saga sdhu-saga repeated association with pure devotees; sarva-stre all the revealed scriptures; kaya say; lava-mtra even for a moment; sdhu-sage association with a pure devotee; sarva-siddhi complete spiritual perfection; haya there is.

The verdict of all revealed scriptures is that even a moments association with a sdhu, a pure devotee, can award complete spiritual perfection.*
Sdhu-saga is the birth-place of bhakti
ka-bhakti-janma-mla haya sdhu-saga ka-prema janme, teho puna mukhya aga r Caitanya-caritmta, Madhya-ll (22.83)

Essential lokas

13

ka-bhakti of devotional service; janma-mla the root cause; haya is; sdhu-saga association with saintly devotees; ka-prema of ecstatic transcendental love of Ka; janme upon the awakening; teho that [same association with saintly devotees]; puna again; mukhya aga the chief principle.

The root cause of ka-bhakti is sdhu-saga. Even when ones dormant ka-prema awakens, such association will still remain the most essential principle for ones spiritual life.
Divine greed is the only qualification for rgnuga-bhakti
ka-bhakti-rasa-bhvit mati kryat yadi kuto pi labhyate tatra laulyam api mlyam ekala janma-koi-suktair na labhyate Padyval (14); r Caitanya-caritmta, Madhya-ll (8.70)

ka-bhakti-rasa in the mellows of spontaneous devotional service [or in the mood of the gops love for r Ka]; bhvit absorbed; mati consciousness; kryatm let it be purchased [immediately]; yadi if; kuta api anywhere; labhyate it is available; tatra in this regard; laulyam greed; api indeed; mlyam price; ekalam only; janma-koi from millions of births; suktai through pious deeds; na not; labhyate is obtained.

[r Rmnanda Rya said:] If consciousness infused with the mood of spontaneous devotion to r Ka is available

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anywhere, then buy it at once, without delay. The only price to get it is greed. Without this divine greed, it cannot be obtained even by performing pious activities for millions of births.
The essence of our rpnuga line and the teachings of Mahprabhu in a nutshell
rdhyo bhagavn vrajea-tanayas tad-dhma vdvana ramy kcid upsan vraja-vadhvarge y kalpit rmad-bhgavata pramam amala prem pumartho mahn r-caitanya-mahprabhor matam ida tatrdaro na para Caitanya-manjusa,
rla Vivantha Cakravart hkura

rdhya worshipable, object of love; bhagavn the Supreme Lord; vraja-a-tanaya the son of the King of Vraja, Nanda Mahrja; tat-dhma His abode; vdvanam Vndvana; ramy sublime; kcit any; upsan the process of worship; vraja-vadh of the maidens of Vraja; varge by the group; y which; kalpit performed; rmad-bhgavatam rmadBhgavatam; pramam the evidence; amalam spotless; prema pure love of Ka; pum-artha the ultimate goal of life for human beings; mahn the great; r-caitanya of r Caitanya, the embodiment of cetana, the living force;

Essential lokas

15

mahprabho the great master [mah indicating mahbhvasvarpi, r Rdh, and prabhu indicating rasa-rja, the King of sweet mellows, r Ka]; matam the opinion; idam this; tatra that; dara regard; na of us; para the highest.

Vrajendra-nandana r Ka is our exclusive object of worship and love. In the same way that He is worshipful, so is His transcendental abode, r Vndvana Dhma. The mood in which the young brides of Vraja [the gops, headed by rmat Rdhik] worship Him is the highest and ultimate form of love of God. rmad-Bhgavatam alone is the immaculate scriptural evidence of this. Kaprema is the supreme objective of life [beyond mundane religiosity, economic development, sense gratification and impersonal liberation]. This is the conception of r Caitanya Mahprabhu ( gaura-v). We hold this conclusion (siddhnta) in supreme regard [and have no inclination or respect for any other conclusion or cheating opinions].
Gaura-v is encapsulated in Daa-mla-tattva
mnya prha tattva harim iha parama sarva-akti rasbdhi tad-bhinn ca jvn prakti-kavalitn tad-vimukt ca bhvd bhedbheda-praka sakalam api hare sdhana uddha-bhakti

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sdhya tat-prtim evety upadiati jann gaura-candra svaya sa Daa-mla-tattva (invocation),

rla Bhaktivinoda hkura

mnya the Vedas, which are transmitted through aural reception from guru to disciple; prha proclaim; tattvam Absolute Truth; harim r Hari; iha here; paramam the supreme; sarva-aktim the possessor of all potencies; rasa-abdhim an ocean of rasa; tad-bhinna His separated parts; ca and; jvn living beings; prakti His deluding potency; kavalitn swallowed up; tad-vimuktn His separated parts [which are of two types: (1) those who are swallowed up by prakti, material nature and (2) those who are totally free from prakti]; ca and; bhvd through the process of attaining bhva; bhedaabheda one and different; prakam a manifestation; sakalam everything; api and; hare of r Hari; sdhanam the means for attainment; uddha-bhaktim pure bhakti; sdhyam the ultimate goal; tat-prtim love for Him; eva iti certainly thus; upadiati instructs; jann the people; gaura-candra the Golden Lord whose effulgence resembles a moon; svayam personally; sa He.

Prama (evidence): (1) The teachings of the Vedas received through guru-parampar are known as mnya. The infallible evidence of the Vedas, of the smti-stras headed by the rmad-Bhgavatam, as well as evidence such as direct sense perception, that concur with the guidance

Essential lokas

17

of the Vedas, are all accepted as prama (evidence). This prama establishes the following tattvas (fundamental truths): Sambandha (our relationship with r Hari): (2) Paramatattva r Hari alone is the Supreme Absolute Truth. (3) Sarva-aktimn He is the possessor of all potencies (omnipotent). (4) Akhila-rasmta-mrti He is the ocean of all nectarean mellows and divine sweetness. (5) Vibhinna-tattva Both the mukta (liberated) and baddha (conditioned) jvas are His eternally separated parts and parcels. (6) Baddha-jvas Conditioned souls are subject to the control and covering of my. (7) Mukta-jvas Liberated souls are forever free from my. (8) Acintyabhedbheda-tattva The entire universe, consisting of the conscious (cit) and unconscious (acit), is r Haris acintyabhedbheda-praka. That is to say, it is His manifestation which is inconceivably both different and non-different from Him. Abhidheya (the process): (9) uddha-bhakti Pure devotional service is the only practice (sdhana) to attain spiritual perfection (sdhya). Prayojana (the ultimate goal): (10) Ka-prti Transcen dental love and affection for r Ka is the one and only final object of attainment (sdhya-vastu). The Supreme Personality of Godhead r Gaurgadeva has herein instructed ten distinct tattvas (fundamental truths) to the faithful jvas.

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The ultimate treasure bestowed by r acnandana Gaurahari

anarpita-car cirt karuayvatra kalau samarpayitum unnatojjvala-ras sva-bhakti-riyam hari puraa-sundara-dyuti-kadamba-sandpita sad hdaya-kandare sphuratu va ac-nandana Vidagdha-mdhava, rla Rpa Gosvm

anarpita not bestowed; carm formerly; cirt for a long time; karuay by causeless mercy; avatra descended; kalau in the Age of Kali; samarpayitum to bestow; unnata the most elevated; ujjvala-rasm mdhuryarasa; sva-bhakti of His own service [rdh-dsyam in majar-bhva]; riyam the beauty; hari r Hari; puraa golden; sundara beautiful; dyuti splendour; kadamba with a multitude; sandpita radiant, lighted up; sad always; hdaya-kandare in the core of the heart; sphuratu let Him be manifest; va your; ac-nandana the son of mother ac.

May the son of rmat ac-dev, r Gaurahari, forever manifest within the innermost core of your heart. Adorned with the radiant splendour of molten gold, He has descended in the Age of Kali by His causeless mercy to bestow upon the world that which has not been given for a long time the beauty of His own brilliantly radiant ujjvala-prema-rasa bhakti, service in the highest mellow of amorous love.

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The essence of all instructions

tan-nma-rpa-caritdi-sukrtannusmtyo kramea rasan-manas niyojya tihan vraje tad-anurgi-jannugm kla nayed akhilam ity upadea-sram Upademta (8), rla Rpa Gosvm

tad of r Rdh-Ka [Vabhnu-nandin Rdhik and Vrajendra-nandana Ka]; nma-rpa-carita di of the names, form, qualities and pastimes; sukrtana-anu-smtyo in lovingly chanting and remembering; kramea sequentially [according to the sequence of Their eternal eightfold pastimes]; rasan the tongue; manas and the mind; niyojya by engaging; tihan vraje living in Vraja; tad for r Rdh-Ka; anurgi-jana of the eternal residents of Vraja who possess rga, inherent spontaneous love; anugm as a follower; klam nayet one should utilize all his time; akhilam of all; iti thus; upadea of instruction; sram is the essence.

While living in Vraja as a follower of the eternal residents of Vraja [such as r guru and the Six Gosvms] who possess inherent spontaneous love for r Rdh-Ka, one should utilize all his time by engaging the tongue and the mind in lovingly chanting and remembering r Rdh-Kas names, form, qualities and pastimes according to the sequence of aa-kliya-ll. This is the essence of all instructions.

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One must hear Kas rsa-ll-kath to conquer the heart disease of lust
vikrita vraja-vadhbhir ida ca vio raddhnvito nuuyd atha varayed ya bhakti par bhagavati pratilabhya kma hd-rogam v apahinoty acirea dhra rmad-Bhgavatam (10.33.39)

vikritam the playful pastimes [rsa dance]; vrajavadhbhi with the damsels of Vraja, the gops; idam this; ca and; vio of r Ka; raddh-anvita with transcendental faith; anuuyt continually hears under the guidance of r guru; atha also; varayet describes; ya he who; bhaktim devotional service; parm transcendental; bhagavati unto the Supreme Personality of Godhead; pratilabhya attaining; kmam lusty material desires; ht-rogam the disease of the heart; u very soon; apahinoti gives up; acirea without delay; dhra one who is thoughtful.

If a thoughtful person regularly hears from his guru with faith the narrations of Lord Kas unprecedented rsa dance with the young gops of Vraja, and also describes those pastimes to others, he very soon attains par-bhakti, or prema-bhakti, for the Supreme Lord, and is thus able to dispel the heart disease of lust.

Essential lokas

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One who hears Kas confidential pastimes becomes exclusively devoted to Him
anugrahya bhaktn mnua deham sthita bhajate td kr y rutv tat-paro bhavet rmad-Bhgavatam (10.33.36)

anugrahya to show mercy; bhaktnm to His devotees; mnuam human-like; deham a body; sthita assuming; bhajate He accepts; td such; kr confidential pastimes; y about which; rutv hearing; tat-para devoted to Him; bhavet one must become.

In order to bestow mercy upon the devotees, Bhagavn r Ka manifests His human-like form and performs such extraordinary pastimes [as the rsa-ll] that anyone who hears about them must become exclusively devoted to Him.
The glories of hearing hari-kath from a pure devotee
sat prasagn mama vrya-savido bhavanti ht-kara-rasyan kath taj-joad v apavarga-vartmani raddh ratir bhaktir anukramiyati rmad-Bhgavatam (3.25.25)

satm of pure devotees; prasagt through the exalted association; mama My; vrya gloriously wonderful activities; savida by discussion of; bhavanti become;

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ht to the heart; kara to the ear; rasa-ayan elixir; kath narrations; tat of that; joat by cultivation; u quickly; apavarga liberation from material bondage; vartmani on the path; raddh transcendental faith [here indicating sdhana-bhakti]; rati bhva, the sprout of love of Godhead; bhakti pure devotion; anukramiyati will follow in order.

In the exalted association of pure devotees, the recitation and discussions of My glorious pastimes become a rejuvenating elixir for both the heart and the ears. By such cultivation one quickly becomes liberated from the ignorance of material bondage. He then progressively attains raddh (sdhanabhakti), rati (bhva bhakti) and bhakti (prema-bhakti) unto Me.
rmad-Bhgavatams key loka
vadanti tat tattva-vidas tattva yaj jnam advayam brahmeti paramtmeti bhagavn iti abdyate rmad-Bhgavatam (1.2.11)

vadanti they say; tat that; tattva-vida those who know the truth; tattvam the Absolute Truth; yat which; jnam knowledge; advayam non-dual; brahma iti known as brahma; paramtm iti known as Paramtm; bhagavn iti known as Bhagavn; abdyate it is so declared.

Great seers of the truth, who understand the nature of the Absolute Truth, describe that Supreme non-dual truth in

Essential lokas

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three as impersonal brahma, localized Paramtm and Svayam Bhagavn, the Personality of Godhead.
Kas topmost instruction in the Bhagavad-gt
man-man bhava mad-bhakto mad-yj m namaskuru mm evaiyasi satya te pratijne priyo si me Bhagavad-gt (18.65)

mat-man offer your mind to Me; bhava become; matbhakta My devotee [engage in hearing and chanting about My name, form, etc.]; mat-yj My worshipper; mm to Me; namaskuru offer your obeisances; mm Me; evaiyasi you shall attain; satyam truthfully; te to you; pratijne I promise; priya dear; asi are; me to Me.

Absorb your consciousness in Me; become My devotee by dedicating yourself to such practices as hearing about and glorifying My names, forms, qualities and pastimes; worship Me and offer obeisances to Me. Thus, you will certainly attain Me. This truth I swear to you because you are most dear to Me. rla Bhaktivednta Svm Mahrja: Always think of Ka, become His devotee, worship Him and offer your respects, obeisances to Him. That is Ka consciousness. Thats all.

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The nectar ocean of the Bhgavatam in one loka

jayati jana-nivso devak-janma-vdo yadu-vara-pariat-svair dorbhir asyann adharmam sthira-cara-vjina-ghna su-smita-r-mukhena vraja-pura-vanitn vardhayan kma-devam rmad-Bhgavatam (10.90.48)

jayati let there be glorification and victory; jana-nivsa one who resides amongst the cowherdsmen of Vraja, or the members of the Yadu dynasty, or the Supersoul of all living entities; devak-janma-vda who is known as the son of Devak; yadu-vara-pariat the best of the Yadu dynasty or the cowherd men of Vndvana; svai dorbhi by His own arms [or by His devotees like Arjuna]; asyan casting out; adharmam the demons or irreligion; sthira-cara-vjinaghna the destroyer of all calamities [especially the pain of separation] of all living entities, moving and non-moving; susmita always smiling; r-mukhena by His beautiful face; vraja-pura-vanitnm of the gops of Vndvana; vardhayan increasing; kma-devam the amorous desires.

Residing within the hearts of all living beings, He is known as the son of Devak. With His [mighty] arms in the form of the members of the Yadu dynasty such as Arjuna and Bhma, He slays all demons and dispells irreligion, and with His beautiful smiling face He destroys all calamities of material existence for all beings, moving and inert, and increases the amorous desires of the milkmaids of Vraja. Let there be all victory for Him!

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By performing r ka-sakrtana, one obtains all transcendental perfections

ceto-darpaa-mrjana bhavamah-dvgni-nirvpaa reya-kairava-candrik-vitaraa vidy-vadh-jvanam nandmbudhi-vardhana prati-pada prmtsvdana sarvtma-snapana para vijayate r-ka-sakrtanam ikaka (1), r Caitanya Mahprabhu

ceta of the heart; darpaa the mirror; mrjanam cleansing; bhava of material existence; mah-dva-agni the blazing forest fire; nirvpaam extinguishing; reya of good fortune; kairava the white lotus; candrik the moonshine; vitaraam spreading; vidy-vadh of Divya-Sarasvat, who awards divine knowledge; jvanam the life; nanda of bliss; ambudhi the ocean; vardhanam increasing; prati-padam at every step; pra-amta of the full nectar; svdanam giving a taste; sarva for everyone; tma-snapanam bathing of the self; param transcendental; vijayate let there be victory; r-ka-sakrtanam for the congregational chanting of the holy names of Ka.

Let there be supreme victory for the chanting of the holy name of r Ka, which cleanses the mirror of the heart and completely extinguishes the blazing forest fire of

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material existence. r ka-sakrtana diffuses the moon rays of bhva, which cause the white lotus of good fortune for the jvas to bloom. The holy name is the life and soul of Divy Sarasvat, who reveals divine knowledge in the devotees hearts. He continuously expands the ocean of transcendental bliss, enabling one to taste complete nectar at every step, and thoroughly cleanses and cools everything, both internally and externally, including ones body, heart, self (tm) and nature.
The definition of sdhana-bhakti hinges on the goal of ones sdhana being bhva-bhakti
kti-sdhy bhavet sdhya-bhv s sdhanbhidh nitya-siddhasya bhvasya prkaya hdi sdhyat Bhakti-rasmta-sindhu (1.2.2),
rla Rpa Gosvm

kti by the senses; sdhy that which is executed; bhavet it should be [understood as]; sdhya-bhva of which bhvabhakti is the goal; s that [practice]; sdhana-abhidh called sdhana-bhakti, or devotional service in the stage of practice; nitya-siddhasya which is eternally present; bhvasya of the sthy-bhva [one of the primary rasas: snta, dsya, sakhya, vtsalya, mdhurya]; prkayam the awakening; hdi in the heart; sdhyat [its] potentiality.

Sdhana-bhakti is the engagement of the mind and senses in the activities of bhakti for the purpose of attaining

Essential lokas

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bhva-bhakti. This bhva is a potentiality which eternally exists in the heart of the jva and is manifested in the heart purified by sdhana [but only by the mercy of a nitya-siddha, a mah-bhgavata guru who can transmit uddha-sattva into the heart of a qualified disciple].
Ka-prema is a potentiality in the heart, but can be awakened only by the mercy of a nitya-siddha guru
nitya-siddha ka-prema sdhya kabhu naya ravadi-uddha-citte karaye udaya r Caitanya-caritmta, Madhya-ll (22.107)

nitya-siddha eternally established [as a potentiality in the heart of conditioned souls, and as a fully-fledged reality in the heart of the nitya-siddha guru]; ka-prema love of Ka; sdhya to be attained through the practice of sdhana; kabhu at any time; naya not; ravaa-di by hearing, etc.; uddha purified; citte in the heart; karaye udaya it is aroused.

Ka-prema is a potentiality which eternally exists in the hearts of the living entities; it is not brought about by sdhana. It manifests itself [by the mercy of a nitya-siddha guru] in the heart purified by sdhana the performance of the various limbs of bhakti such as ravaa and krtana.

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The definition of bhva-bhakti

uddha-sattva-vietm prema-sryu-smya-bhk rucibhi citta-masya-kd asau bhva ucyate Bhakti-rasmta-sindhu (1.3.1),
rla Rpa Gosvm

uddha-sattva pure goodness; viea distinguished; tm whose nature; prema of love of God; srya like the sun; au a ray; smya-bhk which is similar to; rucibhi by different tastes; citta of the heart; masya softness; kt which causes; asau that state; bhva emotion; ucyate is called.

That state which is uniquely constituted of purified goodness (uddha-sattva), which is like a ray of the sun of prema and which softens ones heart by means of various tastes is known as bhva.
Bhakti is the only cause of bhakti
bhakty sajtay bhakty rmad-Bhgavatam (11.3.31)

Bhakti arises only from bhakti [from one who has pure bhakti, not from any other cause]. From the heart of a pure devotee, a living sad-guru, it is inspired into the heart of a surrendered sdhaka.
rla Bhaktivinoda hkura: The potency, or akti, of pure devotion (uddha-sattva) is a blend of hldin (the pleasure-

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giving potency, or rimat Rdhik) and samvit (the knowledgegiving potency, or r Ka) on the basis of sandhin (the existential potency, or Bladeva, guru-tattva). Bhakti reposes in the heart of the maha-bhgavata pure devotee, r guru. When a jva becomes free from envy and inclined to devotional service, the bhakti potency (uddha-sattva) is transferred from the pure devotees heart into the qualified sdhakas heart, whereupon it takes shelter of his soul and ultimately awards him perfection. This is a great mystery (Harinma-cintmai, Chapter 4). Give up the desire for knowledge and replace it with bhakti
jne praysam udapsya namanta eva jvanti san-mukharit bhavadya-vrtm sthne sthit ruti-gat tanu-v-manobhir ye pryao jita jito py asi tais tri-lokym rmad-Bhgavatam (10.14.3)

jne for knowledge; praysam the endeavour; udapsya giving up; namanta offering obeisances; eva exclusively; jvanti they maintain their lives; sat-mukharitm uttered by the pure devotees; bhavadya-vrtm topics related to You; sthne sthit remaining in their position; rutigatm received by hearing; tanu with their body; vk words; manobhi and mind; ye who; pryaa endeavor; ajita O unconquerable one; jita conquered; api despite; asi You become; tai by them; tri-lokym within the three worlds.

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[Lord Brahm said:] Hatefully giving up all intellectual attempts to understand the Supreme Truth, those who want to realize You should completely surrender unto You. They should hear from self-realized devotees about Your holy name and transcendental pastimes. Whatever situation they may find themselves in, they should progress by fully dedicating their mind, body and words to You. In this way the infinite, who is never conquered by anyone, becomes conquered through love.**
O mind! Give up all pride and just develop transcendental affection for r guru, Vraja and Rdh-Ka
gurau gohe gohlayiu sujane bhsura-gae sva-mantre r-nmni vrajanava-yuva-dvandva-arae sad dambha hitv kuru ratim aprvm atitar aye svntar bhrta caubhir abhiyce dhta-pada Mana-ik (1),

rla Raghuntha dsa Gosvm

gurau for r guru; gohe for r Vraja-dhma; gohlayiu for the Vrajavss; sujane for the Vaiavas; bhsura-gae for the brhmaas; sva-mantre for ones own dk-mantras; rnmni for r harinma; vraja of Vraja; nava ever-new;

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yuva youthful; dvandva of the Divine Couple; arae for the shelter; sad always; dambham pride; hitv giving up; kuru adopt; ratim attachment; aprvm unprecedented; atitarm exceedingly; aye O; sva-antar bhrta brother mind; caubhi with sweet words; abhiyce I am begging; dhta-pada holding tightly to your feet.

O my dear brother, my foolish mind! Taking hold of your feet, I humbly pray to you with sweet words. Please give up all pride and develop sublime and incessant rati for r gurudeva, r Vraja-dhma, the residents of Vraja, the Vaiavas, the brhmaas, your dk-mantras, the holy name and the shelter of Kiora-Kior, r r RdhKa, the eternally youthful divine couple of Vraja.
Steadiness in bhajana is described by rla Raghuntha dsa Gosvm
na dharma ndharma rutigaa-nirukta kila kuru vraje rdh-ka-pracuraparicarym iha tanu ac-snu nandvara-patisutatve guru-vara mukunda-prehatve smara param ajasra nanu mana Mana-ik (2),
rla Raghuntha dsa Gosvm

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na not; dharmam piety; na not; adharmam impiety; rutigaa in the Vedas; niruktam described; kila indeed; kuru do; vraje in Vraja; rdh-ka for Rdh-Ka; pracura profuse; paricarym service; iha here; tanu just perform; ac-snum the son of ac; nandvara-pati-sutatve as the son of King Nanda; guru varam the best of gurus [refers to both r guru and r Caitanya Mahprabhu, the universal ikguru]; mukunda-prehatve most dear to Lord Mukunda; smara remember; param ajasram always, incessantly; nanu indeed; mana O mind.

O my dear mind, please do not perform either dharma [which brings pious benefits such as high birth, wealth, etc.], or adharma [which awards disease, poverty, etc.] which are mentioned in the rutis. Rather, render profuse loving service to r Rdh-Ka Yugala, who the rutis have ascertained to be the supreme object of worship and the topmost Truth. Always remember acnandana r Caitanya Mahprabhu, who is endowed with the sentiments and bodily lustre of r Rdh, knowing Him to be none other than r Nanda-nandana; and always remember r guru [who is the representative and maidservant of rmat Rdhik] as most dear to r Mukunda.

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Guru-tattva
For the lokas: tasmd guru prapadyeta, yasya deve par bhaktir, bhaya dvitybhiniveata syd, vco vega manasa krodha-vegam and tad viddhi praiptena, see Essential lokas.

ajna-timirndhasya jnjana-alkay cakur unmlita yena tasmai r-gurave nama Prema-bhakti-candrik,

rla Narottama dsa hkura

ajna of ignorance; timira by the darkness; andhasya of one who was blinded; jna-ajana by the ointment of spiritual knowledge; alkay by a medical instrument used in treating cataracts; caku eyes; unmlitam were opened; yena by whom; tasmai unto him; r-gurave unto my spiritual master; nama obeisances.

O Gurudeva, I offer my humble obeisances unto you and I pray that, with the torchlight of divine knowledge, you open my eyes which were blinded by the darkness of ignorance.
ya pravrajantam anupetam apeta-ktya dvaipyano viraha-ktara juhva

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putreti tan-mayatay taravo bhinedus ta sarva-bhta-hdaya munim nato smi rmad-Bhgavatam (1.2.2)

yam whom; pravrajantam while setting forth; anupetam out being reformed by purificatory processes; apeta-ktyam with not performing prescribed duties; dvaipyana Vysadeva who was born on a dvpa (island); viraha by separation; ktara being afflicted; juhva exclaimed; putra O my son; iti thus; tat in that; mayatay being absorbed; tarava the trees; abhinedu echoed; tam unto him; sarva-bhta of all living entities; hdayam [in] the heart; munim sage; nata- bowed down; asmi I am.

I offer prama to r ukadeva Gosvm, who can enter within the hearts of all beings. When he left home without undergoing the purificatory processes such as accepting the sacred thread, or performing prescribed duties such as serving his parents, his father Vysa cried out, O my son! As if they were absorbed in that same feeling of separation, the trees echoed in response to his call.
Ka tells Uddhava that r guru is non-different from Him
crya m vijnyn nvamanyeta karhicit na martya-buddhysyeta sarva-deva-mayo guru rmad-Bhgavatam (11.17.27)

cryam one who teaches by example; mm Myself [My expansion]; vijnyt one should know fully well; na-

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avamanyeta one should not disrespect; karhicit at any time; na never; martya-buddhy by considering him an ordinary mortal; asyeta should be envious; sarva-deva of all the demigods; maya having the potencies; guru the guru.

One should understand fully well the crya to be as good as Myself. He is My very svarpa (My expansion). At no time should one, out of envy, neglect or disrespect the guru as an ordinary mortal, nor should he be considered to have any faults, because r guru has the potency of all the demigods.
One must only accept a guru who has fully realized both stra and Ka
tad-vijnrtha sa gurum evbhigacchet samit-pi rotriya brahma-niham Muaka Upanisad (1.2.12)

tat-vijna-artham to learn the transcendental subject matter of that [Personality of Godhead]; sa one; gurum a spiritual master; eva certainly; abhigacchet should approach; samitpni carrying the firewood [of sublime faith]; rotriyam expert in understanding the Vedic conclusions; brahmaniham has fully connected with the Supreme Absolute Truth, r Ka.

One should approach a guru with the purpose of acquiring transcendental knowledge as well as the process for realizing that knowledge. r gurus qualifications are that

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he has complete knowledge of the import of the Vedic stras and he is himself fixed in devotion to Parabrahma, r Ka. One should offer him the firewood of sublime faith for the performance of yaja [i.e. the yaja of service to r Hari; of assisting r guru in the sakrtana yaja of turning the conditioned souls into lovers of God].
If one knows Ka in truth, he should be accepted as guru
kib vipra, kib nys, dra kene naya yei ka-tattva-vett, sei guru haya r Caitanya-caritmta, Madhya-ll (8.128)

kib whether; vipra a brhmaa; kib whether; nys a sannys; dra a dra; kene why; naya not; yei anyone who; ka-tattva-vett a knower of the science of Ka consciousness; sei that person; guru the spiritual master; haya is.

Whether one is a brhmaa, a sannys, or even a dra, if he is fully conversant with the science of realizing r Ka, he should be understood to be a guru.
Ka must be worshipped through r guru
prathaman tu guru pjy tata caiva mamrcanam

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kurvan siddhim avpnoti hy anyath niphala bhavet Hari-bhakti-vilsa (4.344),

rla Santana Gosvm

prathamam firstly; tu indeed; gurum r guru; pjym should be worshipped; tata thereafter; ca eva and certainly; mama arcanam My worship; kurvan so doing; siddhim perfection; avpnoti one attains; hi certainly; anyath otherwise; niphala fruitless; bhavet it should be understood.

[r Ka says:] One must always worship ones guru first and only then worship Me. If one follows this process properly, one will naturally attain all perfection, but if one neglects this process everything will be fruitless.
Mahprabhu manifests in the form of both dk and ik-gurus
vande gurn a-bhaktn am vatrakn tat-prak ca tac-chakt ka caitanya sajakam r Caitanya-caritmta, di-ll (1.1)

vande I offer respectful obeisances; gurn unto the spiritual masters; a-bhaktn unto the devotees of the Supreme Lord; am unto the Supreme Lord; a-avatrakn unto the incarnations of the Supreme Lord; tat of the Supreme Lord; prakn unto the manifestations; ca and; tat of the

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Supreme Lord; akt unto the potencies; ka-caitanya r Ka Caitanya; sajakam named.

I worship the Supreme Lord, r Ka Caitanya, who appears in six features, as the instructing (ik) and initiating (dk) gurus; the Lords devotees, beginning with rvsa hkura; His avatras such as Advaita crya; His praka, or expansion, headed by Nitynanda Prabhu; and His aktis, headed by Gaddhara Paita.
The dk-guru is ka-rpa (the form of Ka)
guru ka-rpa hana strera prame guru-rpe ka kp karena bhakta-gae r Caitanya-caritmta, di-ll (1.45)

guru the guru; ka-rpa is Kas form; hana is; strera of revealed scriptures; prame by the evidence; guru-rpe in the form of the guru; ka Lord r Ka; kp mercy; karena distributes; bhakta-gae unto His devotees.

According to stra the dk-guru is ka-rpa (the form of Ka), because it is in the form of guru that Ka bestows His mercy on the devotees.
The ik-guru is ka-svarpa (the personality of Ka)
ik-guruke ta jni kera svarpa antarym, bhakta-reha, ei dui rpa r Caitanya-caritmta, di-ll (1.47)

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ik-guruke the spiritual master who instructs; ta indeed; jni I know; kera of Ka; sva-rpa own nature, personality; antarym the indwelling Supersoul; bhaktareha the best devotee, the mah-bhgavata; ei these; dui two; rpa forms.

One should know the ik-guru to be Kas personality. In the form of the Supersoul [the guru in the heart, caitya-guru], Ka gives encouragement and as the topmost devotee [bhakta-reha, raya-bhagavn] He gives association and instructions (ik).
The jva cannot directly see the Supersoul, therefore Ka manifests as ik-guru
jve skt nhi tte guru caittya-rpe ik-guru haya ka-mahnta-svarpe r Caitanya-caritmta, di-ll (1.58)

jve by the living entity; skt direct experience; nhi there is not; tte therefore; guru the guru; caittya-rpe in the form of the Supersoul; ik-guru the spiritual master who instructs; haya appears; ka Ka; mahnta the topmost devotee, the crya; sva-rpe in His own form.

Since a conditioned soul cannot directly experience the presence of the Supersoul (caittya-guru), He appears before the jva as the ik-guru, the instructing spiritual master. Such an exalted devotee is non-different from Ka Himself.

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The first and foremost of the sixty-four limbs of bhakti is to take shelter of r guru
guru-pdraya, dk, gurur sevana sad-dharma-ik-pcch, sdhu-mrgnugamana r Caitanya-caritmta, Madhya-ll (22.115)

guru-pda-raya shelter at the feet of a bona fide spiritual master; dk initiation by the spiritual master; gurura sevana service to the spiritual master; sat-dharma-ik instruction in the transcendental process of devotional service; dental pcch and inquiry; sdhu-mrga the path of transcen devotional service; anugamana following strictly.

On the path of regulative devotional service, one must observe the following items: (1) One must accept a bona fide spiritual master; (2) one must accept initiation from him; (3) one must serve him; (4) one must receive instructions from the spiritual master and make inquiries in order to learn devotional service; (5) one must follow in the footsteps of the previous cryas and follow the directions given by the spiritual master.*
r guru is the mercy manifestation of r Ka in this world
brahma bhramite kona bhgyavn jva guru-ka-prasde pya bhakti-lat-bja r Caitanya-caritmta, Madhya-ll (19.151)

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brahma bhramite wandering in this universe; kona some; bhgyavn most fortunate; jva living being; guru of the spiritual master; ka of Ka; prasde by the mercy; pya gets; bhakti-lat of the creeper of devotional service; bja the seed.

According to their karma, all living entities are wandering throughout the entire universe. Some of them are being elevated to the upper planetary systems, and some are going down into the lower planetary systems. Out of many millions of wandering living entities, one who is very fortunate gets an opportunity to associate with a bona fide spiritual master by the grace of Ka. By the mercy of both Ka and the spiritual master, such a person receives the seed of the creeper of devotional service.*
One must accept r guru and serve him with faith and devotion
guru-uray bhakty sarva-labdhrpaena ca sagena sdhu-bhaktnm varrdhanena ca raddhay tat-kathy ca krtanair gua-karmam tat-pdmbu-ruha-dhynt tal-ligekrhadibhi rmad-Bhgavatam (7.7.3031)

guru-uray through service and eagerly hearing the teachings of r guru; bhakty with faith and devotion; sarva all; labdha material gains; arpaena by offering [to r guru, or to Ka through the guru]; ca and; sagena

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by the association; sdhu-bhaktnm of devotees and saintly persons; vara of the Supreme Personality of Godhead; rdhanena by the worship; ca and; raddhay with great faith; tat-kathym in discourses about the Lord; ca and; krtanai by glorifications; gua-karmam of the transcendental qualities and activities of the Lord; tat His; pda-amburuha on the lotus feet; dhynt by meditation; tat His; liga form [Deity]; ka observing; arhaa-dibhi and by worshipping.

One must accept the bona fide spiritual master and render service unto him with great devotion and faith. Whatever one has in ones possession should be offered to the spiritual master, and in the association of saintly persons and devotees one should worship the Lord, hear the glories of the Lord with faith, glorify the transcendental qualities and activities of the Lord, always meditate on the Lords lotus feet and worship the Deity of the Lord strictly according to the injunctions of the stra and guru.*
Faithful service to ones guru pleases Ka the most
nham ijy-prajtibhy tapasopaamena v tuyeya sarva-bhttm guru-uray yath rmad-Bhgavatam (10.80.34)

na not; aham I; ijy brahmacr-dharma; prajtibhym ghasta-dharma; tapas vnaprastha-dharma; upaamena

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43

sannysa-dharma; v or; tuyeyam can be satisfied; sarva of all; bhta beings; tm the Soul; guru to ones guru; uray by faithful service; yath as.

[r Ka says:] I, the Soul of all beings, am not as satisfied by brahmacr-dharma, ghastha-dharma, vnaprastha-dharma or sannysa-dharma as I am by faithful service rendered to ones guru.
Ka reveals Himself only to whom He chooses
nyam tm pravacanena labhyo na medhay na bahun rutena yam evaia vute tena labhyas tasyaia tm vivute tan svm Kaha Upaniad (1.2.23)

na not; ayam this; tm the Supreme Self; pravacanena by discussing [the conclusions of stra]; labhya obtainable; na not; medhay by mental power; na not; bahun much; rutena by learning; yam [he] whom; eva only; ea this Supreme Soul; vute chooses; tena by him; labhya [He is] obtainable; tasya for him; ea this; tm the Supreme Soul; vivute reveals; tanm form; svm own.

The Supreme Soul can not be realized by discussing the conclusions of the Vedic scriptures, nor can He be known by great intelligence or learning. Only he whom

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the Supreme Soul favours can realize Him. Unto him the Lord reveals His personal form.
One who does not seek sdhu-saga or guru-saga is no better than a foolish ass
yasytma-buddhi kuape tri-dhtuke sva-dh kalatrdiu bhauma ijya-dh yat-trtha-buddhi salile na karhicij janev abhijeu sa eva go-khara rmad-Bhgavatam (10.84.13)

yasya whose; tma as his self; buddhi consciousness; kuape in a bag-like body; tri-dhtuke made of the three basic elements, kapha, pitta and vta; sva as his self; dh consciousness; kalatra-diu in wife and so forth; bhauma earth [stone, jewels, etc.]; ijya his worshipable Deity; dh whose consciousness; yat whose; trtha of a place of pilgrimage; buddhi conception; salile [of a place to take bath] in water; na karhicit never; janeu in men; abhijeu conversant; sa he; eva indeed; ga a cow; khara [or] an ass [a symbol of ignorance and stupidity].

One who considers this corpse-like body, comprised of the three elements vata, pitta and kapha, to be his real self; who regards his wife, children and others as his very own; who considers mundane forms made of material elements to be worshipable; and who considers that merely by bathing in the water of a holy river he has completed his

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pilgrimage but who does not consider the bhagavadbhakta, or r guru, to be more dear than his very self, to be his very own, to be worshipable and to be a place of pilgrimage personified such a person, though human, is no better than a foolish ass.
r guru may manifest in various forms
cintmair jayati somagirir gurur me ik-guru ca bhagavn ikhi-picha-mauli yat-pda-kalpataru-pallava-ekhareu ll-svayavara-rasa labhate jayar Ka-karmta,
r Bilvamagala hkura

cintmai jayati all glory to Cintmai; soma-giri Somagiri; guru spiritual master; me my; ik-guru instructing spiritual master; ca and; bhagavn the Supreme Lord; ikhi-picha with peacock feathers; mauli whose head; yat whose; pda of the lotus feet; kalpa-taru like desire trees; pallava like delicate budding flowers; ekhareu at His most beautiful; ll-svayam Her spontaneous pastimes; vara-rasam of topmost conjugal mellows; labhate obtains; jaya-r the victorious rmat Rdhka.

All glories to Cintmai, who as a guru directed me to the path of rga-bhakti, and to my initiating guru, Somagiri. All glories to my instructing guru, Bhagavn r Ka, who wears a crown of peacock feathers. Under the shade

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of His lotus feet, which are delicate like budding flowers and which yield all benedictions like desire trees, the victorious rmat Rdhik spontaneously enjoys the most excellent conjugal mellow of Her pleasure-pastimes.
Who is ineligible to be a guru?
gurur na sa syt sva-jano na sa syt pit na sa syj janan na s syt daiva na sa syn na pati ca sa syn na mocayed ya samupeta-mtyum rmad-Bhgavatam (5.5.18)

guru a spiritual master; na not; sa he; syt should become; sva-jana a relative; na not; sa he; syt should become; pit a father; na not; sa he; syt should become; janan a mother; na not; s she; syt should become; daivam the worshipable Deity; na not; sa that; syt should become; na not; pati a husband; ca also; sa he; syt should become; na not; mocayet can deliver; ya who; samupeta-mtyum one who is in sasra, the cycle of birth and death.

One should not accept the responsibility of being a guru, a relative, a father, a mother, a worshipable Deity or a husband, if one cannot deliver ones dependent from the impending cycle of birth and death.

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The stras enjoin to abandon a bogus guru

guror apy avaliptasya krykryam ajnata utpatha-pratipannasya paritygo vidhyate Mahbhrata, Udyoga Parva (179.25)

guro of a guru; api even; avaliptasya who is attached to sense gratification; krya-akryam of what should and should not be done; ajnata who is unaware; utpathapratipannasya who has taken to a wrong path, deviating from pure bhakti; parityga abandonment; vidhyate is enjoined.

The Vedic stras enjoin that one should give up a guru who is attached to sense gratification, who does not know what should and should not be done, and who has taken a wrong path. rla Jva Gosvm: A guru who is envious of pure devotees, who blasphemes them or behaves maliciously towards them, should certainly be abandoned, remembering the verse guror api avaliptasya (Bhakti-sandarbha 238).
r-guru-vandan
nma-retha manum api ac-ptram atra svarpa

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rpa tasygrajam uru-pri mthur gohavm rdh-kua giri-varam aho! rdhik-mdhav prpto yasya prathita-kpay r-guru ta nato smi r Mukt-carita,
rla Raghuntha dsa Gosvm

nma-retham the most exalted of names, r nma; manum r gopla-mantra; api also; ac-ptram the son of acmt; atra in this world; svarpam r Svarpa Dmodara Gosvm; rpam r Rpa Gosvm; tasya his; agra-jam elder brother [r Santana Gosvm]; uru-purm the vast spiritual stronghold; mthurm of Mathur-maala [Vraja]; gohavm which is ornamented by many dwellings for the cows and cowherds; rdh-kuam the bathing pond of r Rdh; girivaram the best of hills r Giri-Govardhana; aho! exultation; rdhik-mdhava for the service to the feet of r Rdh-Mdhava; m hope; prpta obtained; yasya whose; prathita-kpay by whose far-flung mercy; r-gurum [the glorious remover of my ignorance] r guru; tam that; nata bowed down; asmi I am.

I am fully indebted to r Gurudeva. Why? He has given me so many things: the highest conception of the holy name of Ka, the highest form of sound which contains the highest form of thought, aspiration, ideal,

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everything. And he has given me the service of our great saviour, r Caitanya Mahprabhu, and His dearmost assistant, r Svarpa Dmodara. He has brought me in connection with r Rpa, who was ordered to distribute the hearts innermost dealings, the highest devotional love, rgnug-bhakti. Gurudeva has given me rla Santana Gosvm, who gives sambandha-jna, a proper understanding of our relationship with r Ka, and he has given me Mathur-maala, which will help me in my remembrance of Rdh and Govinda wherever I shall cast my glance. By his grace, Gurudeva has revealed the superexcellent position of Rdh-kua, the favourite place of Rdh and Govinda for Their pastimes and this Girirja Govardhna. Lastly, he has given me the hope that one day I can obtain the service of r r Rdhik and Mdhava. I have been given all these assurances by my gurudeva, so I bow my head with all my respects to his lotus feet.
rla Santana Gosvm vandan
vairgya-yug bhakti-rasa prayatnair apyayan mm anabhpsum andham kpmbudhir ya para-dukha-dukh santan ta prabhum raymi Vilpa-kusumjali (6),

rla Raghuntha dsa Gosvm

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vairgya renunciation; yug endowed with, connected; bhaktirasam the mellows of bhakti; prayatnai with great efforts; apyayan made to drink; mm me; anabhpsum unwilling; andham blind; kp of mercy; ambudhi an ocean; ya who; para of others; dukha by the unhappiness; dukh unhappy; santanam Santana Gosvm; tam of him; prabhum the master; raymi I take shelter.

I was unwilling to drink the nectar of bhakti-rasa endowed with renunciation, but rla Santana Gosvm, being an ocean of mercy who cannot tolerate the sufferings of others, diligently induced me to drink it. Therefore, I take shelter of rla Santana Gosvm as my ika-guru.
A prayer to Gurudeva to bestow rdh-dsyam
tva gopik va-raves tanayntike si sevdhikrii guro nija-pda-padme dsya pradya kuru m vraja-knane rrdhghri-sevana-rase sukhin sukhbdhau r Stava Kalpadruma,

rla Raghuntha dsa Gosvm

tva you; gopik a young gop; va-rave of King Vabhnu; tanay the daughter; antike nearby; asi you are; sev-adhikrii you are encharged with Her service; guro O r Guru; nija-pda-padme at your own lotus feet; dsya service; pradya bestowing; kuru make; m me; vraja-knane in the forest of Vraja; r-rdh-

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aghri r-Rdhs lotus feet; sevana-rase of the rasa of service to Her; sukhinm blissful; sukhbdhau in the ocean of ecstatic bliss.

O Gurudeva! You are a gop in the company of the daughter of Vabhnu Mahrja and can bestow Her service. Bestowing upon me the shelter of your lotus feet, kindly make me happily engaged within the ocean of the blissful mellows of service to rmat Rdhiks lotus feet in the kujas of Vraja.

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Dk Divine Knowledge
The definition loka of dk
divya jna yato dadyt kuryt ppasya sakayam tasmt dketi s prokt deikais tattva-kovidai Viu-ymala; Hari-bhakti-vilsa (2.9),
rla Santana Gosvm

divyam divine; jnam knowledge; yata because; dadyt it can give; kuryt can cause; ppasya of sin; sakayam utter annihilation; tasmt therefore; dk dk; iti as; s it; prokt is proclaimed; deikai by guides [ gurus]; tattva-kovidai who are learned in the science of transcendental truths.

Because the process of initiation into viu-mantra bestows divya-jna, or transcendental knowledge, its first syllable is d; and because it causes kaya, or destruction of the seeds of sinful desire for sense gratification, its second syllable is k. Therefore those learned in spiritual science have described it by the name dk.
rla Jva Gosvms commentary on the above loka
divya jna hy atra mantre bhagavat-svarpa jnam tena bhagavat sambandha-viea-jna ca Bhakti-sandarbha (Anuccheda 283),
rla Jva Gosvm

53

divyam divine; jnam knowledge; hi indeed; atra here; mantre by the mantra; bhagavat-svarpa the Lords transcendental form; jnam knowledge; tena by that; bhagavat sambandha relationship with the Lord; viea manifests; jnam knowledge; ca and.

The words divya jnam here refers to knowledge of the Lords transcendental form as well as knowledge of ones specific relationship with Ka [given in a seed form within the dk-mantras]. Chanting the dk-mantras establishes a relationship (sambandha) with Ka. rla Vivantha Cakravart hkura: The relationship between Bhagavn and the jva is that of servant and served. Bhagavn is the served (sevya) and the jva is the servant (sevaka) this is only a general relationship. In the advanced stage, this same relationship manifests in one particular form from various moods of dsya, sakhya, vtsalya or mdhurya. r gurudeva, knowing the svarpa-gata-bhva, or in other words the natural, inherent disposition of the sdhaka [the sdhakas svarpa], gives nourishment to that particular mood within his heart in order to bring it clearly into view (Bhakti-rasmta-sindhu-bindhu, commentary on the above loka).
The mantra is non-different from r guru and r guru is non-different from Ka
yo mantra sa guru skt yo guru sa hari svayam

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gurur yasya bhavet tuas tasya tuo hari svayam Vmana-kalpa; Hari-bhakti-vilsa (4.353),

rla Santana Gosvm

ya he who; mantra the transcendental sound vibration; sa that; guru he who dispels ignorance; skt directly; ya that; guru r guru; sa is; hari the Supreme Lord, r Hari; svayam Himself; guru r guru; yasya with whom; bhavet he may be; tuas pleased; tasya of him; tua the pleasure; hari r Hari; svayam Himself.

The mantra [received from r guru] is non-different from the guru himself, and r guru is directly the Supreme Lord Hari. He with whom r guru is pleased, also obtains the pleasure of r Hari Himself.
rla Bhaktivednta Nryaa Gosvm Mahrja: r gurus internal, spiritual mood of service to rmat Rdhik and r Ka is conveyed to the disciple through the medium of a mantra. Everything is given in seed form within the mantra. At first the disciple will not be able to understand, but by performing sdhana and bhajana under the guidance of r gurudeva and by meditating on the mantra given by him, gradually everything will be revealed. Therefore it is said here that the mantra is the direct representative of r gurudeva (Bhakti-rasmta-sindhu-bindhu, commentary on the above loka).

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Through dk, the sdhakas body is transformed into spiritual substance

prabhu kahe,vaiava-deha prkta kabhu naya aprkta deha bhaktera cid-nanda-maya r Caitanya-caritmta, Antya-ll (4.191)

prabhu kahe r Caitanya Mahprabhu said; vaiava deha the body of a Vaiava; prkta material; kabhu naya is never; aprkta transcendental; deha body; bhaktera of a devotee; cit-nanda-maya full of transcendental bliss.

r Caitanya Mahprabhu said, The body of a pure devotee is never material. It is considered to be transcendental, full of spiritual bliss.*
dk-kle bhakta kare tma-samarpaa sei-kle ka tre kare tma-sama sei deha kare tra cid-nanda-maya aprkta-dehe tra caraa bhajaya r Caitanya-caritmta, Antya-ll (4.192193)

dk-kle at the time of initiation; bhakta the devotee; kare does; tma-samarpaa full self-dedication; sei-kle at that time; ka Lord Ka; tre him; kare He makes; tma-sama as spiritual as Himself. sei deha that body; kare makes; tra his; cit-nandamaya full of transcendental bliss; aprkta-dehe in that transcen dental body; tra His; caraa feet; bhajaya worships.

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When the bhakta fully dedicates himself at the time of receiving dk, r Ka makes him as spiritual as Himself, permeating the bhaktas body with transcendence and bliss. With his spiritual body, the bhakta then worships Kas lotus feet. rla Bhakti Pramoda Pur Mahrja: When the living being who has taken to the devotional path first surrenders himself to the lotus feet of his spiritual master, then Ka accepts him as one of His very own. He frees him from the bondage of bodily identity and gives him an experience of his eternal spiritual nature (svarpa). With this divine knowledge, the devotee takes a spiritual body appropriate for the transcendental service of the Lord. This is the inner mystery of dk (Art of Sdhana, Chapter 7).
Dk turns one into a brhmaa as bell metal is turned into gold
yath kcanat yti ksya rasa-vidhnata tath dk-vidhnena dvijatva jyate nm Hari-bhakti-vilsa (2.12),
rla Santana Gosvm

yath as; kcanatm golden; yti becomes; ksyam [from] bell-metal; rasa [by] quicksilver, or mercury; vidhnata by the alchemical process; tath in the same way; dk-vidhnena by the process of initiation; dvijatvam the brahminical quality; jyate becomes manifest; nm for a person.

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Just as bell metal is turned to gold by a particular Vedic alchemical process, a person can attain to the state of dvija (second birth) by the process of vaiava-dk.
Dk is absolutely necessary
guru-dk vihinasya na ca siddhim na sad-gatim tasmt sarva-prayatnena guru dkita bhavet Pura vkya

guru-dk dk initiation from r guru; vihnasya lacking; na no; ca and; siddhim perfection; na no; sad-gatim supreme, transcendental destination; tasmt therefore; sarvaprayatnena very carefully; guru by r guru; dkitam dk initiation; bhavet one should accept.

Without proper dk from r guru, no one can attain perfection or the transcendental destination. Therefore, with utmost care and attention one should accept dk initiation from r guru.
Without dk, harinma only gives sukti to come to r guru and receive dk
ka-mantra haite habe sasra-mocana ka-nma haite pbe kera caraa r Caitanya-caritmta, di-ll (7. 73)

ka-mantra [the chanting of] the mantras received at the time of dk-initiation; haite from; habe it will be; sasra

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material existence; mocana deliverance; ka-nma [the chanting of] the name of Ka; haite from; pbe one obtains; kera of r Ka; caraa lotus feet.

The ka-gyatr-mantra liberates one from repeated birth and death in this world; the holy name of Ka gives one shelter at the lotus feet of Ka.**
Dk-mantra received from an unqualified guru is useless
sampradya-vihin ye mantrs te niphal mat r-brahm-rudra-sanak vaiav kiti-pvan Padma Pura; Prameya-ratnaval (1.5)

sampradya-vihin without being connected with a bona fide sampradya, or guru-varga [through bona fide dk by a manifest sad-guru]; ye which; mantr mantras; te those; niphal fruitless, useless; mat are considered; r-brahm-rudra-sanak vaiav the four Vaiava sampradyas, originating from Goddess Lakm, Lord Brahm, Lord iva and the four Kumrs, headed by Sanaka i; kiti-pvan purify the earth.

Vaiava cryas in the four authorized disciplic successions, namely r Ramnujcrya in the r sampradya, r Madhvcrya in the Brahma sampradya, Viusvm in the Rudra sampradya and Nimbditya in the Catusana (four Kumras) sampradya, purify the whole universe. It is considered that dk-mantras not received from a bona fide guru in one of these four Vaiava sampradyas do not award any spiritual benefit.

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Vaiava-tattva
Definition of a Vaiava
ghta-viu-dkko viu-pj-paro nara vaiavo bhihito bhijair itaro smd avaiava Hari-bhakti-vilsa (1.55),
rla Santana Gosvm

ghta-viu by accepting a viu-mantra; dkka by initiated; viu-pj-para dedicated to the worship of r Viu; nara a person; vaiava abhihita is called a Vaiava; abhijai by the wise; itara asmd other than him; avaiava a non-Vaiava.

Learned scholars have determined that a Vaiava is one who is initiated into a viu-mantra in accordance with the regulations of stra and who is dedicated to the worship of r Viu. All others are non-Vaiavas.
Ka says, Worshipping My devotees is superior to worshipping Me directly
mad-bhakta-pjbhyadhik mayi sajyate bhakti rmad-Bhgavatam (11.19.21)

mad-bhakta of My devotees; pj worship; abhyadhik better; mayi to Me; sajyate arises; bhakti loving devotion.

Worshipping my devotees is better than worshipping Me for by this, devotion to Me naturally arises.

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Ka is controlled by the love of His bhaktas and sits within their hearts
aha bhakta-pardhno hy asvatantra iva dvija sdhubhir grasta-hdayo bhaktair bhakta-jana-priya rmad-Bhgavatam (9.4.63)

aham I; bhakta-pardhna am dependent on the will of My devotees; hi indeed; asvatantra am not independent; iva exactly like that; dvija O brhmaa; sdhubhi by pure devotees, completely free from all material desires; grastahdaya My heart is controlled; bhaktai because they are devotees; bhakta-jana-priya I am dependent not only on My devotee but also on My devotees devotee [the devotees devotee is extremely dear to Me].

[r Bhagavn said to Durvs Muni:] I am completely under the control of My devotees. Indeed, I am not at all independent. Because My devotees are completely devoid of material desires, I sit only within the cores of their hearts. What to speak of My devotee, even those who are devotees of My devotee are very dear to Me.*
Ka says, Pure devotees are My very heart
sdhavo hdaya mahya sdhn hdaya tv aham mad-anyat te na jnanti nha tebhyo mang api rmad-Bhgavatam (9.4.68)

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61

sdhava pure devotees; hdayam in the core of the heart; mahyam of Me; sdhnm of the pure devotees; hdayam in the core of the heart; tu indeed; aham I am; mat-anyat anything else but me; te they; na not; jnanti know; na not; aham I; tebhya than them; mank api even by a little fraction.

The pure devotee is always within the core of My heart, and I am always in the heart of the pure devotee. My devotees do not know anything else but Me, and I do not know anyone else but them.*
Worship of Kas devotees is higher than direct worship of Ka
rdhann sarve vior rdhana param tasmt paratara devi tadyn samarcanam Padma Pura

[Lord iva told goddess Durg:] My dear Dev, although the Vedas mention worship of demigods, the worship of Lord Viu is topmost and is ultimately recommended. However, above the worship of Lord Viu is the worship of [or rendering of service to] His devotees, who are the object of the Lords love.

rdhannm of varieties of worship; sarvem of all; vio of Lord Viu; rdhanam worship; param the most exalted; tasmt than that; parataram greater; devi O goddess; tadynm related to Viu [i.e. the devotees]; samarcanam perfect worship.

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The pure devotees mercy is even more powerful than Kas

aho ananta-dsn mahattva dam adya me ktgaso pi yad rjan magalni samhase rmad-Bhgavatam (9.4.68)

aho alas; ananta-dsnm of the servants of the Unlimited [Supreme Personality of Godhead]; mahattvam greatness; dam has been seen; adya today; me by me; ktagasa api although I am an offender; yat still; rjan O King; magalni [for my] good fortune; samhase you are endeavouring [praying].

[Durvs Muni said to Ambaria Mahrja:] My dear King, today I have experienced the greatness of a Vaiava, for although I have committed an offence [by trying to kill you], you have prayed for my good fortune.*
I do not dwell in Vaikuha nor in the hearts of the yogs. I reside only where My devotees glorify Me
nha vasmi vaikuhe yogin hdayena ca mad-bhakt yatra gyanti tatra tihmi nrada Padma Pura

na not; aham I; vasmi reside; vaikuhe in Vaikuha; yoginm of the yogs; hdayena in the hearts; ca but; mat-bhakt My devotees; yatra where; gyanti they sing about Me; tatra there; tihmi I reside; nrada O Nrada.

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63

O Nrada, I do not dwell in Vaikuha nor am I in the hearts of the yogs. I reside where My devotees glorify My name, form, qualities and transcendental pastimes.
Ka says, The servant of My servants is My real devotee
ye me bhakta-jan prtha na me bhakt ca te jan mad-bhaktn ca ye bhakts te me bhaktatam mat

di Purana

ye those who; me My; bhakta-jan devotees; prtha O Prtha; na not; me My; bhakt devotees; ca but; te those; jan persons; mat-bhaktnm of My devotees; ca certainly; ye those who; bhakt devotees; te such persons; me My; bhaktatam most advanced devotees; mat that is My opinion.

[r Ka told Arjuna:] Those who consider themselves My direct devotees are actually not My devotees, but those who see themselves as the devotees of My associates are factually My devotees. That is My opinion.
Ka tells Uddhava: You are dearer to Me than My own self
na tath me priyatama tma-yonir na akara na ca sakarao na rr naivtm ca yath bhavn rmad-Bhgavatam (11.14.15)

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na not; tath in the same way; me to Me; priya-tama most dear; tma-yoni the self-born Lord Brahm; na nor; akara Lord iva; na nor; ca also; sakaraa Balarma; na nor; r the goddess of fortune; na nor; eva certainly; tm My own self ; ca also; yath as much as; bhavn you.

My dear Uddhava! You are My very closest friend. No one is as close to me as you are, not even the self-born Brahm, akara, My brother Balarma, or the other half of My body Lakm. Indeed, not even My own self is as dear to Me as you are.
Devari Nrada glorifies Mahrja Yudhihira
yya n-loke bata bhri-bhg loka punn munayo bhiynti ye ghn vasatti skd gha para brahma manuya-ligam Bhad-bhgavatmtam (1.5.7),
rla Santana Gosvm

yyam all of you [the Pavas]; n-loke within this world of men; bata O how wonderful!; bhri-bhg extremely fortunate; lokam all the planets; punn who can purify; munaya saintly persons; abhiynti almost always come to visit; yem of whom; ghn the houses; vasati resides in; iti thus; skt directly; gham very confidential; param

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65

brahma the Supreme Personality of Godhead; manuyaligam appearing just like a human being.

[r Nrada Muni said:] O Mahrja Yudhihira! How astonishing! Your good fortune excells that of everyone elses in this world of men, for the great sages who purify the entire universe have come to your home because the Supreme Brahma, r Kna resides there just like a human being.
The pure devotees are holy places personified
bhavad-vidh bhgavats trtha-bht svaya vibho trth-kurvanti trthni svnta-sthena gadbht rmad-Bhgavatam (1.13.10)

bhavat your good self; vidh like; bhgavat pure devotees; trtha holy places of pilgrimage; bht personified; svayam personally; vibho O powerful one; trth-kurvanti they make the holy places of pilgrimage; trthni the holy places; sva-anta-sthena because He is situated in your heart; gad-bht who carries a club [Bhagavn].

[Yudhihira said to Vidura:] My lord, pure devotees like your good self are verily holy places personified. Because you carry r Bhagavn within your heart, you turn all places into places of pilgrimage.*

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The pure devotee selflessly preaches out of compassion

mahad-vicalana n ghi dna-cetasm nireyasya bhagavan kalpate nnyath kvacit rmad-Bhgavatam (10.8.4)

mahat-vicalanam the wandering of saintly persons; nm of human beings; ghim who are householders; dnacetasm low-minded; nireyasya for the ultimate benefit; bhagavan O my lord; kalpate one considers; na anyath not any other purpose; kvacit at any time.

[Nanda Mahrja said to Gargamuni:] O lord, great saintly persons like you visit the homes of lowly-minded house holders like me for no other purpose than to bestow auspiciousness on them.
Equal Vision
vidy-vinaya-sampanne brhmae gavi hastini uni caiva va-pke ca pait sama-darina Bhagavad-gt (5.18)

vidy-vinaya-sampanne equipped with knowledge and gentle qualities; brhmae within a brhmaa; gavi in a cow; hastini in an elephant; uni in a dog; ca and; eva indeed; va-pke in a dog-eater; ca and; pait the enlightened (jns); sama-darina have equal vision of the soul.

Enlightened persons (jns) perceive with equal vision a gentle and learned brhmaa, a cow, an elephant, a dog and a dog eater.

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Vaiavas who know Ka in truth are very rare.

bahn janmanm ante jnavn m prapadyate vsudeva sarvam iti sa mahtm su-durlabha Bhagavad-gt (7.19)

bahnm of many; janmanm births; ante at the end; jnavn one who has knowledge; mm of Me; prapadyate takes shelter; vsudeva Vsudeva; sarvam is everything; iti that; sa that; mah-tm great soul; sudurlabha extremely rare.

After many births, the jn who is endowed with the knowledge that everything, both conscious and inert, is related to Vsudeva fully takes shelter of Me. Such a great soul is extremely rare.
Except for the Vaiavas, no one knows r Ka in truth
manuy sahasreu kacid yatati siddhaye yatatm api siddhn kacin m vetti tattvata Bhagavad-gt (7.3)

manuym of men; sahasreu among thousands; kacit someone; yatati endeavours; siddhaye for perfection; yatatm of those who endeavour; api yet even; siddhnm of those who attain perfection; kacit some person; mm Me; vetti knows; tattvata [as I am] in truth.

Among thousands of men, one may endeavour for perfection. And among those who attain perfection, it is rare for even one to know My svarpa in truth.

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A pure devotee is extremely rare

muktnm api siddhn nryaa-paryaa sudurlabha pranttm koiv api mah-mune rmad-Bhgavatam (6.14.5)

muktnm of persons liberated or freed from the bondage of ignorance; api even; siddhnm of persons who have achieved perfection; nryaa r Nryaa; paryaa the pure devotee; su-durlabha very rare; pranta-tm completely satisfied, desireless; koiu among many millions; api certainly; mah-mune O great sage.

O great sage, out of many millions of people who have attained liberation and freedom from ignorance, or even out of many millions of siddhas who have nearly attained perfection, there is hardly one pure devotee of Nryaa. Only such a devotee is actually completely satisfied and peaceful.
To see a Vaiava is the perfection of the eyes
ako phala tvda-darana hi tano phala tvda-gtra-saga jihv-phala tvda-krtana hi su-durlabh bhgavat hi loke Hari-bhakti-sudhodaya (13.2)

ako of the eyes; phalam the perfect result of the action; tvda a person like you; daranam to see; hi certainly;

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tano of the body; phalam the perfection of activities; tvda of a person like you; gtra-saga touching the body; jihv-phalam the perfection of the tongue; tvda a person like you; krtanam glorifying; hi certainly; sudurlabh very rare; bhgavat pure devotees of the Lord; hi certainly; loke in this world.

O Vaiava! To see a person like you is the real perfection of having eyes. To touch the body of a person like you is the real benefit of having a body. To glorify a person such as yourself is the purpose of having a tongue, for in this world association with an uttama-bhgavata is extremely rare.
A Vaiava is never alone because he sees Ka everywhere
yo m payati sarvatra sarva ca mayi payati tasyha na praaymi sa ca me na praayati Bhagavad-gt (6.30)

ya who; mm Me; payati sees; sarvatra everywhere (in all living entities); sarvam everything; ca and; mayi in Me; payati sees; tasya for him; aham I; na praaymi am never out of his sight; sa he; ca and; me to Me; na praayati he is never out of My sight.

For a person who sees Me in all beings and sees all beings in Me, I am never out of his vision and he is never out Mine.

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r Kas pure devotees derive great satisfaction from always conversing about Him
mac-citt mad-gata-pr bodhayanta parasparam kathayanta ca m nitya tuyanti ca ramanti ca Bhagavad-gt (10.9)

mat-citt those whose hearts are offered to Me; mat-gatapr whose every life breath is dedicated to Me; bodhayanta enlightening; parasparam each other; kathayanta chanting My names, forms, etc.; ca and; mm My tattva; nityam continuously; tuyanti they always experience satisfaction; ca and; ramanti take delight; ca also.

Those whose minds are absorbed in Me, and whose lives are wholeheartedly devoted to My service derive great satisfaction and bliss from constantly enlightening one another with the fundamental truth about Me and performing krtana of My name, form, qualities and pastimes.
He reveals Himself to those who serve Him with love
te satata-yuktn bhajat prti-prvakam dadmi buddhi-yoga ta yena mm upaynti te Bhagavad-gt (10.10)

tem for those; satata-yuktnm who always hanker for My eternal association; bhajatm who worship Me; prtiprvakam with love; dadmi I bestow; buddhi-yogam

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transcendental knowledge; tam that; yena by which; mm Me; upaynti approach; te they.

To those who worship Me with love and yearn for My eternal association, I give that transcendental knowledge by which they attain Me.
r Ka destroys the darkness of ignorance in their hearts
tem evnukamprtham aham ajna-ja tama naymy tma-bhva-stho jna-dpena bhsvat Bhagavad-gt (10.11)

tem for them; eva only; anukampa-artham out of compassion; aham I; ajna-jam born of ignorance; tama darkness [in the form of material existence]; naymi I destroy; tma-bhva-stha situated within the intelligence [of the jvtm]; jna-dpena with the lamp of transcendental knowledge; bhsvat with the blazing.

Only out of compassion for devotees who are exclusively devoted to Me do I, dwelling within their intelligence, destroy with the blazing lamp of transcendental knowledge the darkness of material existence, which is born of ignorance.
Three powerful substances of the pure devotee
bhakta-pada-dhli ra bhakta-pada-jala bhakta-bhukta-avaeaei tina mah-bala r Caitanya-caritmta, Antya-ll (16.60)

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bhakta-pada-dhli the dust of the lotus feet of a devotee; ra and; bhakta-pada-jala the water that washed the feet of a devotee; bhakta-bhukta-avaea and the remnants of food eaten by a devotee; tina three; mah-bala very powerful.

The dust of the lotus feet of pure devotees, the water that washes their feet and their mah-mah prasdam remnants [both hari-kath and prasdam] these three are very powerful.
Even Ka desires to purify Himself with the footdust of His pure devotees
nirapeka muni nta nirvaira sama-daranam anuvrajmy aha nitya pyeyety aghri-reubhi rmad-Bhgavatam (11.14.16)

nirapekam without personal desire; munim always inspired [by My form, qualities and pastimes]; ntam peaceful; nirvairam not inimical, non-envious; sama-daranam endowed with equal vision, equally disposed towards all; anuvrajmi follow; aham I; nityam always; pyeya that I may be purified; iti thus; aghri their lotus feet; reubhi by the dust of.

My pure devotees are free from any personal desire, always rapt in thoughts of My pastimes, peaceful, devoid of

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enmity, non-envious and equally disposed towards all. I therefore always follow in their footsteps because I desire to purify Myself with the dust of their lotus feet.
Respect offered by the madhyama devotee to the three kinds of devotees
keti yasya giri ta manasdriyeta dksti cet praatibhi ca bhajantam am uray bhajana-vijam ananyam anya ninddi-nya-hdam psita-saga-labdhy Upademta (5), rla Rpa Gosvm

ka Ka; iti thus; yasya in whose; giri speech; tam that person [a neophyte devotee]; manas within the mind; driyeta one should respect; dk accepted initiation from a qualified guru; asti there is; cet if; praatibhi by offering obeisances; ca also; bhajantam engaged in bhajana [an intermediate devotee]; am unto Bhagavn; uray having an intense eagerness to hear from realized devotees; bhajana-vijam one fully conversant in the bhajana [of r Rdh-Kas eightfold daily pastimes]; ananyam an unalloyed devotee of r Ka; anya-nind-di of faults such as the tendency to criticize others; nya-hdam whose heart is devoid; psita-saga the desirable association; labdhy having obtained.

One who takes ka-nma just once by calling out O Ka! is a neophyte devotee (kania-adhikr). One

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should consider him to be his family member and silently respect him. One who, fully understanding the principle of dk, has accepted initiation from a qualified guru and performs bhajana of Bhagavn in accordance with Vaiava conventions is an intermediate devotee (madhyamaadhikr). One should respect such a devotee who is endowed with the correct understanding of reality and illusion by offering prama unto him and so forth. One who is conversant with the science of bhajana as described in the rmad-Bhgavatam and other Vaiava scriptures and who performs exclusive bhajana of r Ka is a mah-bhgavata devotee. Due to his undeviating absorption in Ka, the pure heart of such a devotee is free from faults such as the tendency to criticize others. He is expert in bhajana, meaning that he mentally renders service (mnasa-sev) to r Rdh-Kas pastimes that take place during the eight segments of the day (aaklya-ll). Knowing him to be a topmost devotee whose heart is established in the particular mood of service to r Rdh-Ka for which one aspires and who is also affectionately disposed towards oneself, one should honour him by offering daavat-prama (praipta), making relevant inquiry (pariprana) and rendering service (sev) with great love.

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Uttama-adhikr
sarva-bhteu ya payed bhagavad-bhvam tmana bhtni bhagavaty tmany ea bhgavatottama rmad-Bhgavatam (11.2.45)

sarva-bhteu within all beings; ya who; payet can perceive; bhagavad-bhvam ecstatic mood, or bhva, towards Bhagavn; tmana his own; bhtni and all beings; bhagavati tmani within Bhagavn; ea that person; bhgavata-uttama is the uttama-bhgavata.

One who perceives [just like the gops] his own bhagavadbhva, ecstatic mood of attraction towards r Kacandra, in the hearts of all jvas and sees all beings within r Kacandra is an uttama-bhgavata.
Excerpt from Jaiva-dharma, Chapter 8: An uttama Vaiava perceives that all living beings love Bhagavn with the same particular feeling of transcendental love that he himself cherishes towards his iadeva. He also perceives that Bhagavn feels a reciprocal attitude of love towards all living beings. An uttama Vaiava has no disposition other than this. Madhyama-adhikr
svare tad-adhneu blieu dviatsu ca prema-maitr-kpopek ya karoti sa madhyama rmad-Bhgavatam (11.2.46)

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svare for Bhagavn; tad-adhneu for Bhagavns subordinates [the devotees]; blieu towards the innocent; dviatsu to the envious; ca and; prema love and affection; maitr friendship; kp mercy; upek neglect; ya who; karoti has; sa he; madhyama [is] a middle-class devotee.

A madhyama-bhgavata is one who has love for vara and His pure devotees, friendship towards His bhaktas, shows mercy towards those who are innocent [in regard to bhakti] and neglects those who are inimical to vara or His bhaktas.
Kaniha-adhikr
arcym eva haraye pj ya raddhayehate na tad-bhakteu cnyeu sa bhakta prkta smta rmad-Bhgavatam (11.2.47)

arcym in the ritualistic process of worship; eva certainly; haraye unto r Hari; pjm offering worship; ya who; raddhay with faith; hate endeavours; na not; tadbhakteu to r Haris devotees; ca yet; anyeu to other beings; sa he; bhakta devotee; prkta a material; smta considered.

A person who endeavors whole heartedly in the ritualistic worship of the Deity form of r Hari according to worldly faith yet does not worship the devotees of r Hari whose bodies are also temples of r Hari, nor offer

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respect to other living entities, is known as a materialistic, or kaniha, devotee.

It is forbidden to judge a Vaiava from a material viewpoint
dai svabhva-janitair vapua ca doair na prktatvam iha bhakta-janasya payet gagmbhas na khalu budbuda-phena-pakair brahma-dravatvam apagacchati nra-dharmai Upademta (6), rla Rpa Gosvm

dai by observing; svabhva-janitai according to the nature born; vapua from the body; ca and; doai with the faults; na not; prktatvam the material quality; iha on this path [of bhakti]; bhakta-janasya of the pure devotee; na payet one should not see; gag-ambhasm of the water of the Ganges; na not; khalu indeed; apagacchati is diminished; budbuda-phena-pakai by bubbles, foam and mud; brahma-dravatvam the nature of liquified transcen dence; nra-dharmai because of the peculiar condition of the water.

Devotees situated in this material world should not be viewed with material vision; in other words, one should not consider them to be ordinary conditioned souls. The imperfections visible in their natures, such as birth in a low caste, harshness, lethargy and so forth, and the imperfections visible in their bodies such as ugly features,

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disease, deformities and so forth, are precisely like the appearance of bubbles, foam and mud in the Gag. Despite such apparent pollution in the water of the Gag, she retains her nature as liquified transcendence. Similarly, the self-realized Vaiavas always exist on the transcendental plane and one should not attribute material defects to them.
A Vaiavas birth, family, social position and nation should be considered insignificant
viprd dvi-a-gua-yutd aravinda-nbhapdravinda-vimukht vapaca variham manye tad-arpita-mano-vacanehitrthapra punti sa kula na tu bhrimna rmad-Bhgavatam (7.9.10)

viprt than a brhmaa; dvi-a-gua-yutt endowed with the twelve qualities of a brhmaa; aravinda-nbha Lord Viu, who has a lotus growing from His navel; pda aravinda to the lotus feet of the Lord; vimukht averse to bhakti; va-pacam a dog-eater, or one born in a low family; variham more glorious; manye I consider; tat-arpita surrendered unto the lotus feet of the Lord; mana his mind; vacana words; hita every endeavour; artha wealth; pram and life; punti purifies; sa he [the devotee]; kulam his family; na not; tu but; bhrimna one who falsely thinks himself to be in a prestigious position.

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A bhakta who has taken birth in a family of dog-eaters, but who has dedicated his mind, words, activities and wealth to the lotus feet of r Ka, is superior to a brhmaa endowed with all the twelve brahminical qualities, but who has no bhakti for r Ka. Such a bhakta, although of lowly birth, can purify himself and his whole family, whereas the brhmaa, who is filled with pride due to his superior social position, cannot even purify himself.
Cals and brhmaas
viu-bhakti-vihn ye cal parikrtit cal api vai reh hari-bhakti-parya Bhan-nradya; Nrada Pacaratra (1.37.12)

viu-bhakti-vihn bereft of devotion to Viu; ye those [brhmaas]; cal dog-eaters; parikrtit are said to be; cal dog-eaters; api however; vai certainly; reh most exalted; hari-bhakti-parya who are dedicated to hari-bhakti.

Persons born as brhmaas yet without devotion to r Ka become more degraded than dog-eaters (calas), whereas those born as calas but who are devoted to Ka, become most exalted.

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Even if born as an outcast, a devotee is as worshipable as Ka

na me bhakta caturved mad-bhakta vapaca priya tasmai deya tato grhya sa ca pjyo yath hy aham Hari-bhakti-vilsa (10.127),
rla Santana Gosvm

na not; me My; abhakta devoid of pure devotional service; catu-ved a scholar in the four Vedas; mat-bhakta My devotee; va-paca even from a family of dog-eaters; priya very dear; tasmai to him; deyam should be given; tata from him; grhyam should be accepted; sa that person; ca also; pjya worshipable; yath as much as; hi certainly; aham I.

A non-devotee brhmaa who knows the four Vedas is not actually dear to Me but a devotee, though born in a family of outcastes (calas) is certainly very dear to Me. Everything should be offered to him and whatever he offers should be accepted, for he is as worshipable as Myself.
Even if accidentally committing a sin, a devotee who has firm faith should be considered a sdhu
api cet su-durcro bhajate mm ananya-bhk sdhur eva sa mantavya samyag vyavasito hi sa

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kipra bhavati dharmtm avac-chnti nigacchati kaunteya pratijnhi na me bhakta praayati Bhagavad-gt (9.3031)

api even; cet if; su-durcra a person of very bad character; bhajate worships; mm Me; ananya-bhk exclusively devoted; sdhu a virtuous person; eva certainly; sa he; mantavya should be considered; samyak rightly; vyavasita because of being situated [in intelligence]; hi indeed; sa he. kipram quickly; bhavati he becomes; dharma-tm a virtuous soul; avat lasting; ntim peace; nigacchati attains; kaunteya O son of Kunt; pratijnhi you should proclaim; na never; me My; bhakta devotee; praayati perishes. Even if a man of abominable character engages in ananyabhajana, exclusive devotion to Me, he is still to be considered a sdhu, because his intelligence is firmly fixed in bhakti to Me. He quickly becomes virtuous and attains eternal peace. O Kaunteya, boldly proclaim that My devotee never perishes. Six kinds of vaiava-apardha (offences to pure devotees)
hanti nindati vai dvei vaiavn nbhinandati krudhyate yti no hara darane patanni a Hari-bhakti-vilsa (10.312),

rla Santana Gosvm

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hanti kills or beats; nindati criticizes; vai certainly; dvei envies; vaiavn unto all the Vaiavas; na never; abhinandati welcome; krudhyate becoming angry; yti attains; no no; hara happiness; darane in seeing; ptanni causes of falldown [from bhakti]; a six.

To kill or beat a Vaiava, to slander him, to bear malice or envy towards him, to fail to welcome or please him, to become angry at him and to not feel pleasure upon seeing him by these six types of vaiava-apardha, one falls down to a degraded position.
All good qualities automatically manifest in one who renders unflinching devotional service
yasysti bhaktir bhagavaty akican sarvair guais tatra samsate sur harv abhaktasya kuto mahad-gu manorathensati dhvato bahi rmad-Bhgavatam (5.18.12)

yasya of whom; asti there is; bhakti pure devotional service; bhagavati unto r Bhagavn; akican without material desires; sarvai all; guai with good qualities; tatra there; samsate live; sur the demigods or saintly devotees; harau unto the Lord; abhaktasya of the nondevotee; kuta where?; mahat-gu the high qualities; mana-rathena by mental concoction; asati to temporary material happiness; dhvata running; bahi externally.

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For one who renders pure, unflinching devotional service to Ka, which is free from material attachments, Ka and all the saintly devotees enter his heart accompanied by their exalted qualities. However, he who has no devotion to r Bhagavn, is certainly devoid of good qualities because he is engaged by mental concoction in the service of my, which is the external feature of the Lord.
Devotees are always tolerant, forbearing and merciful
titikava kruik suhda sarva-dehinm ajta-atrava nt sdhava sdhu-bha rmad-Bhgavatam (3.25.21)

titikava very forbearing; kruik merciful; suhda who are well-wishers; sarva-dehinm to all living entities; ajta-atrava without enemies; nt peaceful; sdhava following the injunctions of the stra; sdhu-bha who are decorated with good character.

Devotees are always tolerant, forbearing and very merciful. They are the well-wishers of every living entity. They follow the scriptural injunctions, and because they have no enemies, they are very peaceful. These are the decorations of devotees.

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Both experience day and night, but while one sees darkness the other sees light
y ni sarva-bhtn tasy jgarti sayam yasy jgrati bhtni s ni payato mune Bhagavad-gt (2.69)

y which [spiritual intelligence]; ni like night; sarvabhtnm for all beings; tasym in that [night]; jgarti is awake; sayam a self-controlled man [of fixed intelligence]; yasym in which [state which is directed to the search for sense objects]; jgrati remains awake; bhtni ordinary beings; s that [material intelligence]; ni night; payata for the enlightened; mune thinker.

Spiritual intelligence, which is directed toward the soul, is like night for materialistic common people, who are enchanted by the material energy. One who is stithapraja (of undisturbed intelligence), however, remains awake in that intelligence. And when intelligence is absorbed in sense objects, the common person remains awake. For the sage who perceives transcendental Reality, that consciousness is the darkest night. In other words, such a person accepts sense objects in an appropriate way, without being attached to them.

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The great souls of this world take shelter of My divine potency

mahtmnas tu m prtha daiv praktim rit bhajanty ananya-manaso jtv bhtdim avyayam Bhagavad-gt (9.13)

mah-tmna the great souls; tu however; mm Me; prtha O son of Pth; daivm of the divine; praktim nature; rit taking shelter; bhajanti worship; ananyamanasa with undeviating minds; jtv knowing; bhtadim cause of all beings; avyayam the imperishable.

O Prtha, the great souls, however, having taken shelter of My divine nature, know Me to be the original and imperishable cause of all beings. They constantly engage in worship of Me with their minds fixed exclusively on Me.
Vaiavas who constantly engage in bhajana are never separated from Ka
satata krtayanto m yatanta ca dha-vrat namasyanta ca m bhakty nitya-yukt upsate Bhagavad-gt (9.14)

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satatam constantly; krtayanta chanting; mm Me; yatanta endeavouring; ca and; dha-vrat with determined vows; namas-yanta bowing down; ca and; mm before Me; bhakty with devotion; nitya-yukt they with a mood of eternal union; upsate worship.

Constantly chanting the glories of My names, qualities, form and pastimes, endeavouring with determined vows and offering obeisances with devotion, they engage in My worship, remaining always connected with Me.
One should follow the path of the Mahjanas
tarko pratiha rutayo vibhinn nsv ir yasya mata na bhinnam dharmasya tattva nihita guhy mahjano yena gata sa panth Mahbhrata, Vna parva (313.117)

tarka argument; apratiha not substantial; rutaya Vedas; vibhinn various conclusions; na not; asau that; i a sage; yasya whose; matam opinion; na not; bhinnam separate; dharmasya of religious principles; tattvam truth; nihitam situated; guhym hidden in the heart of; mah-jana the great saintly devotees of the past; yena by which way; gata traversed; sa that; panth the path.

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Dry arguments are inconclusive and the Vedas give varying, often contradictory conclusions. One is not considered a i unless ones philosophical conception is different from others. Consequently, the confidential truth of dharma cannot be gleaned from the Vedas or the is but lies hidden in the heart of pure devotees. Therefore one should accept only the path of pure bhakti as advocated by those pure devotees, the mahjanas, and be always under their guidance.

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Sdhu-saga
For the lokas: sdhu-saga sdhu-saga sarva-stre kaya, ka-bhakti-janma-mla, sat prasagn, bhakty sajtay bhakty, see Essential lokas.
How to associate with pure devotees (the six kinds of loving exchanges)
dadti pratighti guhyam khyti pcchati bhukte bhojayate caiva a-vidha prti-lakaam Upademta (4), rla Rpa Gosvm

dadti offering pure devotees objects in accordance with their requirements; pratighnti accepting remnant items given by pure devotees; guhyam khyti revealing to devotees ones confidential realizations concerning bhajana; pcchati inquiring from devotees about their confidential realizations; bhukte eating with great love the prasdam remnants given by devotees; ca and; bhojayate lovingly serving prasdam to devotees; ca and; a-vidham eva are specifically of these six kinds; prti-lakaam the symptoms of loving association with pure devotees.

Offering pure devotees items in accordance with their requirements, accepting remnant items given by pure devotees, revealing to pure devotees ones confidential realizations concerning bhajana, inquiring from them about their confidential realizations, eating with great

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love the prasdam remnants tasted by uddha-bhaktas and lovingly feeding them prasdam these are the six symptoms of loving association with pure devotees.
Bhakti is awakened by sdhu-saga
bhaktis tu bhagavad-bhaktasagena parijyate sat-saga prpyate pubhi suktai prva-sacitai Hari-bhakti-vilsa (10.279),

rla Santana Gosvm

bhakti devotional service; tu indeed; bhagavat-bhakta of the devotees of Bhagavn; sagena by association; parijyate awakened; sat-saga association with saints; prpyate attained; pubhi by persons; suktai through transcendental pious activities [bhakty-unmukh sukti, knowingly or unknowingly associating with and rendering service to a pure devotee, observing the holy days of the Lord and His devotees, honoring Tuls-dev and any of the nine kinds of svarpa-siddh bhakti beginning with ravaam, if performed under guidance]; prvasacitai by previous accumulation over many lifetimes.

Bhakti is awakened when one associates with pure devotees of r Bhagavn. Association with uddha-bhaktas is attained only by the accumulation of transcendental pious activities performed over many lifetimes.

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Even a moments association with a pure devotee is invaluable

tulayma lavenpi na svarga npunar-bhavam bhagavat-sagi-sagasya martyn kim utia rmad-Bhgavatam (1.18.13; 4.30.34)

tulayma to be balanced with; lavena by a moment; api even; na never; svargam heavenly planets; na nor; apunabhavam liberation from matter; bhagavat-sagi devotee of the Lord; sagasya of the association; martynm those who are meant for death; kim what is there; uta to speak of; ia worldly benediction.

The value of a moments association with the devotee of the Lord cannot even be compared to the attainment of heavenly planets or liberation from matter, and what to speak of worldly benedictions in the form of material prosperity, which are for those who are meant for death.*
Mahat-saga is extremely miraculous and beyond logic
mahat-sagama-mhtmyam evaitat paramdbhutam ktrtho yena vipro sau sadyo bht tat-svarpavat Bhad-bhgavatmtam (2.7.14),
rla Santana Gosvm

mahat of the great souls; sagama of the association; mhtmyam the glory; eva indeed; etat this; parama-

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adbhutam very wonderful; kta-artha successful; yena by which; vipra brhmaa; asau that; sadya at once; abht became; tat-svarpavat like that r Svarpa.

The glory of mahat-saga, the association of a mahbhgavata, is extremely miraculous. By the effect of such saga, the brhmaa Janaarma immediately became perfect like his gurudeva r Svarpa (Gopa Kumra).
The footdust of the pure devotee is the only means to attain ka-bhakti
nai matis tvad urukramghri spaty anarthpagamo yad-artha mahyas pda-rajo-bhieka nikicann na vta yvat rmad-Bhgavatam (7.5.32)

na not; em for such [materialists]; mati consciousness; tvat until; urukrama-aghrim the lotus feet of r Ka, who is famous for performing great activities; spati can not touch; anartha of unwanted material qualities; apagama the disappearance; yat by which; artha the motivation; mahyasm of great souls; pda-raja the dust of the feet; abhiekam a holy bath; nikicannm of those who are detached from this material world; na vta he does not accept; yvat for that long.

For persons who are absorbed in bodily identification, who fail to understand the necessity to free themselves from

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materialistic habits and who do not smear themselves with the holy footdust of great devotees who are fully detached from mundane sense objects, it is impossible for their consciousness to touch the glories of r Urukramakas lotus feet.
Smearing oneself with the footdust of a pure devotee is the only way to attain Bhagavn
rahgaaitat tapas na yti na cejyay nirvapad ghd v na cchandas naiva jalgni-sryair vin mahat-pda-rajo-bhiekam rmad-Bhgavatam (5.12.12)

rahgaa O King Rahgaa; etat this [knowledge]; tapas by severe austerities; na yti does not become [revealed]; na nor by; ca also; ijyay by worship; nirvapat by finishing all material duties [and accepting sannysa]; ght by ideal householder life; v or; na nor; chandas by reciting Vedic hymns; na eva nor indeed; jala-agni-sryai by severe austerities such remaining submerged in water [in the winter], remaining surrounded by fire with the sun above [in summer]; vin without; mahat of the great devotees; pdaraja in the dust of the lotus feet; abhiekam take a holy bath.

O Rahgaa, the Absolute Truth cannot be known by austerities, nor by worship, nor by giving up ones home,

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nor indeed by living in ones home. He cannot be known by reciting the Vedas nor by worshipping the gods of the water, sun or fire. As long as one does not smear oneself with the footdust of the mahat, great saintly devotees, one cannot achieve any result from all these other activities.
Sdhu-saga is the most valuable treasure for any jva
ata tyantika kema pcchmo bhavato nagh sasre smin kardho pi sat-saga evadhir nm rmad-Bhgavatam (11.2.30)

ata therefore; tyantikam supreme; kemam welfare, benefit; pcchma I am asking; bhavata from you; anagh O sinless ones; sasre in the material world; asmin this; kaa-ardha lasting only half of one moment; api even; sat-saga the association of a uddha-bhakta (pure devotee) of the Lord; evadhi a great treasure; nm for human beings.

Therefore, O sinless ones, we are inquiring from you about the supreme benefit. In this material world, even half a moments association with a uddha-bhakta is the greatest wealth for human beings.

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Bhakti is obtained only by the mercy of the pure devotee

mahat-kp vin kona karme bhakti naya ka-bhakti dre rahu, sasra nahe kaya r Caitanya-caritmta, Madhya-ll (22.51)

mahat-kp the mercy of great [pure] devotees; vin without; kona karme in any activity; bhakti naya there is no bhakti; ka-bhakti loving devotional service to Ka; dre rahu leaving aside; sasra material existence, the endless cycle of birth and death; nahe there is not; kaya diminution.

Unless a person is blessed by an exalted saint, none of the activities he performs can be considered to be bhakti. What to say of attaining ka-bhakti, it is impossible for him even to extricate himself from material existence. rla Bhaktivednta Nryaa Gosvm Mharja: The purport is that one cannot even become free from anarthas without the mercy of r guru, what to speak of attaining guru-niha, ruci, sakti or bhva.
Like a crystal, one takes on the qualities of those he associates with
yasya yat-sagati puso maivat syt sa tad-gua sva-kuladdhyai tato dhmn sva-ythn eva sarayet Hari-bhakti-sudhodaya (8.51); Bhakti-rasmta-sindhu (1.2.229),
rla Rpa Gosvm

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yasya whose; yat-sagati on account of whatever association; pusa of a person; maivat as a jewel; syt one becomes; sa that person; tad-gua its qualities; svakuladdhyai for the well-being of ones spiritual life; tata then; dhmn an intelligent person; sva-ythn own sampradya, or devotional family; eva certainly; sarayet should take shelter.

As a crystal reflects the colour of nearby objects, so also does a person imbibe the qualities of those with whom he associates. Therefore an intelligent person should associate with like-minded, respectable individuals, and thereby maintain the prestige of his sampradya.
rla Bhaktivednta Nryaa Gosvm Mharja: The purport of this verse is that the contamination of the heart cannot be eradicated by jna, vairgya, yoga or tapasy. It is only by the influence of association with Vaiavas who are free from all pride, and upon receiving their mercy, that the heart very easily becomes cleansed of all misgivings (anarthas). By associating with sdhus, ones love for r Ka is awakened
sdhu-sage ka-bhaktye raddh yadi haya bhakti-phala prema haya, sasra yya kaya r Caitanya-caritmta, Madhya-ll (22.49)

sdhu-sage by the association of devotees; ka-bhaktye in discharging devotional service to Ka; raddh faith; yadi if; haya there is; bhakti-phala the result of devotional service

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to Ka; prema ecstatic transcendental love of God; haya awakens; sasra the conditioned life in material existence; yya kaya becomes vanquished.

When a sdhaka-bhakta obtains [paramrthika] faith in the association of rasika Vaiavas [who are more advanced than himself], he very quickly obtains the fruit of bhakti, which is prema and his material entanglement is easily dissipated.
One should hear hari-kath from a rasika Vaiava
rmad-bhgavatrthnm svdo rasikai saha sajtyaye snigdhe sdhau saga svato vare Bhakti-rasmta-sindhu (1.2.91),

rla Rpa Gosvm

rmad-bhgavata of the rmad-Bhgavatam; arthnm of the meanings; svda relishing; rasikai saha with rasika devotees; sa-jtya similar, like ones own; aye endowed with a mood; snigdhe affectionate; sdhau [in the association of] a devotee; saga association; svata than ones self; vare far better.

One should taste the meaning of the rmad-Bhgavatam in the association of rasika Vaiavas, one should associate with devotees who are more advanced than oneself, who possess similar sentiments for Bhagavn and who are affectionately disposed towards oneself.

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Giving up bad association is an essential aspect of Vaiava conduct

asat-saga-tyga, ei vaiava-cra str-sag eka asdhu, kbhakta ra r Caitanya-caritmta, Madhya-ll (22.87)

asat-saga-tyga rejection of the association of non-devotees; ei this; vaiava-cra the behaviour of a Vaiava; strsag who associates with women for sense gratification; eka one; asdhu unsaintly person; ka abhakta who is not a devotee of Ka; ra another.

To abandon the company of those whose association diminishes ones resolve in ka-bhakti is truly the natural conduct of a Vaiava. And the most detrimental is the association of those who enjoy the company of women [or men] and of non-devotees (i.e. materialists, impersonalists, atheists, etc.).
Better embrace a snake or a tiger than to associate with materialists
ligana vara manye vyla-vyghra-jalaukasm na saga alya-yuktn nn-devaika-sevinm Bhakti-rasmta-sindhu (1.2.112),
rla Rpa Gosvm

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liganam embracing; varam better; manye I consider; vyla-vyghra-jala-okasm of snakes, tigers or crocodiles; na saga without association; alya-yuktnm those whose hearts are pierced with the arrows [of lusty desires]; nndeva of the many demigods; eka sevinm and those who are devoted to service.

It is better to live with or embrace a snake, a tiger or a crocodile than to associate with those whose hearts are pierced with the arrows of material desires and who worship various demigods.
Better be in a cage of burning fire than to associate with those averse to Ka
vara huta-vaha-jvl pajarntar-vyavasthiti na auri-cint-vimukha-jana-savsa-vaiasam Ktyyana-sahit; Bhakti-rasmta-sindhu (1.2.51),
rla Rpa Gosvm

varam better; huta-vaha-jvl of blazing fire; pajaraantar within a cage; vyavasthiti being situated; na rather than; auri-cint mindful of r Ka; vimukha-jana with persons inimical [to Ka]; savsa of intimate association; vaiasam the calamity.

It is better to be in a cage of blazing fire than experience the calamity of intimate association with persons averse to Ka.

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One should kick out bad company and take up saintly association
tato dusagam utsjya satsu sajjeta buddhimn santa evsya chindanti mano-vysagam uktibhi rmad-Bhgavatam (11.26.26)

tata therefore; dusagam bad association; utsjya giving up; satsu to saintly devotees; sajjeta one should become attached; buddhimn one who is intelligent; santa saintly persons; eva only; asya his; chindanti cut off; mana of the mind [or heart]; vysagam material attachments, opposed to devotional service; uktibhi by their words.

For all these reasons, an intelligent person rejects detrimental association and associates instead with saintly persons. This is because only saintly personalities, with their powerful and virtuous instructions, can cut his unholy, material attachments from the heart.
What is the best activity for the jva?
reyo-madhye kona reya jvera haya sra? ka-bhakta-saga vin reya nhi ra r Caitanya-caritmta, Madhya-ll (8.251)

reya-madhye among beneficial activities; kona which; reya beneficial function; jvera of the jva; haya is; sra the essence; ka-bhakta-saga association with the devotees of r Ka; vin except; reya beneficial activity; nhi there is not; ra another.

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[rman Mahprabhu asked:] Out of all beneficial activities, which is the most favorable for the living entities? [Rmnanda Rya replied:] There is no pursuit more auspicious than to associate with r Kas devotees.
When the time for a jvas release from sasra approaches, the jva attains sadhu-saga
bhavpavargo bhramato yad bhavej janasya tarhy acyuta sat-samgama sat-sagamo yarhi tadaiva sad-gatau parvaree tvayi jyate rati rmad-Bhgavatam (10.51.53)

bhava material existence; apavarga cessation of, liberation from sasra; bhramata wandering; yad when; bhavet it may occur; janasya for a person; tarhi at that time; acyuta O infallible Lord; sat of saintly devotees; samgama the association; sat-sagama saintly association; yarhi when; tad then; eva only; sat of the saintly; gatau who is the goal; para-avara of superior and inferior energies; e for the Supreme Lord; tvayi Yourself; jyate is born; rati devotion.

He Acyuta! O Infallible one! When the time for the jvas release from wondering in the cycle of sasra approaches, he attains sat-saga, the association of a sdhu. From that moment he becomes firmly attached to You, who are the controller of both spiritiual and material energies, and the supreme objective for the sdhus.

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Satya para dhmahi Let us meditate on the Absolute Truth
janmdy asya yato nvayd itarata crthev abhija svar tene brahma hd ya di-kavaye muhyanti yat sraya tejo-vri-md yath vinimayo yatra tri-sargo m dhmn svena sad nirasta-kuhaka satya para dhmahi rmad-Bhgavatam (1.1.1)

janma-di creation, sustenance and destruction; asya of the manifested universes; yata from whom; anvayt directly; itarata indirectly; ca and; artheu purposes; abhija fully cognizant; sva-r fully independent; tene imparted; brahma the Vedic knowledge; hd consciousness of the heart; ya one who; di-kavaye unto the original created being; muhyanti are illusioned; yat about whom; sraya great sages and demigods; teja fire; vri water; mdm earth; yath as much as; vinimaya action and reaction; yatra whereupon; tri-sarga three modes of creation, creative faculties; am almost factual; dhmn along with all transcendental paraphernalia; svena selfsufficiently; sad always; nirasta negation by absence;

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kuhakam illusion; satyam truth; param absolute; dhmahi I do meditate upon.

O my Lord, r Ka, son of Vasudeva, O all-pervading Personality of Godhead, I offer my respectful obeisances unto You. I meditate upon Lord r Ka because He is the Absolute Truth and the primeval cause of all causes of the creation, sustenance and destruction of the manifested universes. He is directly and indirectly conscious of all manifestations, and He is independent because there is no other cause beyond Him. It is He only who first imparted the Vedic knowledge unto the heart of Brahmj, the original living being. By Him even the great sages and demigods are placed into illusion, as one is bewildered by the illusory representations of water seen in fire, or land seen on water. Only because of Him do the material universes, temporarily manifested by the reactions of the three modes of nature, appear factual, although they are unreal. I therefore meditate upon Him, Lord r Ka, who is eternally existent in the transcendental abode, which is forever free from the illusory representations of the material world. I meditate upon Him, for He is the Absolute Truth.*
Bhgavatam: reality distinguished from illusion for the welfare of all
dharma projjhita-kaitavo tra paramo nirmatsar sat

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vedya vstavam atra vastu ivada tpa-trayonmlanam rmad-bhgavate mah-muni-kte ki v parair vara sadyo hdy avarudhyate tra ktibhi urubhis tat-kat rmad-Bhgavatam (1.1.2)

dharma religiosity; projjhita completely rejected; kaitava cheating, covered by fruitive intention; atra herein; parama the highest; nirmatsarm of the nonenvious, pure-hearted; satm pure devotees; vedyam to be understood; vstavam factual reality; atra herein; vastu the real substance [Bhagavn r Ka]; iva-dam bestowing auspiciousness; tpa-traya of the threefold miseries; unmlanam causing uprooting; rmat beautiful; bhgavate this Bhgavata Pura; mah-muni by the great sage [Vysadeva]; kte compiled; kim what; v indeed; parai with others; vara the Supreme Lord; sadya at once; hdi within the heart; avarudhyate become captive; atra herein; ktibhi by accomplished devotees; urubhi by those who are eager to hear; tat-kat at once.

This perfect scripture, the rmad-Bhgavatam, compiled by the great sage rla Vysadeva from four original verses, describes the most elevated and kind-hearted devotees and completely rejects the cheating ways of materially motivated religiosity [dharma, artha, kma and moka]. It propounds the highest truth: reality distinguished from

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illusion for the spiritual welfare of all. It teaches pure bhakti, the highest principle of eternal religion, and it uproots the threefold miseries of the conditioned jvas, awarding them ka-prema, the ultimate benediction of pure love of God. Those eager to hear this beautiful Bhgavatam under the guidance of the person bhgavata, in a submissive attitude of service, can at once capture r Ka in their hearts. Therefore there is no need for any scripture other than rmad-Bhgavatam.
Bhgavatam is the essence and explanation of all Vedic literature and it is full of rasa
nigama-kalpa-taror galita phala uka-mukhd amta-drava-sayutam pibata bhgavata rasam laya muhur aho rasik bhuvi bhvuk rmad-Bhgavatam (1.1.3)

nigama of the Vedic literatures; kalpa-taro of the desire tree; galitam fully matured; phalam fruit; uka rla ukadeva Gosvm; mukht from the lips of; amta nectar; drava soft and therefore easily swallowable; sayutam containing; pibata just drink; bhgavatam this book instructing us about our eternal relationship with r Ka; rasam juice [that which is relishable]; layam by liberated souls; muhu repeatedly; aho O; rasik those expert in relishing rasa; bhuvi on the earth; bhvuk those expert in relishing bhva.

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The rmad-Bhgavatam is the mature, succulent fruit of the wish-fulfilling tree of Vedic literatures. It emanated from the lips of r ukadeva Gosvm and, through the disciplic succession of bona fide gurus, it has willingly descended upon this earth in its entirety. It is saturated with the supremely pleasing ambrosial nectar of transcendental emotion (rasa). Having no skin, hard seed, fibres or other discardable parts, it is fit for drinking because it is completely liquid. O great devotees you who are bhvuka, well acquainted with the transcendental nectarean emotions of divine love, and who are rasika, expert in relishing all the specific forms of the liquefied, ambrosia of transcendental emotion even in the liberated stage, you should repeatedly drink the sweet nectar of the rmad-Bhgavatam. Indeed, the supremely liberated souls perpetually relish the rmad-Bhgavatam.
This Bhgavatam dispels the darkness of Kali-yuga
ke sva-dhmopagate dharma-jndibhi saha kalau naa-dm ea purrko dhunodita rmad-Bhgavatam (1.3.43)

ke in Kas; sva-dhma own abode; upagate having returned; dharma religion; jna knowledge; dibhi combined together; saha along with; kalau in the Kaliyuga; naa-dm of persons who have lost their sight; ea all these; pura-arka the Pura which is brilliant like the sun; adhun just now; udita has arisen.

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This Bhgavata Pura is as brilliant as the sun, and it has arisen just after the departure of Lord Ka to His own abode, accompanied by religion, knowledge, etc. Persons who have lost their vision due to the dense darkness of ignorance in the age of Kali shall get light from this Pura.*
rmad-Bhgavatam is the natural commentary on Vednta, Mahbhrta and gyatr
artho ya brahma-str bhratrtha-viniraya gyatr-bhya-rpo sau vedrtha-paribhita Garua Pura; r Caitanya-caritmta, Madhya-ll (25.143)

artha ayam this is the meaning; brahma-strm of the aphorisms of the Vednta-stra; bhrata-artha-viniraya the highest ascertainment of the Mahbhrata; gyatrbhya-rpa the embodiment of the purport on brahmagyatr; asau that; veda-artha-paribhita the elaborate explanation of the Vedic principles.

The meanings of the Vednta-stra are present in rmad-Bhgavatam as are the highest philosophical ascertainments of the Mahbhrata. rmad-Bhgavatam is the embodiment of the commentary upon the brahmagyatr, and gives an elaborate explanation of the meanings of the Vedas.

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bhya brahma-strnm Tattva-sandarbha (21)

bhyam commentary; brahma-strnm on Vednta-stra.

rmad-Bhgavatam is the [actual] commentary on Vedntastra.

rmad-Bhgavatam is the essence of all Vednta
sarva-vednta-sra hi rmad-bhgavatam iyate tad-rasmta-tptasya nnyatra syd rati kvacit rmad-Bhgavatam (12.13.15)

sarva-vednta-sram the essence of all the codes of Vednta; hi certainly; rmad-bhgavatam the glorious literature about Bhagavn; iyate is accepted; tat-rasa-amta by the immortal mellow of that great literature; tptasya for one who is satisfied; na never; anyatra anywhere else; syt there can be; rati attraction; kvacit at any time.

rmad-Bhgavatam is accepted as the essence of all Vednta. Whoever has been satisfied by the transcendental mellow (the bhakti-rasa) of rmad-Bhgavatam is never attracted to any other literature.
Only killers of the self will not hear the rmad-Bhgavatam
nivtta-tarair upagyamnd bhavauadhc chrotra-mano-bhirmt

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ka uttama-loka-gunuvdt pumn virajyeta vin paughnt rmad-Bhgavatam (10.1.4)

nivtta released from; tarai lust or material activities; upagyamnt which is described or sung; bhava-auadht which is the right medicine for the material disease; rotra the process of aural reception; mana the subject matter of thought for the mind; abhirmt from the pleasing vibrations from such glorification; ka who; uttamaloka of the Supreme Personality of Godhead; gua-anuvdt from describing such activities; pumn a person; virajyeta can keep himself aloof; vin except; pau-ghnt either a butcher or one who is killing his own personal existence.

Glorification of the Supreme Personality of Godhead is performed in the parampar system; that is, it is conveyed from spiritual master to disciple. Such glorification is relished by those who are no longer interested in the false, temporary glorification of this cosmic manifestation. Descriptions of the Lord are the right medicine for the conditioned soul undergoing repeated birth and death. Therefore, who will cease hearing such glorification of the Lord except a butcher or one who is killing his own self?*
Vysadeva compiled this Bhgavatam to mitigate all suffering
anarthopaama skd bhakti-yogam adhokaje lokasyjnato vidv cakre stvata-sahitm rmad-Bhgavatam (1.7.6)

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anartha unwanted material desires; upaamam mitigates; skt directly; bhakti-yogam the linking process of devotional service; adhokaje unto the Transcendence; lokasya of the general mass of men; ajnata those who are unaware of; vidvn the supremely learned; cakre compiled; stvata in relation with the Supreme Truth; sahitm Vedic literature.

The material desires of the living entity, which are superfluous to him, can be directly mitigated by the process of connecting with the Lord through devotional service. But the mass of people do not know this, and therefore the learned Vysadeva compiled this Vedic literature, which is in relation to the Supreme Truth.*
Simply by giving aural reception to the Bhgavatam, bhakti sprouts in the heart
yasy vai ryamy ke parama-prue bhaktir utpadyate pusa oka-moha-bhaypah rmad-Bhgavatam (1.7.7)

yasym [this Vedic literature, rmad-Bhgavatam] of which; vai just; ryamym by hearing; ke unto r Ka; parama-prue Supreme Enjoyer; bhakti devotion; utpadyate manifests; pusa of the living being; oka lamentation; moha delusion; bhaya fear; apah that which dispels.

Just by hearing and following this rmad-Bhgavatam, devotion to the Supreme Enjoyer Vrajendra-nandana r

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Ka manifests in the heart of the living entity, dispelling lamentation, delusion and fear.
Narrations which describe Kas pastimes create a spiritual revolution
tad-vg-visargo janatgha-viplavo yasmin prati-lokam abaddhavaty api nmny anantasya yao kitni yat vanti gyanti ganti sdhava rmad-Bhgavatam (1.5.11)

tat that; vk vocabulary; visarga creation; janat the people in general; agha sins; viplava revolutionary; yasmin in which; prati-lokam each and every stanza; abaddhavati irregularly composed; api in spite of; nmni transcendental names, etc.; anantasya of the unlimited Lord; yaa glories; akitni depicted; yat what; vanti do hear; gyanti do sing; ganti do accept; sdhava the purified men who are honest.

On the other hand, that literature which is full of descriptions of the transcendental glories of the name, fame, forms and pastimes of the unlimited Supreme Lord is a different creation, full of transcendental words directed toward bringing about a revolution in the impious lives of this worlds misdirected civilization. Such transcendental literatures, even though imperfectly composed, are heard, sung and accepted by purified men who are thoroughly honest.*

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One must offer prama to the person Bhgavata before reciting the book Bhgavata
nryaa namasktya nara caiva narottamam dev sarasvat vysa tato jayam udrayet rmad-Bhgavatam (1.2.4)

nryaam the Personality of Godhead; nama-ktya after offering respectful obeisances; naram ca eva and Nryaa i; nara-uttamam the supermost human being; devm the goddess; sarasvatm the mistress of learning; vysam Vysadeva; tata thereafter; jayam all that is meant for conquering; udrayet be announced.

Before reciting this rmad-Bhgavatam, which is the very means of conquest, one should offer respectful obeisances unto the Personality of Godhead, Nryaa, unto Nara-nryaa i, the supermost human being, unto mother Sarasvat, the goddess of learning, and unto rla Vysadeva, the author.*
The results of hearing Bhgavatam and rendering service to the pure devotee
naa-pryev abhadreu nitya bhgavata-sevay bhagavaty uttama-loke bhaktir bhavati naihik rmad-Bhgavatam (1.2.18)

naa destroyed; pryeu almost to nil; abhadreu all that is inauspicious; nityam regularly; bhgavata rmad-

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Bhgavatam or the pure devotee; sevay by serving; bhagavati unto the Personality of Godhead; uttama transcendental; loke prayers; bhakti loving service; bhavati comes into being; naihik irrevocable.

By regular attendance in classes on the Bhgavatam and by rendering service to the pure devotee, all that is troublesome to the heart is almost completely destroyed, and loving service unto the Personality of Godhead, who is praised with transcendental songs, is established as an irrevocable fact.*
The book Bhgavata and the devotee Bhgavata
eka bhgavata baa bhgavata-stra ra bhgavata bhakta bhakti-rasa-ptra r Caitanya-caritmta, di-ll (1.99)

eka one; bhgavata in relation to the Supreme Lord; baa great; bhgavata-stra rmad-Bhgavatam; ra the other; bhgavata in relation to the Supreme Lord; bhakta pure devotee; bhakti-rasa of the mellow of devotion; ptra the recipient.

One of the bhgavatas is the great scripture rmadBhgavatam, and the other is the pure devotee absorbed in the mellows of loving devotion.*

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Through these two Bhgavatas, Ka instills bhakti-rasa in the sdhakas heart

dui bhgavata dvr diy bhakti-rasa thra hdaye tre preme haya vaa r Caitanya-caritmta, di-ll (1.100)

dui two; bhgavata the bhgavatas; dvr by; diy giving; bhakti-rasa devotional inspiration; thra of His devotee; hdaye in the heart; tre his; preme by the love; haya becomes; vaa under control.

Through the actions of these two bhgavatas the Lord instills the mellows of bhakti-rasa (the mellows of transcendental loving service) into the heart of a sdhaka and thus the Lord comes under the control of His devotees love.*
One should not hear Bhgavatam from a non-Vaiava
avaiava-mukhodgra pta hari-kathmtam ravaa naiva kartavya sarpocchia yath paya Padma Pura

avaiava of a non-devotee; mukha-udgram coming out of the mouth; ptam the pure; hari of Hari; kathamtam the nectarean topics; ravaam hearing; na not;

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eva certainly; kartavyam to be done; sarpa of a snake; ucchiam the remnants; yath as; paya milk.

The nectarean topics of r Hari are always purifying, but if they emanate from the mouth of a non-Vaiava, it is prohibited to hear them, for they become as poisonous as the milk touched by the lips of a serpent.
The Bhgavatam must be heard from a fully-realized Vaiava
yha bhgavata paa vaiavera sthne eknta raya kara caitanya-carae r Caitanya-caritmta, Antya-ll (5.131)

yha just go; bhgavata rmad-Bhgavatam; paa read, study; vaiavera sthne in the presence of a self-realized Vaiava; eknta raya kara take exclusive shelter; caitanyacarae at the lotus feet of r Caitanya Mahprabhu.

You must study rmad-Bhgavatam in the presence of a self-realized Vaiava and take exclusive shelter at the lotus feet of r Caitanya Mahprabhu. Or: r Svarpa Dmodaras highest instruction to all the jvas is: If you want to understand rmad-Bhgavatam, you must approach a paramahasa Vaiava who is exclusively surrendered at the lotus feet of r Caitanyacandra. The sole asset of such Vaiavas is the import of the Bhgavatam as presented by r Caitanya Mahprabhu.

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Vysadeva may or may not know the essence of Bhgavatam

aha vedmi uko vetti vyso vetti na vetti v bhakty bhgavata grhya na buddhy na ca kay r Caitanya-caritmta, Madhya-ll (24.313)

aham I [Lord iva]; vedmi know; uka r ukadeva Gosvm; vetti knows; vysa Vysadeva; vetti knows; na vetti v or may not know; bhakty by devotional service; bhgavatam rmad-Bhgavatam; grhyam to be accepted; na not; buddhy by intelligence; na nor; ca also; kay by imaginary commentary.

[Lord iva said:] I know and ukadeva knows the meaning of rmad-Bhgavatam, whereas Vysadeva may or may not know it. The rmad-Bhgavatam can only be known through bhakti, not by mundane intelligence or by reading many commentaries.**
Vednta-stra aphorisms
athto brahma-jijs Vednta-stra (1.1.1)

atha now; ata therefore; brahma-jijs inquire about the Absolute Truth.

Now [that you have a human body] you should inquire into Brahma, the Supreme Absolute Truth, r Ka.

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janmdy asya yata Vednta-stra (1.1.2); rmad-Bhgavatam (1.1.1) janma birth or manifestation; di beginning with; [janmadi creation, maintenance and destruction]; asya of that [all universes, the material world]; yata from whom.

The Absolute Truth is He from whom everything the creation, sustenance and destruction of the manifested universes emanates. He is the origin of all rasa.
stra-yonitvt

[The speculations of the logicians are unable to teach us about the Supreme Personality of Godhead:] He can only be known by the revelation of the Vedic scriptures. Or: Because that Supreme is the author of all the scriptures.

Vednta-stra (1.1.3) stra the scriptures; yonitvt because of being the origin of all knowledge.

nanda-mayo bhyst Vednta-stra (1.1.12) nandamaya consisting of bliss; abhyst by nature.

By nature, the Supreme Lord is full of unlimited, transcendental bliss. [The bliss of the Lord is due to His pleasure-giving potency.]

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The Absolute Truth can never be established through argument, and logic is not the basis for understanding anything transcendental.

tarkpratihnt Vednta-stra (2.1.11)

jagat of the material universe; vypra creation; varjyam except for; prakarat because of the context; asannihitatvt because he [the jva] is not near to it.

jagad-vypra-varjya prakarad asannihitatvt Vednta-stra (4.4.17)

stra states that it is only Bhagavn and not any liberated jva who can perform the activities of creation, maintenance and annihilation. [This establishes the eternal difference between the jva and vara Ka.]
The final aphorism of Vednta-stra
anvtti abdd anvtti abdt Vednta-stra (4.4.22)

an without; vtti return; abdt because of the scriptures or hari-kath.

By spiritual sound one attains the spiritual world, from which one never returns. Or: Revelation tells us that we never come back.

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For the lokas: rdhyo bhagavn vrajea-tanayas, anarpitacar cirt karuayvatra kalau and mnya prha tattva harim, see Essential lokas.
r Ka Caitanya prama
namo mah-vadnyya ka-prema-pradya te kya ka-caitanya-nmne gaura-tvie nama r Caitanya-caritmta, Madhya-ll (19.53)

nama obeisances; mah-vdanyya unto He who is most munificent; ka-prema ecstatic love of Ka; pradya who bestows; te unto You; kya unto Ka; kacaitanya-nmne named Ka Caitanya; gaura-tvie who has the golden lustre [of rmat Rdhk]; nama obeisances.

[His nature is that He is r Ka Himself. His name is r Ka Caitanya. His form is golden. His quality is that He is the most magnanimous. His pastime is to distribute the highest form of ka-prema, vraja-prema, especially majar-bhva:] I offer prama unto the most munificent r Ka Caitanya, who is r Ka Himself. Having assumed the golden lustre of rmat Rdhik, He is munificently bestowing the rare gift of ka-prema.

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r acnandana Gaurahari is Ka Himself adorned with the bhva and complexion of rmat Rdhik
rdh ka-praaya-viktir hldin aktir asmd ektmnv api bhuvi pur deha-bheda gatau tau caitanykhya prakaam adhun tad-dvaya caikyam pta rdh-bhva-dyuti-suvalita naumi ka-svarpam r Caitanya-caritmta, di-ll (1.5)

rdh rmat Rdhik; ka of Lord Ka; praaya of love; vikti the transformation; hldin-akti pleasure potency; asmt from this; eka-tmnau both the same in identity; api although; bhuvi on earth; pur from beginningless time; deha-bhedam separate forms; gatau obtained; tau those two; caitanya-khyam known as r Caitanya; prakaam manifest; adhun now; tat-dvayam the two of Them; ca and; aikyam unity; ptam obtained; rdh of rmat Rdhik; bhva mood; dyuti the lustre; su-valitam who is adorned with; naumi I offer my obeisances; ka-svarpam to Him who is identical with r Ka.

rmat Rdhik is Kas hldin-akti (pleasure giving potency) and the embodiment of the transformation of His praaya (intimate love). Since They are ekatmasvarpa (one soul), She is intrinsically non-different

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from Ka and one in identity with Him. However, to enjoy the transcendental pleasure of Their loving pastimes, Rdh and Ka have eternally manifested Themselves in these two apparently separate forms. Now these two transcendental identities, sevya and sevaka, viaya-tattva and raya-tattva, have manifested in one svarpa as r Caitanya tattva. I repeatedly bow down to acnandana, who is the svarpa of Ka and who has appeared with the bhva and complexion of rmat Rdhik.
mahprabhu r-caitanya, rdh-ka nahe anya r Guru-parampar (6),
rla Bhaktisiddhnta Sarasvat hkura

mahprabhu r-caitanya Caitanya Mahprabhu; rdh-ka he combined form of Rdh and Ka; nahe anya none other.

r Caitanya Mahprabhu is none other than the combined form of r Rdh and r Ka.
The internal and external reasons for Mahprabhus appearance
prema-rasa-nirysa karite svdana rga-mrga bhakti loke karite pracraa rasika-ekhara ka parama-karua ei dui hetu haite icchra udgama r Caitanya-caritmta, di-ll (4.1516)

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prema-rasa of the mellow of love of God; nirysa the essence; karite to do; svdana relishing; rga-mrga the path of spontaneous attraction; bhakti devotional service; loke in the world; karite to do; pracraa propagation. rasika-ekhara the supreme enjoyer of rasa; ka r Ka; parama-karua the supremely merciful; ei these; dui two; hetu reasons; haite from; icchra of desire; udgama the birth.

r Kas desire to appear was born from two reasons: He wanted to relish the sweet essence of prema-rasa, and He wanted to propagate devotional service in the world on the platform of spontaneous attraction, rga-bhakti. Thus He is known as the topmost relisher of rasa and as supremely merciful.*
The three internal reasons for r acnandana Gauraharis appearance
r-rdhy praaya-mahim kdo vnayaiv svdyo yendbhuta-madhurim kdo v madya saukhya csy mad-anubhavata kda veti lobht tad-bhvhya samajani acgarbha-sindhau harndu r Caitanya-caritmta, di-ll (1.6)

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r-rdhy of r Rdh; praaya-mahim the greatness of Her love [Her prema-vaicittya]; kda of what kind?; v or; anay by this one [Rdh]; eva alone; svdya to be relished; yena by that love; adbhuta-madhurim the wonderful sweetness; kda of what kind?; v or; madya My; saukhyam the happiness; ca and; asy of Her; mat-anubhavata from realization of My [sweetness]; kdam of what kind?; v or; iti thus; lobht because of the greed; tat of Her; bhva-hya richly endowed with emotions; samajani took birth; ac-garbha of the womb of rmat ac-dev; sindhau in the ocean; hari r Hari; indu the moon.

Desiring to understand the glory of rmat Rdhiks love (praaya-mahim), the wonderful sweetness in Him that She alone relishes through Her love (adbhuta-madhurim), and the happiness (saukhyam) She feels when She realizes the sweetness of His love, the Supreme Lord Hari, richly endowed with Her emotions, appeared from the womb of rmat ac-dev, as the moon appears from the ocean.*
Ka appears as Mahprabhu and performs sakrtana
ka-vara tvika sgopgstra-pradam yajai sakrtana-pryair yajanti hi su-medhasa (or) bhajmi kali-pvanam rmad-Bhgavatam (11.5.32)

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ka-varam uttering the syllables k-a; tvi with a lustre; akam not black [golden]; sa-aga along with associates; upa-aga servitors; astra weapons; pradam confidential companions; yajai by sacrifice; sakrtanapryai consisting chiefly of congre ga tional chanting; yajanti they worship; hi certainly; su-medhasa intelligent persons. Or: bhajami I worship; kali-pvanam He who delivers the jvas of Kali-yuga.

In the age of Kali, Ka appears with a golden complexion (aka). He is constantly singing the two syllables k and a, and He is accompanied by His associates, servitors, weapons and confidential companions. Intelligent people worship Him by performing sakrtana-yaja. Or: I worship r Gaurgadeva, who delivers the living entities of Kali-yuga (kali-pvanam) through the congrega tional chanting of the holy names (r-nma-sakrtanayaja). He describes the name, form, qualities and pastimes of r Ka; He performs krtana of the two syllables k and a; His complexion is fair; He is surrounded by His agas (associates, like r Nitynanda Prabhu and r Advaita Prabhu), upgas (servitors, like rvsa Paita and other pure devotees) and pradas (confidential companions, like r Svarpa Dmodara, r Rya Rmnanda, r Gaddhara Paita and the Six Gosvms); and He is endowed with His weapon (astra) of harinma, which destroys ignorance.

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r Ka Caitanya is outwardly Gaura, inwardly Ka

anta ka bahir gaura daritgdi-vaibhavam kalau sakrtandyai sma ka-caitanyam rit Tattva-sandarbha (2),
rla Jva Gosvm

anta internally; kam r Ka; bahi externally; gauram fair-coloured; darita displayed; aga limbs; di beginning with; vaibhavam expansions; kalau in the Age of Kali; sakrtana-dyai by congregational chanting, etc.; sma certainly; ka-caitanyam unto r Caitanya Mahprabhu; rit sheltered.

I take shelter of r Ka Caitanya, who is outwardly gaura, of fair complexion, but is inwardly Ka Himself. In this Age of Kali He displays His expansions [His associates, servitors and confidential companions, of whom He is the shelter] while performing sakrtana.*
sei rdhra bhva la caitanyvatra yuga-dharma nma-prema kaila paracra r Caitanya-caritmta, di-ll (4.220)

sei that; rdhra of r Rdh; bhva the emotion; la taking; caitanya of Lord Caitanya; avatra the incarnation; yuga-dharma the religion of the age; nma-prema the holy name and love of Godhead; kaila did; paracra preaching.

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Lord Caitanya appeared with the sentiment of Rdh. He preached the dharma of this age the chanting of the holy name and pure love of God.
He wove a garland of the holy name and prema, with which He garlanded all jvas
sei dvre cale krtana sacre nma-prema-ml gthi parila sasra r Caitanya-caritmta, di-ll (4.40)

sei dvre by that; -cale even among the dog-eaters; krtana the chanting of the holy names; sacre He infuses; nma of the holy names; prema and of love of God; ml a garland; gthi stringing together; parila He put it on; sasre the material world.

Thus He spread krtana among all people, high and low. He strung a garland of r-nma and prema, with which He garlanded all the jvas of the material world.
Through nma-sakrtana He distributed the love and affection of the gops
cird adatta nija-gupta-vitta sva-prema-nmmtam aty-udra -pmara yo vitatra gaura ko janebhyas tam aha prapadye r Caitanya-caritmta, Madhya-ll (23.1)

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cirt for a long time; adattam not given; nija-gupta-vittam His own personal confidential property; sva-prema of love for Him; nma of the holy name; amtam the ambrosia; ati-udra most munificent; -pmaram even down to the lowest of men; ya one who; vitatra distributed; gaura r Gaurasundara; ka Lord Ka Himself; janebhya to the people in general; tam to Him; aham I; prapadye offer obeisances.

This prema, which is the most secret and hidden asset of Goloka Vndvana, had never been given before. Now Ka, in the form of r Gaurga Mahprabhu, distributes this prema through the chanting of His holy names to all people, even to the most fallen. Such a wonderfully magnificent, merciful and magnanimous incarnation is Gaura-Ka. I completely surrender unto Him.***
One who worships Mahprabhu automatically worships r Rdh-Ka
rdhita nava-vana vraja-knana te nrdhita nava-vana vraja eva dre rdhito dvija-suto vraja-ngaras te nrdhito dvija-suto na taveha ka Navadvpa ataka (78),
r Prabodhnanda Sarasvat

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rdhitam worshipped; nava-vana Navadvpa; vrajaknanam the forest of Vraja; te by you; na not; rdhitam worshipped; nava-vanam Navadvpa; vraja Vraja; eva indeed; dre far away; rdhita worshipped; dvijasut the brhmaas son [Lord Caitanya]; vraja-ngara the hero of Vraja [Ka]; te by you; na not; rdhita worshipped; dvija-suta Lord Caitanya; na not; tava by you; iha here; ka r Ka.

If you worship Navadvpa, then you also worship the forest of Vraja. If you dont worship Navadvpa, then the forest of Vraja is far away. If you worship Lord Caitanya, then you also worship r Rdh and Ka in Vraja. If you dont worship Lord Caitanya, then you cannot worship r Rdh and Ka.
Devotion to Gaurga bestows devotion to r Rdh
yath yath gaura-padravinde vindeta bhakti kta-puya-ri tath tathotsarpati hdy akasmd rdh-padmbhoja-sudhmbu-ri Caitanya-candrmta (88),

r Prabodhnanda Sarasvat

yath yath to the extent; gaura of the golden Lord; padaaravinde to the lotus feet; vindeta one experiences; bhaktim devotion; kta-puya-ri having performed heaps of pious deeds; tath tath to the same extent; utsarpati arises; hdi

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in his heart; akasmd causelessly; rdh-pada-ambhoja of the lotus feet of rmat Rdhik; sudh-ambu-ri the ocean of nectar.

To the extent that a pious soul attains pure devotion to Gaurga and becomes absorbed in rendering service to His lotus feet, to that extent the nectar ocean of devotional ecstasy flowing from the lotus feet of r Rdhik gradually arises without any material cause and floods his heart.**
Bhgavatam identifies Mahprabhu as Ka Himself
dhyeya sad paribhava-ghnam abha-doha trthspada iva-virici-nuta arayam bhtyrti-ha praata-pla bhavbdhi-pota vande mah-purua te cararavindam rmad-Bhgavatam (11.5.33)

dhyeyam to be meditated upon; sad always; paribhavaghnam which destroy the humiliation of material existence; abhadoham which amply reward the true desire of the soul; trthaspadam the abode of the holy places; iva-virici-nutam which are praised by iva and Brahm; arayam worthy of taking shelter of; bhtya of Your servants; rti-han which destroys the distress; praata-pla O protector of all who bow to you; bhava-abdhi the ocean of birth and death; potam the boat; vande I offer homage; mah-purua O Lord Mahprabhu; te to Your; caraa-aravindam lotus feet.

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O Mahprabhu! You alone are the Supreme Reality to be constantly meditated upon. O nullifier of the distress of material existence, You fulfil the dearmost desires of ones heart. You are the shelter of all holy places and are worshipped by iva and Brahm [Sadiva in the form of r Advaita crya and Brahm in the form of Hridsa hkura]. You are worthy of awarding shelter, You dispell the sufferings of Your devotee, protect all those who bow to You, and Your feet are the boat for crossing the ocean of birth and death. Therefore I worship Your holy lotus feet.
Renouncing that which was most difficult to give up, Mahprabhu accepted sannysa in order to benefit all conditioned souls by freely distributing ka-prema
tyaktv su-dustyaja-surepsita-rjya-lakm dharmiha rya-vacas yad agd arayam my-mga dayitayepsitam anvadhvad vande mah-purua te cararavindam rmad-Bhgavatam (11.5.34)

tyaktv abandoning; su-dustyaja most difficult to give up; sura-psita anxiously desired by the demigods; rjya-lakmm the goddess of fortune [Viupriy-dev]; dharmiha most perfectly fixed in spiritual principles; yat because; ryavacas because of a brhmaas curse [to be deprived of family happiness]; agt He went; arayam to the forest [accepted

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sannysa]; my-mgam the conditioned soul, who is always searching after illusory enjoyment; dayitay out of mercy; psitam His desired object; anvadhvat He ran after; vande I offer my homage; mah-purua O Lord Mahprabhu; te to Your; caraa-aravindam lotus feet.

I worship the lotus feet of r Caitanya Mahprabhu, who appeared as a mah-purua (an exhalted devotee). In order to keep true the curse of a brhmaa, He retired to the forest [accepted sannysa], and renounced His very life and soul, rmat Viupriy-dev, who is the manifestation of r Lakm, after whom even great demigods hanker. His compassion has no limit. Bestowing His mercy freely on the fallen souls who are deeply entagled in hankering after the illusory enjoyment of my [in the form of women, children and wealth], He immerses them in the ocean of ka-prema, and at the same time He is searching after His own desired object [the prema of rmat Rdhik].
Evidence from Mahbhrta predicting the appearance of r Caitanya Mahprabhu
suvara-varo hemgo varga candangad sannysa-kc chama nto nih-nti-paryaa Mahbhrata; r Caitanya-caritmta, di-ll (3.49)

suvara of gold; vara having the colour; hema-aga whose body was like molten gold; vara-aga having a most

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beautiful body; candana-agad whose body was smeared with sandalwood; sannysa-kt practising the renounced order of life; ama equipoised; nta peaceful; nih fixed [in His mission of nma-sakrtana]; nti and of peace; paryaa the highest resort.

Ka first appears as a ghastha with a golden complexion. His limbs are the colour of molten gold, His body is extremely beautiful, He is decorated with sandalwood pulp, and He continuously chants Ka. Then He accepts sannysa and is always equipoised. He is firmly fixed in His mission of propagating harinma-sakrtana, He defeats the impersonalist philosophers, who are opposed to bhakti, and He is the highest abode of peace and devotion.
r Caitanya-candra prama
nanda-ll-maya-vigrahya hembha-divyac-chavi-sundarya tasmai mah-prema-rasa-pradya caitanya-candrya namo namas te Caitanya-bhgavata, Madhya-khaa (28.200)

nanda-ll-maya is imbued with blissful pastimes; vigrahya unto He whose form; hema-abha who has a golden complexion; divyat divine; chavi-sundarya to Him who is sublimely beautiful; tasmai unto Him; mahprema-rasa

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the [munificent] mellows of immense prema; pradya who bestows; caitanya-candrya unto the moon of r Caitanyacandra; nama nama repeated obeisances; te unto You.

I offer obeisances again and again unto the moon of r Caitanya, whose form is the embodiment of pastimes of bliss, who has a divine golden complexion, who is sublimely beautiful and who munificently bestows the mellows of immense prema.
Mahprabhu descended to teach the supreme bhakti, laced with renunciation
vairgya-vidy-nija-bhakti-yogaikrtham eka purua pura r-ka-caitanya-arra-dhr kpmbudhir yas tam aha prapadye Caitanya-candrodaya-naka (6.74),

r Caitanya-caritmta, Madhya-ll (6.254)

Kavi Karapra;

vairgya detachment from everything that does not help develop Ka consciousness; vidy knowledge; nija own; bhakti-yoga devotional service; ik-artham just to instruct; eka the single person; purua the Supreme Person; pura very old, or eternal; r-ka-caitanya of Lord r Ka Caitanya Mahprabhu; arra-dhr accepting the body; kp-ambudhi the ocean of transcendental mercy; ya who; tam unto Him; aham I; prapadye surrender.

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Let me take shelter of the Supreme Personality of Godhead, r Ka, who has descended in the form of r Caitanya Mahprabhu to teach us real knowledge, His devotional service and detachment from whatever does not foster Ka consciousness. He has descended because He is an ocean of transcen dental mercy. Let me surrender unto His lotus feet.*
Vijapti
sasra-dukha-jaladhau patitasya kmakrodhdi-nakra-makarai kaval-ktasya durvsan-nigaitasya nirrayasya caitanya-candra mama dehi padvalambam Caitanya-candrmta (54),
r Prabodhnanda Sarasvat

sasra of repeated birth and death; dukha of the sufferings; jaladhau in the ocean; patitasya fallen; kma lust; krodha and anger; di beginning; nakra crocodiles; makarai and sharks; kaval a mouthful; ktasya being made; durvsan by wicked desires; nigaitasya chained; nirrayasya without any shelter; caitanya-candra of the moon-like r Caitanya; mama to me; dehi please give; pad of Your feet; avalambam the shelter.

O Caitanya-candra, I have fallen into an ocean of misery where I have been made a mouthful for the crocodiles and sharks

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of lust, anger and so forth. Kindly give this destitute person, chained to wicked desires, the shelter of Your lotus feet.
O Caitanya-candra, make this unfortunate person drink the nectar emanating from Your feet
caitanya-candra mama ht-kumuda vikya hdya vidhehi nija-cintana-bhga-ragai kicpardha-timira nivia vidhya pdmta sadaya pyaya durgata me Stavval, Abha-scanam (11),
rla Raghuntha dsa Gosvm

caitanya-candra O moon of Lord Caitanya; mama of me; ht of the heart; kumudam the lotus; vikya causing to blossom; hdyam charming; vidhehi please place; nija own; cintana thoughts; bhga of the bumblebee; ragai with the delight; kica furthermore; apardha of offences; timiram the darkness; niviam thick; vidhya cleansing away; pda of the feet; amtam the nectar; sa with; day kindness; pyaya please cause to drink; durgatam impious; me me.

O Caitanya-candra, please make the charming lotus flower of my heart bloom by delightful bee-like thoughts of Yourself, thus cleansing away the dense darkness of my offences. Mercifully make this unfortunate person drink the nectar emanating from Your feet.

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Ka-tattva
For the loka: vadanti tat tattva-vidas, see Essential lokas.
Only r Ka is Svaya Bhagavn The Supreme Truth
ete ca-kal pusa kas tu bhagavn svayam rmad-Bhgavatam (1.3.28)

ete all these; ca and; aa plenary portions; kal portions of the plenary portions; pusa of the Supreme Person; ka r Ka; tu but; bhagavn [is] the Supreme Personality of Godhead; svayam Himself, in person.

All avatras such as r Rmacandra and Nsihadeva are the plenary portions, or expansions of the plenary portions, of the Supreme Personality of Godhead. However, r Ksa is Svayam Bhagavn, the embodiment of six opulences and the original fountainhead of everything.
The one Absolute Truth manifests Himself in three features
advaya-jna tattva-vastu kera svarpa brahma, tm, bhagavntina tra rpa r Caitanya-caritmta, di-ll (2.65)

advaya-jna knowledge without duality; tattva-vastu the Absolute Truth; kera of Lord Ka; sva-rpa own

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nature; brahma brahma; tm Paramtm; bhagavn the Supreme Personality of Godhead; tina three; tra of Him; rpa forms.

Lord Ka Himself is the one undivided Absolute Truth, the Ultimate Reality. He manifests Himself in three features as brahma, Paramtm and Bhagavn.*
r Ka is the origin of all and the cause of all causes
vara parama ka sac-cid-nanda-vigraha andir dir govinda sarva-kraa-kraam Brahma-sahit (5.1)

vara parama the Supreme Controller, the Controller of all controllers; ka Vrajendra-nandana Ka; sat-citnanda-vigraha His form is composed of eternal existence, cognizans and bliss (sandhin, savit and hldin); andi He has no beginning; di the origin of all else; go-vinda He gives delight to the cows, the land and the senses, and He is the presiding Deity of the functional process of devotional service (abhidheya-tattva); sarva-kraa-kraam the primary cause of all causes.

r Ka, Govinda, is the embodiment of eternity, knowledge and bliss. He is the Supreme Controller. He has no origin, though He is the origin of all and the cause of all causes.

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The definition of Bhagavn

aivaryasya samagrasya vryasya yaasa riya jna-vairgyayo caiva a bhagam itgan Vinu Purana (6.5.47)

aivaryasya of opulence or wealth; samagrasya in full; vryasya of strength or potency; yaasa of fame; riya of beauty; jna of knowledge; vairgyayo and of renunciation; ca and; eva certainly; am of the six; bhagam opulences (or prema); iti thus; iga divided.

Bhagavn is defined as He who possesses all opulences in full: complete beauty, fame, wealth, strength, knowledge and renunciation all these qualities are manifested in r Ka to the fullest, unlimited extent.
Svaya Bhagavn is Vrajendra-nandana r Ka
haris tv eka tattva vidhi-iva-surea-praamita yad eveda brahma prakti-rahita tat tv anumaha partm tasyo jagad-au-gato viva-janaka sa vai rdh-knto nava-jalada-knti cid-udaya Daa-mla-tattva (2),

rla Bhaktivinoda hkura

hari He who takes away; tu and; ekam only; tattvam truth; vidhi by Lord Brahm; iva by Lord iva; sura-a by Lord Indra, the king of the demigods; praamita offered obeisances; yat who; eva certainly; idam this; brahma

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Supreme Brahma; prakti of potency; rahitam devoid; tat that; tv but; anumaha the splendour; para-tm the Supersoul; tasya of Him; aa a plenary portion; jagat of the universe; au-gata entered within each atom; viva of the universe; janaka the father; sa He; vai certainly; rdh of rmat Rdhik; knta the lover; nava fresh; jalada of a raincloud; knti splendour; cid-udaya a spiritual manifestation.

Indeed r Hari, to whom Brahm, iva, Indra and other demigods continuously offer prama, is the only Supreme Absolute Truth. Nirviea-brahma (brahma) that is devoid of akti is r Haris bodily effulgence. Mah-Viu, who has created the universe and who has entered into it as the indwelling Supersoul of all (Paramtm), is simply His partial manifestation. That r Hari alone, the very form of transcendental reality [cit-svarpa], whose complexion is the colour of a freshly formed thunder cloud, is r Rdh-knta, the lover of rmat Rdhik.
Nothing is superior to Ka, everything is dependent on Him like pearls on a thread
matta paratara nnyat kicid asti dhanajaya mayi sarvam ida prota stre mai-ga iva Bhagavad-gt (7.7)

matta than Me; parataram greater; na not; anyat else; kicit anything; asti exists; dhanajaya O winner of wealth [Arjuna]; mayi on Me; sarvam all; idam this

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material creation; protam is dependent; stre on a thread; mai-ga jewels; iva as.

O conqueror of riches, Dhanajaya, there is nothing superior to Me. This whole creation is dependent on Me, like jewels strung on a thread.
Ka is the source of all spiritual and material worlds
aha sarvasya prabhavo matta sarva pravartate iti matv bhajante m budh bhva-samanvit Bhagavad-gt (10.8)

aham I; sarvasya of all creation; prabhava the source of creation; matta from Me; sarvam everything; pravartate emanates; iti thus; matv having comprehended; bhajante worship; mm Me; budh learned persons; bhvasamanvit endowed with transcendental emotion.

I am the source of both mundane and spiritual worlds. Everything emanates from Me. The wise who know this well engage in bhajana of Me, with transcendental emotion in their hearts.
Ka is the Supreme Master all others are His servants
ekale vara ka, ra saba bhtya yre yaiche ncya, se taiche kare ntya r Caitanya-caritmta, Adi-ll (5.142)

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ekale alone; vara the Supreme Personality of Godhead; ka Ka; ra others; saba all; bhtya servants; yre unto whom; yaiche as; ncya He causes to dance; se He; taiche in that way; kare ntya dances.

Lord Ka alone is the Supreme Controller and all others are His servants. They dance as He makes them do so.
r Ka is the supreme enjoyer, controller and well-wisher of everyone
bhoktra yaja-tapas sarva-loka-mahevaram suhda sarva-bhtn jtv m ntim cchati Bhagavad-gt (5.29)

bhoktram the enjoyer; yaja-tapasm of sacrifices and austerities; sarva-loka of all worlds; mah-varam the Supreme Controller; suhdam the friend; sarva-bhtnm of all living beings; jtv having understood; mm Me; ntim peace [through liberation]; cchati attains.

He who knows Me to be the enjoyer of all sacrifices and austerities, the Supreme Controller of all planets and the well-wishing friend of all living entities, attains liberation from bondage to material identification.
Ka is the only enjoyer and master
aha hi sarva-yajn bhokt ca prabhur eva ca

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na tu mm abhijnanti tattventa cyavanti te Bhagavad-gt (9.24)

aham I; hi because; sarva-yajnm of all sacrifices; bhokt the enjoyer; ca and; prabhu the master; eva indeed; ca and; na do not; tu but; mm Me; abhijnanti recognize; tattvena as I am, in My svarpa; ata therefore; cyavanti they fall down from the path of attaining Me or they wander in the cycle of sasra; te they.

I am the only master and enjoyer of all sacrifices, but those who do not recognize My transcendental body fall down and repeatedly wander in the cycle of birth and death.
Kas birth and activities are transcendental
janma karma ca me divyam eva yo vetti tattvata tyaktv deha punar janma naiti mm eti so rjuna Bhagavad-gt (4.9)

janma birth; karma activities; ca and; me My; divyam transcendental; evam thus; ya who; vetti knows; tattvata in truth; tyaktv having given up; deham the present body; puna again; janma birth; na eti does not accept; mm Me; eti attains; sa he; arjuna O Arjuna.

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O Arjuna, My birth and activities are transcendental. One who knows this in truth does not take another birth after giving up the present body; rather he assuredly attains Me.
Ka is everyones maintainer and provider
nityo nityn cetana cetannm eko bahn yo vidadhti kmn Kaha Upaniad (2.2.13)

nitya the singular eternal; nitynm of the plural eternals; cetana the singular conscious being; cetannm of the plural conscious beings; eka that one; bahnm of the many; ya He who; vidadhati supplies; kmn all desires or necessities of life.

He is the chief eternal Being among all eternal beings and the Supreme conscious Being among all conscious beings. That one Supreme fulfils the desires of all the others and provides them with everything they need.
Ka is the source of all knowledge and the only object of spiritual knowledge
sarvasya cha hdi sannivio matta smtir jnam apohana ca vedai ca sarvair aham eva vedyo vednta-kd veda-vid eva cham Bhagavad-gt (15.15)

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sarvasya of all [living beings]; ca and; aham I; hdi in the hearts; sannivia [situated] as the indwelling witness; matta from Me; smti remembrance; jnam knowledge; apohanam forgetfulness, the destroyer [of the other two]; ca and; vedai by the Vedas; ca and; sarvai by all; aham I; eva only; vedya am to be known; vedntakt the compiler of the Vednta; veda-vit one who knows the Vedas; eva certainly; ca and; aham I.

I am situated as the indwelling Supersoul in the hearts of all living entities. From Me come remembrance, knowledge and the destruction of both. By all the Vedas I alone am to be known. Indeed, I am the compiler of Vednta and the knower of the Vedas.
Ka is the source of the impersonal brahma
brahmao hi pratihham amtasyvyayasya ca vatasya ca dharmasya sukhasyaikntikasya ca Bhagavad-gt (14.27)

brahmaa of that nirviea-brahma; hi because; pratih the shelter; aham I am; amtasya of liberation; avyayasya of the everlasting; ca and; vatasya of the eternal; ca and; dharmasya of santana-dharma, the eternal spiritual nature; sukhasya of the happiness of prema; eka-antikasya of exclusive, one-pointed devotion to Me; ca and.

I alone am the basis of that undifferentiated, impersonal brahma and the sole refuge of everlasting immortality,

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eternal dharma and the transcendental bliss of prema arising from one-pointed, pure devotion.
Brahm offers Ka the following glorification
naumya te bhra-vapue taid-ambarya gujvatasa-paripiccha-lasan-mukhya vanya-sraje kavala-vetra-via-veu lakma-riye mdu-pade paupgajya rmad-Bhgavatam (10.14.1)

naumi I offer praise; ya O most worshipable one, my Iadeva; te unto You; abhra like a dark cloud; vapue whose body; tait like lightning; ambarya whose garment; guj made of small guj berries [ guj berries indicate Rdhik]; avatasa with ornaments [for the ears]; paripiccha and peacock feathers; lasat resplendent; mukhya whose face; vanya-sraje wearing garlands of forest flowers; kavala a morsel of food; vetra a stick; via a buffalo horn; veu and a flute; lakma markings; riye beauty; mdu soft; pade whose feet; pau-pa of the cowherd; aga-jya unto the son.

O Master, in the entire universe, only You are worthy of being praised. O Vrajendra-nandana, son of the King of Vraja, Your body, appearing like a fresh rain-cloud, is adorned with a yellow cloth that glistens like lightening and appears amazingly brilliant. Because You are wearing makara [dolphin]-shaped earrings and a peacock feather

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on Your head, Your lotus face radiates an uncommon splendour. Around Your neck is a garland made of innumerable kinds of forest flowers and leaves. Tucked under Your arm are a hearding stick and a buffalo horn. Your flute, which is tied by Your waist-belt, looks very beautiful. In Your lovely, soft hands is a morsel of yoghurt and rice. Even You are attracted by this cowherd boy attire of Yours. I simply fall to the ground like a stick again and again at Your feet, which are softer than lotuses and which are marked with all the auspicious signs.
The Dvija-patns of Mathur describe Kas beauty
yma hiraya-paridhi vanamlya-barha dhtu-pravla-naa-veam anuvratse vinyasta-hastam itarea dhunnam abja karotpallaka-kapola-mukhbja-hsam rmad-Bhgavatam (10.23.22)

ymam dark blue in complexion; hiraya golden; paridhim whose garment; vana-mlya with a forest garland; barha peacock feather; dhtu coloured minerals; pravla and sprigs of buds; naa like a dancer upon the stage; veam dressed; anuvrata of a friend; ase upon the shoulder; vinyasta placed; hastam His hand; itarea with the other; dhunnam twirling; abjam a lotus; kara upon His ears; utpala lilies; alaka-kapola with black hair extending over His cheeks; mukha-abja upon His lotus-like face; hsam having a smile.

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Kas complexion is a blackish-blue hue like a waterladen raincloud, and His splendid cloth appears like a flash of lightning. Cresting His head is a peacock feather, and each limb of His body is decorated with exquisite patterns of paint made from coloured forest minerals. Sprigs of new leaves and blossoms adorn His body and upon His neck an enchanting forest-flower garland of five colours hangs. Attired in this way like a dramatic dancer, He rests one hand on His friends shoulder, and with the other twirls a pastime lotus. Lilies grace His ears, curly locks of hair splash against His cheeks and His lotus face blossoms with a gentle smile.
Seeing Ka with the eyes of love, the gops describe His beauty
barhpa naa-vara-vapu karayo karikra bibhrad vsa kanaka-kapia vaijayant ca mlm randhrn veor adhara-sudhayprayan gopa-vndair vndraya sva-pada ramaa prviad gta-krti rmad-Bhgavatam (10.21.5) (Veu-gta 5)

barha a peacock feather; pam wearing a flower crown; naa-vara askillful dancer; vapu the body; karayo on

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the ears; karikram yellow kanera flower; bibhrat wearing; vsa garments; kanaka-kapiam gold-yellow; vaijayantm a victory garland [made with five kinds of forest flowers, extending down to the knees]; ca and; mlm the garland; randhrn the holes; veo of the flute; adhara of His lips; sudhay with the nectar; prayan filling up; gopavndai with the cowherd boys; vnd-arayam the forest of Vndvana [presided over by Vnd-dev]; sva-pada by the touch of His lotus feet; ramaam enchanted; prviat He entered; gta singing; krti His glories.

ymasundara is entering the forest of Vndvana accompanied by His cowherd boyfriends. He wears a peacock feather in His turban, a yellow karikra flower on His ears, a yellow-gold garment and a victory garland strung with five kinds of fragrant forest flowers. Thus He displays His form as the greatest of dancers. The nectar of His lips flows through the holes of the flute [and thus the glorious vibrations of His flute-song echo throughout the forest groves]. Singing His glories, the cowherd boys follow from behind. In this way, r Vndvana-dhma [which is more charming than Vaikuha], becomes delighted by the touch of His lotus feet.
Kas beauty is the sweetest when He is together with the gops, appearing as the Cupid of all cupids
tsm virabhc chauri smayamna-mukhmbuja

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ptmbara-dhara sragv skn manmatha-manmatha rmad-Bhgavatam (10.32.2)

tsm before them; virabht He appeared; auri r Ka, the hero; smayamna smiling; mukha His face; ambuja lotus-like; pta yellow; ambara a garment; dhara wearing; sragv wearing a flower garland; skt directly; man-matha of Cupid, who bewilders the mind; man of the mind; matha the bewilderer.

Just then, r Ka, the crest-jewel of the ra dynasty, appeared before the weeping vraja-devs. A gentle smile blossomed on His face. He had adorned His neck with a forest garland and His body with a yellow garment. The beauty of such a form bewilders the mind of even Cupid himself, who agitates the minds of all beings.
Ka is so merciful that He awards a divine destination even to His enemies
aho bak ya stana-kla-ka jighsaypyayad apy asdhv lebhe gati dhtry-ucit tato nya ka v daylu araa vrajema rmad-Bhgavatam (3.2.23)

aho how wonderful; bak Ptan, the sister of Baksura; yam whom; stana on the two breasts; kla-kam the

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deadly poison; jighsay with a desire to kill; apyayat forced to drink; api although; asdhv evil woman; lebhe achieved; gatim the destination; dhtr for a nurse; ucitm suitable; tata than Him; anyam other; kam to whom; v or; daylum merciful; araam shelter; vrajema I shall take.

How astonishing! When Ptana, the wicked sister of Baksura, tried to kill child Ka by offering Him deadly poison on her breast, He bestowed upon her the position of His nursemaid. Could I ever have as merciful a shelter as that of Lord Ka?**
The Vrajavss are so fortunate that the Absolute Truth has become their friend
aho bhgyam aho bhgya nanda-gopa-vrajaukasm yan-mitra paramnanda pra brahma santanam rmad-Bhgavatam (10.14.32)

aho what great; bhgyam fortune; aho what great; bhgyam fortune; nanda of Mahrja Nanda; gopa of the other cowherd men; vraja-okasm of the inhabitants of Vrajabhmi; yat of whom; mitram the friend; paramanandam the supreme bliss; pram complete; brahma the Absolute Truth; santanam eternal.

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How greatly fortunate are Nanda Mahrja, the cowherd men and all the other inhabitants of Vrajabhmi! There is no limit to their good fortune, because the Absolute Truth, the source of transcendental bliss, the eternal Supreme Brahma, has become their friend.
The fortune of Mother Yaod and Nanda Bb
nanda kim akarod brahman reya eva mahodayam yaod ca mah-bhg papau yasy stana hari rmad-Bhgavatam (10.8.46)

nanda Mahrja Nanda; kim what?; akarot performed; brahman O learned brhmaa; reya auspicious activities [penances and austerities]; evam thus; mah-udayam great display; yaod Mother Yaod; ca also; mahbhg most fortunate; papau sucked; yasy of whose; stanam breast; hari r Hari.

What great auspicious activities did Nanda Bba perform? And what did Yaod-miy do that r Hari sucked the milk of her breasts?
Let me worship him in whose courtyard the Absolute Truth is crawling on His knees
rutim apare smtim itare bhratam anye bhajantu bhava-bht

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aham iha nanda vande yasylinde para brahma r Caitanya-caritmta, Madhya-ll (19.96)

rutim Vedic literature; apare someone; smtim corollary to the Vedic literature; itare others; bhratam the Mahbhrata; anye still others; bhajantu let them worship; bhava-bht those who are afraid of material existence; aham I; iha in this world; nandam Mahrja Nanda; vande pray; yasya whose; alinde in the courtyard; param brahma Parabrahma, the Supreme Absolute Truth.

[Raghupati Updhyya recited:] In a world frightened by birth and death, some people take shelter of the rutis, some of the smtis and some of the Mahbhrata. But I pray to r Nandarya, in whose courtyard Parabrahma is playing as a child.
Ka never leaves Vndvana
vndvanam parityajya padam ekam na gacchati Laghu-bhgavatmta (1.1.21),
rla Rpa Gosvm

vndvanam Vndvana; parityajya giving up; padam a step; ekam even one; na not; gacchati goes.

Ka never takes even a step out of Vndvana.

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One can only understand Ka by His mercy

athpi te deva padmbuja-dvayaprasda-lenughta eva hi jnti tattva bhagavan-mahimno na cnya eko pi cira vicinvan rmad-Bhgavatam (10.14.29)

atha therefore; api indeed; te Your; deva my Lord; padaambuja-dvaya of the two lotus feet; prasda of the mercy; lea by only a trace; anughta favoured; eva certainly; hi indeed; jnti one knows; tattvam the truth; bhagavat of the all-opulent Supreme Lord; mahimna the glory; na never; ca and; anya another; eka one; api although; ciram for a long period; vicinvan speculating.

[Lord Brahm said:] Therefore, O Bhagavn, You manifest Yourself in the hearts of Your devotees, who have received merely a slight trace of the mercy of Your lotus feet. Thus they become blessed and are the only ones who can understand the tattva of the glory of Your transcendental form, composed of eternality, knowledge and bliss. Even after long-term enthusiastic endeavour in practices such as jna and vairgya (knowledge and renunciation), a person can never actually know Your glories.

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Fools deride Me when I descend in the human form

avajnanti m mh mnu tanum ritam para bhvam ajnanto mama bhta-mahevaram Bhagavad-gt (9.11)

avajnanti show disrespect [due to their illusioned intelli gence]; mm to Me; mh those without discrimination; mnum in a human-like; tanum form; ritam who has taken shelter; param supreme; bhvam nature; ajnanta not knowing; mama of My; bhta of all beings; mahvaram the great Lord.

Fools whose intelligence is bewildered by illusion disrespect Me when I appear in a human-like form, being unaware of My supreme nature as the Lord of all beings.
I do not manifest My personal form to the foolish
nha praka sarvasya yoga-my-samvta mho ya nbhijnti loko mm ajam avyayam Bhagavad-gt (7.25)

na not; aham I; praka revealed; sarvasya to all; yogamy by My internal potency; samvta covered; mha foolish; ayam these; na abhijnti do not comprehend; loka people; mm Me; ajam the unborn; avyayam and imperishable.

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I am not manifest to all. To the foolish I am veiled by My yogamy potency; therefore, they do not know My unborn and imperishable svarpa.
Even though Ka is Bhagavn, He is attracted by the gops love and performs the rsa dance
bhagavn api t rt radotphulla-mallik vkya rantu mana cakre yoga-mym uprita rmad-Bhgavatam (10.29.1)

bhagavn Ka, the Supreme Personality of Godhead; api although; t those; rtr nights; rada of autumn; utphulla blossoming; mallik the jasmine flowers; vkya seeing; rantum to enjoy love; mana cakre He made up His mind; yogamym His spiritual potency that makes the impossible possible; uprita resorting to.

[r Bdaryai said:] r Ka is the Supreme Personality of Godhead, full in all opulences, yet upon seeing those autumn nights scented with blossoming jasmine flowers, He turned His mind toward loving affairs. To fulfill His purposes He employed His internal potency.*

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For the loka: rdh ka-praaya-viktir, see Gaura-tattva.
She is the be-all and end-all of Govinda and the crest jewel of all His consorts
govindnandin rdh, govinda-mohin govinda-sarvasva, sarva-knt-iromai r Caitanya-caritmta, di-ll (4.82)

govinda-nandin She who gives pleasure to Govinda; rdh r Rdh; govinda-mohin She who mystifies Govinda; govinda-sarvasva the be-all and end-all of Lord Govinda; sarvaknt of all the Lords lovers; iro-mai the crown jewel.

r Rdh gives pleasure to Govinda. She is His enchantress, His all-in-all and the crown jewel of all His sweethearts.
She is the Goddess of He who is the God of the entire creation
jagat-mohana ka, thra mohin ataeva samastera par hkur r Caitanya-caritmta, di-ll (4.95)

jagat-mohana enchanting the universe; ka Lord Ka; thra of Him; mohin the enchantress; ataeva therefore; samastera of all; par foremost; hkur goddess.

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That very r Ka, who attracts the entire universe with His beauty, qualities, pastimes, nature, opulence, sweetness and other aspects, is Himself attracted and rendered helpless by the unparalleled and unsurpassed love of Vabhnu-nandin rmat Rdhik, who is the most supremely accomplished of all in the art of love and affection, who is the embodiment of mahbhva and who is extremely dear to r Ka. Indeed, She is the Goddess of He who is the God of the entire creation. Therefore She is all-in-all.
r Rdhik is the topmost worshipper, who completely controls Ka by Her love
dev ka-may prokt rdhik para-devat sarva-lakmmay sarva-knti sammohin par Bhad-gautamya-tantra; r Caitanya-caritmta, di-ll (4.83)

dev self-effulgent, brilliantly shining, the pleasure abode of Kas love; ka-may nondifferent from Lord Ka, always absorbed in Him; prokt called; rdhik the best worshipper, the best in fulfilling Kas desires, whose life and soul is to give pleasure to Ka [rdh to worship, to give pleasure; adhika topmost]; para-devat Supreme Goddess [raya-bhagavn], supremely worshipable, She who manifests all of Kas pastimes, who is capable of completely controlling Ka by Her love and who protects, maintains and nourishes

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Ka; sarva-lakmmay the shelter of all the goddesses of fortune, the source of all opulences and all sweetness; sarvaknti in whom all beauty and splendour exists; sammohin who completely bewilders Ka and subdues Him by Her qualities and loving service; par the superior energy.

rmat Rdhik is the Supreme Goddess ( para-devat), the exclusive abode of Kas playful pastimes, the illustrious enactress of amorous ll (dev) and the shelter of all goddesses of fortune (Mah-Lakm). She is superlatively beautiful. Her whole being is nothing but Ka, and She is incessantly absorbed in Ka. She is the embodiment of all splendour, and is the enchantress of r Kas heart.
The key Bhgavatam loka glorifying rmat Rdhik
anayrdhito nna bhagavn harir vara yan no vihya govinda prto ym anayad raha rmad-Bhgavatam (10.30.28)

anay by this one; rdhita worshipped; nnam certainly; bhagavn the Supreme Personality of Godhead; hari Lord Ka; vara the Supreme Lord; yat because; na us; vihya leaving aside; govinda Govinda; prta pleased; ym whom; anayat lead; raha to a lonely place.

[The gops said:] O sakhs! rmat Rdhik is much more fortunate than all of us! She has surely performed the highest

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rdhana of Bhagavn r Hari; thus She has received the name Rdhik. That is why, being very much pleased with Her, Govinda left us in the rsa-sthal and went off with Her to a solitary place.
rla Bhaktivednta Nryaa Gosvm Mahrja: The hidden meaning of this verse is that rmat Rdhik, who is indicated here by the word rdhita, is the topmost gop beloved of r Ka, being the very crown jewel of devotion. rmat Rdhik is the topmost beloved of Ka
yath rdh priy vios tasy kua priya tath sarva-gopu saivaik vior atyanta-vallabh Padma Pura; r Caitanya-caritmta, di-ll (4.215)

yath just as; rdh r Rdh; priy very dear; vio of Viu [Ka who expands Himself into millions of forms in the rasa dance]; tasy Her; kuam bathing pond; priyam very dear; tath so also; sarva-gopu among all the gops; s She; eva certainly; ek alone; vio of Lord Ka; atyanta-vallabh most dear.

Just as r Rdh is most dear to r Ka, Her lake, Rdh-kua, is also exceedingly dear to Him. Among all the gops, r Rdh is r Kacandras most dearly beloved.

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rmat Rdhiks prema is Kas guru

rdhikra premaguru, mi iya naa sad m nn ntye ncya udbhaa r Caitanya-caritmta, di-ll (4.124)

rdhikra of rmat Rdhik; prema the love; guru teacher; mi I; iya naa dancing disciple; sad always; m Me; nn various; ntye in dances; ncya causes to dance; udbhaa novel.

The prema of Rdhik is My guru and I am Her dancing pupil. Her prema makes Me dance various novel dances.*
rmat Rdhik is the epitome of transcendental rasa
nanda-cinmaya-rasa-pratibhvitbhis tbhir ya eva nija-rpatay kalbhi goloka eva nivasaty akhiltma-bhto govindam di-purua tam aha bhajmi Brahma-sahit (5.37)

nanda with bliss; cit and knowledge; maya embued; rasa with Her relishable mellows; prati at every second; bhvitbhi who are saturated with [love for Ka]; tbhi with those; ya who; eva certainly; nija-rpatay with His own feminine form; kalbhi who are expansions of Her qualities; goloke in Goloka Vndvana; eva certainly; nivasati He resides; akhila-tma as the soul of all; bhta who exists; govindam r Govinda; di-puruam the original personality; tam Him; aham I; bhajmi worship.

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r Govinda resides in His Goloka-dhma along with r Rdh, who is the embodiment of His pleasure potency and the counterpart of His own spiritual form. She is the epitome of transcen dental rasa. They are accompanied by the sakhs, who are expansions of r Rdhs own transcen dental qualities and who are infused with blissful, spiritual rasa. I worship that original personality, r Govinda.
The essence of prema is mahbhva
hldinra sra prema, prema-sra bhva bhvera parama-kh, nmamah-bhva r Caitanya-caritmta, di-ll (4.68)

hldinra of the pleasure potency; sra the essence; prema love for God; prema-sra the essence of such love; bhva emotion; bhvera of emotion; parama-kh the highest limit; nma named; mah-bhva mahbhva.

The essence of the hldin potency is love of God, the essence of love of God is emotion [bhva] and the ultimate development of emotion is mahbhva.*
The embodiment of mahbhva is rmatRdhik
mahbhva-svarp r-rdh-hkur sarva-gua-khani ka-knt-iromai r Caitanya-caritmta, di-ll (4.69)

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mah-bhva of mahbhva; svarp the form; r-rdhhkur r Rdh; sarva-gua of all good qualities; khani mine; ka-knt of the lovers of r Ka; iromai crown jewel.

r Rdh hkur is the embodiment of mahbhva. She is the repository of all good qualities and the crest jewel among all the lovely consorts of Lord Ka.*
Ka is begging for the footdust of rmat Rdhik
smara-garala-khaanamama irasi maanam dehi pada-pallavam udra Gta-govinda (10.8)

smara of Cupids [arrows]; garala [caused by] the poison; khaanam which will break [the fever]; mama irasi upon my head; maanam the ornament; dehi kindly bestow; pada-pallavam blossom-soft feet; udram [which are embued with] munificence.

O rmat Rdhik, I am burning in the fire of Cupid [amorous desire]. Please be merciful to Me and decorate My head with Your munificent lotus feet to relieve Me from this condition.
rla Bhaktivednta Nryaa Gosvm Mahrja: r Ka is praying, Rdh! My suffering will be vanquished only when You accept me. I am overwhelmed by a sphrti of

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Your all-conquering qualities, and I pray to You to kindly place Your feet which are soft like freshly sprouted buds upon My head. Your lotus feet are munificent. They fulfil the innermost cherished desires of those who pray to them. They are ornaments because they are red, soft and cool like new petals. If You were to place them upon My head, My head would be decorated and simultaneously the poisonous effect of kma would be counteracted. Exclusive attachment to rmat Rdhik
ratim gaur-lle api tapat saundarya-kiraai ac-lakm-saty paribhavati saubhgya-valanai va-krai candrval-mukha-navna-vraja-sat kipaty rd y t hari-dayita-rdh bhaja mana Mana-ik (10),

rla Raghuntha dsa Gosvm

ratim Rati-dev, Cupids consort; gaur Prvat, the consort of iva; lle Ll-dev, Yogamy, the pastime potency of Ka; api also; tapati inflames; saundarya of Her beauty; kiraai by the rays; ac ac dev, Indras queen; lakm Lakm dev, consort of Nryaa; saty and Satyabhm, one of Kas chief queens in Dvrak; paribhavati defeats; saubhgya of Her good fortune; valanai by the superabundance; vakrai by Her ability to bring Ka under Her control; candrval-mukha headed by Candrval; navna-vraja-sat the chaste young girls of Vraja; kipati tosses aside; rt far away; y who; tm that; har-dayita-

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rdhm Lord Haris beloved, r Rdh; bhaja worship; mana O mind.

[Without taking shelter of the Lords internal potency or svarpa-akti rmat Rdhik one can never obtain the fullest aspect of the Absolute Truth, r Ka, who is the possessor of that potency. Therefore, the following statement is expressed:] O mind! Give up attachment for all others and just worship the most beloved of r Ka, rmat Rdhik, who inflames Rati, Gaur and Ll by the effulgent rays of Her beauty; who vanquishes r ac, r Lakm and r Satyabhm by the profusion of Her good fortune; and who dispels the pride of the chaste young girls of Vraja headed by r Candrval by Her ability to bring r Ka under Her control. This rmat Rdhik is the most beloved of r Ka.

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Ka begs the mercy of the majars in order to meet with rmat Rdhik
yat-kikaru bahua khalu kku-v nitya parasya puruasya ikhaa-maule tasy kad rasa-nidher vabhnu-jys tat-keli-kuja-bhavangana-marjan sym Rdh-rasa-sudh-nidhi (8),
r Prabodhnanda Sarasvat

yat-kikaru among whose maidservants; bahua many; khalu indeed; kku-v plaintive words; nityam always; parasya of the supreme; puruasya personality, enjoyer; ikhaa-maule who wears a peacock-feather crown; tasy of Her; kad when?; rasa-nidhe an ocean of nectar; vabhnu of King Vabhnu; jy of the daughter; tatkeli confidential pastime; kuja groves; bhavan abode; agana courtyard; marjan cleaning; sym I may be.

O Rdhik! The Supreme Enjoyer who wears a crown of peacock feathers, falls at the feet of Your maidservants and propitiates them with many humble and grief-stricken words to be allowed entrance into Your kuja [where both of You engage in playful amorous pastimes]. Let me become just one stick in the broom used by Your sakhs to clean the kuja of that ocean of rasa, the daughter of Vabhnu Mahrja.

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A prayer to attain the position of a maidservant of r Rdh, who attracts and bewilders the mind of r Ka
veu karn nipatita skhalita ikhaa bhraa ca pta-vasana vraja-rja-sno yasy kaka-ara-ghta-vimrcchitasya t rdhik paricarmi kad rasena Rdh-rasa-sudh-nidhi (39),
r Prabodhnanda Sarasvat

veum veu, one of Kas flutes; kart from His hand; nipatitam falling; skhalitam slipping; ikaam peacockfeather crown; bhraam slips off; ca and; pta-vasanam yellow cloth; vraja-rja-sno the son of the King of Vraja; yasy of whose; kaa-aka sidelong glances; ara of the arrows; ghta by the striking; vimrcchitasya who faints; tm that; rdhikm of rmat Rdhik; paricarmi will I serve; kad when; rasena with rasa.

When will the time come when I can continuously render service in the rasa [of my svarpa] to rmat Kiorj, by whose shower of arrow-like sidelong glances r Nandanandana faints, His flute tumbles from His hands, His crown of peacock feathers falls from His head and His yellow cloth slips from His hips.

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rla Raghuntha dsa Gosvm prays to be solely attached to serving r Rdh (rdh-dsyam)
pdbjayos tava vin vara-dsyam eva nnyat kadpi samaye kila devi yce sakhyya te mama namo stu namo stu nitya dsyya te mama raso stu raso stu satyam Vilpa-kusumjali (16),

rla Raghuntha dsa Gosvm

pda-abjayo at the lotus feet; tava of You; vin except; vara excellent; dsyam service; eva certainly; na not; anyat anything else; kad api ever; samaye in a solmn covenant; kila certainly; devi O Queen; yce I beg; skhyya for friendship; te of You; mama of me; nama obeisances; astu may be; nama obeisances; astu may be; nityam eternally; dsyya for service; te of You; mama of me; rasa taste, sentiment of the heart; astu let it be; rasa mellow; astu let it be; satyam in truth.

O Dev Rdhike! My solemn vow is that I shall never beg for anything except that most exalted direct service to Your lotus feet. I offer prama time and again to Your sakhtva, a position as Your sakh, but the sentiment of my heart is exclusively for Your dstva, a position as Your maidservant.
rla Bhaktivednta Nryaa Gosvm Mahrja: When he is praying for dstva, we should understand that this means a position as a plya-ds of Rdhik. It is considered

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superior because from this position one can serve RdhKas intimate pastimes, which even the sakhs cannot. This loka expresses the essence of rdh-dsyam (Lecture on Vilpa-kusumjali, February 12, 1992). Touched by the breeze coming from Rdhik, Ka thinks, My life has now returned
yasy kadp vasancala-khelanotthadhanyti dhanya-pavanena ktrtha-mn yogndra-durgama-gatir madhusdano pi tasy namo stu vabhnu-bhuvo die pi Rdh-rasa-sudh-nidhi (2),
r Prabodhnanda Sarasvat

yasy of whom; kadpi sometimes; vasana of the garment; cala the corner, or hem; khelana playfully; uttha raised; dhany-t-dhanya very fortunate and glorious; pavanena by the breeze; kta-artha-mn considers meaningful; yog-indra-durgama-gati the rarely attained goal of even the greatest yogs; madhu-sdana Ka, the instigator of honey-like pastimes; api also; tasy of Her; nama obeisances; astu let it be; vabhnu-bhuva of the land of King Vabhnu; die to the direction; api even.

When He feels the occasional waft of the supremely glorious and playful breeze that has raised the hem of rmat Rdhiks garment, Madhusdana Ka, the instigator of honey-flavoured pastimes, whose service is

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the rarely attained goal of great yogs, considers that His life has become meaningful. Thus let us bow down even to the direction of the land of Vabhnu Mahrja.
I meditate upon rmats footdust; Her unlimited power instantly subdues Ka
yo brahma-rudra-uka-nrada-bhma-mukhyair lakito na sahas puruasya tasya sadyo va-karaa-cram ananta-akti ta rdhik-caraa-reum anusmarmi Rdh-rasa-sudh-nidhi (4),
r Prabodhnanda Sarasvat

ya those; brahma-rudra-uka-nrada-bhma-mukhyai headed by Brahm, iva, uka, Nrada and Bhma; lakita seen; na not; sahas easily; puruasya of r Ka; tasya of Him; sadya instantly; va-karaa bringing under control; cram powder; ananta-aktim limitless power; tam to that; rdhik-caraa-reum the dust of r Rdhs feet; anusmarmi I meditate.

Following in the footsteps of our previous cryas, I meditate upon the footdust of rmat Rdhik, whose unlimited power instantly controls the Supreme Person r Ka, who is not easily seen even by great souls like Brahm, iva, ukadeva, Nrada Muni and Bhma.

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Ka cannot be attained without rmat Rdhiks mercy

anrdhya rdh-padmbhoja-reum anritya-vndav tat-padkm asambhya-tad-bhva-gambhra-cittn kuta yma-sindho rasasyvagha Sva-sakalpa-praka-stotra (1),

rla Raghuntha dsa Gosvm

anrdhya without having worshipped; rdh-padmbhoja of r Rdhs lotus feet; renum the dust; anritya without taking shelter; vnd-av of the forest of Vndvana; tatpada-akam which is marked by Her footprints; asambhya without conversing; tad-bhva into Her ecstatic mood; gambhra who have gone deeply; cittn to those hearts; kuta how?; ymasindho of the ocean of yma-rasa, or mdhurya-rasa; rasasya of transcendental mellows; avagha plunging in the nectar.

How can a person become immersed in the ocean of ymarasa [mdhurya-rasa] if he has never worshipped the dust of r Rdhs lotus feet; if he has never taken shelter of Her pastime-place r Vndvana, which is marked with the impressions of Her lotus feet; and if he has never associated with and served the devotees whose hearts are submerged in the ocean of Her profound sentiments? It will never be possible.

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rla Raghuntha dsa Gosvm prays for the remnants of Rpa Majars service
r-rpa-majari-karrcita-pda-padma gohendra-nandana-bhujrpita-mastaky h modata kanaka-gauri-padravinda samvhanni anakais tava ki kariye Vilpa-kusumjali (72),

rla Raghuntha dsa Gosvm

r-rpa-majari of r Rpa Majar; kara by the hands; arcita worshipped; pda feet; padma lotus; goha-indra of the King of Vraja; nandana of the son; bhuja arm; arpita placed; mastaky on the head; h O!; modata out of joy; kanaka gold; gauri fair; pada-aravinda lotus feet; samvhanni massaging; anakai gently; tava of You; kim whether?; kariye I will perform.

O Dev as fair as gold, Your lotus feet are worshipped by r Rpa Majars hands as You rest Your head against Kas arm. When will I receive the remnants of Rpa Majars service and joyously and gently massage Your lotus feet?
O Rdhike! I am passing my time with the sole hope of being able to serve You
-bharair amta-sindhu-mayai kathacit klo maytigamita kila smprata hi

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tva cet kp mayi vidhsyasi naiva ki me prair vrajena ca varoru bakripi Vilpa-kusumjali (102),

-bharai with heavy weights of hope; amta of nectar; sindhu of the ocean; mayai consisting; kathacit somehow; kla the time; may by me; atigamita has passed by; kila indeed; smpratam now; hi indeed; tvam You; cet if; kpm mercy; mayi to me; vidhsyasi will give; na not; eva certainly; kim what is the use?; me to me; prai of my life; vrajena of Vraja; ca and; vara-uru who possesses beautiful thighs; baka-aria of r Ka, the enemy of Baka; api - even.

rla Raghuntha dsa Gosvm

O Varoru Rdh, till now I have been somehow able to pass my time by bearing in my heart the great burdens of my aspiration to render You service, for such aspirations resemble vast oceans of ambrosia. Now, however, if You withhold Your mercy from me, of what value is my life, the land of Vraja, or even r Ka, the enemy of Baka?
Rdhs bhva is reflected in the majars
tva rpa-majari sakh! prathit pure smin pusa parasya vadana na hi payasti bimbdhare katam angata-bhartky yat te vyadhyi kim u tac chuka-pugavena Vilpa-kusumjali (1),

rla Raghuntha dsa Gosvm

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tvam you; rpa-majari O Rpa Majar; sakhi O friend; prathit famous; pure in the town; asmin in this; pusa of a man; parasya of another; vadanam the face; na not; hi indeed; payasi you look upon; iti thus; bimba bimba fruit; adhare lips; katam bitten; angata has not arrived; bhartky of one whose husband; yat which; te of you; vyadhyi caused; kim what?; u indeed; tac that; chuka parrot; pugavena great.

My dear sakh Rpa Majar, you are well known in Vraja for not even looking at the face of any man other than your husband. Therefore it is surprising that your lips, crimson like bimba fruits, have been bitten, even though your husband has not yet arrived. Has this been done by the best of parrots?
rla Bhaktivednta Nryaa Gosvm Mahrja: When Ka drinks the nectar of Rdhs lips, the resultant bhva is also reflected in the majars who become as if intoxicated. Taking shelter of the majars
tmblrpaa-pda-mardanapayodnbhisrdibhir vndraya-mahevar priyatay ys toayanti priy pra-preha-sakh-kuld api kilaasakocit bhmik

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kel-bhmiu rpa-majar-mukhs t dsik saraye Vraja-vilsa-stava (38),

rla Raghuntha dsa Gosvm

tmbla-arpaa offering betel-nuts; pda-mardana massaging Her feet; paya-dna offering [refreshing and fragrant] water; abhisra by taking Her out to Her rendezvous with r Ka; dibhi and so forth; vndraya-mahevarm to the Queen of Vndvana; priyatay by their endearing qualities; y toayanti who give pleasure; priy dearmost; pra-preha headed by Lalit and Vikh; sakh-kult than the group of sakhs; api although; kila indeed; asakocit [they are] without hesitation; bhmik they act as Her chaperones; kel-bhmiu within the pleasure groves; rpa-majar-mukh headed by r Rpa Majar; t dsik of those servants; saraye I take shelter.

I take shelter of the maidservants of rmat Rdhik headed by r Rpa Majar. They act as Her beloved chaperones and affectionately satisfy rmat Rdhik by their endearing qualities as they render various services such as offering tmbla, massaging Her feet, bringing Her water and taking Her to Her rendezvous with Ka. Indeed, unlike the pra-preha-sakhs, they can without hesitation perform any service within the pleasure groves.

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Always remember r Ka as the pra-ntha of my Svmin r Rdhik

mad--nthatve vraja-vipina-candra vraja-vane var tan-nthatve tad-atula-sakhtve tu lalitm vikh ikl-vitaraa-gurutve priya-sarogirindrau tat-prek-lalita-rati-datve smara mana Mana-ik (9),
rla Raghuntha dsa Gosvm

mat- of my mistress (rmat Rdhik); nthatve as the Lord; vraja of Vraja; vipina-candram the moon of the forests [r Ka]; vraja of Vraja; vana of the forest; varm the empress [rmat Rdhik]; tat-nthatve as His mistress; tat Her; atula incomparable; sakhtve as the friend; tu and; lalitm Lalit; vikhm Vikh; ik instruction; l to the gops; vitaraa disseminating; gurutve as the guru; priya-sara the dearmost lake [Rdh-kua]; giri of mountains; indrau the monarch [Govardhana Hill]; tat of the Divine Couple; prek-lalita for the charming vision; rati of attachment; datve as the giver; smara please remember; mana O mind.

[What should be the mutual relationship between rgnugabhajana and mdhurya-rasa:] O mind! Always remember Vndvana-candra r Ka as the pra-ntha of my Svmin rmat Rdhik, Vndvanevar rmat Rdhik as His mistress, r Lalit as the peerless friend of my Svmin, r Vikh as the ik-guru in instructing all the gops in making arrangements

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for r Yugala sev and Rdh-kua and Girirja Govardhana as those who grant darana of r Rdh-Ka and bestow sublime rati for Their lotus feet.
Prayers for attaining r-rdh-dsyam
rdhe vndvandhe karumta-vhini kpay nija-pdbja-dsya mahya pradyatm Arcana-paddhati

(based on Hari-bhakti-vilsa)

rdhe O rmat Rdhik; vndvana-adhe O Queen of Vndvana; karu-amta of the nectar of mercy; vhini river; kpay please; nija Your own; pda-abja lotus feet; dsyam servitorship; mahyam unto me; pradyatm please give.

O rmat Rdhik, O Queen of Vndvana, You are a flowing river of immortal mercy. Please bestow upon me the service of Your lotus feet.**
bhajmi rdh aravinda-netr smarmi rdh madhura-smitsy vadmi rdh karu-bharrdr tato mamnysti gatir na kpi r Stavvali, rla Raghuntha dsa Gosvm

bhajmi I worship; rdhm r Rdh; aravinda lotus; netrm eyes; smarmi I remember, contemplate, meditate;

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rdhm r Rdh; madhura sweet; smita smile; asym face; vadmi I glorify; rdhm r Rdh; karu of mercy; bhara with an abundance; ardrm melting; tata other than that; mama for me; any another; asti is; gati goal; na not; k-api anything else.

I worship r Rdh who has lotus eyes, I remember r Rdh whose face sweetly smiles, and I describe the qualities of r Rdh whose heart is melted with an abundance of compassion. In my life there is no other goal than Her service.
h devi kku-bhara-gadgadaydya vc yce nipatya bhuvi daavad udbharti asya prasdam abudhasya janasya ktv gndharvike nija-gae gaan vidhehi Gndharv-samprrthanakam (2),
rla Rpa Gosvm

h devi O Gndharvik-dev; kku-bhara plaintive cries of distress; gadgaday dya with choked voice and so forth; vc with words; yace I beg; nipatya falling down; bhuvi on the ground; daavat like a stick; udbhaa-rti being afflicted with extreme distress; asya of this; prasdam mercy; abudhasya unintelligent; janasya person; ktv having bestowed; gndharvike O Rdhe; nija-gae in Your own ytha (group of cowherd maidens); gaanm vidhehi please count [me].

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O Dev Gndharvike! In utter desperation I fall on the ground at Your feet like a stick and with a choked voice I humbly implore You to be merciful to this foolish person and count me as one of Your own.
tavaivsmi tavaivsmi na jvmi tvay vin iti vijya rdhe (devi) tva naya m carantike Vilpa-kusumjali (96),
rla Raghuntha dsa Gosvm

tava Yours; eva indeed; asmi I am; tava Yours; eva indeed; asmi I am; na jvmi I am unable to live; tvay You; vin without; iti thus; vijya understanding; rdhe (dev) r Rdh; tvam You; naya please lead; mm me; carantike to the tips of Your feet.

I am Yours! I am Yours! I cannot exist without You! O rmat Rdhik, please understand this and bring me to the shelter of Your lotus feet.
O ymasundara! Please make me a maidservant at the feet of Your beloved
ymasundara ikhaa-ekhara smera-hsa mural-manohara

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rdhik-rasika m kp-nidhe sva-priy-caraa-kikar kuru Rdh-Prrthan (2), r Vihalcrya

ymasundara O You who have a beautifully blackish-blue hue; ikhaa-ekhara O best of the peacocks; smera-hsa O You whose smile evokes and captivates Cupid; muralmanohara O You who play enchantingly on Your Mural flute; rdhik-rasika O You who are expert in relishing the loving mellows of rmat Rdhik; mm me; kp-nidhe O ocean of mercy; sva-priy-caraa-kikar a maidservant at the feet of Your beloved; kuru make.

O ymasundara! O You whose head is adorned with a crown of peacock feathers! Your face is always graced with a playful smile which evokes Cupid in the gops hearts, Your flute-playing enchants their hearts, and You are expert in relishing the ujjvala-rasa of rmat Rdhik. Because You are an ocean of mercy, I am appealing to You to please make me a maidservant at the feet of Your beloved.
Without being in the nugatya of the gops one cannot attain r Ka
gop-nugatya vin aivarya-jne bhajileha nhi pya vrajendra-nandane r Caitanya-caritmta, Madhya-ll (8.230)

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gop-nugatya under the guidance of the gops; vin without; aivarya-jne in the knowledge of opulence; bhajileha if serving the Supreme Lord; nhi not; pya gets; vrajendranandane the son of Mahrja Nanda, r Ka.

Without accepting the guidance of the vraja-gops, and being endowed with the moods of awe and reverence instead, despite being engaged in devotional service, a person will be overcome by knowledge of the Lords opulence and will not be able to attain the prema-may sev of r RdhKa.

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Kas par-akti is one, but appears in multifarious forms
na tasya krya karaa ca vidyte na tat sama cbhyadhika ca dyte parsya aktir vividhaiva ryate svbhvik jna-bala-kriy ca vetvatara Upaniad (6.8)

na no; tasya He has; kryam duty to perform; kraam necessity; ca also; vidyate there exists; na not; tat-sama anyone equal to Him; ca or; abhyadhika superior [to Him]; ca also; dyte it is seen; par supreme; asya His; akti potency; vividh expands in multifarious ways; eva certainly; ryate it is heard [in the Vedic literatures]; svbhvik spontaneous; jna knowledge; bala strength; kriy activities; ca also.

The Supreme Lord has nothing to do, and no one is found to be equal to or greater than Him. His par-akti (supreme potency) expands in multifarious ways by which everything is done naturally and spontaneously, providing Him full knowledge, power and pastimes.

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The eightfold material elements of my-akti, the deluding material potency of Ka

bhmir po nalo vyu kha mano buddhir eva ca ahakra itya me bhinn praktir aadh Bhagavad-gt (7.4)

bhmi earth; pa water; anala fire; vyu air; kham ether; mana mind; buddhi intelligence; eva certainly; ca and; ahakra false ego; iti as follows; iyam this; me of Mine; bhinn divisions; prakti material energy; aadh eightfold.

My external material energy has eight divisions: earth, water, fire, air, ether, mind, intelligence and false ego.
By surrendering unto Ka one can easily cross my
daiv hy e gua-may mama my duratyay mm eva ye prapadyante mym et taranti te Bhagavad-gt (7.14)

daiv she bewilders the jvas; hi indeed; e this; guamay consisting of the three modes of material nature; mama of Mine; my illusory external energy; duratyay difficult to overcome; mm to Me; eva only; ye who; prapadyante takes shelter; mym illusion; etm this; taranti transcends, or crosses over; te they.

This external energy of Mine, which consists of the three modes and which bewilders the living entities, is certainly

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very difficult to overcome, but those who take exclusive shelter of Me can easily transcend this my.
Daa-mla-tattva describes the potencies of the Lord
parkhyy akter apthag api sa sve mahimani sthito jvkhy svm acidabhihit t tri-padikm sva-tantreccha akti sakalaviaye preraa-paro vikrdyai nya paramapuruo ya vijayate Daa-mla-tattva (3),

rla Bhaktivinoda hkura

parkhyy akteh from His transcendental potency; apthak non-different; api although; sa that; sve mahimani in His own glory; sthita is situated; jva-khyam that known as jva [the multiple vibhinna parts]; svm [His] own; acit-abhihitam known as inanimate; tm His; tri-padikam threefold [potency]; sva-tantra-iccha fully independent in His desires; aktim potency; sakala-viaye in all realms and dimensions of action; preraa-para the supreme instigator and ultimate source of inspiration; vikra-dyai from all external transformations; nya free; parama-purua supreme person; ayam He [is]; vijayate may He be especially glorious.

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Although r Bhagavn is non-different from His inconceivable transcendental potency (par-akti), He has His own independent nature and desires. His parakti consists of three aspects: cit-akti (spiritual potency), jva-akti (marginal potency) and my-akti (external potency), and He always inspires them to engage in their respective functions. That par-tattva (Supreme Absolute Truth), even while performing all these activities, still remains immutable and is eternally situated in the fully transcendental svarpa of His own glory.
Three varieties of the Lords potency
kera ananta-akti, tte tinapradhna cic-chakti, my-akti, jva-akti-nma r Caitanya-caritmta, Madhya-ll (8.151)

kera of Lord Ka; ananta-akti unlimited potencies; tte in that; tina three; pradhna chief; cit-akti spiritual potency; my-akti material potency; jva-akti marginal potency, or living entities; nma named.

r Ka has unlimited potencies, of which three are prominent. These are the spiritual potency (cit-akti), the material potency (my-akti) and the marginal potency ( jva-akti), which is otherwise known as the living entities.

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antarag, bahirag, taasth kahi yre antarag svarpa-aktisabra upare r Caitanya-caritmta, Madhya-ll (8.152)

antarag internal; bahirag external; taa-sth marginal; kahi we say; yre to whom; antarag the internal potency; svarpa-akti the personal energy; sabra upare above all.

In other words, these are all potencies of God internal, external and marginal. But the internal potency is the Lords personal energy and stands over the other two.*
viu-aktir par prokt ketra-jkhy tath par avidy-karma-sajny tty aktir iyate Viu Pura (6.7.61)

viu-akti the potency of Lord Viu; par spiritual; prokt it is said; ketraja-khy the potency known as ketra-ja; tath as well as; par spiritual, transcendental; avidy ignorance; karma fruitive activities; saj known as; any other; tty third; akti potency; iyate known thus.

Viu-akti is par, or transcendental potency. Ketra-j (the living entity) is also known as par, transcendental. The other energy is material and facilitates the activities of the conditioned living beings in fruitive work and covers them in avidy, or ignorance, of their constitional nature as eternal servants of Ka. Vius par-akti is

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called cit-akti, ketra-j is called jva-akti and avidy is called my-akti.

yay ketra-ja-akti s veit npa sarva-g sasra-tpn akhiln avpnoty atra santatn Viu Pura (6.7.62)

yay by which; ketra-ja-akti the living entities, known as the ketra-ja potency; s that potency; veit covered; npa O King; sarva-g capable of going anywhere in the spiritual or material worlds; sasra-tpn miseries due to the cycle of repeated birth and death; akhiln all kinds of; avpnoti obtains; atra in this material world; santatn arising from suffering or enjoying various kinds of reactions to fruitive activities.

O King, the ketra-ja-akti is the living entity. Although he has the facility to live in either the material or spiritual world, he suffers the threefold miseries of material existence because he is influenced by the avidy (nescience) potency, which covers his constitutional position.*
The gops are superior to the Vaikuha Lakms and the Dvrak queens
varera akti haya e-tina prakra eka lakm-gaa, pure mahi-gaa ra

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vraje gop-gaa ra sabhte pradhna vrajendra-nandana yte svaya bhagavn r Caitanya-caritmta, di-ll (1.7980)

varera of the Supreme Lord; akti energy; haya is; e-tina these three; prakra kinds; eka one; lakm-gaa the goddesses of fortune in Vaikuha; pure in Dvrak; mahi-gaa the queens; ra and; vraje in Vndvana; gop-gaa the gops; ra and; sabhte among all of them; pradhna the chief; vraja-indra-nandana Ka, the son of the King of Vraja; yte because; svayam Himself; bhagavn the primeval Lord.

The energies [consorts] of the Supreme Lord are of three kinds: the Lakms in Vaikuha, the queens in Dvrak and the gops in Vndvana. The gops are the best of all, for they have the privilege of serving r Ka, the primeval Lord, the son of the King of Vraja.
Rdh and Ka are one soul in two bodies
rdh pra-akti, ka pra-aktimn dui vastu bheda ni, stra-parama mgamada, tra gandhayaiche aviccheda agni, jvlteyaiche kabhu nhi bheda rdh-ka aiche sad eka-i svarpa ll-rasa svdite dhare dui-rpa r Caitanya-caritmta, di-ll (4.9698)

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rdh r Rdh; pra-akti the complete energy; ka r Ka; pra-aktimn the complete possessor of energy; dui two; vastu things; bheda difference; ni there is not; stra-parama the evidence of revealed scripture. mga-mada musk; tra of that; gandha fragrance; yaiche just as; aviccheda inseparable; agni the fire; jvlte temperature; yaiche just as; kabhu any; nhi there is not; bheda difference. rdh-ka Rdh and Ka; aiche in this way; sad always; eka-i one; svarpa nature; ll-rasa the mellows of a pastime; svdite to taste; dhare manifest; dui-rpa two forms.

r Rdh is the full power, and Lord Ka is the possessor of full power. The two are not different, as evidenced by the revealed scriptures. They are indeed the same, just as musk and its scent are inseparable, or as fire and its heat are nondifferent. Thus Rdh and Lord Ka are one, yet They have taken two forms to enjoy the mellows of pastimes.*

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Santana Gosvm asked Mahprabhu four questions
ke mi, kene mya jre tpa-traya ih nhi jnikemane hita haya r Caitanya-caritmta, Madhya-ll (20.102)

ke mi who am I; kene why; mya unto me; jre give trouble; tpa-traya the three kinds of miserable conditions; ih this; nhi jni I do not know; kemane how; hita my welfare; haya there is.

Who am I? Why do the threefold miseries always give me trouble? If I do not know this, how can I be benefited?*
sdhya-sdhana tattva puchite n jni kp kari saba tattva kaha ta pani r Caitanya-caritmta, Madhya-ll (20.103)

sdhya the ultimate goal of spiritual life; sdhana of the process of obtaining that goal; tattva truth; puchite to inquire; n jni I do not know; kp kari by Your causeless mercy; saba tattva all such truths; kaha ta pani please explain to me.

Actually I do not know how to inquire about the goal of life (sdhya) and the process (sdhana) for obtaining it. Being merciful upon me, please explain all these truths.*

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In reply, Mahprabhu instructs Santana Gosvm

jvera svarpa hayakera nitya-dsa kera taasth-akti bhedbheda-praka srya-kiraa, yaiche agni-jvl-caya svbhvika kera tina-prakra akti haya kera svbhvika tina-akti-pariati cic-chakti, jva-akti, ra my-akti r Caitanya-caritmta, Madhya-ll (20.108109, 111)

jvera of the living entity; svarpa the constitutional position; haya is; kera of Lord Ka; nitya-dsa eternal servant; kera of Lord Ka; taasth marginal; akti potency; bheda-abheda different and non-different; praka manifestation. srya-aa part and parcel of the sun; kiraa a ray of sun shine; yaiche as; agni-jvl-caya a multitude of molecular particle of fire; svbhvika naturally; kera of Lord Ka; tina-prakra three varieties; akti energies; haya there are. kera of Lord Ka; svbhvika natural; tina three; akti of energies; pariati transformations; cit-akti spiritual potency; jva-akti spiritual sparks, living entities; ra and; my-akti deluding material potency.

It is the living entitys constitutional position to be an eternal servant of r Ka because he is the marginal energy of Ka and a manifestation simultaneously one with and different from the Lord, like a molecular

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particle of sunshine or fire. Ka has three varieties of potency. In accordance with r Kas nature, those energies undergo transformations and become known as His spiritual potency (cit-akti), His living entity potency ( jva-akti) and His deluding material potency (myakti).*
r Daa-mla-tattva on jva-tattva
sphulig ddhgner iva cid-aavo jva-nicay hare sryasyaivpthag api tu tad-bheda-viay vae my yasya prakti-patir evevara iha sa jvo mukto pi prakti-vaa-yogya sva-guata Daa-mla-tattva (5),

rla Bhaktivinoda hkura

sphulig sparks; ddha-agne of a blazing fire; iva just like; cit-aava spiritual atoms; jva-nicay multitudes of living entities; hare of Lord Hari; sryasya of the spirit sun; eva certainly; apthak not different [from Him in quality]; api although; tu indeed; tat-bheda [they are] different from Him; viay in terms of their sphere of influence; vae within control; my of the deluding potency; yasya whose; prakti-pati the master of His energy; eva indeed; vara the Supreme Lord; iha here; sa he; jva the living entity; mukta liberated; api even; prakti of material nature; vaa under the control; yogya amenable; sva own; guata because of his [constitutional] nature.

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Just as many tiny sparks burst out from a blazing fire, so the innumerable jvas are like atomic, spiritual particles in the rays of the spiritual sun, r Hari. Though these jvas are non-different from r Hari, they are also different from Him in terms of the extent of their power and sphere of influence. One eternal difference between the jva and vara is that vara is the Lord and Master of my-akti, whereas even the liberated jva is subject to fall under the control of my, due to his constitutional nature.
The jvas are eternal servants of Ka, but those who are averse to Him are covered by my
svarprthair hnn nijasukha-parn ka-vimukhn harer my-dayn guanigaa-jlai kalayati tath sthlair ligair dvividhvaraai klea-nikarair mah-karmlnair nayati patitn svarga-nirayau r Daa mla tattva (6),
rla Bhaktivinoda hkura

sva-rpa for their own spiritual nature; arthai intent; hnn without; nija-sukha to their own happiness; parn devoted; ka to r Ka; vimukhn averse; hare of Lord Hari; my by the deluding potency; dayn worthy

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of punishment; gua of the three modes of material nature; nigaa of shackles; jlai with networks of deceptive illusion; kalayati she persecutes; tath in the same way; sthlai with gross elements; ligai with subtle elements; dvi-vidha of two kinds; varaai with coverings; klea of sufferings; nikarai of many kinds; mah great; karma of fruitive activites; lnai with chains; nayati she leads; patitn fallen conditioned souls; svarga to the heavenly planets; nirayau and the hellish planets.

[The svarpa-dharma, or original nature, of the spirit soul is to render unmotivated service to r Ka.] Thus Bhagavns deluding potency (my) punishes those jvas who are bereft of concern for that svarpa-dharma. These jvas are averse to Ka and are concerned with their own happiness. Deeming them worthy of chastisement, mahmy shackles them with the networks of deceptive illusion through the three modes of material nature. She covers their svarpa (spiritual body) with gross and subtle bodies, and with the strong chains of fruitive activity, sends those fallen souls sometimes to heaven and sometimes to hell, making them experience many varieties of suffering.
All jvas are eternally Kas parts and parcels
mamaivo jva-loke jva-bhta santana mana-ahnndriyi prakti-sthni karati Bhagavad-gt (15.7)

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mama My; eva certainly; aa separated part and parcel (vibhinna); jva-loke in the world of conditioned living beings; jva-bhta who experience conditioned life; santana eternal; mana including the mind; ahni the six; indriyi senses; prakti-sthni which are subject to the influences of material nature; karati attracted.

The eternal living entities in this material world are certainly My separated parts and parcels (vibhinna). Situated in material nature, they are attracted by the six senses, including the mind.
Forgetting Ka, the jvas are suffering in this material world
ka bhuli sei jva andi-bahirmukha ataeva my tre deya sasra-dukha r Caitanya-caritmta, Madhya-ll (20.117)

ka from Ka; bhuli being deviated; sei jva that living entity; andi since time without beginning; bahir-mukha attracted by the external feature of Ka; ataeva therefore; my Kas deluding potency; tre to him; deya gives; sasra-dukha miseries of material existence.

The jva who has become deviated from Ka has been preoccupied with the external, material potency since time immemorial. Consequently, Kas deluding potency (my) gives him misery in the form of material existence.

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However, the jva is a superior potency to my

apareyam itas tv any prakti viddhi me parm jva-bht mah-bho yayeda dhryate jagat Bhagavad-gt (7.5)

apar inferior or inert; iyam this [material energy]; ita beyond it; tu but; anym another; praktim energy; viddhi you must understand; me of Mine; parm superior [spiritual]; jva-bhtm the living beings; mah-bho O mighty-armed [Arjuna]; yay by which [conscious energy]; idam this; dhryate is accepted [by them in order to enjoy their fruitive actions]; jagat universe.

O mighty-armed Arjuna, you should know that My external energy, which consists of eight divisions, is inferior. There is another potency of Mine known as the jva, which is superior and which accepts this material world for the purpose of enjoying the fruits of his action.
One who attains My abode never takes birth again
-brahma-bhuvanl lok punar vartino rjuna mm upetya tu kaunteya punar janma na vidyate Bhagavad-gt (8.16)

-brahma-bhuvant from Brahma-loka; lok the planets; puna again; vartina returning; arjuna O Arjuna; mm Me; upetya having attained; tu but; kaunteya son of Kunt; puna again; janma birth; na no; vidyate there is.

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O Arjuna, all planets in this universe up to the planet of Lord Brahm are places of repeated birth and death, but one who attains Me, O son of Kunt, never takes birth again.
rla Bhaktivednta Svm Mahrja: As it is stated in the Bhagavad-gt, a person going to that spiritual sky never returns to this material world of death and suffering (Ka, The Supreme Personality of Godhead, Chapter 28). The conclusion is that no one falls from the spiritual world, or Vaikuha planet, for it is the eternal abode (rmadBhgavatam 3.16.26, purport). Ka to Arjuna: Never was there a time when I did not exist, nor you, nor anyone else
na tv evha jtu nsa na tva neme jandhip na caiva na bhaviyma sarve vayam ata param Bhagavad-gt (2.12)

na never; tu eva most certainly; aham I; jtu at any time; na sam did not exist; na nor; tvam you; na nor; ime these; jana-adhip kings; na nor; ca also; eva certainly; na bhaviyma shall not exist; sarve vayam all of us; ata param hereafter.

There was never a time when I did not exist, nor you, nor all these kings, nor in the future shall any of us cease to be.

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You are not this temporary, ever-changing body

dehino smin yath dehe kaumra yauvana jar tath dehntara-prptir dhras tatra na muhyati Bhagavad-gt (2.13)

dehina of the embodied soul; asmin in this; yath just as; dehe in the body; kaumram boyhood; yauvanam to youth; jar to old age; tath in the same way; dehaantara another body; prpti achieving; dhra an intelligent person; tatra in this situation; na muhyati he is not bewildered.

Just as the embodied soul gradually passes within this gross physical body from boyhood to youth and to old age, similarly, the soul receives another body at death. An intelligent person is not bewildered by the destruction and rebirth of the body.
There is no birth nor death for the spirit soul
na jyate mriyate v kadcin nya bhtv bhavit v na bhya ajo nitya vato ya puro na hanyate hanyamne arre Bhagavad-gt (2.20)

na jyate does not take birth; mriyate die; v or; kadcit at any time; na nor; ayam this [soul]; bhtv has come

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into being; bhavit will come into being; v nor; na not; bhya repeatedly [accept material bodies]; aja unborn; nitya eternal; vata ever-existing; ayam he; pura primeval; na hanyate he is not killed; hanyamne is destroyed; arre when the body.

The soul neither takes birth nor does he die, nor is he affected by the repeated growth and dwindling of the body. He is unborn, eternal and ever-existing. Though primeval, he remains ever-youthful. When the body is destroyed, the soul is not annihilated.

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Acintya-bhedbheda Tattva
r Daa-mla-tattva states:
hare akte sarva cid-acid akhila syt pariati vivarta no satya rutim iti viruddha kali-malam harer bhedbheda-ruti-vihita-tattva suvimala tata premna siddhir bhavati nitar nitya-viaye Daa-mla-tattva (8),

rla Bhaktivinoda hkura

hare of Lord Hari; akte the energy; sarvam every thing; cit-acit spiritual and material; akhilam everything; syt let it be; pariati a transformation; vvartam the impersonalist philosophy of illusion; na not; u indeed; satyam true; rutim to the Vedas; iti which; viruddham contradicting; kali of the age of Kali; malam a contami nation; hare from Lord Hari; bheda-abhedau different and non-different; ruti in the Vedas; vihita established; tattvam truth; suvimalam completely pure; tata from that; prema of spiritual love; siddhi the perfection; bhavati may be; nitarm completely; nitya-viaye in this eternal principle.

The entire spiritual and material creation is a transfor mation of r Kas akti. The impersonal philosophy of illusion (vivarta-vda) is not true. It is an impurity produced by Kali-yuga, and it is contrary to the teachings of the Vedas. The Vedas support acintya-bhedbheda-tattva

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(inconceivable oneness and difference) as the pure absolute doctrine, and one can attain perfect love for Ka when one realizes this principle.
may tatam ida sarva jagad avyakta-mrtin mat-sthni sarva-bhtni na cha tev avasthita Bhagavad-gt (9.4)

may by Me; tatam is pervaded; idam this; sarvam entire; jagat cosmic manifestation; avyakta-mrtin by My form which is beyond the range of sense perception; matsthni are situated in Me; sarva-bhtni all living beings; na not; ca yet; aham I; teu in them; avasthita am situated.

This whole universe is pervaded by My form, which is beyond material sense perception. All living beings are situated in Me, but I am not in them.
na ca mat-sthni bhtni paya me yogam aivaram bhta-bhn na ca bhta-stho mamtm bhta-bhvana Bhagavad-gt (9.5)

na not; ca and; mat-sthni situated in Me; bhtni the moving and non-moving beings; paya behold; me My;

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yogam supernatural, mystic; aivaram opulence; bhta-bht the support of the moving and non-moving beings; na not; ca yet; bhta-stha situated in those entities; mama My; tm self; bhta-bhvana and the maintainer of all moving and non-moving beings.

All that is created, also, does not actually exist in Me. Behold My supernatural mystic opulence! Although I support and maintain the entire cosmic existence, I Myself am not situated within it.
The prelude to Catu-lok Bhgavatam: Transcendental knowledge about Ka is acintya, inconceivable
jna parama-guhya me yad vijna-samanvitam sa-rahasya tad-aga ca gha gadita may rmad-Bhgavatam (2.9.31)

jnam knowledge; parama extremely; guhyam confidential; me of Me; yat which; vijna realization; samanvitam fully endowed with; sa-rahasyam along with mystery; tat of that; agam supplementary parts; ca and; gha just try to take up; gaditam explained; may by Me.

[Lord Ka to Brahm:] Please hear attentively the knowledge which I shall speak to you together with its divisions and confidential secrets, for transcendental

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knowledge about Me is not only scientific but also full of mysteries.

Excerpt from Bhgavatrka-marci-ml, Tenth Ray: O Brahm, the Supreme Absolute Truth is the nondual substance. He is one without a second. Knowledge about Me is nondual and most confidential. Even though it is undivided, it has four divisions, namely jna, vijna, rahasya and tad-aga. The jvas cannot understand this by their own endeavours. They can only realize it by My mercy. Jna is My form, vijna is My potencies, rahsya is the jvas (or prema) and tad-aga is the material energy (pradhna or my). These four eternal tattvas are transformations of My acintya-akti. Catu-lok Bhgavatam 1 I am the source of everything
aham evsam evgre nnyad yat sad-asat param pacd aha yad etac ca yo vaiyeta so smy aham rmad-Bhgavatam (2.9.33)

aham I, the Personality of Godhead; eva certainly; sam existed; eva only; agre before the creation; na never; anyat anything else; yat all those; sat the effect; asat the cause; param the supreme; pact at the end; aham I, the Personality of Godhead; yat all these; etat this [creation]; ca also; ya everything; avaiyeta remains; sa that; asmi I am; aham I, the Personality of Godhead.

Before the creation of this world, only I existed. The gross and the subtle, up to the indefinable brahma in other

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words the cause (sat) and the effect (asat) did not exist. Nothing other than I existed. What manifested in the form of creation is also I, and after annihilation only I will remain.
Catu-lok Bhgavatam 2 The Absolute Truth and my, the deluding potency
te rtha yat pratyeta na pratyeta ctmani tad vidyd tmano my yathbhso yath tama rmad-Bhgavatam (2.9.34)

te without; artham value; yat that which; pratyeta appears to be; na not; pratyeta appears to be; ca and; tmani in relation to Me; tat that; vidyt you must know; tmana My; mym deluding potency; yath just as; bhsa the reflection; yath as; tama the darkness.

The Supreme Absolute Truth ( parama-tattva or svarpatattva) is the only real truth. One should understand that which is seen to be separate from this truth, or not existing within it, to be the product of the Supreme Absolute Truths deluding potency (my). The following example demonstrates this. Parama-tattva can be compared to the sun, which is an object consisting of light. The sun is experienced in two other forms, namely its reflection and darkness. Similarly, in regards to the Absolute Truth, reflection pertains to the living entities ( jva-akti) and darkness to the material creation (my-akti).

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Catu-lok Bhgavatam 3 Acintya-bhedbheda-tattva, the prayojana

yath mahnti bhtni bhteccvacev anu praviny apravini tath teu na tev aham rmad-Bhgavatam (2.9.35)

yath just as; mahnti the universal; bhtni elements; bhteu ucca-avaceu in the gigantic and minute; anu after; pravini entered; apravini not entered; tath so; teu in them; na not; teu in them; aham Myself.

The five great elements of material creation [earth, water, etc.]enter into the bodies of all living entities, high and low, from the demigods to the sub-human species. But at the same time, these elements exist independently. Similarly, I have entered into all living entities as the Supersoul, but at the same time I am situated independently in My own svarpa, and I appear to My surrendered devotees both internally and externally.
Catu-lok Bhgavatam 4 The process, abhidheya-tattva
etvad eva jijsya tattva-jijsuntmana anvaya-vyatirekbhy yat syt sarvatra sarvad rmad-Bhgavatam (2.9.36)

etvat up to this; eva certainly; jijsyam is to be inquired; tattva the Absolute Truth; jijsun by the student;

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tmana of the self; anvaya directly; vyatirekbhym indirectly; yat whatever; syt it may be; sarvatra in all circumstances; sarvad at all times.

A person inquisitive about the truth of the self and the Superself (tma-tattva) should make inquires always and everywhere through both direct (anvaya) and indirect (vyatireka) means of deliberation about that Supreme Absolute Truth.
Ka creates by transforming His akti
avicintya-akti-yukta r-bhagavn icchya jagad-rpe pya parima r Caitanya-caritmta, di-ll (7.124)

avicintya inconceivable; akti potency; yukta possessed of; r the affluent; bhagavn Personality of Godhead; icchya by His wish; jagat-rpe in the form of the cosmic manifestation; pya becomes; parima transformed by His energy.

The Supreme Personality of Godhead is opulent in all respects. Therefore by His inconceivable energies He has transformed the material cosmic manifestation.*
vsyam idam sarva yat kica jagaty jagat tena tyaktena bhujth m gdha kasya svid dhanam opaniad (1)

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a by the Lord; vsyam controlled; idam this; sarvam all; yat kica whatever; jagatym within the universe; jagat all that is animate or inanimate; tena by Him; tyaktena set-apart quota; bhujth you should accept; m do not; gdha endeavour to gain; kasya svit of anyone else; dhanam the wealth.

The Supreme Lord is the controller and proprietor of all that is, of every animate and inanimate entity throughout creation. One should accept for himself what the Lord has given him as his share, and never try to take anothers portion.

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Overcoming Obstacles
Give up material attachments and aspire only for unalloyed devotion to Ka
na dhana na jana na sundar kavit v jagad-a kmaye mama janmani janmanvare bhavatd bhaktir ahaituk tvayi ikaka (4), r Caitanya Mahprabhu

na not; dhanam riches; na not; janam followers; na not; sundarm beautiful women; kavitm fruitive activities or liberation described in flowery language; v or; jagat-a O Lord of the universe; kmaye I desire; mama My; janmani in birth; janmani after birth; vare unto the Supreme Lord; bhavatt let there be; bhakti devotional service; ahaituk causeless, with no motives; tvayi unto You.

O Jagada, I do not desire wealth, followers such as disciples, a beautiful wife, sons, friends and relatives, nor liberation or mundane knowledge expressed in poetic language. My only desire is that birth after birth I may have unmotivated devotional service unto You, the Lord of my life.
rla Bhaktivednta Nryaa Gosvm Mahrja: Give up all worldly sense gratification. Dont pray for a good wife, a

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good family, salvation or anything else; only pray for causeless bhakti service to the love that is in the heart of rmat Rdhik (Gaura-v Pracrie, p34). The definition of apardha
apagata-rdho yasmt iti apardha (1)

apagata devoid of; rdha affection; yasmt on account of which; iti thus; apardha an offence.

Any act or emotion which hinders the flow of love and affection [or any activity performed with an envious mood].
apardht artht rdhant-apagata (2)

Apardha means to be distanced from worship; to be removed from the service of r Rdh.
It is impossible for those intoxicated with opulence and beauty to approach You
janmaivarya-ruta-rbhir edhamna-mada pumn naivrhaty abhidhtu vai tvm akicana-gocaram rmad-Bhgavatam (1.8.26)

janma birth; aivarya opulence; ruta education; rbhi by the possession of beauty; edhamna by feelings

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of self-importance; mada intoxicated; pumn the human being; na never; eva ever; arhati is able; abhidhtum to address sincerely; vai certainly; tvm You; akicanagocaram who is easily accessible to the materially unattached.

You are easily attainable for those who are exhausted with this mundane world. On the other hand, no one who has become intoxicated by the four privileges of prestigious birth, wealth and luxury, erudition and physical beauty can approach You with true sincerity.
By crying out, O Ka! I am Yours! He will bestow His mercy
ka! tomra haa!yadi bale eka-bra my-bandha haite ka tre kare pra r Caitanya-caritmta, Madhya-ll (22. 33)

ka O Ka!; tomra haa I am Yours; yadi if; bale someone says; eka-bra once; my-bandha haite from the bondage of conditioned life; ka r Ka; tre him; kare pra releases.

If any jva, feeling extreme anguish, prays to Ka from the core of his heart and calls out, O Ka! I am Yours! then Ka [gives him sdhu-saga and thus] allows him to cross over the impediments arranged by my.

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The mere thought of sex-life causes Ymuncrya to spit in disgust

yadvadhi mama ceta ka-padravinde nava-nava-rasa-dhmany udyata rantum st tadvadhi bata nri-sagame smaryamne bhavati mukha-vikra suu nihvana ca Yamun-stotram

yad-avadhi ever since; mama my; ceta heart; kapada-ravinde at the lotus feet of Ka; nava-navanava ever fresh; rasa-dhmani the delightful mellows; udyata endeavouring; rantum to enjoy; st it has been; tad-avadhi since then; bata Oh! How astonishing!; nrsagame the association of women for sense gratification; smaryamne remembering; bhavati it becomes; mukhavikra face contorted in disgust; suu appropraitely; nihvanam while spitting; ca and.

Since the time when my heart was captured by the ever fresh delightful mellows of service to the lotus feet of r Ka, it is astonishing that whenever I think of my former association with women for sense enjoyment, my face becomes contorted with disgust and I spit [at that thought].
Sex life is worse than poison for one seriously engaged in bhajana
nikicanasya bhagavad-bhajanonmukhasya pra para jigamior bhava-sgarasya

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sandarana viayim atha yoit ca h hanta hanta via-bhakaato py asdhu r Caitanya-candrodaya-naka (8.23),
Kavi Karapra

nikicanasya of a person who has completely detached himself from material enjoyment; bhagavat the Supreme Personality of Godhead; bhajana in serving; unmukhasya who is eager to be engaged; pram to the other side; param distant; jigamio who is desiring to go; bhava-sgarasya of the ocean of material existence; sandaranam the seeing [for some material purpose]; viayim of persons engaged in material activities; atha as well as; yoitm of women; ca also; h alas; hanta hanta expression of great lamentation; via-bhakaata than the act of drinking poison; api even; asdhu more abominable.

Greatly lamenting, the Lord then informed Srvabhauma Bhacrya, Alas, for a person who is seriously desiring to cross the material ocean and engage in the transcen dental loving service of the Lord without material motives, seeing a materialist engaged in sense gratification or seeing a woman who is similarly interested is more abominable than drinking poison willingly.*
The mind is the cause of both bondage and liberation
mana eva manuy kraa bandha-mokayo bandhya viaysago muktyai nirviaya mana Amta-bindu Upaniad (2)

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mana the mind; eva certainly; manuym for man; kraam the cause; bandha of bondage; mokayo of liberation; bandhya leads to bondage; viaya-sago attachment for sense objects; muktyai leads to liberation; nirviaya detachment from sense objects; mana the mind.

A mans mind is the sole cause of his bondage and liberation. A mind absorbed in sense objects causes bondage, and when it is detached from sense objects, it is the cause of liberation.
Lust is the real enemy of the conditioned souls
kma ea krodha ea rajo-gua-samudbhava mahano mah-ppm viddhy enam iha vairiam Bhagavad-gt (3.37)

kma ea this desire [to enjoy sense objects]; krodha ea [transformed into] this wrath; raja-gua the binding force of passion; samudbhava which is born of; mah-ana all devouring; mah-ppm extremely fearsome; viddhi know; enam this; iha in this world; vairiam the enemy.

[r Bhagavn said:] This lust, the desire to enjoy sense objects, which indeed transforms into wrath, is born of passion. It is all-devouring and extremely fearsome. Know it to be the primary enemy of the living entities within this world.

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Pride is the root cause of all anarthas

varo ham aha bhog siddho ha balavn sukh Bhagavad-gt (16.14)

asau this; may by me; hata has been slain; atru enemy; haniye I shall slay; ca and; aparn the other enemies; api also; vara the lord; aham I; aham I; bhog the enjoyer; siddha perfect; aham I; balavn powerful; sukh happy.

I have slain this enemy and I shall also slay others. I am a great controller and enjoyer. I am perfect, powerful and happy.
rla Bhaktivednta Nryaa Gosvm Mahrja: Pride, or pratiha-a (the desire for prestige), is the root cause of all anarthas. If one thinks one is better than others (I am a better devotee), humility gives way to pride and envy, and Bhaktidev flees far away from ones heart. One should dig deeply into ones heart and if one finds any trace of pride, or desire for respect, one should uproot it completely and throw it far, far away. Only those bewildered by the false ego think they are the doers
prakte kriyamni guai karmi sarvaa ahakra-vimhtm kartham iti manyate Bhagavad-gt (3.27)

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prakte of material nature; kriyamni are performed; guai by the three binding forces; karmi activities; sarvaa in every respect; ahakra-vimha-tm a person bewildered by false ego; kart the doer; aham I; iti thus; manyate thinks.

All aspects of material activity are performed by the three binding forces of material nature, but a person whose intelligence is bewildered by false ego thinks himself to be the doer.
My dear mind, abandon prajalpa, mukti and even the desire for Vaikuha; only worship r Rdh-Ka in Vraja
asad-vrt-vey visja mati-sarvasva-hara kath mukti-vyghry na u kila sarvtma-gila api tyaktv lakm-patiratim ito vyoma-nayan vraje rdh-kau sva-ratimai-dau tva bhaja mana r Mana-k (4),
rla Raghuntha dsa Gosvm

asat-vrt-vey the prostitute of contemptible mundane talk; visja abandon; mati of intelligence; sarvasva the treasure; hara plundering; kath talk; mukti of

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impersonal liberation; vyghry the tigress; na dont; u hear; kila unequivocally; sarva-tmagila devouring ones very soul; api also; tyaktv reject; lakm-pati Lord Nryaa, the husband of Lakm; ratim attachment; ita from which; vyoma-nayanm the path to Vaikuha; vraje in Vraja; rdh-kau r Rdh-Ka; sva-rati love for the Divine Couple and Their service; mai-dau bestowing the jewel; tvam you; bhaja just worship; mana O mind.

My dear brother mind! Please abandon altogether the prostitute of contemptible mundane talk, which plunders the entire treasure of pure wisdom. You must unequivocally give up hearing all talk of liberation which, like a tigress, devours your very soul. Furthermore, please abandon even the attachment to Lakmpati r Nryaa, which leads to Vaikuha. O mind! Just remain in Vraja and worship r Rdh-Ka, who bestow upon Their devotees the precious jewel of ecstatic bhva.
O mind! Cry out to the Vaiavas for help when attacked by lust and anger
asac-ce-kaa-pradavikaa-plibhir iha prakma kmdi-prakaapathapti-vyatikarai gale baddhv hanye ham iti bak-bhid-vartmapa-gae

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kuru tvam phutkrn avati sa yath tvam mana ita r Mana-k (5),
rla Raghuntha dsa Gosvm

asat-ce of impure deeds; kaa-prada that award misery; vikaa-pa-libhi by the dreadful stinging nooses; iha in this material existence; prakmam licentiously; kmadi of lust, anger and so on; prakaa suddenly manifet; pathapti-vyatikarai by the assembled aggressors on the open road; gale by the neck; baddhv having bound; hanyeaham I am being slain; iti thus; baka-bhid the killer of Baka; vartma-pa-gae to the group of Vaiavas who protect the path [of devotion]; kuru-tvam you must make; phutkrn loud cries; avati He will deliver; sa those devotees; yath so that; tvam you; mana O mind; ita from their hands.

Lust, anger and so on are a band of dacoits who assail me suddenly on the open road of material life. Having wilfully bound my neck with their dreadful ropes of wicked deeds, they are thus slaying me. O my mind, cry out loudly to the powerful and merciful Vaiavas who are the protectors of the path of bhakti leading to r Ka, the killer of Baksura. Thus hearing their request, He will surely deliver me from this situation.

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Give up bathing in the donkey urine of deceit and hypocrisy

are ceta prodyat-kapaakui-ni-bhara-khara karan mtre sntv dahasi katham tmnam api mm sad tva gndharv-giridharapada-prema-vilasat sudhmbhodhau sntv svam api nitar m ca sukhaya r Mana-k (6),
rla Raghuntha dsa Gosvm

are O; ceta mind; prodyat of flourishing; kapaa deceit; kui-ni and hypocrisy; bhara great; khara donkey; karat trickling; mtre urine; sntv having bathed; dahasi you burn; katham why?; tmnam yourself; api also; mm me; sad always; tvam you; gndharv-giridhara of r Rdh-Giridhari; pada of the feet; prema ecstatic transcendental love; vilasat shining; sudh-ambhodhau in the ocean of nectar; sntv having bathed; svam yourself; api also; nitarm thoroughly; mm me; ca also; sukhaya delighting.

[In spite of having subdued the enemies of lust and anger, one may not have conquered the great enemy of deceit. This loka instructs us how to gain victory over this powerful enemy:] O foolish mind, [although you adopt the path of sdhana, you imagine yourself purified by] bathing in the trickling

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urine of the great donkey of full blown deceit and hypocrisy. By doing so, you are burning yourself and scorching me, a tiny jva, simultaneously. Stop this! Delight yourself and me by eternally bathing in the nectarean ocean of pure love for the lotus feet of r Rdh-Ka-Yugala.
Lust, anger, greed and hypocrisy are weak enemies compared to pratiha-, the desire for prestige, which is the root cause of all anarthas
pratih dh vapaca-rama me hdi naet katha sdhu-prem spati ucir etan nanu mana sad tva sevasva prabhu-dayita-smantam atula yath t nikya tvaritam iha ta veayati sa r Mana-k (7),
rla Raghuntha dsa Gosvm

pratih for prestige; a the desire; dh an audacious; vapaca-rama outcaste or dog-eating woman; me in my; hdi heart; naet if she dances; katham how?; sdhu prem love for Ka; spati can touch; uci pure; etat that heart; nanu isnt it so?; mana O mind; sad always; tvam you; sevasva should serve; prabhu of Prabhu, r Ka; dayita beloved; smantam general; atulam peerless; yath so that; tm that [dog-eating woman]; nikya expelling; tvaritam quickly; iha in this heart; tam that [general]; veayati cause to enter; sa that.

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[Why is it that deceit still lingers in the heart in spite of ones having given up all material sense-enjoyment? This loka has been composed in order to answer this question:] O mind! How can prema which is so immaculately pure [even] touch my heart if the audacious dog-eating outcaste woman of the desire for prestige is allowed to dance there? Therefore, O mind, always render service to r gurudeva, the incomparable general of the army of Lord r Ka, so that he will quickly banish that outcaste woman, and make prema take her seat in my heart.
Lust is the real enemy of the conditioned souls
kma ea krodha ea rajo-gua-samudbhava mahano mah-ppm viddhy enam iha vairiam Bhagavad-gt (3.37)

kma ea this desire [to enjoy sense objects]; krodha ea [transformed into] this wrath; raja-gua the binding force of passion; samudbhava which is born of; mah-ana all devouring; mah-ppm extremely fearsome; viddhi know; enam this; iha in this world; vairiam the enemy.

[r Bhagavn said:] This lust, the desire to enjoy sense objects, which indeed transforms into wrath, is born of passion. It is all-devouring and extremely fearsome. Know it to be the primary enemy of the living entities within this world.

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Taking shelter of Sr Vnd-dev

bhakty vihn apardha-lakai kipt ca kmdi-taraga-madhye kpmayi tv araa prapann vnde numas te cararavindam Vnd-Devyaakam (8),
rla Vivantha Cakravart hkura

bhaktyh of bhakti; vihn bereft; apardha of offences; lkai hundreds of thousands of; kipt thrown; ca and; kma-di lust, anger, greed, etc.; taraga of waves; madhye in the midst; kpmayi O merciful one; tv of you; araa at the shelter; prapann I surrender; vnde O Vnd-dev; numah I offer my obeisances; te your; caraaaravindam lotus feet.

O merciful Vnd-dev, being devoid of devotion and guilty of unlimited offences, I am being tossed about [in the ocean of material existence] by the turbulent waves of lust, anger, greed and other inauspicious impediments. Therefore, I take shelter of you as I offer praama unto your lotus feet.

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raddh
raddh-abde vivsa kahe sudha nicaya ke bhakti kaile sarva-karma kta haya r Caitanya-caritmta, Madhya-ll (22.62)

raddh-abde by the word raddh; vivsa confidence; kahe is indicated; sudha very firm; nicaya certainty; ke unto Lord Ka; bhakti devotional service; kaile by executing; sarva-karma all activities; kta completed; haya are.

The word raddh means very firm confidence that simply by performing bhakti to r Rdh-Ka all other activities are automatically performed.
In our Gauya line the meaning of raddh is given as follows:
raddh tv anyopya-varja bhakty-unmukh citta-vtti-viea mnya-stra (57)

raddh faith; tu indeed; anya-upya-varjam free from dependence on any other means [like karma and jna]; bhakti-unmukh favourable to bhakti; citta-vtti propensity of the heart; viea the specific.

raddh is the special propensity of the heart that strives towards bhakti alone. It is totally devoid of karma and jna, and desires nothing other than to give pleasure to

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r Ka [the internal symptom of faith is ka-sevvsan, the desire to serve Ka favourably].

s ca arapattilakaa mnya-stra (58)

s that; ca and; arapatti attainment of self-surrender; lakaa characteristic.

The [external] symptom of raddh is known as aragati, taking shelter of r Hari.

rla Bhaktivednta Nryaa Gosvm Mahrja: raddh is the absence of doubt; it is an atomic particle of prema; the first ray of prema. rla Bhakti Rakaka rdhara Gosvm Mahrja: raddh is the halo of rmat Rdhik by the light of which others may understand Ka.

aragati
The definition of aragati
nuklyasya sakalpa prtiklyasya varjanam rakiyatti vivso gopttve varaa tath tma-nikepa-krpaye a-vidh aragati Hari-bhakti-vilsa (11.676)

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nuklyasya of the favourable; sakalpa a firm vow; prtiklyasya of the unfavourable; varjanam devoid of; rakiyati He will protect; iti thus; vivsa conviction; gopttve in being the guardian; varaam acceptance; tath as well as; tma-nikepa self-surrender; krpaye and humility; a-vidh sixfold; araa-gati process of surrender.

There are six symptoms of self-surrender (aragati). The first two are nuklyasya sakalpa and prtiklyasya varjanam: I will only do that which is favourable for unalloyed bhakti, and I will reject all that is unfavourable. This is called sakalpa or pratij, a solemn vow. The third symptom is rakiyatti vivso, faith in Bhagavn as ones protector: Bhagavn is my only protector. I can derive absolutely no benefit from jna, yoga and other such practices. This is an expression of trust (vivsa). The fourth symptom is gopttve varaam, deliberate acceptance of Bhagavn as ones maintainer: I cannot obtain anything, or even maintain myself, by my own endeavour. I will serve Bhagavn as far as I am able, and He will take care of me. This is what is meant by dependence (nirabharat). The fifth symptom is tma-nikepa, absence of independent mood. Who am I? I am His. My duty is to fulfil His desire. This is submission of the self (tmanivedana). The sixth symptom is krpaye, meekness: I am wretched, insignificant and spiritually destitute. This is what is meant by humility (krpanya or dainya).

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Six impediments which destroy bhakti

atyhra praysa ca prajalpo niyamgraha jana-saga ca laulya ca abhir bhaktir vinayati Upademta (2), rla Rpa Gosvm

ati-hra overeating or accumulating more than necessary; praysa endeavours opposed to bhakti; ca and; prajalpa idle talk; niyama-graha improper compliance with rules and regulations; jana-saga association with worldly-minded persons; ca and; laulyam ardent longing or greed, the restlessness of the mind to adopt worthless opinions; ca and; abhi by these six; bhakti devotional service; vinayati is destroyed.

Bhakti is destroyed by the following six kinds of faults: (1) eating too much or collecting more than necessary; (2) endeavours which are opposed to bhakti; (3) useless mundane talk; (4) failure to adopt essential regulations or fanatical adherence to regulations; (5) associating with persons who are opposed to bhakti and (6) greed or the restlessness of the mind to adopt worthless opinions.
Six vows favourable for the performance of bhakti
utshn nicayd dhairyt tat-tat-karma-pravartant

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saga-tygt sato vtte abhir bhakti prasidhyati Upademta (3), rla Rpa Gosvm

utsht by enthusiasm; nicayt by confidence [in the state ments of stra and guru]; dhairyt by patience or fortitude in the practice of bhakti; tat-tat-karma-pravartant by engaging all of ones activities in ka-bhakti according to the guidance of sdhus, stra and guru; saga-tygt by giving up bad association; sata-vtte by adopting the behaviour of pure devotees; abhi by these six types of practice; bhakti pure devotion; prasidhyati becomes perfect.

Progress in bhakti may be obtained by the following six practices: (1) enthusiasm to carry out the rules which enhance bhakti; (2) firm faith in the statements of stra and the guru whose words are fully in line with the stra; (3) fortitude in the practice of bhakti, even in the midst of obstacles, or patience during the practice stage of bhakti, even when there is delay in attaining ones desired goal; (4) engaging in the limbs of bhakti such as hearing (ravaa) and chanting (krtana), according to the guidance of sdhus, stra and guru; (5) giving up illicit connection with women [or men], the association of those who are overly attached to women [or men] and the association of Myvds, atheists and pseudo-religionists; and (6) adopting the behaviour and character of pure devotees.

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The only way to gain relief from all adversities, the only way to find the hidden treasure, is to abandon all considerations of mundane religiosity and take shelter at the lotus feet of the Absolute Reality r Ka
sarva-dharmn parityajya mm eka araa vraja aha tv sarva-ppebhyo mokayiymi m uca Bhagavad-gt (18.66)

sarva-dharmn all other prescribed duties such as varrama, the four social orders and four spiritual orders; parityajya abandoning; mm of Me; ekam exclusive; araam shelter; vraja take; aham I; tvm you; sarva-ppebhya from all sinful reactions; mokayiymi shall deliver; m uca do not grieve.

Completely abandoning all bodily and mental dharma, such as vara and rama, fully surrender to Me alone. I shall liberate you from all reactions to your sins. Do not grieve.
Embracing Ka as ones personal maintainer
anany cintayanto m ye jan paryupsate te nitybhiyuktn yoga-kema vahmy aham Bhagavad-gt (9.22)

anany devoid of other desires; cintayanta absorbed in contemplation; mm on Me; ye who; jan persons;

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paryupsate worship by every means; tem for them; nityaabhiyuktnm who are constantly engaged; yoga providing necessities; kemam and maintaining what they possess; vahmi carry; aham I.

However, for those who are devoid of material desires, who are always absorbed in thoughts of Me and who always worship Me completely, with one-pointed devotion, I Myself carry their necessities and preserve what they have.
Surrender to r Ka is the only way to overcome my
daiv hy e gua-may mama my duratyay mm eva ye prapadyante mym et taranti te Bhagavad-gt (7.14)

daiv she bewilders the jvas; hi indeed; e this; guamay consisting of the three modes of material nature; mama of Mine; my illusory external energy; duratyay difficult to overcome; mm to Me; eva only; ye who; prapadyante takes shelter; mym illusion; etm this; taranti transcends, or crosses over; te they.

This external energy of Mine, which consists of the three modes and which bewilders the living entities, is certainly very difficult to overcome, but those who take exclusive shelter of Me can easily transcend this my.

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Humility
For the loka: td api suncena, see Essential lokas.
r Caitanyadeva Himself has manifested unprecedented humility
na prema-gandho sti darpi me harau krandmi saubhgya-bhara prakitum va-vilsy-nana-lokana vin bibharmi yat pra-patagakn vth r Caitanya-caritmta, Madhya-ll (2.45)

na never; prema-gandha a scent of love for r Ka; asti there is; dar api even in a slight proportion; me My; harau for r Hari; krandmi I cry; saubhgya-bharam the extent of My fortune; prakitum to exhibit; va-vilsi of the great flute-player; nana at the face; lokanam looking; vin without; bibharmi I carry; yat because; prapatagakn My insect-like life; vth with no purpose.

[r Caitanya Mahprabhu said:] I have not even a scent of love for r Ka. I am crying simply to flaunt whatever fortune I once obtained. If I truly loved Him, how could I endure this useless, insect-like life, bereft of the sight of His lotus face as He sports with His flute?
rla Bhaktivednta Nryaa Gosvm Mahrja: Humility is the foundation of bhakti, and it is by humility that bhakti

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increases. rla Santana Gosvm defines humility as follows: When a person has all good qualities but feelings arise in his heart of being unqualified, wretched and inferior, this is called humility. In other words, humility is the utmost anxiety to attain Bhagavn. A person with humility is without false ego even though he possesses all good qualities. Only humility can attract Kas mercy, and genuine humility only appears when prema is fully ripe (r Bhajana-rahasya, Part 8, Text 4, purport). The fifth loka of r ikaka describes the stage of sakti
ayi nanda-tanuja kikara patita m viame bhavmbudhau kpay tava pda-pakajasthita-dhl-sada vicintaya ikaka (5), r Caitanya Mahprabhu

ayi O My Lord; nanda-tanuja the son of Nanda Mahrja, Ka; kikaram the [maid]servant; patitam fallen; mm Me; viame horrible; bhava-ambudhau in the ocean of nescience; kpay by causeless mercy; tava Your; pdapakaja lotus feet; sthita situated at; dhli-sadam like a particle of dust; vicintaya kindly consider.

O Nanda-nandana, somehow I have fallen into this fearful ocean of material existence. Please bestow Your mercy upon this eternal [maid]servant of Yours. Consider me to be just like a speck of dust at Your lotus feet.

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The Vaiava respects everyone knowing that Ka is in their hearts

uttama ha vaiava habe nirabhimna jve sammna dibe jni ka-adhihna r Caitanya-caritmta, Antya-ll (20.25)

uttama ha although being very much exalted; vaiava a devotee; habe should become; nirabhimna without pride; jve to all living entities; sammna dibe should give respect; jni knowing; ka-adhihna the resting place of Ka.

Although a Vaiava is the most exalted person, he is prideless and gives all respect to everyone, knowing everyone to be the resting place of Ka.*

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Abhidheya-tattva
For the loka: labdhv sudurlabham idam, see Essential lokas.
Ka has given three sequential paths for spiritual elevation: karma, jna and bhakti
yogs trayo may prokt n reyo-vidhitsay jna karma ca bhakti ca nopyo nyo sti kutracit rmad-Bhgavatam (11.20.6)

yog processes; traya three; may by Me; prokt described; nm for human beings; reya ultimate auspiciousness; vidhitsay because of desiring to bestow; jnam the path of speculative knowledge; karma the path of fruitive actions; ca also; bhakti the path of devotion; ca also; na no; upya means; anya other; asti exists; kutracit whatsoever.

[r Ka said:] My dear Uddhava, because I desire that human beings may achieve perfection, I have presented three paths of advancement the path of fruitive action (karma), the path of impersonal knowledge ( jna) and the path of devotion (bhakti). Besides these three there is absolutely no other means of elevation.*

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Those who have faith in hari-kath are qualified for bhakti

yadcchay mat-kathdau jta-raddhas tu ya pumn na nirvio nti-sakto bhakti-yogo sya siddhi-da rmad-Bhgavatam (11.20.8)

yadcchay somehow or other by good fortune; mat-kathdau in the narrations and glorification of My pastimes; jta awakened; raddha faith; tu indeed; ya one who; pumn a person; na not; nirvia disgusted; na not; ati-sakta very attached; bhakti-yoga the path of loving devotion; asya his; siddhi-da will award perfection.

If, by good fortune, one has developed faith in hearing the discussions of My tattva (spiritual truths) and ll (pastimes) and is not excessively attached to or disgusted by worldly things, bhakti-yoga will award him perfection.
Give up the blind well of family life and take shelter of Ka
tat sdhu manye sura-varya dehin sad samudvigna-dhiym asad-graht hitvtma-pta gham andha-kpa vana gato yad dharim rayeta rmad-Bhgavatam (7.5.5)

tat that; sdhu very good, or the best part of life; manye I think; asura-varya O best of the demons; dehinm of persons who have accepted the material body; sad always;

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samudvigna full of anxieties; dhiym whose intelligence; asat-graht because of accepting the temporary as real [or the body as the self]; hitv giving up; tma-ptam the downfall of the soul; gham household life [or the bodily concept of life]; andha-kpam which is nothing but a blind well; vanam to the forest [for sdhu-saga]; gata going; yat which; harim r Hari; rayeta one should take shelter of.

[Prahlda Mahrja replied to his father:] O best of the asuras, King of the demons, any person who has accepted the temporary body as real is certainly embarrassed by anxiety because of having fallen into the dark well of family life [or the bodily concept of life] where there is no water [rasa] but only suffering. One should give up this position and go to the forest to take shelter of r Hari.*
Chewing the chewed, materialistic persons cannot come to Ka
matir na ke parata svato v mitho bhipadyeta gha-vratnm adnta-gobhir viat tamisra puna puna carvita-carvanm rmad-Bhgavatam (7.5.30)

mati consciousness; na never; ke unto Lord Ka; parata from the instructions of others; svata from their own understanding; v either; mitha from combined effort; abhipadyeta can be brought about; ghavratnm of persons addicted to household life [or to the

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bodily conception]; adnta-gobhi because of uncontrolled senses; viatm who are entering; tamisram hellish life; puna puna repeatedly; carvita things already chewed; carvanm who are chewing.

Persons who are addicted to household life due to having uncontrolled senses, are entering into hellish life wherein they repeatedly chew that which has already been chewed. Their consciousness cannot turn towards the service of r Ka either by their own understanding, by the instructions of others or by the combination of both.
They dont know that the ultimate goal is Viu
na te vidu svrtha-gati hi viu duray ye bahir-artha-mnina andh yathndhair upanyamns te pa-tantrym uru-dmni baddh rmad-Bhgavatam (7.5.31)

na not; te they; vidu know; sva-artha-gatim their own best interest or the ultimate goal of life; hi indeed; vium Lord Viu and His abode; duray having hopes which are doomed to baffled; ye who; bahi external sense objects; artha-mnina considering as valuable; andh persons who are blind; yath just as; andhai by other blind men; upanyamn being led; te they; api although; atantrym by the modes of material nature; uru-dmni very strong ropes; baddh bound.

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Persons who consider external sense objects valuable, are bound to be baffled in their hopes for material happiness. They do not know that the ultimate goal of this human form of life is to take shelter of Lord Viu. Bound by the strong ropes of the three modes, they are just like blind men led by another blind man and they continue suffering in materialistic life.
Because this human body is very rare, one should practice bhakti from an early age
kaumra caret prjo dharmn bhgavatn iha durlabha mnua janma tad apy adhruvam arthadam rmad-Bhgavatam (7.6.1)

kaumra in the tender age of childhood; caret should practice; prja one who is intelligent; dharmn occupational duties; bhgavatn which are devotional service to the Supreme Personality of Godhead; iha in this life; durlabham very rarely obtained; mnuam human; janma birth; tat that; api even; adhruvam impermanent, temporary; artha-dam full of meaning.

[r Prahlda said:] 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,

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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.*
Progress is troublesome for those attached to the impersonal feature of God
kleo dhikataras tem avyaktsakta-cetasm avyakt hi gatir dukha dehavadbhir avpyate Bhagavad-gt (12.5)

klea trouble; adhikatara more; tem for those; avyakta-sakta attached to the impersonal, unmanifest feature; cetasm whose minds; avyakt the unmanifest; hi because; gati state; dukham with difficulty; dehavadbhi by those who are embodied; avpyate is obtained.

Those whose minds are attached to the impersonal feature experience great difficulty, because for those who identify the body with the self, it is difficult to develop steadiness in something that is not manifest.
Th impersonalists are bound to fall down because of neglecting Kas lotus feet
ye nye ravindka vimukta-mninas tvayy asta-bhvd aviuddha-buddhaya

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ruhya kcchrea para pada tata patanty adho ndta-yumad-aghraya rmad-Bhgavatam (10.2.32)

ye anye those others; aravinda-aka O lotus-eyed one; vimukta-mnina falsely considering themselves liberated; tvayi towards You; asta-bhvt on account of their mood being displaced; aviuddha-buddhaya their intelligence being impure; ruhya even though achieving; kcchrea through severe austerities; param padam the highest position [impersonal realization]; tata from that position; patanti they fall; adha down [to material existence]; andta because of not honouring; yumat Your; aghraya lotus feet.

[Someone may say that aside from the Vaiavas, who always seek shelter at the Lords lotus feet, there are those who are not Vaiavas but have accepted a different process for attaining salvation. What happens to them? In answer to this question, Lord Brahm states:] O lotus-eyed Lord, some people proudly consider them selves liberated, despite having no realization of You, the Absolute Truth. Their speculations spoil their intelligence and no matter how much they fancy they have elevated their state of consciousness through their severe penance and austerity, they inevitably fall from their imaginary platform, because they disregard worship of Your lotus feet.

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Devotees reject the five kinds of liberation, even if offered by Ka Himself

slokya-sri-smpya-srpyaikatvam apy uta dyamna na ghanti vin mat-sevana jan rmad-Bhgavatam (3.29.13)

slokya living on the same planet; sri having the same opulence; smpya to be a personal associate; srpya having the same bodily features; ekatvam oneness; api also; uta indeed; dyamnam being offered; na not; ghanti do accept; vin without; mat My; sevanam devotional service; jan pure devotees.

[Lord Kapiladeva to Devahti:] My devotees do not accept slokya, sri, srpya, smpya or oneness with Me (syujya) without devotional service, even if I offer these personally.
Even the tmrmas (self-satisfied liberated souls) are attracted by pure bhakti
tmrm ca munayo nirgranth apy urukrame kurvanty ahaituk bhaktim ittham-bhta-guo hari rmad-Bhgavatam (1.7.10)

tma-rm those who take pleasure in tm [spirit soul]; ca also; munaya sages; nirgranth freed from

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all bondage; api in spite of; urukrame unto r Ka who peforms great pastimes; kurvanti they perform; ahaitukm unmotivated; bhaktim devotional service; ittham-bhta such is the nature; gua of the qualities; hari the Lord who removes all inauspiciousness.

All variety of those who are tmrma, who take pleasure in their tma, as well as munis, who are absorbed in contem plating the self, are free from anger, false ego and other anarthas. Still they render selfless, unmotivated loving service, or bhakti, to r Hari who performs awesome activities. He possesses such wonderful qualities that He can attract everyone, even those who are already liberated.
Real liberation means to be established in ones eternal form and relationship with Ka
muktir hitvnyath rpa sva-rpea vyavasthiti rmad-Bhgavatam (2.10.6)

mukti liberation; hitv giving up; anyath other; rpam form(s); sva-rpea in ones eternal, spiritual form [which consists of eleven aspects: nitya-sambandha (eternal relationship), vayasa (age), nma (name), rpa (form and beauty), ytha (group), vea (attire), j (order), vsa (residence), sev (service), par-kha-vsa (the highest summit of emotion which is the aspirants very life breath), plya-ds-bhva (the sentiment of a maidservant under the protection of r Rdh)]; vyavasthiti becoming situated.

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Real liberation means to give up other forms [ones gross and subtle bodies] and become situated in ones svarpa.
Karms, jnis and yogs cannot be happy, only the bhaktas attain blissful peace
ka-bhakta nikma ataeva nta bhukti-mukti-siddhi-km sakali anta r Caitanya-caritmta, Madhya-ll (19.149)

ka-bhakta a devotee of Ka; nikma actually desireless; ataeva therefore; nta peaceful; bhukti of material enjoy ment; mukti of liberation from material activities; siddhi of mystic perfections through aa-yoga; km those who are desirous; sakali all of them; anta not peaceful.

Because a devotee of r Ka is devoid of desires [desiring only to please Ka], he is peaceful. Karms (fruitive workers) desiring material enjoyment, jns (philosophical speculators) desiring liberation and yogs desiring mystic perfections are full of desires and thus cannot be peaceful.
The two witches of the desire for material enjoyment and liberation
bhukti-mukti-sph yvat pic hdi vartate tvad bhakti-sukhasytra katham abhyudayo bhavet Bhakti-rasmta-sindhu (1.2.22),
rla Rpa Gosvm

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bhukti material enjoyment; mukti liberation from material existence; sph desires for; yvat as long as; pic the witches; hdi within the heart; vartate remain; tvat that long; bhakti of devotional service; sukhasya of the happiness; atra here; katham how; abhyudaya awakening; bhavet can there be.

As long as the two witches, namely the desire for material enjoyment and the desire for impersonal liberation, remain within the heart of the sdhaka, how can the happiness of pure bhakti be awakened there?
Mystic perfections are an obstacle to pure bhakti
antaryn vadanty et yujato yogam uttamam may sampadyamnasya kla-kapaa-hetava rmad-Bhgavatam (11.15.33)

antaryn impediments; vadanti they say; et these mystic perfections; yujata of one engaging in; yogam connection with the Absolute; uttamam the supreme stage; may with Me; sampadyamnasya for one who is attaining; kla of time; kapaa of wasting; hetava causes.

Learned experts in devotional service state that the mystic perfections of yoga that I have mentioned are actually impediments, and are a waste of time for one who is practising the supreme yoga by which one achieves all perfection in life directly from Me.

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Of all yogs, the bhakta is the best

yoginm api sarve mad-gatenntar-tman raddhvn bhajate yo m sa me yuktatamo mata Bhagavad-gt (6.47)

yoginm of the yogs; api however; sarvem amongst all; mad-gatena by attaching himself to Me; antar-tman through his mind; raddhvn one endowed with faith; bhajate worships; ya who; mm Me; sa he; me My; yuktatama the best yog; mata opinion.

However, he who constantly performs bhajana of Me with full faith, his mind incessantly attached to Me, is in My opinion the topmost of all yogs.
Ka is controlled only by the bhakti of His pure devotees
na sdhayati m yogo na skhya dharma uddhava na svdhyyas tapas tygo yath bhaktir mamorjit rmad-Bhgavatam (11.14.20)

na not; sdhayati brings under control; mm Me; yoga the yoga system; na nor; skhyam the system of Skhya philosophy; dharma pious activities within the varrama system; uddhava My dear Uddhava; na not; svdhyya Vedic study; tapa austerity; tyga renunciation; yath as; bhakti devotional service; mama unto Me; rjit powerful.

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My dear Uddhava, I cannot be controlled by those who study Snkhya philosophy or stra, or who perform mystic yoga, pious acts, austerity or renunciation. I am controlled only by that powerful bhakti rendered to Me by My pure-hearted devotees.
I was foolishly looking for a piece of broken glass but instead I found a transcendental jewel
sthnbhil tapasi sthito ha tv prptavn deva-munndra-guhyam kca vicinvann api divya-ratna svmin ktrtho smi vara na yce Hari-bhakti-sudhodaya (7.28)

sthna-abhil desiring a very high position in the material world; tapasi in severe austerities and penances; sthita situated; aham I; tvm You; prptavn have obtained; deva-muni-indra-guhyam difficult to achieve even for great demigods, saintly persons and kings; kcam a piece of glass; vicinvan searching for; api although; divya-ratnam a transcendental gem; svmin O my Lord; kta-artha asmi I am fully satisfied; varam any benediction; na yce I do not beg.

[Dhruva Mahrja said:] O my Lord, I am regretting that I was performing severe types of penance and austerity for attaining an opulent material position, which is like a piece of broken glass compared to the transcendental

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gem of Your personal darana. Now that I have obtained You, who are very difficult for the great demigods, saintly persons and kings to attain, I am completely satisfied and I do not wish to ask any benediction from You.
In bhakti there is no loss or diminution
nehbhikrama-no sti pratyavyo na vidyate sv-alpam apy asya dharmasya tryate mahato bhayt Bhagavad-gt (2.40)

na no; iha in this [bhakti-yoga]; abhikrama endeavours; na destruction; asti there is; pratyavya flaw; na no; vidyate there is; su-alpam a very little; api even; asya dharmasya of this yoga; tryate delivers; mahata from great; bhayt danger.

Endeavours on the path of bhakti-yog a are neither fruitless, nor do they contain any flaw. Even a little practice frees one from the great danger of transmigrating endlessly within the cycle of repeated birth and death in this material world.
Only one bewildered by the false ego thinks he is the doer
prakte kriyamni guai karmi sarvaa ahakra-vimhtm kartham iti manyate Bhagavad-gt (3.27)

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prakte of material nature; kriyamni are performed; guai by the three binding forces; karmi activities; sarvaa in every respect; ahakra-vimha-tm a person bewildered by false ego; kart the doer; aham I; iti thus; manyate thinks.

All aspects of material activity are performed by the three binding forces of material nature, but a person whose intelligence is bewildered by false ego thinks himself to be the doer.

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For the lokas: anybhilit-nya, kti-sdhy bhavet sdhya, nitya-siddha ka-prema, tan-nma-rpa-caritdi, see Essential lokas.

Vaiava-sev and nma-sakrtana bestow r ka-caraa

prabhu kahe vaiava-sev, nma-sakrtana dui kara, ghra pbe r-ka-caraa r Caitanya-caritmta, Madhya-ll (16.70)

prabhu kahe the Lord replied; vaiava-sev service to the Vaiavas; nma-sakrtana chanting the holy name of the Lord; dui kara perform these two things; ghra very soon; pbe you will get; r-ka-caraa shelter at the lotus feet of the Lord, r Ka.

r Caitanya Mahprabhu replied, You should engage yourself in the service of the Vaiavas and always chant the holy name of r Ka. If you do these two things, you will very soon attain shelter at Kas lotus feet.*
Sdhu-saga and ka-nma nothing else is essential
sdhu-sage ka-nma ei mtra ci sasra jinite ra kauna vastu ni Prema-vivarta (6.13),

r Jagadnanda Paita

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sdhu-sage in the association of pure-hearted saints; kanma the holy names of Ka; ei this; mtra only; ci I want; sasra material existence; jinite to conquer; ra further; kauna-vastu anything; ni there is not.

My sole desire is to hear and chant r-ka-nma in the association of pure-hearted saints. There is no other means to get free from the cycle of birth and death and thus nothing else is essential in this world.
The two results of pure bhakti
sarvopdhi-vinirmukta tat-paratvena nirmalam hkea hkea-sevana bhaktir ucyate Nrada-Pacartra

sarva-updhi-vinirmuktam free from all kinds of material designations [i.e. being in ones svarpa]; tat-paratvena by full dedication [to pleasing the Divine Couple]; nirmalam uncontaminated [by the effects of speculative knowledge or fruitive activity]; hkea by the senses; hka-a to the master of the senses, r Ka; sevanam service; bhakti pure devotional service; ucyate is called.

Bhakti, or pure devotional service, means engaging all of ones senses and mind in the service of r Ka with the sole purpose of pleasing Him. It is uncontaminated by speculative knowledge or fruitive activities. When the spirit soul ( jva) renders service unto Hkea, the Master

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of the senses, ones senses become spiritualized and one is freed from all material designations.
Only ka-bhakti can can make one completely happy
sa vai pus paro dharmo yato bhaktir adhokaje ahaituky apratihat yaytm suprasdati rmad-Bhgavatam (1.2.6)

sa that; vai certainly; pusm for all humanity; para sublime; dharma occupation; yata by which; bhakti devotional service; adhokaje unto the Transcendence; ahaituk causeless; apratihat unbroken; yay by which; tm the self; suprasdati completely satisfied.

The supreme occupation (dharma) for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted to completely satisfy the self.*
The ninefold process of bhakti
ravaa krtana vio smaraa pda-sevanam arcana vandana dsya sakhyam tma-nivedanam iti pusrpit viau bhakti cen nava-laka kriyeta bhagavaty addh tan manye dhtam uttamam rmad-Bhgavatam (7.5.2324)

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ravaam hearing; krtanam chanting; vio of Lord Viu [not anyone else]; smaraam remembering; pdasevanam serving the lotus feet of the Lord; arcanam offering worship; vandanam offering prayers; dsyam engaging in service; sakhyam becoming a friend; tmanivedanam surrendering ones life and soul. iti thus; pus arpit offered by the surrendered devotee; viau unto Lord Viu [not to anyone else]; bhakti devotional service; cet if; nava-laka of nine different characteristics; kriyeta one may perform; bhagavati unto Bhagavn; addh directly; tat that; manye I consider; adhtam learning; uttamam topmost.

[Prahlda Mahrja said:] The bhakti of Bhagavn Viu has nine limbs: hearing and chanting about the transcendental holy name, form, qualities and pastimes of Lord Viu; remembering them; serving His lotus feet; offering the Lord respectful worship; offering prayers to the Lord; becoming His servant; becoming His friend and surrendering everything unto Him. If one performs these nine limbs of devotion with a mood of surrender, then we should know this to be the topmost knowledge of the scriptures. His cultivation of the scriptures is successful.
rla Bhaktivednta Nryaa Gosvm Mahrja: Iti pusrpit viau. Here, viu refers to both viaya and rayabhagavn, r Ka and r guru. The nine limbs of bhakti are not bhakti if they are not offered first to a bona fide guru. Ka will not accept it unless one first takes shelter of r guru (Lecture in Murwillumbah, Australia, on February 7, 2004).

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The five essential limbs of bhakti

sdhu-saga, nma-krtana, bhgavata-ravaa, mathur-vsa, r-mrtira raddhya sevana r Caitanya-caritmta, Madhya-ll (22.128)

sdhu-saga association with pure devotees; nma-krtana chanting the holy name; bhgavata-ravaa hearing rmadBhgavatam; mathur-vsa living in Mathur-maala [Vraja]; r-mrtira raddhya sevana worshipping the Deity with faith.

[Mahprabhu said:] Sdhu-saga, chanting the holy name, hearing rmad-Bhgavatam, residing in Vraja-maala and worshipping the Deity with faith.
Guru-pdraya is the foremost limb of bhakti
guru-pdrayas tasmt ka-dkdi-ikaam virambhea guro sev sdhu-vartmnu-vartanam Bhakti-rasmta-sindhu (1.2.74 ),
rla Rpa Gosvm

guru-pda-raya taking shelter of r guru; tasmt after that; ka-dk-di initiation into nma, mantra, etc.; ikaam accepting instruction; sev service; guro of r guru; virambhea with intimacy; anuvartanam following; vartma the path; sdhu of the saintly devotees.

The first and foremost limbs of sdhana-bhakti are taking shelter of r guru, accepting dk (divine knowledge coupled

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with removal of anarthas), receiving ik (instructions on the process of bhajana and service to r Ka), serving r guru with intimacy and affection and following the path of the previous cryas under his guidance.
[Of the 64 limbs of bhakti given by rla Rpa Gosvm in r Bhakti-rasmta-sindhu, the first five are related to r guru; only then can sdhana-bhakti begin.] By faithful service to r guru one attains Kas lotus feet
tte ka bhaje, kare gurura sevana my-jla chue, pya kera caraa r Caitanya-caritmta, Madhya-ll (22.25)

tte therefore; ka bhaje if one worships Lord Ka; kare performs; gurura sevana service to his spiritual master; my-jla chue gets free from the binding net of my; pya gets; kera caraa shelter at the lotus feet of Ka.

Only by simultaneously performing guru-seva and kabhajana does a bound jva become liberated from the web of my and attain the lotus feet of r Ka.
Serving Ka like the gops is the supreme form of love
ymam eva para rpa pur madhu-pur var vaya kaioraka dhyeyam dya eva paro rasa r Caitanya-caritmta, Madhya-ll (19.106)

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ymam the form of ymasundara; eva certainly; param supreme; rpam form; pur the place; madhupur Mathur, Vraja-maala; var best; vaya the age; kaiorakam fresh youth; dhyeyam to be meditated on; dya the original transcendental mellow, mdhurya-rasa; eva certainly; para the supreme; rasa mellow.

The form of ymasundara is the supreme form, Vrajamaala is the supreme abode, r Kas fresh youth should always be meditated upon, and love for r Ka in the mood of the gops of Vraja is the supreme transcendental mellow and the sweetest form of pure love.
The process of bhakti prior to the stage of bhva
syt ka-nma-caritdi-sitpy avidy pittopatapta-rasanasya na rocik nu kintv dard anudina khalu saiva ju svdv kramd bhavati tad-gada-mla-hantr Upademta (7), rla Rpa Gosvm

syt let it be; ka of Lord Ka; nma the holy name; carita-di character, pastimes and so forth; sit rock candy; api although; avidy of ignorance; pitta by the bile; upatapta afflicted; rasanasya of the tongue; na not; rocik palatable; nu oh, how wonderful it is; kintu but; dart carefully; anudinam every day, or twenty-four hours daily; khalu naturally; s that [sugar candy of the holy name]; eva certainly; ju taken or chanted; svdv relishable;

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kramt gradually; bhavati becomes; tat-gada of that disease; mla of the root; hantr the destroyer.

Aho! Those whose tongues are afflicted by the jaundice of avidy, ignorance [born of being indifferent to r Ka from a time without beginning], cannot relish the nectarean names, form, qualities and pastimes of r Ka, which are compared to the sweetest sugar candy. Instead, these attributes taste bitter to them. But if with great respect one daily takes this sugar candy, it gradually becomes relishable to him and destroys at the root his disease, the jaundice of avidy, or indifference to r Ka. [In other words, he becomes spontaneously attached to r Ka]
By the power of bhakti Vysadeva saw Ka in His most complete aspect
bhakti-yogena manasi samyak praihite male apayat purua pra my ca tad-aprayam rmad-Bhgavatam (1.7.4)

bhakti-yogena by the practice of bhakti-yoga; manasi upon the mind; samyak perfectly; praihite engaged in and fixed upon; amale pure, without material affinity; apayat saw; puruam the Personality of Godhead; pram complete; mym energy; ca also; tat His; aprayam under full control.

By the power of bhakti-yoga, rla Vysadeva, being firmly concentrated in meditation with a purified mind, beheld

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the all-perfect Personality of Godhead r Ka, fully endowed with His spiritual effulgence and His plenary portions. His potencies yogamy and mahmy were under His shelter.
Whether free from desires or full of desires, one should worship Ka
akma sarva-kmo v moka-kma udra-dh tvrea bhakti-yogena yajeta purua param rmad-Bhgavatam (2.3.10)

akma one who has transcended all material desires; sarva-kma one who has the sum total of material desires; v either; moka-kma one who desires liberation; udradh with broader intelligence; tvrea with great force; bhakti-yogena by devotional service to the Lord; yajeta should worship; puruam Person, enjoyer; param the Supreme.

Whether one is desireless, full of desires for sense enjoyment or desires liberation from material bondage, if he is intelligent he should worship the Supreme Person through intense and unalloyed cultivation of bhakti-yoga.
Ka is easily attained by His devotees but not by karms, yogs or jns
nya sukhpo bhagavn dehin gopik-suta

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jnin ctma-bhtn yath bhaktimatm iha rmad-Bhgavatam (10.9.21)

na not; ayam this; sukha-pa very easily obtainable or an object of happiness; bhagavn the Supreme Personality of Godhead; dehinm of persons in the bodily concept of life, karms; gopik-suta Ka, the son of Mother Yaod; jninm ca and of the jns, who try to attain impersonal liberation; tma-bhtnm of the yogs, who try to attain self-realization by severe austerities; yath as; bhakti-matm the devotees and eternal associates; iha in this world.

Bhagavn r Ka, the son of mother Yaod, is easily attained by His devotees who are absorbed in spontaneously and lovingly serving Him. But He is not at all easy to attain for the karms who are absorbed in the bodily concept of life, or the jns who are absorbed in all-pervading, non-dual knowledge, or the yogs who perform austerities to attain mystic perfections
Without bhakti one cannot see Ka
nha vedair na tapas na dnena na cejyay akya eva-vidho drau davn asi yan mama Bhagavad-gt (11.53)

na not; aham I; vedai by study of the Vedas; na nor; tapas by austerities; na not; dnena by charitable acts;

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na nor; ca and; jyay by sacrifice; akya possible; eva-vidha in this way; draum to see; davn asi you have seen; yan which; mama My.

It is not possible to see this extremely rare form of Mine, which you now behold, merely by studying the Vedas, practising austerities, giving in charity or performing sacrifices.
Only by exclusive bhakti can one know Ka and see His eternal svarpa
bhakty tv ananyay akya aham eva-vidho rjuna jtu drau ca tattvena praveu ca parantapa Bhagavad-gt (11.54)

bhakty by devotional service; tu only; ananyay exclusive; akya possible; aham I; eva-vidha in this way [in this unique human-like form]; arjuna O Arjuna; jtum to known; draum to see; ca and; tattvena truly; praveum to enter [into association with Me]; ca and; parantapa O chastiser of the foe.

O Arjuna, conqueror of the foe, only by exclusive devotion can one actually know and see My exquisite human-like form and enter into association with Me in My abode.

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Only by bhakti can one actually know Ka and enter into His pastimes
bhakty mm abhijnti yvn ya csmi tattvata tato m tattvato jtv viate tad-anantaram Bhagavad-gt (18.55)

bhakty by pure devotional service; mm Me; abhijnti one can fully comprehend; yvn how great [My opulence]; ya ca asmi what My svarpa is; tattvata in truth; tata then; mm Me [My eternal pastimes]; tattvata in truth; jtv having understood; viate one can enter; tatanantaram after leaving that jna.

It is only through pure devotional service that one can actually comprehend the truth concerning My glories and the nature of My original transcendental form. One who thus understands Me as I am enters My eternal pastimes on the strength of prema-bhakti.
Ka can be attained only through exclusive bhakti
bhaktyham ekay grhya raddhaytm priya satm bhakti punti man-nih va-pkn api sambhavt rmad-Bhgavatam (11.14.21)

bhakty by devotional service; aham I; ekay unalloyed; grhya am to be obtained; raddhay by faith; tm

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the Supreme Soul; priya the object of love; satm of the devotees; bhakti pure devotional service; punti purifies; mat-nih fixing Me as the only goal; va-pkn dogeaters; api even; sambhavt from the contamination of low birth.

O Uddhava, I who am the Supreme Soul and the beloved of the saintly devotees, can only be attained through devotion and faith. Through bhakti, I purify anyone who is firmly attached to Me even if he is born in a low [dogeating] family.
I am controlled only by the bhakti of My pure devotees
na sdhayati m yogo na skhya dharma uddhava na svdhyyas tapas tygo yath bhaktir mamorjit rmad-Bhgavatam (11.14.20)

na not; sdhayati brings under control; mm Me; yoga the yoga system; na nor; skhyam the system of Skhya philosophy; dharma pious activities within the varrama system; uddhava My dear Uddhava; na not; svdhyya Vedic study; tapa austerity; tyga renunciation; yath as; bhakti devotional service; mama unto Me; rjit powerful.

My dear Uddhava, I cannot be controlled by those who study Skhya philosophy or stra, or who perform

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mystic yoga, pious acts, austerity or renunciation. I am controlled only by the powerful bhakti rendered to Me by My pure-hearted devotees.
Govindam di-purua
advaitam acyutam andim ananta-rpam dya pura-purua nava-yauvana ca vedeu durlabham adurlabham tma-bhaktau govindam di-purua tam aha bhajmi Brahma-sahit (33)

advaitam nondual; acyutam who is infallible; andim beginningless; ananta-rpam who possesses limitless forms; dyam who is the origin; pura-puruam who is the primeval person; nava-yauvanam ca yet is ever-youthful; vedeu durlabham whose tattva is difficult to determine through a study of the Vedas; adurlabham but is understood without difficulty; tma-bhaktau by His own devotee; govindam r Govinda; di-puruam that primeval Person; tam unto Him; aham bhajmi I render service.

Although He is the non-dual Absolute Truth, infallible, beginning less, possessed of unlimited forms and is the primeval person, He is ever-youthful. Although He is incomprehensible to the Vedas, He is easily attainable by His own devotees. I engage in the devotional service of that di-purua, r Govinda.

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Only that which is offered with love and devotion can attract Ka
patra pupa phala toya yo me bhakty prayacchati tad aha bhakty-upahtam anmi prayattmana Bhagavad-gt (9.26)

patram a leaf; pupam a flower; phalam a fruit; toyam or water; ya whoever; me to Me; bhakty with devotion; prayacchati freely offers [without a desire for personal reward]; tat that very thing; aham I; bhakti-upahtam presented with devotion; anmi accept; prayata-tmana from a pure-hearted devotee.

If any pure-hearted devotee offers Me a leaf, a flower, fruit or water with love and devotion, I will surely accept that gift.
The symptoms of bhakti in rmad-Bhgavatam
bhakti parenubhavo viraktir anyatra caia trika eka-kla prapadyamnasya yathnata syus tui pui kud-apyo nu-ghsam rmad-Bhgavatam (11.2.42)

bhakti devotion; para-a of Bhagavn, the Supreme Lord; anubhava direct perception; virakti detach ment; anyatra

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from everything else; ca and; ea this; trika group of three; eka-kla simultaneously; prapadyamnasya for one in the process of taking shelter of, or surrendering to, the Supreme Lord; yath in the same way as; anata for one engaged in eating; syu they occur; tui satisfaction; pui nourishment; kutapya eradication of hunger; anu-ghsam increasingly with each morsel.

With each mouthful of food that a hungry person takes, three effects are simultaneously accomplished: he obtains satisfaction, he is nourished and his hunger ceases. Similarly, surrendered souls who are engaged in the performance of bhajana simultaneously experience three effects: the awakening of bhakti which ultimately develops into prema, direct manifestation of Bhagavns beloved form and detachment from anything opposed to bhakti.
Knowledge and detachment automatically follow bhakti
vsudeve bhagavati bhakti-yoga prayojita janayaty u vairagya jna ca yad ahaitukam rmad-Bhgavatam (1.2.7)

vsudeve unto Ka; bhagavati unto the Personality of Godhead; bhakti-yoga devotional service; prayojita being applied; janayati it does produce; u very soon; vairgyam detachment; jnam knowledge; ca and; yat which; ahaitukam without desire for liberation.

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Bhakti-yoga that is performed for the satisfaction of the Supreme Lord Vsudeva brings about detachment from all things unrelated to Him and gives rise to pure knowledge that is free from any motive for liberation and directed exclusively towards the attainment of Him.
Remaining equipoised in both happiness or distress
dukhev anudvigna-man sukheu vigata-spha vta-rga-bhaya-krodha sthita-dhr munir ucyate Bhagavad-gt (2.56)

dukheu in the presence of the threefold miseries [dhytmika pains, given by oneself (bodily or mental), dhibhautika pains, given by other living creatures, and dhidaivika pains, given by the demigods, such as heat and cold]; anudvigna-man one whose mind is unagitated; sukheu in the presence of sensepleasures; vigata-spha and remains free from hankering; vta free from; rga attachment; bhaya fear; krodha and anger; sthita-dh of fixed intelligence; muni a sage; ucyate is called.

One who is not disturbed by the three types of miseries given by ones own body or mind, given by others and given by the demigods or nature who remains free from hankering in the presence of plentiful opportunities for sensual happiness, and who is free from attachment, fear and anger, is called a sage of steady mind.

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Devotion to Ka, like watering the root of a tree, satisfies everything and everyone
yath taror mla-niecanena tpyanti tat-skandha-bhujopakh propahrc ca yathendriy tathaiva sarvrhaam acyutejy rmad-Bhgavatam (4.31.14)

yath as; taro of a tree; mla the root; niecanena by watering; tpyanti are satisfied; tat its; skandha trunk; bhuja branches; upakh and twigs; pra the life air; upahrt by feeding; ca and; yath as; indriym of the senses; tath eva similarly; sarva of all living beings, demigods, forefathers, etc.; arhaam worship; acyuta of the infallible Lord; ijy worship.

By properly watering the root of a tree, its trunk, branches, twigs, leaves, flowers and so forth, all become nourished, just as a persons life-air and senses are nourished by eating. Similarly, by worshipping Bhagavn Acyuta, everyone, including all the demigods, is worshipped.
One who has taken full shelter of Mukunda is not indebted to anyone
devari-bhtpta-n pit na kikaro nyam ca rjan

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sarvtman ya araa araya gato mukunda parihtya kartam rmad-Bhgavatam (11.5.41)

deva of the demigods; i of the sages; bhta of ordinary living entities; pta of friends and relatives; nm of ordinary men; pitm of the forefathers; na not; kikara the servant; na nor; ayam this one; debtor; ca also; rjan O King; sarva-tman with his whole being; ya a person who; araam shelter; arayam the Supreme Personality of Godhead, who affords shelter to all; gata approached; mukundam Mukunda; parihtya giving up; kartam duties.

One who has given up all other duties and has taken complete shelter of Bhagavn Mukunda, who is affectionate towards the surrendered, is not indebted nor is he a servant to the demigods, to his forefathers, to ordinary living entities or to relatives and guests. He is not subordinate to anyone other than Mukunda.
[These last two lokas constitute pramaa that one who performs bhakti should do only bhgavat-bhajana (Ka worship) and not deva-bhajana (demigod worship) or forefathers worship (i.e. rddha ceremony).]

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Worshippers of the demigods should actually worship r Ka

ye py anya-devat-bhakt yajante raddhaynvit te pi mm eva kaunteya yajanty avidhi-prvakam Bhagavad-gt (9.23)

ye who; api although; anya-devat other demigods; bhakt devotees; yajante worship; raddhay anvit with faith; te they; api also; mm Me; eva certainly; kaunteya O son of Kunt; yajanti worship; avidhi-prvakam in a way that is contrary to the injunctions for attaining Me.

O son of Kunt, those who worship other demigods with faith actually worship Me alone, but in a way that is unauthorized.
In Kali-yuga everyone is unfortunate and always disturbed
pryelpyua sabhya kalv asmin yuge jan mand sumanda-matayo manda-bhgy hy upadrut rmad-Bhgavatam (1.1.10)

pryea generally; alpa short; yua duration of life; sabhya O most exalted member [of the assembly of saints]; kalau of Kali-yuga [the age of quarrel and hypocrisy]; asmin herein; yuge this age; jan people; mand lazy; sumandamataya having misguided intelligence; mandabhgy unlucky; hi and above all; upadrut disturbed.

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O learned one, in this age of quarrel and hypocrisy, most people have but short lives. They are quarrelsome, lazy, misguided, unlucky and, above all, always disturbed.
Any activity which doesnt inspire attraction for hari-kath is simply a waste of time
dharma svanuhita pus vivaksena-kathsu ya notpdayed yadi rati rama eva hi kevalam rmad-Bhgavatam (1.2.8)

dharma occupation; sv-anuhita nicely executed in terms of ones own position; pusm of humankind; vivaksena of the Personality of Godhead [plenary portion]; kathsu in the narrations; ya what is; na not; utpdayet does produce; yadi if; ratim attraction; rama [useless] labour; eva only; hi certainly; kevalam entirely.

Any spiritual practices and occupational duties that do not inspire attraction for hari-kath, the narrations of r Ka, are only a waste of time.
Cutting the knot in the heart
bhidyate hdaya-granthi chidyante sarva-saay kyante csya karmi mayi dte khiltmani rmad-Bhgavatam (1.2.21, 11.20.30)

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bhidyate pierced; hdaya heart; granthi knots; chidyante cut to pieces; sarva all; saay misgivings; kyante destroyed; ca and; asya his; karmi karma, the chain of fruitive actions and reactions; mayi when I; de am seen; akhila-tmani as the Paramtma in everyones heart.

When the sdhaka directly sees Me as Paramtma situated in the heart of all living entities, the knot of the false ego in his heart is pierced, all his doubts are cut to pieces and his desires for fruitive activities are completely eradicated. rla Bhakti Rakaka rdhara Gosvm Mahrja: Ka says, By bringing Me the Soul of all souls into ones heart, the hard knot in the heart is torn asunder and the flow of ones innate tendency for divine love will inundate ones entire being (Conversation on November 2, 1982).
Mahprabhus instruction to Raghuntha dsa Gosvm
bhla n khibe ra bhla n paribe vraje rdh-ka-sev mnase karibe r Caitanya-caritmta, Antya-ll (6.2367)

bhla well; n khibe do not eat; ra and; bhla nicely; n paribe do not dress; vraje in the land of Vraja; rdhka-sev service to Rdh and Ka; mnase within the mind; karibe you should do.

You should neither eat palatable foodstuffs nor dress your self luxuriously. Rather, within your mind, you should always perform sev to r r Rdh-Ka in Vraja.

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Dovetailing everything in the service of r Ka

ansaktasya viayn yathrham upayujata nirbandha ka-sambandhe yukta vairgyam ucyate Bhakti-rasmta-sindhu (1.2.255),
rla Rpa Gosvm

ansaktasya of one who is without attachment; viayn to material sense objects; yath-arham according to suitability; upayujata engaging; nirbandha without attachment; ka-sambandhe in relationship with Ka; yuktam connected; vairgyam renunciation; ucyate is called.

A person without attachment to sense enjoyment who accepts whatever facilities are appropriate for the service of r Ka is not bound by such activities. Such detachment is said to be yukta-vairgya which means renunciation through always maintaining a connection with r Ka.
The higher taste loka
viay vinivartante nirhrasya dehina rasa-varja raso py asya para dv nivartate Bhagavad-gt (2.59)

viay the sense objects; vinivartante are forcibly restrained; nirhrasya for who practices sense-restraint such as fasting; dehina for an ignorant person in the bodily concept of life;

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rasa-varjam devoid of taste [for sense objects]; rasa [there is] a taste; api however; asya for such a person of fixed intelligence; param of Paramtm, the Supersoul; dv having seen or realized; nivartate refrains.

He who identifies himself with his body may restrict his enjoyment by withdrawing the senses from their objects, but his taste for sense pleasure remains. One whose intelligence is fixed, however, has realized Paramtm; therefore, his taste for sense objects automatically ceases.
Chanting, remembering and crying in separation
bhakti-yoga bhakti-yoga bhakti-yoga dhana bhakti ei ka nma smaraa krandana (source unknown)

bhakti yoga devotional service; dhana treasure; bhakti devotion; ei this; ka nma Kas name; smaraa remembering; krandana crying.

If you desire to attain the treasure of bhakti-yoga you have to chant and remember Kas name and weep for His mercy.
rla Bhaktivednta Nryaa Gosvm Mahrja: Ka likes one tear more than a thousand words. If we cry for Ka as we chant His names, His heart will melt and He will bestow His mercy. We should pray with our hearts. Our words and hearts should be one. When we pray, our hearts should

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emanate from our bodies in the shape of tears, and then the fruit will come. We cannot achieve this without the mercy of Ka or one of His special associates. We are able to weep for worldly things, for our sense gratification, but not for bhakti. We are able to perform external services, but we dont know how to weep. We should want to weep from our hearts as we call out, O Rdhe, O Ka, O Gurudeva. The six results of pure bhakti described by rla Rpa Gosvm in r Bhakti-rasmta-sindhu
klea-ghn ubhad moka-laghut-kt sudurlabh sndrnanda-vietm r-kkari ca s Bhakti-rasmta-sindhu (1.1.17),
rla Rpa Gosvm

(1) klea-ghn rmat Bhakti-dev destroys all kinds of distress; (2) ubhad she awards all kinds of good fortune; (3) moka-laghut-kt she makes the pleasure of impersonal liberation appear insignificant; (4) sudurlabh she is rarely achieved; (5) sndrnanda-vietm her nature is imbued with the most intense and superlative bliss; (6) r-kkari she is the sole means to attract r Ka.
The method of performing very deep and confidential bhajana
samam r-rpea smaravivaa-rdh-giribhtor

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vraje skt-sev-labhanavidhaye tad-gaa-yujo tad-ijykhy-dhyna-ravaanati-pacmtam ida dhayan nity govardhanam anudinam tvam bhaja mana Mana-ik (11), rla Raghuntha dsa Gosvm

samam in accordance with; r-rpea with [the teachings of] r Rpa Gosvm; smara with amorous love; vivaa overwhelmed; rdh-giri-bhto of r r Rdha-Giridhr; vraje in Vraja; skt the direct; sev service; labhana of obtaining; vidhaye for the method; tad-gaa-yujo along with Their associates; tad-ijya worshipping Them; khy describing (Their names, forms, pastimes, etc.); dhyna meditating; ravaa hearing; nati bowing down; paca five; amtam nectars; idam this; dhayan drinking; nity regularly; govardhanam r Govardhana; anudinam every day; tvam you; bhaja worship; mana O mind.

[Now the method of performing very deep and confidential bhajana is being explained:] O my dear mind, in order to obtain the direct service of r r Rdh-Giridhr, who are always entranced by amorous desire, and the service of Their eternal associates in Vraja, one should regularly drink the pacmta of service to Them in accordance with the method prescribed

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by r Rpa Gosvm. This pacmta is ambrosial nectar comprised of the following five ingredients: worship of r Yugala (arcana), describing the glories of Their transcendental names, forms, qualities and pastimes (sakrtana), meditating upon Them (dhyna), hearing the glories of Their names, forms, qualities and pastimes (ravaa) and offering prama unto Them. In addition, one should worship r Govardhana daily in accordance with the precepts of bhakti.

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Types of Bhakti
Karma-mira-bhakti, bhakti mixed with fruitive desires or activities
yat karoi yad ansi yaj juhoi dadsi yat yat tapasyasi kaunteya tat kuruva mad-arpaam Bhagavad-gt (9.27)

yat whatever; karoi undertakings you make; yat whatever; ansi you eat; yat whatever; juhoi you sacrifice; dadsi you give in charity; yat whatever; yat whatever; tapasyasi austerities you perform; kaunteya O son of Kunt; tat that; kuruva you must do; mat-arpaam as an offering to Me.

O son of Kunt, whatever activities you perform, whatever you eat, whatever you sacrifice and give in charity and whatever austerities you perform, offer them all to Me.
Jna-mira-bhakti, bhakti mixed with speculative knowledge aimed at impersonal liberation
brahma-bhta prasanntm na ocati na kkati sama sarveu bhteu mad-bhakti labhate parm Bhagavad-gt (18.54)

brahma-bhta one who is situated in spiritual realization; prasanna-tm a fully joyful soul; na ocati he does not lament; na nor; kkati hanker; sama equal; sarveu to

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all; bhteu beings; mad-bhaktim My pure bhakti; labhate he attains; parm which is blessed with the symptoms of prema.

A person thus situated in realization of brahma becomes fully joyful. He neither laments nor hankers for anything. Being equally disposed to all beings, he attains My pure bhakti, which is blessed with the symptoms of prema.
The definition loka of vaidh-bhakti
yatra rgnavptatvt pravttir upajyate sanenaiva strasya s vaidh bhaktir ucyate Bhakti-rasmta-sindhu (1.2.6),
rla Rpa Gosvm

yatra when; rga intense attachment [for ravaam, krtanam, etc.]; anavptatvt on account of not having attained; pravtti engagement in devotional practice; upajyate becomes manifest; sanena on account of the injunction; eva merely; strasya of the stra; s that; vaidh bhakti regulated bhakti; ucyate is called.

When attachment or spontaneous loving service to the Lord has not manifested and one is engaged in the service of the Lord simply out of obedience to the order of r guru or due to the injunctions of the scriptures, such obligatory service is called vaidh-bhakti.

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[The svarpa-lakaa (primary aspect) is absence of spontaneous attraction; the gauna-lakaa (secondary characteristic) is that such service is motivated by fear of sastric injunctions.] The definition loka of rgnuga-bhakti
virjantm abhivyakt vraja-vsi-jandiu rgtmikm anust y sa rgnugocyate Bhakti-rasmta-sindhu (1.2.270),
rla Rpa Gosvm

virjantm the brilliant; abhivyaktm full manifestation; vraja-vsi-jana-diu among the eternal residents of Vraja; rga-tmikm whose intrinsic nature is profound and spontaneous love; anust follows; y which; s that; rga-anug devotional service following in the wake of rgtmika-bhakti; ucyate it is said.

Devotional service imbued with spontaneous, profound love and attachment (rgtmika-bhakt i), is vividly expressed and manifested by the eternal residents of Vndvana. Devotional service that follows their devotional mood is called rgnuga-bhakti, or devotional service following in the wake of the rgtmika associates of r Rdh-Ka in Vraja.
rla Bhaktivednta Nryaa Gosvm Mahrja: It is essential to clearly understand the difference between rgtmika and rgnuga. Rga means profound attachment for the object of

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ones love or that towards which the heart goes spontaneously without any effort or deliberation; tmika means imbued with and anuga means following in the footsteps. Therefore the term rgtmika refers exclusively to perfected souls, the eternal associates of r Rdh-Ka in Vraja, while rgnuga refers to conditioned souls who practise bhakti in this world with an intense greed to attain the rgtmika-bhva of the Vrajavss. The definition of rgnuga-bhakti in r Caitanya-caritmta
rgtmika-bhakti mukhy vraja-vsi-jane tra anugata bhaktira rgnug-nme r Caitanya-caritmta, Madhya-ll (22.149)

rgtmika-bhakti spontaneous devotional service; mukhy pre-eminent; vraja-vsi-jane in the inhabitants of Vraja, or Vndvana; tra that; anugata following; bhaktira of devotional service; rgnug-nme named rgnug or following after spontaneous devotional service.

That devotion whose very essence is constituted of eternal spontaneous attachment (rga) is known as rgtmikabhakti. That devotion is topmost amongst all forms of bhakti and manifests only in the Vrajavss. Devotion which follows in the wake of this rgtmika-bhakti is known as rgnuga-bhakti.

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The method of rgnuga-bhakti (1)

ka smaran jana csya preha nija-samhitam tat-tat-kath-rata csau kuryd vsa vraje sad Bhakti-rasmta-sindhu (1.2.294),
rla Rpa Gosvm

kam Lord Ka; smaran remembering; janam a devotee; ca and; asya of His; preham very dear; nijasamhitam his [the dear devotees] activities, moods, etc.; tat-tat-kath for the topics of Their various pastimes; rata attachment; ca and; asau that person; kuryd should practice; vsam residing; vraje in Vraja; sad always.

One should constantly remember ones dearest navakiora r Nanda-nandana and the beloved associate(s) of Ka [who possesses sajtya-bhva or the identical mood for which one aspires]. One should remember that devotees endeavors, his confidential moods and so forth. One should always reside in r Vraja-dhma with great attachment for hearing topics regarding r Ka and His eternal associates. [If one is physically unable to live in Vraja, one should do so mentally.]
The method of rgnuga-bhakti (2)
sev sdhaka-rpea siddha-rpea ctra hi tad-bhva-lipsun kry vraja-loknusrata Bhakti-rasmta-sindhu (1.2.295),
rla Rpa Gosvm

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sev service; sdhaka-rpea with the external body as a devotee practising regulative devotional service; siddha-rpea with a perfected spiritual body suitable for nitya-sev; ca also; atra in this connection; hi certainly; tat of the dear devotee of Ka; bhva the mood; lipsun with a desire to obtain; kry this should be performed; vraja-loka of a particular servant(s) of Ka in Vndvana; anusrata by following in the footsteps.

A sdhaka who has developed greed for rgnuga-bhakti should serve r Ka both in his sdhaka-rpa and in his siddha-rpa in accordance with the bhva of the Vrajavss who possess the same mood for which he aspires.
Serving in both the sdhaka-rpa and the siddha-rpa
nijbha-ka-preha pcheta lgiy nirantara sev kare antarman ha r Caitanya-caritmta, Madhya-ll (22.159)

nija-abha ones own choice; ka-preha the servitor of Ka; pcheta lgiy following; nirantara twenty-four hours a day; sev service; kare executes; antarman within the mind; ha being.

The eternal residents of Vraja are known as ka-preha, very dear to r Ka. Among Kas various devotees, those who possess the mood of service towards Him for which one intensely hankers are known as nijbhaka-preha. Following in the footsteps of those beloved

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associates of r Ka, for whose mood of service one hankers, one should constantly serve Rdh-Ka within the mind through ones internally conceived, eternal spiritual form.
The performance of vaidh-bhakti is also a necessary part of rgnuga-bhakti
ravaotkrtandni vaidha-bhakty-uditni tu yny agni ca tny atra vijeyni manibhi Bhakti-rasmta-sindhu (1.2.296), rla Rpa Gosvm

ravaa hearing; utkrtana loud chanting; dni and so forth; vaidha-bhakti devotional service performed under vidhi (regulation of the scripture); uditni which awakens; tu but; yni which; agni limbs; ca and; tni all those; atra here; vijeyni understood; manibhi by the thoughtful.

The agas of bhakti such as ravaa, krtana, r-gurupadraya and others, which have already been described in regard to vaidh-bhakti, are recognised by intelligent persons to also be useful and necessary in rgnuga-bhakti.
rla Bhaktivednta Nryaa Gosvm Mahrja: Most of us do not practise rgnuga-bhakti. We are not qualified for that. However we practise a special kind called rga-pravtti vaidh-bhakti, vaidh-bhakti which is aimed at attaining rgnuga-bhakti.

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A prayer to attain spontaneous love for r Ka

yuvatn yath yni yn ca yuvatau yath mano bhiramate tadvan mano me ramat tvayi Padma Pura

yuvatnm of young girls; yath as; yni for a young boy; ynm of young boys; ca and; yuvatau for a young girl; yath as; mana mind; abhiramate takes pleasure; tadvan so; mana mind; me of me; ramatm may take pleasure; tvayi in You.

O my Lord, just as young girls have natural attraction for young boys, and young boys have natural attraction for young girls, I am praying at Your lotus feet that my mind may become attracted unto You in the same spontaneous way.
The eligibility for rgnuga-bhakti: greed
rgtmikaika-nih ye vrajavsi-jandaya te bhvptaye lubdho bhaved atrdhikravn Bhakti-rasmta-sindhu (1.2.291),
rla Rpa Gosvm

rgtmika-eka-nih who have exclusive attachment for the rgtmika persons such as Nanda, Subala, etc.; ye those; vrajavsi-jana persons residing in Vraja [in their svarpa]; daya and so forth [those who have taken the Vrajavsis association as their life and soul]; tem their [the rgtmika

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persons]; bhva-ptaye to attain the mood; lubdha greed; bhavet can become; atra then; adhikravn the eligibility to be a rgnuga-bhakta.

The greed of those devotees who, while residing in Vraja, cultivate exclusive and fixed determination to attain the bhva of the rgtmika-jana (the eternal associates of r Rdh-Ka in Vraja), establishes their qualification as rgnuga-jana.
Transcendental greed (lobha)
lobhe vraja-vsra bhve kare anugati stra-yukti nhi mne rgnugra prakti r Caitanya-caritmta, Madhya-ll (22.153)

lobhe with such greed for; vraja-vsra bhve in the moods of the inhabitants of Vraja; kare anugati follows; strayukti injunctions or reasonings of the stras; nhi mne does not consider; rgnugra of spontaneous devotion; prakti the nature.

When one follows in the footsteps of the residents of Vraja by cultivating their devotional moods with intense greed, he does not consider the injunctions of the scriptures or their reasoning. This is the nature of spontaneous devotion.

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The definition loka of rgtmika-bhakti

ie sv-rasik rga paramviat bhavet tan-may y bhaved bhakti stra rgtmikodit Bhakti-rasmta-sindhu (1.2.272),
rla Rpa Gosvm

ie for ones worshipable Deity; sv-rasik spontaneous; rga deep attachment; parama-viat characterised by intense absorption; bhavet if there is; tan-may of an identical nature; y which; bhavet if there is; bhakti devotional service; s that; atra here; rgtmik-udit the springing forth of the rga nature.

Rga is a spontaneous and profound attachment for ones iadeva (worshipable Deity, i.e. Mahprabhu or r RdhKa) while being completely absorbed in thoughts of Them, with an intense desire to love and serve Them. That bhakti which is permeated with such intense feelings of spontaneous love is called rgtmika-bhakti.
The two types of rgtmika-bhakti
s kma-rp sambandha-rp ceti bhaved dvidh Bhakti-rasmta-sindhu (1.2.273),
rla Rpa Gosvm

s that; kma-rp devotion due to divine lust; sambandharp devotion due to pre-existing relationship; ca and; iti thus; bhavet it should be; dvidh of two kinds.

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[Devotional service under the heading of rgtmika-bhakti is divided further into two categories:] The first is called kmarpa-bhakti and refers to the gops devotion which arises in the form of divine lust [i.e. transcendental desire to give r Ka pleasure in conjugal love]. The other category is called sambandharpa, devotion in the form of parental affection (vtsalyarasa) or friendly relationship (sakhya-rasa) with Ka.
[Kma-rpa-bhakti has two forms: sambhoga-icchmay, desiring to enjoy with r Ka, and tat-tad bhva icchmay, desiring to experience the bhvas or moods of rmat Rdhik, but not to enjoy directly with r Ka.]
tat-tad-bhva-icchmay Ujjvala-nlamai, rla Rpa Gosvm

tat tat the various; bhva for the moods [of Rdhik]; icchamay consists of desires;

The exclusive desire to experience the moods of rmat Rdhik.

rla Bhaktivednta Nryaa Gosvm Mahrja: The desire [of the majar-gops] is to unmotivatedly render service to rmat Rdhik in Her dalliances with r Ka. In the same way that the leaves and flowers of a creeper experience the happiness and distress of the creeper, the majars naturally taste tat-tad-bhva (each and every one of Her sweet bhvas).

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They do not desire direct union with Ka even in their dreams this is the essence of rdh-dsyam. The method to attain residence in Vraja on the platform of rgtmika-bhakti
yadccher vsa vraja-bhuvi sa-rga prati-janur yuva-dvandva tac cet paricaritum rd abhilae svarpa r-rpa sa-gaam iha tasygrajam api sphua prem nitya smara nama tad tva u mana Mana-ik (3),
rla Raghuntha dsa Gosvm

yadi if; icche you desire; vsam residence; vraja-bhuvi in the land of Vraja; sa-rgam with rgtmika-bhakti; prati-janu in every birth; yuva-dvandvam the youthful divine couple; tat that; cet if; paricaritum to serve; rt directly; abhilae you desire; svarpam Svarpa Dmodara; r-rpam rla Rpa Gosvm; sa-gaam with their associates; iha here [in Vraja]; tasya of him; agrajam his elder brother; api also; sphuam distinctly; prem with love; nityam always; smara remember; nama bow down; tad then; tvam you; u listen; mana O mind.

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My dear mind! Please hear me. If you are eager to reside in Vraja with a mood of spontaneous devotion and if you desire to obtain the direct service of nava-yugala-kiora, r Rdh-Ka, then birth after birth always distinctly remember and bow down with great love to r Svarpa Dmodara Gosvm, r Rpa Gosvm, his elder brother r Santana Gosvm and all other associates of r Caitanya Mahprabhu, who are recipients of His mercy.
Rpnuga-bhakti: those who follow rla Rpa Gosvm
bhakti prvai rit tn tu rasa payed yad-tta-dhi ta naumi satata rpanma-priya-jana hare Madhurya-kdambin (1.2),
rla Vivantha Cakravart hkura

bhakti the path of bhakti; prvai by previous authorities; rit taken shelter of; tn them; tu but; rasam rasa, the science of cultivating the five primary relationships with r Ka; payet one can see and understand; yat by which; tta one attains; dhi intelligence; tam unto him; naumi I offer my obeisances; satatam constantly; rpa-nma whose name is Rpa; priya-janam dearmost associate; hare of [Gaura] Hari.

Because the previous mahjanas such as ukadeva Gosvm, Prahlda Mahrja, Jayadeva Gosvm, the four Kumras

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and so forth have shown the path of bhakti, I offer my respectful prama unto them. However, I especially offer incessant praise unto that personality, rla Rpa Gosvm, who is most dear to r Gaurahari, for by his mercy one can now attain the intelligence to understand the nature of bhakti-rasa.
One who follows the line of rla Rpa Gosvm will attain the matchless gem of service to r Rdh-Ka
mana-ik-daikdaaka-varam etan madhuray gir gyaty uccai samadhi-gata-sarvrtha-tati ya sa-ytha r-rpnuga iha bhavan gokula-vane jano rdh-ktula-bhajana-ratna sa labhate Mana-ik (12),

rla Raghuntha dsa Gosvm

mana to the mind; ik instructions; da giving; ekdaaka eleven verses; varam excellent; etat this; madhuray with a sweet; gir voice; gyati sings; uccai loudly; samadhigata having thoroughly understood; sarva all; artha-tati the many meanings; ya who; saytha within the group; r-rpa-anuga a follower of rla Rpa Gosvm; iha now; bhavan becoming; gokulavane in this Gokula forest; jana the person; rdh-ka unto Rdh-Ka; atula incomparable; bhajana of worship; ratnam jewel; sa he; labhate attains.

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[While instructing his own mind, r Raghuntha dsa Gosvm offers the following benediction in order to inspire others to study and recite this stotra known as Mana-ik:] Any person in this world who loudly sings in a sweet voice this excellent prayer containing eleven instructions to the mind, after thoroughly understanding all of its many meanings, certainly becomes a rpnuga Vaiava within the group of rla Rpa Gosvm and attains the incomparable gem of the worship of r Rdh and Ka within the forest of Gokula.

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ravaa The Glories of Hearing Hari-kath

For the lokas: anugrahya bhaktn, sat prasagm mama vrya-savido, vikrita vraja-vadhbhir, see Essential lokas.
r Ka cleanses inauspicious desires in the heart of those who hear His hari-kath
vat sva-kath ka puya-ravaa-krtana hdy anta stho hy abhadri vidhunoti suht satm rmad-Bhgavatam (1.2.17)

vatm for those who hear; sva-kath topics about Himself; ka the all-attractive Person; puya who purifies; ravaa and hearing; krtana through chanting; hdi in the heart; anta stha situated within; hi certainly; abhadri inauspicious desires; vidhunoti He cleanses; suht the benefactor; satm of the saintly devotees.

r Ka, who is situated in everyones heart and is the benefactor of the saintly devotees, cleanses the inauspicious desires for material enjoyment from the heart of the devotee who hears His narrations, which bring about virtuous consciousness when properly heard and chanted.

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Drinking the nectar of hari-kath through the ears

pibanti ye bhagavata tmana sat kathmta ravaa-pueu sambhtam punanti te viaya-viditaya vrajanti tac-caraa-saroruhntikam rmad-Bhgavatam (2.2.37)

pibanti they drink; ye who; bhagavata of the all-opulent Personality of Godhead; tmana of the soul; satm of the saints; kath-amtam the nectar of topics about r Hari; ravaa-pueu through the earholes; sambhtam fully filled; punanti purify; te their; viaya for material enjoyment; vidita-ayam contaminated desires; vrajanti they go; tat Rdh-Ka; caraa feet; saro-ruha-antikam near the lotus.

Those who drink through their ears hari-kath which is filled with the ambrosial pastimes of r Rdh-Ka, who are the life and soul of the devotees, purify the contaminated desires for mundane enjoyment and thus attain the lotus feet of the Divine Couple.
Hari-kath from the mouths of pure devotees carries the aroma of the saffron dust of Kas lotus feet
sa uttamaloka mahan-mukha-cyuta bhavat-padmbhoja-sudh-kanila

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smti punar vismta-tattva-vartman kuyogin no vitaraty ala varai rmad-Bhgavatam (4.20.25)

sa that; uttama-loka O Lord, who is praised by beautiful lokas; mahat of great devotees; mukha-cyuta delivered from the mouths; bhavat of Your; pada-ambhoja from the lotus feet; sudh of nectar; kaa [carrying] particles; anila soothing breeze; smtim remembrance; puna again; vismta-tattva of forgetting the truth; vartmanm of those who are on the path; ku-yoginm of persons not in the line of devotional service; na of us; vitarati restores; alam unnecessary; varai other benedictions.

[Pthu Mahrja prayed:] O Lord, You are praised by transcendental lokas. The breeze carrying the saffron particles from Your lotus feet is delivered from the mouths of great devotees and restores the remembrance of imperfect yogs such as us who have forgotten the truth. Of what use are any other benedictions?
Unlimited rivers of pure nectar flow from the lotus mouths of pure devotees
tasmin mahan-mukharit madhubhic-caritrapya-ea-sarita parita sravanti t ye pibanty avito npa gha-karais tn na spanty aana-t-bhaya-oka-moh rmad-Bhgavatam (4.29.40)

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tasmin there; mahat of great saintly persons; mukharit emanating from the mouths; madhu-bhit of the killer of the Madhu demon; caritra the activities or the character; pya of nectar; ea surplus; sarita rivers; parita all around; sravanti flow; t all of them; ye they who; pibanti drink; avita without being satisfied; npa O King; gha attentive; karai with their ears; tn them; na never; spanti touch; aana hunger; t thirst; bhaya fear; oka lamentation; moh illusion.

In assemblies of great saints, rivers overflooding with pure nectar flow from the lotus mouths of great souls in the form of descriptions of the transcendental character, pastimes and qualities of r Ka, the slayer of the Madhu demon. Those who drink without satiation through their thirsty ears from these rivers of nectar, are never touched by hunger and thirst and they become free from lamentation, illusion and fear.

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Nma-krtana is the only way in Kali-yuga
harer nma harer nma harer nmaiva kevalam kalau nsty eva nsty eva nsty eva gatir anyath Bhan-nradya Pura (38.126)

hare nma the holy name of r Hari; hare nma the holy name of r Hari; hare nma the holy name of r Hari; eva certainly; kevalam only; kalau in Kali-yuga; na asti there is not; eva csertainly; na asti there is not; eva certainly; na asti there is not; eva certainly; gati destination, way; anyath any other.

To attain ones spiritual goal in Kali-yuga, there is no other way, there is no other way, there is no other way than to chant the holy name, chant the holy name, chant the holy name.
Nma-krtana is the best way to attain perfection in Kali-yuga
kte yad dhyyato viu trety yajato makhai dvpare paricaryy kalau tad dhari-krtant rmad-Bhgavatam (12.3.52)

kte in Satya-yuga; yat which; dhyyata from meditation; vium on Lord Viu; tretym in Tret-yuga; yajata from worship; makhai by performing sacrifices; dvpare in Dvpara-yuga; paricaryym by worshipping the Deity

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form of Ka; kalau in Kali-yuga; tat that same result (can be achieved); hari-krtant by hari-krtana, describing the names, form, qualities and so forth of r Hari.

That which could only be attained in Satya-yuga by meditating upon Viu without interruption, in Tretyuga by perfect ceremonial fire sacrifices and in Dvparayuga by extravagant ritual worship of the deity form of the Lord, is all attainable in Kali-yuga by performing r hari-krtana.
Definition of krtana
nma-ll-gudnm uccair bh tu krtana Bhakti-rasmta-sindhu (1.2.145),
rla Rpa Gosvm

nma name; ll pastimes; gua-dnm of the qualities, etc.; uccai loudly; bh chanting; tu indeed; krtana is krtana.

Krtana is defined as loudly chanting the glories of the Lord, beginning with the names, pastimes and qualities of Ka.
Definition of sakrtana
sarvato bhvena krtanasakrtana
rla Bhaktisiddhnta Sarasvats commentary on ikaka (1)

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sarvata in every way; bhvena through ones moods; krtana describing the glories of the Lord, through singing, discussing, writing, drama and dancing in accordance with ones special mood. sakrtana: sam sambandha (with knowledge of ones relation ship with Ka); krtana glorification of Kas names, form, qualities and pastimes.

Sakrtana means complete krtana, or in other words, krtana that is performed in full knowledge of sambandha and completely free from anarthas and apardhas.
bahubhir militv krtayetisakrtanam

When many meet together and chant, this is known as sakrtanam

Loud krtana is a hundred times better than silent japa
japato hari-nmni sthne ata-gundhika tmna ca punty uccair japau rotn punti ca Bhad Nradya Pura

japata than chanting; hari-nmni the Holy Names; sthne in a [solitary] place; ata one hundred times; guna of quality; dhika greater; tmna ones self; ca and; punti one purifies; uccai loudly; japa chanting; rotn hearers; punti one purifies; ca as well.

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A person who chants r hari-nma loudly is one hundred times superior to one who chants quietly. The person who chants quietly only benefits and purifies himself, whereas one who chants loudly also benefits and purifies all who hear him, such as animals, insects, birds, trees and creepers. [Such entities cannot chant, but they can be delivered from the ocean of birth and death simply by hearing this harinma.]
One who has taken birth in the land of India should preach
bhrata-bhmite haila manuya janma yra janma srthaka kari kara para-upakra r Caitanya-caritmta, di-ll (9.41)

bhrata of India [the land where there is rati (attachment) for bh (r Bhagavn, who is the sustainer and protector of all beings)]; bhmite in the land; haila has become; manuya a human being; janma birth; yra anyone; janma such a birth; srthaka becomes meaningful and fulfilled; kari doing so; kara do; para others; upakra benefit.

One who has taken his birth as a human being in the holy land of India (Bhratvara) should make his life successful and work for the benefit of all other people. [In other words, he should himself perform the sdhana of uddha-bhakti by accepting the shelter of the lotus feet of r guru and inspire others to do the same. This alone is the highest form of benevolence.]

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Gaurasundaras followers preach the Holy Name to whomever they meet

yre dekha, tre kaha ka-upadea mra jya guru ha tra ei dea r Caitanya-caritmta, Madhya-ll (7.128)

yre whomever; dekha you meet; tre him; kaha tell; ka-upadea the instructions of the Lord in Bhagavad-gta and the instructions to worship Ka in rmad-Bhgavatam; mra jya under My order; guru ha becoming a spiritual master; tra deliver; ei dea this country.

Instruct whomever you meet in devotional service to r Ka. Teach them the instructions of r Ka in Bhagavad-gt and the teachings about r Ka in rmad-Bhgavatam. In this way, on my order, become a guru and liberate everyone in the land.
The chanting of My name will be heard in every town and village
pthivte che yata nagardi grma sarvatra pracra haibe mora nma r Caitanya-bhgavata, Antya-ll (4.126)

pthivte on the face of the earth; che are; yata as many; nagara-di grma cities and villages; sarvatra everywhere; pracra haibe will be preached; mora nma My holy name.

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In as many cities, towns and villages as there are on the surface of the earth, My holy names will be preached and chanted.
Preaching is the symptom of spiritual life
pra che yra, se hetu pracra pratih-hna ka gth saba Vaiava Ke?
rla Bhaktisiddhnta Sarasvat Prabhupda

pra life; che there is; yra for one who has; se hetu for that reason; pracra preaching; pratia for personal fame; desire; hna bereft of; ka-gth songs about Ka; saba all.

The purpose of having life is to preach. When one is freed from the desire for fame and honor, then all of his energy becomes engaged in glorifying r Ka, His name, teachings, form and pastimes.
[Those who have spiritual vitality can preach and instill spiritual life in their audience. The true Vrajavass are infused with life and therefore they preach in order to give life to the walking corpses of the mundane world.]

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O Bhagavn, Your names bestow all auspiciousness upon the jvas
nmnm akri bahudh nija-sarva-aktis tatrrpit niyamita smarae na kla etd tava kp bhagavan mampi durdaivam dam ihjani nnurga ikaka (2), r Caitanya Mahprabhu

nmnm of the holy names of the Lord; akri You manifested; bahudh in many ways, by various kinds; nija-sarva-akti all kinds of personal potencies; tatra in that; arpit bestowed; niyamita restricted; smarae in remembering; na not; kla consideration of time; etd so much; tava Your; kp mercy; bhagavan O Lord; mama My; api although; durdaivam misfortune; dam such; iha in this [the holy name]; ajani it was born; na not; anurga continuous, ever-fresh attachment.

O Bhagavn, Your names bestow all auspiciousness upon the jvas. Therefore, for their benefit, You are eternally manifest as Your innumerable names, such as Rma, Nryaa, Ka, Mukunda, Mdhava, Govinda and Dmodara. You have invested those names with all the potencies of Their respective forms. Out of Your causeless mercy, You have not even imposed any restrictions on the

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remembrance of Your names, as is the case with gyatrmantras that must be chanted at specific times (sandhyvandana). In other words, the holy name of Bhagavn can be chanted and remembered at any time of the day or night. This is the arrangement You have made. O Prabhu, You have such causeless mercy upon the jvas; nevertheless, due to my nma-apardha, I am so unfortunate that no anurga (ever deepening attachment) for Your holy names, which are so easily accessible and which bestow all good fortune, has awakened within me.
Ka (nm) and His name (nma) are non-different
nma cintmai ka caitanya-rasa-vigraha pra uddho nitya-mukto bhinnatvn nma-nmino Padma Pura; Bhakti-rasmta-sindhu (1.2.233),
rla Rpa Gosvm

nma the holy name; cint-mai a wish-fulfilling gem; ka Ka [Himself]; caitanya-rasa-vigraha the form of all transcen dental mellows; pra complete; uddha pure, without material contamination; nitya-mukta eternally liberated; abhinna-tvt due to non-difference; nma of the holy name; nmino and of the person who has the name.

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Because there is no difference between nma (r Kas holy names) and nm (r Ka, the Person who possesses the names), the holy name is a transcendental wish-fulfilling gem (cintmai) and the very embodiment of the transcendental mellows of divine consciousness (caitanya-rasa-svarpa). Thus it is completely pure and eternally liberated.
A thunderbolt on the heads of the sahajiys
ata r-ka-nmdi na bhaved grhyam indriyai sevonmukhe hi jihvdau svayam eva sphuraty ada Padma Pura; Bhakti-rasmta-sindhu (1.2.234),
rla Rpa Gosvm

ata initially [in the conditioned state]; r-ka-nmadi Lord Kas name, form, qualities, pastimes and so on; na not; bhavet can be; grhyam perceived; indriyai by the blunt material senses; sev-unmukhe to one favourably engaged in His service; hi certainly; jihv-dau beginning with the tongue; svayam Personally; eva certainly; sphurati become manifest; ada that [Kas name, form and so on].

Initially the name, form, qualities and pastimes of r Ka can not be perceived by the materially conditioned senses of the baddha-jva. However if one who has a favourable mood towards r Ka renders devotional

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service through those same senses beginning with the tongue, r Ka will most certainly reveal Himself in His Personal form.
Devotion through nma-sakrtana is the supreme dharma
etvn eva loke smin pus dharma para smta bhakti-yogo bhagavati tan-nma-grahadibhi rmad-Bhgavatam (6.3.22)

etvn this much; eva indeed; loke asmin in this material world; pusm of human beings; dharma the essence of ones spiritual nature and function; para transcendental; smta recognised; bhakti-yoga devotional service; bhagavati unto r Ka; tat His; nma-grahaa taking the holy name; dibhi beginning with chanting.

The supreme religious process for humanity in this mortal world is proclaimed to be the practice of devotional service unto the all-opulent Personality of Godhead through repeatedly chanting His holy names.
A pure devotee chanting in ecstasy aspires for millions of tongues and ears
tue tavin rati vitanute tuval-labdhaye

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kara-kroa-kaambin ghaayate karrbudebhya sphm ceta-prgaa-sagin vijayate sarvendriy kti no jne janit kiyadbhir amtai keti vara-dvay Vidagdha-mdhava (1.15),

rla Rpa Gosvm

tue in the mouth; tavin dancing; ratim the inspiration; vitanute expands; tua-val-labdhaye to achieve many mouths; kara of the ear; kroa in the hole; kaambin sprouting; ghaayate causes to appear; karaarbudebhya sphm the desire for millions of ears; cetaprgaa in the courtyard of the heart; sagin being a companion; vijayate conquers; sarva-indriym of all the senses; ktim the activity; no not; jne I know; janit produced; kiyadbhi of what measure; amtai by nectar; ka the name of Ka; iti thus; vara-dvay the two syllables.

I do not know how much nectar the two syllables k-a have produced. When the holy name of Ka is chanted, it appears to dance within the mouth. We then desire many, many mouths. When that name enters the holes of the ears, we desire many millions of ears. And when the holy name dances in the courtyard of the heart, it conquers the activities of the mind, and therefore all the senses become inert.*

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The holy name is the sweetest of all that is sweet

madhura-madhuram etan magal magaln sakala-nigama-vall-sat-phala cit-svarpam sakd api parigta raddhay helay v bhgu-vara! nara-mtra trayet kanma Skana Pura

madhura of all sweet things; madhuram the most sweet; etat this; magalam the most aupicious; magalnm of all auspicious things; sakala all; nigama of the Vedas; vall the creepers; sat the pure; phalam fruit; cit-svarpam the embodiment of the transcendental potency, cit-akti; sakt once; api even; parigtam sung; raddhay with faith; helay with derision; v or; bhgu-vara O most exalted of the Bhgu dynasty; vara the most exalted; nara a human being; mtram even; tarayet can deliver; ka of r Ka; nma the name.

Ka-nma is the sweetest of all sweet things and the most auspicious amongst all auspicious vibrations. It is the pure fruit of the desire creeper of all the Vedic literature and the embodiment of divine knowledge. O best of the Bhgu dynasty! If any person even once chants the holy name, either with faith or contempt, that name can eventually award him deliverance from this ocean of birth and death!

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The method of japa (solitary chanting of nma on beads)

mano madhye sthito mantro mantra-madhye sthita mana mano mantra sama-yukta etad hi japa-lakaam Dhyana-candra Paddhati (1.64)

mana of the mind; madhye in the midst; sthita situated; mantra the mantra; mantra-madhye in the midst of the mantra; sthitam situated; mana of the mind; mana the mind; mantra the mantra; sama-yuktam united in equilibrium; etat this; hi indeed; japa-lakaam the characteristic of japa.

If the mantra is fixed in the mind and the mind is fixed on the mantra [in other words, if the mind and mantra are joined], then the mantra reveals itself to the chanter.
Kali-yuga is an ocean of faults but simply by krtana one can attain perfection
kaler doa-nidhe rjann asti hy eko mahn gua krtand eva kasya mukta-saga para vrajet rmad-Bhgavatam (12.3.51)

kale the age of Kali; doa-nidhe an ocean of faults; rjan O King; asti there is; hi certainly; eka one; mahn

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very great; gua a good quality; krtant by chanting; eva certainly; kasya of the holy names of Ka; muktasaga liberated from material bondage; param to the supreme destination; vrajet one can go.

My dear King, this age of Kali is a veritable ocean of faults. Still, it has one most exalted attribute: one who simply performs krtana of r Kas names, form, qualities and pastimes, especially by chanting the Hare Ka mahmantra, can certainly become liberated from material bondage and receive entrance to the highest destination the transcendental realm of Vraja.
Offences prevent the appearance of prema
bahu janma kare yadi ravaa, krtana tabu ta n pya ka-pade prema-dhana r Caitanya-caritmta, di-ll (8.16)

bahu many; janma births; kare does; yadi if; ravaa hearing; krtana chanting; tabu still; ta in spite of; n does not; pya get; ka-pade unto the lotus feet of Ka; prema-dhana love of Godhead.

If one is infested with the ten offences in the chanting of the Hare Ka mah-mantra, despite his endeavor to chant the holy name for many births, he will not get the love of Godhead that is the ultimate goal of this chanting.*

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Offences prevent the sprouting of the seed of the holy name

hena ka-nma yadi laya bahu-bra tabu yadi prema nahe, nahe aru-dhra tabe jni, apardha thte pracura ka-nma-bja the n kare akura r Caitanya-caritmta, di-ll (8.2930)

hena such; ka-nma holy name of the Lord; yadi if; laya one takes; bahu-bra again and again; tabu still; yadi if; prema love of Godhead; nahe is not visible; nahe aru-dhra there are no tears in the eyes; tabe then; jni I understand; apardha offence; thte there [in that process]; pracura enough; ka-nma the holy name of Ka; bja seed; the in those activities; n does not; kare do; akura sprout.

If one chants the exalted holy name of the Lord again and again and yet his love for the Supreme Lord does not develop and tears do not appear in his eyes, it is evident that because of his offences in chanting, the seed of the holy name of Ka does not sprout.*
Anyone who always keeps Your holy name on his tongue is already perfect
aho bata va-paco to garyn yaj-jihvgre vartate nma tubhyam

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tepus tapas te juhuvu sasnur ry brahmncur nma ganti ye te rmad-Bhgavatam (3.33.7)

aho bata oh, how astonishing; va-paca a dog-eater; ata then this person [myself]; garyn better; yat-jihv-agre on the tip of whose tongue; vartate is rotating; nma the holy name; tubhyam unto You; tepu tapa practised austerities; te they; juhuvu executed fire sacrifices; sasnu took bath in the sacred rivers; ry ryans; brahma ancu chanted the Vedas; nma the holy name; ganti they accept; ye who; te Your.

[Devahti to her son Kapiladeva:] O how astonishing it is that upon the tongue of this outcaste, Your holy name is revolving in japa. He is far greater than myself. He must have performed all penances for Your satisfaction, offered fire sacrifices, bathed in all the holy rivers and chanted the Vedic hymns, for only the ryans can chant Your holy name.

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r Ksa is the embodiment and fountainhead of all rasa
akhila-rasmta-mrti prasmara-ruci-ruddha-trak-pli kalita-ym-lalito rdh-preyn vidhur jayati Bhakti-rasmta-sindhu (1.1.1),
rla Rpa Gosvm

akhila-rasa-amta-mrti the embodiment of rasa, transcendental mellows of love, namely nta, dsya, sakhya, vtsalya and mdhurya; prasmara spreading forth; ruci by His bodily luster; ruddha who has subjugated; trak the gop named Trak [a vipaka-gop, representing a rival group to that of r Rdh]; pli the gop named Pli [or Plik, a tatastha-gop, representing a neutral group]; kalita who has accepted; ym the gop named ymal [a suht-paka-gop, representing a friendly group]; lalita and the gop Lalit [a sva-paka-gop, belonging to Rdhiks own group]; rdhpreyn dearmost beloved of rmat Rdhik [preyn, or He who endeavours to please to the utmost]; vidhu the moon, r Ka; jayati all glories to.

r Kacandra is supremely glorious! He is the condensed form of all the eternal, supra-mundane rasas. Indeed, He has not neglected the full expression of any divine

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sentiment. Just see how He subjugates the extremely submissive gop Traka, just as the vernal full moon outshines a tiny star her own effulgence totally engulfed by His brilliance and Pli, who is also controlled by Him, is just like a constellation keeping the moon at her bosom. His rays overpower her as well. When the vernal full moon accepts the night sky as a playground, the atmosphere becomes ideal for love dalliance. In the same way, r Ka makes ym, who is like the dark blue vault, and Lalit, who is love dalliance personified, His very own. He comes under the control of the prema of rmat Rdhik, who is the embodiment of mahbhva and the origin of all the ythevars, just as the full moon comes under the powerful influence of the rdh constellation in the spring season. rmat Rdhiks love completely eclipses and defeats Him. She is His everything, without which He is just the lonely moon.
r Ka is an ocean of rasa
raso vai sa, rasa hy evya labdhvnand bhavati Chndogya Upaniad (8.13.1); Taittirya Upaniad (2.7.1)

Only when one achieves Ka, the embodiment of pleasure and the ocean of rasa, does one actually become transcendentally blissful.*

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Daa-mla on rasa-tattva
sa vai hldiny ca praaya-vikter hldana-ratas tath samvic-chakti-prakaita-raho-bhva-rasita tath r-sndhiny kta-viada-tad-dhma-nicaye rasmbhodhau magno vraja-rasa-vils vijayate Daa-mla-tattva (4),

rla Bhaktivinoda hkura

sah vai that same r Hari; hldiny for His hldin potency, r Rdh; ca and; praaya-vikte on account of mation caused by love; hldana-rata is attached a transfor to the activities of pleasure; tath in the same way; samvitakti of the cognitive potency; prakaita is manifested; raha confidential; bhva transcendental love; rasita tasted; tath and; r-sandhiny through His existencesustaining potency; kta created; viada-tat-dhma of His splendid abodes; nicaye multitude; rasa-ambhodhau in an ocean of rasa (transcendental mellows); magna is immersed; vraja in Vraja; rasa-vils that enjoyer of pleasure pastimes; vijayate may He be gloriously victorious.

There are three functions of svarpa-akti: hldin, sandhin and savit. Ka remains perpetually immersed in the praaya, transformations of ever newer and newer love manifested by His hldin-akti. Because of the confidential bhvas evoked by savit-akti, He is ever-situated as rasikaekhara in relishing newer and newer rasa. That supremely independent pastime prince, r Ka, is ever-drowned

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within the ocean of vraja-rasa in His transcendental blissfilled abodes, headed by Vndvana, which are manifest through sandhin-akti. All glories to Him!
Ka as the viaya (object) of all twelve rasas at the same time
daitycrys tadsye viktim aruat malla-vary sakhyo gaaunnatya khale pralayam i-ga dhynam uarum amb romaca syugn kam api nava-camatkram anta surendr lsya ds kaka yayur asita-da prekya rage mukundam Lalita-mdhava (4.1.11),
rla Rpa Gosvm

daitya of the demons; cry the teachers; tad then; asye on the face; viktim transformation; aruatm redness; malla of wrestlers; vary the best; sakhya the friends; ganda-unnatyam smiling; khala of the demon; the kings; pralayam devastation; i of sages; ga cheeks; dhynam meditation; ua warm; arum tears; amba mother; roma-acam hairs standing up; samyugina the chivalrous fighters; kam api something; nava new; camatkram wonder; anta within; sura of demigods; indra the leaders; lsyam dancing; ds the menial

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servants; kaa-akam sidelong glances; yayu attained; asita black; da whose eyes; prekya seeing; rage in the arena; mukundam Ka.

[Different people saw Ka in different ways:] When the priests of Kasa saw r Ka enter the wrestling arena anointed with blood after killing the elephant Kuvalaypa, their faces became contorted with disgust (vbhatsa). The faces of the wrestlers turned red with anger (rudra). The cheeks of Kas friends blossomed with joy (hsya and sakhya). The wicked lost all consciousness as if on the verge of death (bhaynaka, fear). The sages became absorbed in deep meditation (nta). Devak and the other mothers began to cry warm tears in parental compassion (vtsalya and karua). The bodily hairs of the of the warriors stood on end in chivalry (vra). Indra and the other demigods experienced unprecedented astonishment within their hearts (adbhuta). The dsya-bhaktas danced (dsya), and the young girls cast sidelong amorous glances with their black eyes (mdhurya).
Ka is one, yet becomes many for the purpose of loving exchanges
eko (eka) bahu sym Chndogya Upaniad (6.2.3)

eko/ekam one; bahu many; sym I will become.

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Ka is one and becomes many, yet becoming many still remains one. [He expands Himself into many for the purpose of loving exchanges.]

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For the loka: uddha-sattva-vietm, see Essential lokas.
The sixth verse of r ikaka describes the external manifestations of perfection (bhva)
nayana galad-aru-dhray vadana gadgada-ruddhay gir pulakair nicita vapu kad tava nma-grahae bhaviyati ikaka (6), rla Caitanya Mahprabhu

nayanam the eyes; galat-aru-dhray with streams of tears running down; vadanam mouth; gadgada faltering; ruddhay choked up; gir with ones words; pulakai by erection of the hairs due to transcendental happiness; nicitam covered; vapu the body; kad when?; tava Your; nmagrahae in chanting the name; bhaviyati it will be.

O Prabhu! When will tears flow from my eyes like torrents of rain, my voice falter and the hairs on my body stand erect as I chant Your holy names?
On the appearance of bhva-bhakti the following nine symptoms are observed:
kntir avyartha-klatva viraktir mna-nyat -bandha samutkah nma-gne sad ruci

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saktis tad-gukhyne prtis tad-vasati-sthale ity dayo nubhv syur jta-bhvkure jane Bhakti-rasmta-sindhu (1.3.2526),
rla Rpa Gosvm

knti forgiveness, tolerance; avyartha-klatvam not wasting time; virakti detachment; mna-nyat the quality of pridelessness; -bandha the bondage of hope; samutkah eagerness; nma-gne in chanting Your holy names; sad always; ruci taste; sakti attachment; tat of r Ka; gua-khyne in describing the transcendental qualities; prti affection; tat His; vasati-sthale for places of residence [the temple or holy places]; iti thus; daya and so on; anubhv the ecstatic moods; syu may be; jta developed; bhva-akure whose ecstatic emotions have began to sprout; jane in a person.

(1) knti forgiveness, forbearance or tolerance, (2) avyarthament from klatva not wasting time, (3) virakti detach worldly enjoy ment, (4) mna-nyat absence of pride, (5) -bandha steadfast hope [that Ka will bestow His mercy], (6) samutkah intense eagerness [to obtain ones goal], (7) nma-gne sad ruci a taste for always chanting the holy names, (8) tad-gua-khyne sakti attachment to hari-kath, (9) tad-vasati-sthale prti affection for the transcendental pastime places of the Lord. These nine ecstatic moods or anubhvas develop within a person in whom the symptoms of bhva have begun to sprout.

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Bhva can only be attained by sdhu-saga

yath duatvam me davayati ahasypi kpay yath mahyam premmtam api dadty ujjvalam asau yath r-gndharv-bhajanavidhaye prerayati m tath gohe kkv giridharam iha tvam bhaja mana Mana-ik (8),
rla Raghuntha dsa Gosvm

yath so that; duatvam wickedness; me my; davayati he drives away; ahasya of a rogue; api although; kpay mercifully; yath so that; mahyam to me; prema-mtam nectar of divine love; api also; dadti He gives; ujjvalam the radiant; asau He; yath so that; r-gndharv of rmat Rdhik; bhajana-vidhaye in the service; prerayati He may impell; mm me; tath therefore; gohe in Vraja; kkv with humble words; giridharam the lifter of Govardhan; iha now; tvam you; bhaja worship; mana O mind.

[By the association of sdhus, hldin-akti is transmitted into the sdhakas heart, dispels all contamination and brings about the highest perfection. But that type of sdhu-saga is not easily available:] Therefore, O mind, with utter humility and grief-stricken words, just worship r Giridhr Ka in such a way that

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He will remove the wickedness of even this rogue, bestow the nectar of His supremely radiant prema and confer upon me the inspiration to worship rmat Rdhik.
Vtrsuras four prayers
aha hare tava pdaika-mladsnudso bhavitsmi bhya mana smaretsu-pater gus te gta vk karma karotu kya rmad-Bhgavatam (6.11.24)

aham I; hare O my Lord Hari; tava Your; pda-ekamla whose only shelter is the lotus feet; dsa-anudsa the servant of Your servant; bhavitsmi shall I become; bhya again; mana my mind; smareta may remember; asupate of the Lord of my life; gun the attributes; te of Your Lordship; gta may chant; vk my words; karma activities of service to You; karotu may perform; kya my body.

O Lord, please bestow such mercy upon me so that in my next birth I may obtain the opportunity to exclusively serve the servants who have taken exclusive shelter at Your lotus feet. May my mind always remember Your allauspicious qualities, my speech always chant the glories of these qualities and my body always remain engaged in Your service.

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In separation from You, I dont even desire liberation

na nka-pha na ca pramehya na srva-bhauma na rasdhipatyam na yoga-siddhr apunar-bhava v samajasa tv virahayya kke rmad-Bhgavatam (6.11.25)

na not; nka-pham Dhruvaloka; na nor; ca also; pramehyam Brahms planet; na nor; srva-bhaumam sovereignty of the whole earthly planetary system; na nor; ras-dhipatyam sovereignty of the lower planetary system; na nor; yoga-siddh eight kinds of mystic yogic powers (aim, laghim, mahim, etc.); apunabhavam liberation from rebirth in a material body; v or; samajasa properly, O source of all opportunities; tv You; virahayya being separated from; kke I desire.

O source of all good fortune, I have no desire to attain the royal throne of Dhruva-loka, the position of Brahms emperorship over the Earth or sovereignty over the lower planetary system. Nor do I desire the eight kinds of mystic perfections. I do not even want liberation, in separation from You.
Like a beloved in separation, I always long to see You
ajta-pak iva mtara khag stanya yath vatsatar kudhrt

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priya priyeva vyuita via mano ravindka didkate tvm rmad-Bhgavatam (6.11.26 )

ajta-pak who have not yet grown wings; iva like; mtaram the mother; khag small birds; stanyam the time of milking; yath just as; vatsatar the young calves; kudha-rt distressed by hunger; priyam the beloved or husband; priy the wife or lover; iva like; vyuitam who is separated; via morose; mana my mind; aravindaaka O lotus-eyed one; didkate wants to see; tvm You.

O lotus-eyed Lord, as baby birds whose wings have not yet grown always look for their mother to feed them, as small calves tied with ropes anxiously await the time of milking, or as a beloved feels despondent due to separation from her lover I always yearn to see You.
A prayer for sakhya mood (virambha-sev)
mamottamaloka-janeu sakhya sasra-cakre bhramata sva-karmabhi tvan-myaytmtmaja-dra-gehev sakta-cittasya na ntha bhyt rmad-Bhgavatam (6.11.27)

mama my; uttama-loka-janeu for those attached to You who are praised by transcendental songs; sakhyam friendship; sasra-cakre in the cycle of birth and death; bhramata

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who am wandering; sva-karmabhi by the results of my fruitive activities; tvat-myay by Your external energy; tma to the body; tma-ja children; dra wife; geheu and home; sakta attached; cittasya whose mind; na not; ntha O my Lord; bhyt may there be.

O my Lord and Master, as I wander within this cycle of birth and death as a result of my fruitive activities, kindly award me friendship with persons who have taken complete shelter of You, the all-attractive Person who are eulogised by transcendental songs. Let my heart become detached from those who, under the influence of Your deluding potency, remain absorbed to their mundane body, children, wife and home.
Liberation stands before a devotee with folded hands
bhaktis tvayi sthiratar bhagavan yadi syd daivena na phalati divya-kiora-mrti mukti svaya mukulitjali sevate smn dharmrtha-kma-gataya samaya-pratk Ka-karmta (107),
rla Bilvamagala hkura

bhakti devotional service; tvayi unto You; sthiratar very steady; bhagavan O Lord; yadi if; syt it may be; daivena by destiny; na unto us; phalati bears the fruit; divya transendental; kiora-mrti the youthful form of Ka; mukti liberation; svayam personally; mukulita-ajali

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standing with folded hands; sevate renders service; asmn unto us; dharma religiosity; artha economic development; kma sense gratification; gataya the final goals; samaya nearby; pratk expecting.

O Bhagavn, if by the grace of Providence I attain steady devotion unto Your lotus feet, at that time Your most charming divine form of Nanda-Kiora always manifests to me. Then I perceive liberation in person standing before me with folded hands, and mundane religion, wealth and sense pleasure in their personified forms also await to offer me service.
The practice of hari-kath at the stage of rati
parasparnukathana pvana bhagavad-yaa mitho ratir mithas tuir nivttir mitha tmana smaranta smrayanta ca mitho ghaugha-hara harim bhakty sajtay bhakty bibhraty utpulak tanum rmad-Bhgavatam (11.3.3031)

paraspara mutual; anukathanam discussion; pvanam purifying; bhagavat of the Supreme Lord; yaa glories; mitha mutual; rati loving attraction; mitha mutual;

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tui satisfaction; nivtti cessation of material miseries; mitha mutual; tmana of the soul. smaranta remembering; smrayanta ca and reminding; mitha one another; agha-ogha-haram the killer of Aghasura, or He who removes everything inauspicious from His devotees; harim r Hari; bhakty because bhakti; sajtay is awakened; bhakty by bhakti; bibhrati possess; utpulakm standing of hairs; tanum body.

As the devotees of the Lord discuss the purifying glories of r Ka among themselves in accordance with the teachings of their spiritual preceptors, they experience mutual loving attractions amongst themselves and taste great satisfaction whereby the influence of material miseries is nullified. As they remember and remind one another about the Soul of all souls, r Hari, the slayer of Aghasura, an immense volume of sins is destroyed. Bhakti can only be attained through association with those who have bhakti. After attaining this uddha-bhakti all symptoms of ecstacy, such as the standing of the hairs on the body, are naturally manifest.

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Prema-bhakti
The definition loka of prema (1)
samya masita-svnto mamatvtiaykita bhva sa eva sndrtm budhai prem nigadyate Bhakti-rasmta-sindhu (1.4.1),
rla Rpa Gosvm

samyak completely; masita softened; sva-anta the heart of ones heart; mamatva of mineness or possesiveness; atiaya by an abundance; akita characterised; bhva emotion; sa that; eva certainly; sndra condensed; tm whose nature; budhai by enlightened persons; prem pure ecstatic love of God; nigadyate is called.

When bhva-bhakti, or rati, deepens and matures, the sdhakas heart becomes completely soft and melted with an overwhelming sense of mamat, or possessiveness, towards r Ka. Thereafter the devotee experiences the supreme exaltation of condensed transcendental bliss. This extremely condensed stage of bhva is known as prema by enlightened persons.
The definition loka of prema (2)
sarvath dhvasa-rahita yadyapi dhvasa-krae yad bhva-bandhana yno sa prem parikrtita Ujjvala-nlmai, rla Rpa Gosvm

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sarvath in every way; dhvasa-rahitam free from destruction; yady api although; dhvasa-krae there is cause for destruction; yad which; bhva-bandhanam the affectionate bond; yno between a youthful couple; sa that; prema pure transcendental love; parikrtita declared.

When the affectionate bond between a young man and a young woman can never be destroyed, even when there is every cause for the destruction of that relationship, the attachment between them is said to be pure love.*
Definition of bhakti endowed with mamat (i.e. prema)
ananya-mamat viau mamat prema-sagat bhaktir ity ucyate bhma-prahldoddhava-nradai Bhakti-rasmta-sindhu (1.4.2),
rla Rpa Gosvm

ananya-mamat having a sense of exclusive possessiveness; viau for Lord Viu, or Ka; mamat the sense of ownership; prema-sagat a kinship with love; bhakti devotional service; iti thus; ucyate is said; bhma by Bhma; prahlda by Prahlda Mahrja; uddhava by Uddhava; nradai and by Nrada.

When one develops an unflinching sense of mineness or possessiveness (mamta) in relation to r Ka, or in other words, when one thinks of Ka and no one else as the only object of love, such an awakening is called prema-bhakti by exalted persons like Bhma, Prahlda, Uddhava and Nrada.*

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The difference between lust and love (kma and prema)

tmendriya-prti-vchtre bali kma kendriya-prti-icch dhare prema nma r Caitanya-caritmta, di-ll (4.165)

tma-indriya-prti for the pleasure of ones own senses; vch desire; tre that; bali I call; kma lust; kaindriya-prti for the pleasure of Lord Kas senses; icch desire; dhare holds; prema love; nma the name.

The desire to gratify ones own senses is kma (lust), but the desire to please the senses of r Ka is prema.*
rla Bhaktivinoda hkura: Ka is saying, Those jvas who do not serve Me by correctly using their free will, have to accept kma, an enjoying mood, which is the perverted form of the jvas pure love, prema, for Me. The love between Ka and the gops is pure prema, not lust
gop-gaera premera rha-bhva nma viuddha nirmala prema, kabhu nahe kma r Caitanya-caritmta, di-ll (4.162)

gop-gaera of the gops; premera of the love; rha-bhva the ecstatic mood in the state of ascended bhva; nma named; viuddha fully pure; nirmala spotless; prema love; kabhu at anytime; nahe is not; kma lust.

The love of the gops is called rha-bhva. It is pure and spotless prema. It is not at any time lust (kma).*

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Lust and love are as different as iron and gold

kma, premadohkra vibhinna lakaa lauha ra hema yaiche svarpe vilakaa r Caitanya-caritmta, di-ll (4.164)

kma lust; prema love; dohkra of the two; vibhinna separate; lakaa symptoms; lauha iron; ra and; hema gold; yaiche just as; svarpe in nature; vilakaa different.

Lust and love have different characteristics, just as iron and gold have different natures.*
Lust is like dense darkness, but love is like the bright sun
ataeva kma-preme bahuta antara kmaandha-tama, premanirmala bhskara r Caitanya-caritmta, di-ll (4.171)

ataeva therefore; kma-preme in lust and love; bahuta much; antara difference; kma lust; andha-tama blind darkness; prema love; nirmala pure; bhskara sun.

Therefore lust and love (prema) are quite different. Lust is like dense darkness, but love is like the bright sun.*
Kas form is superior to Nryaas
siddhntatas tv abhede pi ra-ka-svarpayo rasenotkyate ka-rpam e rasa-sthiti r Caitanya-caritmta, Madhya-ll (9.117)

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siddhntata from the perspective of perfected philosophical truth; tu but; abhede no difference [for They are both the abode of six opulences]; api although; r-a of the husband of Lakm, Nryaa; ka of Lord Ka; svarpayo between the forms; rasena from the perspective of transcendental mellows; utkyate is superior; karpam the form of Lord Ka; e this; rasa-sthiti reservoir of pleasure.

From the perspective of conclusive truths, there is no difference between the forms of Nryaa and Ka. Yet from the viewpoint of rasa, or the capacity to engage in profound loving relationships with His devotees, Ka surpasses Nryaa. This is the unique characteristic of rasa.
Even Lakm-dev failed to attain the position of a gop
kasynubhvo sya na deva vidmahe tavghri-reu-spardhikra yad-vchay rr lalancarat tapo vihya kmn su-cira dhta-vrat rmad-Bhgavatam (10.16.36)

kasya of what; anubhva consequence; asya of this [the serpent Kliya]; na not; deva my Lord; vidmahe we know; tava Your; aghri of the lotus feet; reu of the dust; sparaa for touching; adhikra qualification; yat for which; vchay with the desire; r the goddess of fortune; lalan enchanted by desires; carat performed;

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tapa austerity; vihya giving up; kmn all desires; suciram for a long time; dhta-vrat with a firm vow.

[The Ngapatns, wives of Klya, prayed to r Ka:] Oh Deva! r Lakm-dev gave up all her desires, took a vrata and performed austerities for a long, long time just to attain the dust of Your lotus feet. [Nonetheless, she failed to achieve her hearts desire.] Who knows what pious activities Klya Nga performed to become qualified to receive that same rare footdust.
Even Lakm cannot attain the embrace of r Ka
nya riyo ga u nitnta-rate prasda svar-yoit nalina-gandha-ruc kuto ny rsotsave sya bhuja-daa-ghta-kaha labdhi ya udagd vraja-sundarm rmad-Bhgavatam (10.47.60)

na not; ayam this; riya of the goddess of fortune; age on the chest; u alas; nitnta-rate who is very intimately related; prasda the favour; sva of the heavenly planets; yoitm of women; nalina of the lotus flower; gandha having the aroma; rucm and bodily luster; kut much less; any others; rasa-utsave in the festival of the rsa dance; asya of r Ka; bhuja-daa elephant-trunklike arms; ghta embraced; kaha their necks; labdhaim who achieved such a blessing; ya which; udagt became manifest; vraja-sundarnm for the beautiful gops of Vrajabhmi.

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In the rsa festival, r Ka embraced the vraja-sundars around their necks with His elephant-trunk-like arms, thus fulfilling their hearts desires. Even Lakm, who is so intimately associated with Him being situated on His chest, does not attain this mercy. It is also not attained by the most beautiful girls of the heavenly planets, whose bodily lustre and fragrance resemble the lotus flower, what to speak of other [mortal] beautiful women.
Even the topmost devotee, r Uddhava, longs for gop-bhva
sm aho caraa-reu-jum aha sy vndvane kim api gulma-latauadhnm y dustyaja sva-janam rya-patha ca hitv bhejur mukunda-padav rutibhir vimgym rmad-Bhgavatam (10.47.61)

sm of the gops; aho Oh, how astonishing!; caraa-reu to the dust of the lotus feet; jum favourably devoted to; aham sym let me become; vndvane in Vndvana; kim api any one; gulma-lat-auadhnm of the bushes, creepers and herbs; y they who; dustya-jam very difficult to give up; svajanam family members; rya-patham the path of dharma or chastity; ca and; hitv having given up; bheju worshipped; mukunda-padavm the path which leads to the lotus feet of Mukunda, Ka; rutibhi by the Vedas; vimgym sought after.

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[r Uddhava prayed:] Oh, how wonderful the character of vraja-devs is. They have given up everything that is difficult to renounce, such as children, family and the path of chastity, and they have taken shelter of the path of prema-bhakti to r Ka that is sought after by the rutis. My prayer is that I may appear as a bush, a creeper or even a blade of grass in r Vndvana and thus receive the footdust of the gops lotus feet.
Uddhava forever prays to the dust of the lotus feet of the gops
vande nanda-vraja-str pda-reum abhkaa ys hari-kathodgta punti bhuvana-trayam rmad-Bhgavatam (10.47.63)

vande I offer my respects; nanda-vraja of the cowherd village of Nanda Mahrja; strm of the women; pda of the feet; reum to the dust; abhkaa perpetually; ysm whose; hari of Lord Ka; kath about the topics; udgtam loud chanting; punti purifies; bhuvanatrayam the three worlds.

[r Uddhava said:] I bow down to the dust of the feet of the gops who reside in Nanda Bbs Vraja. Oh, whatever these gops have sung about Kas pastimes always has and always will purify the entire world.

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The Mathur ladies glorify the love of the gops

gopyas tapa kim acaran yad amuya rpa lvaya-sram asamordhvam ananya-siddham dgbhi pibanty anusavbhinava durpam eknta-dhma yaasa riya aivarasya rmad-Bhgavatam (10.44.14)

gopya the gops; tapa austerities; kim what; acaran performed; yat from which; amuya of such a one (Lord Ka); rpam the form; lvaya-sram the essence of loveliness; asama-rdhvam not paralleled or surpassed; ananya-siddham not perfected by any other ornament (selfperfect); dgbhi by the eyes; pibanti they drink; anusava at every moment; abhinavam constantly new; durpam difficult to obtain; eknta-dhma the only abode; yaasa of fame; riya of beauty; aivarasya of opulence.

[The Mathur-ramas prayed:] Oh, how astonishing. What kind of austerities did the gops perform to be able to constantly drink the unequalled and unsurpassed sweetness of His self-perfect bodily beauty, which appears newer and newer at every moment? The gops directly see with their own eyes the very rare loveliness of r Kas form, which is the essence of all lustre, and is the unrivaled, exclusive reservoir of independently perfect fame, beauty and opulence.

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Chocked up by tears, the gops constantly sing about Ka

y dohane vahanane mathanopalepaprekhekhanrbha-ruditokaa-mrjandau gyanti cainam anurakta-dhiyo ru-kahyo dhany vraja-striya urukrama-citta-yn rmad-Bhgavatam (10.44.15)

ya who [the gops]; dohane while milking; avahanane threshing; mathana churning; upalepa smearing; prekha on swings; ikhana swinging; arbha-rudita [taking care of] crying babies; ukaa sprinkling; mrjana cleaning; dau and so on; gyanti they sing; ca and; enam about Him; anurakta very much attached; dhiya whose minds; aru with tears; kahya whose throats; dhany fortunate; vraja-striya the ladies of Vraja; urukrama of Lord Ka; citta-yn in the chariots of their hearts.

[The Mathur-ramas said:] The gops of Vraja are the most fortunate of women because their minds are fully attached to Ka. They keep Him always seated on the chariots of their hearts and with their throats choked up by tears, they constantly sing about Him while milking the cows, threshing grain, churning butter, smearing their courtyards with cow dung, riding on swings, taking care of crying babies, sprinkling the ground with water, cleaning their houses, gathering cow dung for fuel and so forth.

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Upon hearing Kas flute the gops come out to see Him
prtar vrajd vrajata viata ca sya gobhi sama kvaayato sya niamya veum nirgamya tram abal pathi bhri-puy payanti sa-smita-mukha sa-dayvalokam rmad-Bhgavatam (10.44.16)

prta in the early morning; vrajt from cow grazing; vrajata of Him who is going; viata entering; ca and; syam in the evening; gobhi samam together with the cows; kvaayata who is vibrating; asya His; niamya hearing; veum the flute; nirgamya coming out; tram quickly; abal the women; pathi on the road; bhri extremely; puy pious; payanti they behold; sa-smita-mukham with smiling faces; sa-daya with mercy [or love]; avalokam with glances.

When the gops hear Ka playing His flute as He leaves Vraja in the morning with His cows or returns with them at sunset, the young girls quickly come out of their houses to see Him. They must have performed many pious activities to be able to see Him as He walks on the road, His smiling face mercifully glancing upon them.
rmat Rdhik attributes Her own prema to the Pulind girls
pr pulindya urugya-padbja-rga r-kukumena dayit-stana-maitena

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tad-darana-smara-rujas ta-ritena limpantya nana-kuceu jahus tad-dhim rmad-Bhgavatam (10.21.17) (Veu-gta 10)

pr fully satisfied; pulindya the young girls of the lowcaste Pulinda tribe; urugya of r Ka, who loudly sings sweet songs by mouth or flute; pada-abja from the lotus feet; rga the reddish color of affection; r-kukumena by the beautifully transcendental kukuma powder or paste; dayit of His beloved [r Rdhik]; stana the breasts; maitena which had adorned; tat of that; darana by the sight; smara by the force of kma; ruja the burning torment of desire; ta upon the blades of grass; ritena touching; limpantya smearing; nana upon their faces; kuceu and breasts; jahu they gave up; tat that; dhim the disease of the heart or the anguish caused by kma.

[rmat Rdhik said:] O sakh! These Pulinds, the young women who live in the forest, are fully satisfied because they possess anurga, extraordinary attachment for r ymasundara within their hearts. When they see our dearmost beloved r Ka, the anguish of divine lust arises within them, and their hearts are struck with the disease of love. One of His beloveds had adorned her breast with reddish kukuma which came off on Kas lotus feet. When yma roams through Vndvana, the grass gets covered with this kukuma. The supremely fortunate Pulind girls see it and are immediately overwhelmed by

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the burning torment of smara [Cupid]. They take this kukuma and smear it on their faces and breasts. In this way they alleviate the anguish of their kma.
Only the eyes of devotion smeared with love can see Ka
premjana-cchurita-bhakti-vilocanena santa sadaiva hdayeu vilokayanti ya ymasundaram acintya-gua-svarpa govindam di-purua tam aha bhajmi Brahma-sahit (38)

prema-ajana with the salve of love; cchurita smeared; bhakti-vilocanena with eyes of devotion; santa exclusively devoted saints; sad at all times; eva certainly; hdayeu within their purified hearts; vilokayanti certainly behold; yam whose; ymasundaram as beautiful yma; acintyagua having inconceivable qualities; svarpam original form; di-puruam govindam primeval Supreme Person, r Govinda; tam to that; aham bhajmi I render service.

The saintly personalities, whose eyes of bhakti are smeared with the kjjala of prema, always behold r Ka within their hearts as ymasundara, the embodiment of inconceivable qualities. I render service to that di-purua, Govinda.

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Separation and Meeting in Prema

The internal symptom of perfection
yugyita nimeea caku prvyitam nyyita jagat sarva govinda-virahea me ikaka (7), r Caitanya Mahprabhu

yugyitam becomes a millenium; nimeea even a moment; caku from my eyes; prvyitam tears flow like rain from the monsoon clouds; nyyitam becomes void; jagat sarva this entire world; govinda-virahea in separation from Govinda; me to me.

O sakh! In separation from My Govinda, a moment becomes a millennium. Tears begin to shower from my eyes like torrents of rain from the clouds, and this entire world becomes void.
The sentiments of r Rdh in separation
ayi dna-dayrdra ntha he mathur-ntha kadvalokyase hdaya tvad-aloka-ktara dayita bhrmyati ki karomy aham Padyval (334)

ayi O My Lord; dna to the wretched; day-rdra compassionate; ntha O Master; he O; mathur-ntha the

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Master of Mathur; kad when; avalokyase You shall be seen; hdayam My heart; tvat You; aloka without seeing; ktaram aggrieved; dayita O beloved; bhrmyati becomes bewildered; kim what; karomi shall do; aham I.

[r Mdhavendra Pur said:] O You whose heart is most merciful to the wretched! O Master! O Lord of Mathur! When will I have Your darana? O Lord of My life, because I cannot see You, My heart has become agitated. What shall I do now?
In extreme separation, rmat Rdhik calls upon Ka
he deva he dayita he bhuvanaika-bandho he ka he capala he karuaika-sindho he ntha he ramaa he nayanbhirma h h kad nu bhavitsi pada dor me Ka-karmta (40),

r Bilvamagala hkura

he deva O Lord; he dayita O dear one; he bhuvana-ekabandho O only friend of the universe; he ka O Lord Ka; he capala O restless one; he karua-eka-sindho O only ocean of mercy; he ntha O my Lord; he ramaa O my enjoyer; he nayana-abhirma O the delight my eyes; h h alas, alas; kad when?; nu certainly; bhavit asi will You be; padam the dwelling place; do me of my vision.

O Lord! O dear one! O sole friend of the worlds! O Ka! O restless one! O only ocean of compassion! O Deva!

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O playful one (ramaa)! O You who delight the eyes! Alas! Alas! When will You again be present on the path of My eyes?
r Rdhik is lamenting in separation from Ka
h ntha ramaa preha kvsi kvsi mah-bhuja dsys te kpay me sakhe daraya sannidhim rmad-Bhgavatam (10.30.39)

h O; ntha Master; ramaa lover; preha dearmost; kva asi kva asi where are You? where are You?; mahbhuja O mighty-armed one; dsy the maidservant; te Your; kpay the wretched; me Me; sakhe O friend; daraya please show; sannidhim Your presence.

O Master! My lover! O dearest, where are You? Where are You? Please, O mighty-armed one, O friend, show Yourself to Me, Your wretched maidservant.*
The gops intense longing to always hold r Kas lotus feet in their hearts
hu ca te nalina-nbha padravinda yogevarair hdi vicintyam agdha-bodhai sasra-kpa-patitottaravalamba geha jum api manasy udiyt sad na rmad-Bhgavatam (10.82.48)

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hu they said; ca and; te Your; nalina-nbha O Lord, whose navel is just like a lotus flower; pada-aravindam lotus feet; yoga-varai by the great mystic yogs; hdi within the heart; vicintyam to be meditated upon; agdha-bodhai by the highly learned philosophers; sasra-kpa the dark well of material existence; patita of those fallen; uttaraa of deliverers; avalambam the only shelter; geham family affairs; jum of those engaged; api though; manasi in the hearts; udiyt let be awakened; sad always; na our.

[At the meeting in Kuruketra, rmat Rdhik and the prominent gops said:] O Kamala-nbha (You whose navel is like a lotus), great yogs who possess profound intelligence meditate upon Your lotus feet in their hearts. Your lotus feet are the only means of shelter for those who have fallen into the well of material existence. O Lord, please give us the benediction that, even when we perform household work, Your lotus feet shall always reside in our hearts.
rmat Rdhik begs Ka to place His lotus feet in Vndvana
anyera hdayamana, mora manavndvana, mane vane eka kari jni th tomra pada-dvaya, karha yadi udaya, tabe tomra pra kp mni r Caitanya-caritmta, Madhya-ll (13.137)

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anyera of others; hdaya consciousness; mana mind; mora mana My mind; vndvana Vndvana consciousness; mane with the mind; vane with Vndvana; eka kari as one and the same; jni I know; th there, at Vndvana; tomra Your; pada-dvaya two lotus feet; karha You should do; yadi if; udaya appearance; tabe then; tomra Your; pra complete; kp mercy; mni I accept.

Speaking in the mood of rmat Rdhr, Caitanya Mahprabhu said: For most people, the mind and heart are one, but because My mind is never separated from Vndvana, I consider My mind and Vndvana to be one. My mind is already Vndvana, and since You like Vndvana, will You please place Your lotus feet there? I would deem that Your full mercy.*
r Ka speaks the following words to give the gops consolation
mayi bhaktir hi bhtnm amtatvya kalpate diy yad sn mat-sneho bhavatn mad-pana rmad-Bhgavatam (10.82.44)

mayi to Me; bhakti devotional service; hi only; bhtnm for living beings; amtatvya to immortality; kalpate leads; diy by good fortune; yat which; st has developed; mat for Me; sneha the love; bhavatnm on the part of your good selves; mat Me; pana which is the cause of obtaining.

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Sakhs, it is greatly fortunate that you have developed prema for Me, which is the only way to attain Me. Loving devotional service unto Me qualifies living entities to attain My supremely blissful eternal abode.
As Mahprabhu was ecstatically dancing at the Ratha-ytr, He was singing in Rdhiks mood of separation
sei ta para-ntha pinu, yh lgi madana-dahane jhuri genu r Caitanya-caritmta, Madhya-ll (13.113)

sei ta that indeed; para-ntha the master of My life; pinu I have attained; yh lgi for whom; madanadahane being burned by Cupid; jhuri genu I became dried up.

I have attained that very Lord of My life, for whom I was burning in the fire of Cupid.
As My devotees surrender unto Me, I reward them accordingly
ye yath m prapadyante ts tathaiva bhajmy aham mama vartmnuvartante manuy prtha sarvaa Bhagavad-gt (4.11)

ye they; yath as; mm Me; prapadyante as they serve; tn them; tath so; eva certainly; bhajmi aham I love

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and serve; mama vartma My path; anuvartante follow; manuy all men; prtha O son of Pth; sarvaa in all respects.

O Prtha, in whichever way a person renders service to Me, I reciprocate with him accordingly. Everyone follows My path in all respects.
However, the prema of the gops is so exalted that Ka is unable to keep His promise
na praye ha niravadya-sayuj sva-sdhu-ktya vibudhyupi va y mbhajan durjaya-geha-khal savcya tad va pratiytu sdhun rmad-Bhgavatam (10.32.22)

na not; praye able to make; aham I; niravadya-sayujm faultless union; sva-sdhu-ktyam proper compensation; vibudha-yu a lifetime as long as that of the demigods; api although; va to you; y who; m Me; abhajan have worshipped; durjara difficult to overcome; geha-khal the chains of household life; savcya cutting; tat that; va of you; pratiytu let it be returned; sdhun by the good activity itself.

[When the gops were overwhelmed with dissatisfaction due to r Kas absence from the rsa-ll, Ka returned and told them:]

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My dear gops, our meeting is certainly free of all material contamination. I must admit that even with the lifetime of a demigod it would be impossible for Me to repay My debt to you because you have cut off the shackles of family life which are so difficult to break, just to search for Me. Consequently I am unable to repay you. Therefore please be satisfied with your saintly activities in this regard.
Gop-gta, the gops song of separation
jayati te dhika janman vraja rayata indir avad atra hi dayita dyat diku tvaks tvayi dhtsavas tv vicinvate rmad-Bhgavatam (10.31.1) (Gop-gta 1)

jayati is glorious; te Your; adhikam exceedingly; janman by the birth; vraja the land of Vraja; rayate is residing; indir Lakm, the goddess of fortune; avat perpetually; atra here; hi indeed; dayita O beloved; dyatm may (You) be seen; diku in all directions; tvak Your (devotees); tvayi for Your sake; dhta sustained; asava their life-airs; tvm for You; vicinvate they are searching.

[The gops say:] O most beloved, because of Your birth in this land of Vraja, the entire area has become more glorious than Vaikuha and other planets. It is for this reason that Lakm, the goddess of beauty

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and wealth, eternally decorates it with her presence. O beloved, in this blissful land of Vraja, it is only we gops who are not happy. We maintain our lives solely for Your sake, being extremely anguished in separation from You, and are wandering from forest to forest in search of You. Therefore, please appear before us now.
tava kathmta tapta-jvana kavibhir ita kalmapaham ravaa-magala rmad tata bhuvi ganti ye bhri-d jan rmad-Bhgavatam (10.31.9) (Gop-gta 9)

tava Your; kath-amtam the nectar of pastime topics; tapta-jvanam enlivening the hearts of those afflicted by the threefold material miseries; kavibhi by enlightened sages; itam praised; kalmaa-apaham dispells the ignorance of sinful life; ravaa-magalam creates auspiciousness simply by hearing; rmat embued with spiritual potencies; tatam broadcast all over the world; bhuvi on the Earth; ganti chant and proclaim; ye those who; bhri-d most magnanimous; jan persons.

Nectarean discussions about You are the life and soul of those who are tormented by separation from You, and greatly learned personalities, such as Brahm, iva and the four Kumras, sing of them. Those narrations vanquish the distress of past sins [prrabda and aprrabda].

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Immediately upon being heard, they bestow the highest auspiciousness, and especially the wealth of prema. The nectar of Your narrations is expanded by those who glorify Your pastimes, and therefore such narrators are truly the most generous benefactors in the world.
The gops express their supreme love for Ka
yat te sujta-caramburuha staneu bht anai priya dadhmahi karkaeu tenavm aasi tad vyathate na ki svit krpdibhir bhramati dhr bhavad-yu na rmad-Bhgavatam (10.31.19) (Gopi-gta 19)

yat which; te Your; su-jta very fine; caraa-amburuham lotus feet; staneu on the breasts; bht being afraid; anai gently; priya dear one; dadhmahi we place; karkaeu rough; tena with them; aavm the forest; aasi You roam; tat they; vyathate are distressed; na not; kim svit we wonder; krpa-dibhi by small stones and so on; bhramati reels; dh the mind; bhavat-yum of those whom Your Lordship is the very life; na of us.

[The gops said:] O beloved, fearing to hurt Your very tender lotus feet, we carefully place them on our hard breasts. Tonight, with those very same soft feet, You are wandering somewhere in this secluded forest. Are Your lotus feet not in pain, being injured by sharp stones, edges

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of dry grains and the like? O You who are our very life, our intelligence is bewildered, overwhelmed with thoughts of You.
Steadiness in perfection
liya v pda-rat pinau mm adarann marma-hat karotu v yath tath v vidadhtu lampao mat-pra-nthas tu sa eva npara ikaka (8), r Caitanya Mahprabhu

liya embracing; v or; pda-ratm one who is attached to His lotus feet; pinau let Him crush; mm Me; adarant by not being visible; marma-hatm brokenhearted; karotu let Him make; v or; yath as; tath so; v or; vidadhtu let Him do; lampaa a debauchee; mat-pra-ntha the Lord of My life; tu but; sa He; eva only; na apara not anyone else.

Let that debauchee (Ka) tightly embrace this maidservant, who is devoted to serving His lotus feet, and thus delight Me. Or, let Him trample Me under His feet, or break My heart by not giving Me His darana. He may do whatever He desires. Even if He sports with His other beloveds directly in front of Me, He is still My prantha, My life and soul. In My heart, there is none other than Him.

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r Govardhana prama
namas-te girirjya r govardhana-nmine aea-klea-nya paramnanda-dyine

nama obeisances; te unto you; girirjya unto the king of mountains; r-govardhana-nmine whose name is r Govardhana; aea unlimited; klea miseries; nya destroying; parama-nanda supreme bliss; dyine bestowing.

I offer my respectful obeisances unto the king of mountains (Girirja) whose name is Govardhana. He destroys unlimited miseries and bestows the highest bliss.
O sakhs, Govardhana is the crown jewel of r Haris servants
hantyam adrir abal hari-dsa-varyo yad rma-ka-caraa-spara-pramoda mna tanoti saha-go-gaayos tayor yat pnya-syavasa-kandara-kandamlai rmad-Bhgavatam (10.21.18) (Veu-gta 18)

hanta Oh look!; ayam this [as if indicating with the finger that Govardhana is just nearby]; adri hill [Govardhana]; abal O sakhs, literally meaning those who have no bal or power [to serve Ka as Govardhana does]; hari-dsavarya the best among the servants of Hari; yat because;

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rma-ka of r Ka and Balarma [or of r Ka and His beloved gops]; caraa-spara of the touch of the lotus feet; pramoda great jubilation; mnam tanoti he offers respect; saha with; go-gaayo unto the cows, calves and cowherd boys; tayo to Them [r Ka and Balarma or Rdh-Ka yugala]; yat because; pnya with refreshing drinking water or cooling waterfalls; syavasa very soft grass [and food-grains, flowers and fruits]; kandara [kuja-like] caves; kanda-mlai and edible roots.

O sakhs, just see this hill, Govardhana, who is the crown jewel of r Haris servants (hari-dsa-varya). Blessed is his fortune! By the touch of the lotus feet of our pravallabha r Ka and Baladeva Prabhu, who are most pleasing to the eyes, Govardhana is blossoming with delight and supplying refreshing crystal-clear water, soft grass, wonderful caves and varieties of roots. By serving r Ka and Balarma, who are surrounded by the cowherd boys and cows, he highly honours them.
Girirja Govardhana manifested directly from the heart of rmat Rdhik
manasa prakte jto giri-govardhano mahn divya vndvana dtv paramnandam pa sa Bhaviya Purna

manasa from the heart; prakte of Kas svarpaakti, rmat Rdhik; jto born; giri-govardhan Girirja

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Govardhana; mahn the best, topmost; divyam divine; vndvanam Vndvana; dtv seeing; parama-nandam supreme bliss; pa sa he attained.

The topmost servant of r Hari, Girirja Govardhana, manifested directly from the heart of Kas hldin-akti, rmat Rdhik. He attained the topmost transcendental bliss upon seeing Vndvana

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The Glories of r Rdh-kua

r Rdh-kua vijapti
he r sarovara sad tvayi s mad-prehena srdham iha khelati kma-ragai tva cet priyt priyam atva tayor itm ha daraydya kpay mama jvita tm Vilpa-kusumjali (98),

rla Raghuntha dsa Gosvm

he O!; r-sarovara O best of lakes; sad eternally; tvayi in your [waters]; s She; mat my; queen; prehena srdham with Her most beloved; iha here; khelati frolics; kma of amorous pastimes; ragai with the delights; tvam you; cet if; priyt priyam dearer than the most dear; atva great; tayo of Them; iti thus; imam this; h O!; daraya please reveal; adya now; kpay with mercy; mama of me; jvitam the life; tam that.

O Rdh-kua! My mistress is engaging in very secret and beautiful playful pastimes with Her darling Ka in the kujas on your banks. You are so near and dear to Them. Therefore I am taking shelter of you and pray for your mercy that you will show me my Svmin, who is my very life and soul.

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What is the topmost holy place?

vaikuhj janito var madhu-pur tatrpi rsotsavd vndrayam udra-pi-ramat tatrpi govardhana rdh-kuam ihpi gokula-pate premmtplvant kuryd asya virjato giri-tae sev vivek na ka Upademta (9), rla Rpa Gosvm

vaikuht than Vaikuha, the spiritual world; janita because of taking birth; var more exalted; madhu-pur Mathur; tatra api superior to that; rsa-utsavt because of the performance of the rsa-ll; vnd-arayam the forest of Vndvana; udra-pi of Lord Ka whose hand is munificent; ramat because of various kinds of loving pastimes; tatra api superior to that; govardhana Govardhana Hill; rdh-kuam the bathing place of r Rdh; iha api superior to this; gokula-pate of Ka, the master of Gokula; prema-amta with the nectar of divine love; -plvant because of being fully overflooded; kuryt would do; asya of this [Rdh-kua]; virjata gracefully situated; giri-tae at the foot of Govardhana Hill; sevm service; vivek who is intelligent; na not; ka who.

Due to r Ka having taken birth there, the abode of Mathur is superior even to Vaikuha, the realm of

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spiritual opulence. Superior to Mathur is the forest of Vndvana because there the festival of the rsa dance took place. Superior to Vndvana forest is Govardhana Hill because r Ka raised it with His benedictive lotus hand and performed many pastimes there with His devotees. Yet superior even to Govardhana Hill is r Rdh-kua because it is overflooded by the nectar of divine love felt by the Master of Gokula. What intelligent person would not desire to render service to this magnificent pond, which is gracefully situated at the base of Govardhana Hill?
Who is r Kas dearmost beloved?
karmibhya parito hare priyatay vyakti yayur jninas tebhyo jna-vimukta-bhakti-param premaika-nihs tata tebhyas t pau-pla-pakaja-das tbhyo pi s rdhik preh tadvad iya tadya-saras t nrayet ka kt Upademta (10), rla Rpa Gosvm

karmibhya than all fruitive workers; parita in all respects; hare by the Supreme Lord; priyatay because of being favoured; vyaktim yayu it is said in the stra; jnina those advanced in knowledge; tebhya superior to them;

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jna-vimukta liberated by knowledge; bhakti-param those engaged in devotional service; prema-eka-nih those who have attained pure love of God; tata superior to them; tebhya better than them; t they; pau-pla-pakajada the gops who always gaze at Ka, the cowherd boy who has lotus eyes; tbhya above all of them; api certainly; s She; rdhik rmat Rdhik; preh most dear; tadvat similarly; iyam this; tadya-saras Her lake, r Rdh-kua; tm Rdh-kua; na not; rayet would take shelter; ka who?; kt accomplished person, the perfected sdhaka.

One who selflessly performs virtuous acts in accordance with the path of karma-yoga is superior to those who engage in fruitive activities. The brahma-jns, who by dint of their spiritual knowledge are transcendental to the three modes of material nature, are more dear to r Ka than those pious followers of the karma path who are forever occupied in performing virtuous deeds. More dear to r Ka than the brahma-jns are His devotees like Sanaka, who have abandoned the pursuit of knowledge and who consider bhakti alone to be the best path. In doing so, they have followed the statement in rmad-Bhgavatam (10.14.3): Jne praysam udapsya one should abandon the endeavour for knowledge. Pure devotees like Nrada, who are resolutely fixed in prema for Ka, are even more dear to Him than all such devotees. The vraja-gops, whose very lives belong solely to Ka, are even more beloved to Him than all such loving ( prem) devotees.

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Amongst all those beloved gops, rmat Rdhik is more dear to r Ka than His own life; in the same way, He dearly loves Her pond, r Rdh-kua. Therefore, what accomplished, spiritually perfected person would not reside on the banks of r Rdh-kua in a state of transcendental consciousness, performing bhajana of r Kas eightfold daily pastimes?
The glories of r Rdh-kua
kasyoccai praaya-vasati preyasbhyo pi rdh kua csy munibhir abhitas tdg eva vyadhyi yat prehair apy alam asulabha ki punar bhakti-bhj tat-premeda sakd api sara sntur vikaroti Upademta (11), rla Rpa Gosvm

kasya of r Ka; uccai is the foremost; praaya of love; vasati object; preyasbhya api even more than the other beloved gops; rdh rmat Rdhik; kuam pond; ca also; asy Her [rmat Rdhiks]; munibhi by the sages; abhita in every respect; tdk eva is just so [the topmost object of r Kas love]; vyadhyi this has been established [in the scriptures]; yat which; prehai api even for such dear devotees of Bhagavn as Nrada;

354

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alam is immensely; asulabham difficult to attain; kim punar what to speak of; bhakti-bhjm other reservoirs of bhakti [the sdhaka-bhaktas]; tat that; prema gop-prema; idam this; sakt api only once; sara pond [r Rdhkua]; sntu upon one who simply bathes in its waters with great devotion; vikaroti bestows.

After thorough deliberation on the matter, the sages have unanimously declared [in the Padma Pura] that just as amongst all the gops rmat Rdhik is the foremost object of r Kas great love, in precisely the same way this pond of Hers is also the topmost object of His love. Upon one who simply bathes in its waters just once with great devotion, r Rdh-kua bestows that rare treasure of gop-prema which is so immensely difficult to attain even for such dear devotees of Bhagavn as Nrada what to speak of ordinary sdhakas.
Thus ends r lokmtam-bindu

355

Appendix
Basic Questions of Siddhnta & Corresponding Definition lokas
(1) What is bhakti?

anybhilit-nya, sarvopdhi-vinirmukta, sa vai pus paro dharmo.

(2) What is guru-tattva?

tasmd guru prapadyeta, yasya deve par bhaktir, bhaya dvitybhiniveata syd, tad viddhi praiptena
(3) What is dk?

divyam jnam yato dadyt, dk-kle bhakti kare tma-samarpaa

(4) What is raddh?

raddhabde vivsa kahe, raddh tv anyopyavarja

(5) What is aragati?

nuklyasya sakalpa, sarva-dharmn parityajya, daiv hy e gua-may

(6) What is humility (as well as the basic mood for chanting)?

td api suncena

356

r lokmtam-bindu

(7) What is the definition of tolerance (the karma loka)?

tat te nukamp su-samkamo

(8) How to avoid criticism and offences?

vco vega manasa krodha-vega

(9) What is the first and foremost necessity for attaining perfection?

sdhu-saga sdhu-saga sarva-stre kaya, ka-bhakti-janma-mla haya sdhu-saga

(10) What is sdhana-bhakti?

kti-sdhy bhavet sdhya

(11) What is bhva-bhakti?

uddha-sattva-vietm
(12) What are the symptoms of bhva-bhakti?

kntir avyartha-klatva
(13) What is prema-bhakti?

samya masita-svnto, sarvath dhvasa-rahita, tmendriya-prti-vch

(14) What is vaidh-bhakti?

yatra rgnavptatvt
(15) What is rgnuga-bhakti?

ka smaran jana csya, sev sdhaka-rpea, virjantm abhivyakt, rgtmika-bhakti mukhy

Appendix

357

(16) What is rgtmika-bhakti?

ie sv-rasik rga
(17) What is the definition loka of Ka consciousness and the only qualification for rgnuga bhakti?

ka-bhakti-rasa-bhvit mati
(18) What is Santana k, the four basic questions of spiritual life?

ke mi kene mya jre tpa-traya, sadhya sdhana tattva

(18.1) Who am I? What is the jvas real identity?

jvera svarpa haya kera nitya-dsa, nha vipro na ca nara-patir

(18.2) Why am I suffering in this material world?

ka bhuli sei jva andi-bahirmukha

(18.3) What is the ultimate goal of life (sdhya)?

rdhyo bhagavn vrajea-tanayas, mnya prha tattva harim, (for general audience: labdhv su-durlabham idam, n-deham dyam)
(18.4) What is the process (sdhana) to attain the ultimate goal?

anybhilit-nya (pure bhakti)

An additional question related to Santana k: (19) How to stop all suffering and solve all problems?

sarva-dharmn parityajya, daiv hy e guna-may sdhu-saga sdhu-saga sarva-stre kaya

358

r lokmtam-bindu

(20) What is the essence of gaura-v, the teachings of Mhaprabhu?

rdhyo bhagavn vrajea-tanayas, mnya prha tattva harim, anarpita-car cirt, tan-nma-rpa-caritdi (plus r ikakam)
(21) What are the four main reasons for Mhaprabhus appearance? Two external reasons: to bestow ka-prema and nma-sakrtana. Two internal reasons: to taste rmat Rdhiks love and answer the call of Advaita crya. Ka desired to taste Rdhs praayamahim (the glories of Her love), Her adbhuta-madhurim (the astonishing sweetness of Her love) and Her saukhyam (happiness). (22) What is the foremost limb of bhakti and the way to attain perfection in Kali-yuga?

prema-rasa-nirysa karite svdana, anarpita-car cirt, r-rdhy praaya-mahim

harer nma harer nma, nmnm akri bahudh nijasarva-aktis (krtana)

(23) What is the Gauya Mahas main purpose and sole object of worship?

ceto-darpaa-mrjana....param vijyate r-kasakrtanam Let there be supreme victory to the congregational chanting of r Kas names (sakrtana).

359

loka Index
-brahma-bhuvanl lok..................................................... 194 crya m vijnyn.......................................................... 34 advaitam acyutam andim ananta-rpam............................. 258 advaya-jna tattva-vastu kera svarpa............................ 135 aha bhakta-pardhno.......................................................... 60 aha bhakta-pardhno hy...................................................... 60 aham evsam evgre nnyad.................................................. 201 aha hare tava pdaika-mla............................................... 316 aha hi sarva-yajn....................................................... 140 aha sarvasya prabhavo........................................................ 139 aha vedmi uko vetti........................................................... 115 aho ananta-dsn mahattva............................................ 62 aho bak ya stana-kla-ka............................................ 148 aho bata va-paco to garyn................................................. 305 aho bhgyam aho bhgya.................................................... 149 hu ca te nalina................................................................... 337 aivaryasya samagrasya......................................................... 137 ajta-pak iva mtara khag........................................... 317 ajna-timirndhasya............................................................. 33 akma sarva-kmo v......................................................... 253 akhila-rasmta-mrti........................................................ 307 ako phala tvda-darana hi........................................ 68 ligana vara manye......................................................... 97 mnya prha tattva harim................................................ 15 nanda-cinmaya-rasa-pratibhvitbhis.................................. 159 nanda-ll-maya-vigrahya................................................. 131 nanda-mayo bhyst.......................................................... 116 ananya-mamat viau........................................................ 323 anany cintayanto m....................................................... 225 anrdhya rdh-padmbhoja-reum.................................... 169

360

r lokmtam-bindu

anarpita-car cirt............................................................... 18 anarthopaama skd bhakti-yogam adhokaje................... 108 ansaktasya viayn.............................................................. 267 anvtti abdd anvtti abdt......................................... 117 anayrdhito nna bhagavn harir vara.......................... 157 anta ka bahir gaura.................................................. 124 antarag bahirag taasth kahi yre............................ 184 antaryn vadanty et.......................................................... 240 anugrahya bhaktn mnua........................................... 21 nuklyasya sakalpa.......................................................... 221 anybhilit-nya............................................................... 1 anyera hdaya....................................................................... 338 apagata-rdho yasmt........................................................... 207 apardht artht.................................................................. 207 apareyam itas tv any........................................................ 194 api cet su-durcro bhajate...................................................... 80 rdhann sarve........................................................... 61 rdhita nava-vana vraja-knana te............................. 126 rdhyo bhagavn vrajea-tanayas............................................ 14 arcym eva haraye pj...................................................... 76 are ceta prodyat-kapaa....................................................... 216 artho ya brahma-str................................................ 106 -bharair amta-sindhu-mayai kathacit.......................... 170 asac-ce-kaa-prada.......................................................... 214 asad-vrt-vey visja.......................................................... 213 saktis tad-gukhyne......................................................... 314 sm aho caraa-reu.......................................................... 328 asat-saga-tyga ei vaiava-cra.......................................... 97 liya v pda-rat pinau mm...................................... 345 ata tyantika kema.......................................................... 93 ataeva kma-preme bahuta antara........................................ 325 ata r-ka-nmdi na..................................................... 299 athpi te deva padmbuja-dvaya............................................ 152

loka Index

361

athto brahma-jijs........................................................... 115 tmrm ca munayo.......................................................... 237 tmendriya-prti-vch....................................................... 324 atyhra praysa ca........................................................... 223 avaiava-mukhodgra..................................................... 113 avajnanti m mh........................................................ 153 avicintya-akti-yukta r-bhagavn........................................ 204 ayi dna-dayrdra ntha he................................................... 335 ayi nanda-tanuja kikara................................................... 228 bahubhir militv krtayeti...................................................... 293 bahu janma kare yadi............................................................ 304 bahn janmanm ante....................................................... 67 barhpa naa-vara-vapu................................................ 146 bhagavn api t rt.......................................................... 154 bhajmi rdh aravinda-netr......................................... 175 bhakta-pada-dhli ra bhakta-pada-jala................................. 71 bhakti parenubhavo viraktir.............................................. 259 bhakti prvai rit tn tu.................................................. 284 bhaktis tu bhagavad-bhakta-sagena parijyate......................... 89 bhaktis tvayi sthiratar.......................................................... 319 bhakti-yoga bhakti-yoga bhakti-yoga dhana............................ 268 bhakti-yogena manasi........................................................... 252 bhaktyham ekay grhya.................................................... 256 bhakty mm abhijnti....................................................... 256 bhakty sajtay bhakty....................................................... 28 bhakty tv ananyay akya.................................................... 255 bhakty vihn apardha-lakai........................................... 219 bhla n khibe ra bhla n paribe...................................... 266 bhrata-bhmite haila........................................................... 294 bhya brahma-strnm................................................... 107 bhavad-vidh bhgavats......................................................... 65 bhavpavargo bhramato yad bhavej...................................... 100

362

r lokmtam-bindu

bhaya dvitybhiniveata syd................................................ 8 bhidyate hdaya-granthi....................................................... 265 bhoktra yaja-tapas..................................................... 140 bhukti-mukti-sph yvat...................................................... 239 bhmir po nalo vyu......................................................... 181 brahma-bhta prasanntm................................................ 272 brahma bhramite kona bhgyavn jva............................... 40 brahmao hi pratihham.................................................... 143 caitanya-candra mama ht-kumuda vikya....................... 134 ceto-darpaa-mrjana......................................................... 25 cintmair jayati somagirir gurur me...................................... 45 cird adatta nija-gupta-vitta........................................... 125 dadti pratighti................................................................. 88 daitycrys tadsye viktim................................................. 310 daiv hy e gua-may..................................................181, 226 dehino smin yath dehe......................................................... 196 devari-bhtpta-n pit.......................................... 262 dev ka-may prokt......................................................... 156 dharma projjhita-kaitavo tra............................................... 102 dharma svanuhita pus.............................................. 265 dhyeya sad paribhava-ghnam abha-doha..................... 128 dk-kle bhakta kare............................................................ 55 dk-kle bhakta kare tma-samarpaa.................................. 55 divya jna hy atra mantre............................................... 52 divya jna yato dadyt.................................................... 52 dai svabhva-janitair vapua ca doair............................... 77 dukhev anudvigna-man.................................................. 261 dui bhgavata dvr diy bhakti-rasa..................................... 113 eka bhgavata baa bhgavata-stra..................................... 112 ekale vara ka................................................................. 139

loka Index

363

eko (eka) bahu sym........................................................... 311 etvad eva jijsya............................................................. 203 etvn eva loke smin............................................................. 300 ete ca-kal pusa........................................................ 135 gop-nugatya vin aivarya-jne......................................... 178 gop-gaera premera............................................................. 324 gopyas tapa kim acaran....................................................... 330 govindnandin rdh........................................................... 155 ghta-viu-dkko............................................................... 59 gurau gohe gohlayiu......................................................... 30 gurave gauracandrya............................................................... 1 guror apy avaliptasya.............................................................. 47 guru-dk vihinasya............................................................... 57 guru ka-rpa hana strera prame.................................. 38 guru-pdraya...................................................................... 40 guru-pdrayas tasmt........................................................ 249 gurur na sa syt sva-jano na sa syt......................................... 46 guru-uray bhakty........................................................... 41 h devi kku-bhara-gadgadaydya vc................................. 176 h ntha ramaa preha...................................................... 337 hantyam adrir abal........................................................... 346 hanti nindati vai dvei........................................................... 81 hare akte sarva cid-acid................................................. 198 harer nma harer nma harer nmaiva kevalam.................... 291 haris tv eka tattva........................................................... 137 he deva he dayita he.............................................................. 336 hena ka-nma yadi laya bahu-bra................................... 305 he r sarovara sad tvayi s mad-...................................... 349 hldinra sra prema........................................................... 160 vsyam idam sarva........................................................ 204

364

r lokmtam-bindu

ie sv-rasik rga.............................................................. 281 vara parama ka........................................................ 136 varera akti haya e-tina prakra.......................................... 185 svare tad-adhneu blieu dviatsu ca.................................... 75 varo ham aha bhog........................................................ 212 iti pusrpit viau............................................................ 247 jagad-vypra-varjya......................................................... 117 jagat-mohana ka.............................................................. 155 janmdy asya yata............................................................... 116 janmdy asya yato nvayd itarata........................................ 101 janmaivarya-ruta-rbhir.................................................... 207 janma karma ca me divyam.................................................. 141 japato hari-nmni sthne.................................................... 293 jayati jana-nivso devak-janma-vdo...................................... 24 jayati te dhika janman vraja.......................................... 342 jvera svarpa haya.......................................................... 5, 189 jve skt nhi tte guru caittya-rpe...................................... 39 jna parama-guhya me................................................. 200 jne praysam udapsya namanta eva.................................... 29 kaler doa-nidhe rjann......................................................... 303 kma ea krodha ea...................................................... 211, 218 kma prema dohkra........................................................ 325 karmibhya parito hare priyatay........................................ 351 kasynubhvo sya na deva vidmahe....................................... 326 kaumra caret prjo.......................................................... 234 ke mi kene mya jre tpa-traya........................................ 188 kib vipra............................................................................... 36 klea-ghn ubhad moka...................................................... 269 kleo dhikataras tem.......................................................... 235 ka-bhakta nikma ataeva nta...................................... 239 ka-bhakti-janma-mla haya............................................... 12

loka Index

365

ka-bhakti-rasa-bhvit mati............................................. 13 ka bhuli sei jva andi-bahirmukha.................................. 193 ka-mantra haite habe sasra-mocana............................... 57 ka smaran jana csya.................................................. 276 kasyoccai praaya........................................................... 353 ka! tomra haa!............................................................. 208 ka-vara tvika................................................... 122 kera ananta-akti............................................................. 183 kera svbhvika tina-akti-pariati................................... 189 ke sva-dhmopagate.......................................................... 105 keti yasya giri ta manasdriyeta....................................... 73 kte yad dhyyato viu...................................................... 291 kti-sdhy bhavet.................................................................. 26 kntir avyartha-klatva.................................................... 313 kipra bhavati dharmtm................................................... 81 labdhv su-durlabham ida.................................................... 10 lobhe vraja-vsra bhve kare anugati..................................... 280 mac-citt mad-gata-pr...................................................... 70 mad-bhakta-pjbhyadhik..................................................... 59 madhura-madhuram etan..................................................... 302 mad--nthatve vraja-vipina-candra................................ 174 mahbhva-svarp r-rdh-hkur............................... 160 mahad-vicalana n....................................................... 66 mahprabhu r-caitanya....................................................... 120 mahat-kp vin kona............................................................ 94 mahtmnas tu m prtha................................................... 85 mahat-sagama-mhtmyam.................................................. 90 mamaivo jva-loke.......................................................... 192 mamottamaloka-janeu sakhya.......................................... 318 mana eva manuy........................................................ 210 mana-ik-daikdaaka..................................................... 285

366

r lokmtam-bindu

manasa prakte jto.......................................................... 347 man-man bhava mad-bhakto................................................. 23 mano madhye sthito mantro.................................................. 303 manuy sahasreu........................................................... 67 matir na ke parata svato v............................................ 232 matta paratara nnyat..................................................... 138 may tatam ida sarva..................................................... 199 mayi bhaktir hi bhtnm..................................................... 339 mgamada........................................................................... 186 muktnm api siddhn....................................................... 68 muktir hitvnyath rpa.................................................... 238 na ca mat-sthni bhtni...................................................... 199 na dhana na jana na sundar........................................ 206 na dharma ndharma....................................................... 31 nham ijy-prajtibhy........................................................ 42 nha praka sarvasya...................................................... 153 nha vasmi vaikuhe......................................................... 62 nha vedair na tapas........................................................ 254 nha vipro na ca nara-patir................................................... 6 nai matis tvad urukramghri...................................... 91 na jyate mriyate v kadcin................................................. 196 nma cintmai ka....................................................... 298 nma-ll-gudnm.......................................................... 292 nma-retha manum api..................................................... 47 namas-te girirjya............................................................... 346 na me bhakta caturved......................................................... 80 nmnm akri bahudh nija-sarva-aktis.............................. 297 namo mah-vadnyya ka-prema-pradya te.................... 118 na nka-pha na ca pramehya................................... 317 nanda kim akarod brahman................................................ 150 na praye ha niravadya-sayuj..................................... 341 na prema-gandho sti darpi me harau................................... 227

loka Index

367

nryaa namasktya........................................................ 111 na sdhayati m yogo na.............................................241, 257 naa-pryev abhadreu........................................................ 111 na tasya krya karaa ca vidyte..................................... 180 na tath me priyatama........................................................... 63 na te vidu svrtha-gati hi viu...................................... 233 na tv evha jtu nsa...................................................... 195 naumya te bhra-vapue taid-ambarya............................. 144 nyam tm pravacanena labhyo............................................. 43 nya riyo ga u................................................................ 327 nya sukhpo bhagavn...................................................... 253 nayana galad-aru-dhray................................................ 313 nehbhikrama-no sti......................................................... 243 nigama-kalpa-taror galita phala...................................... 104 nijbha-ka-preha pcheta lgiy................................. 277 nirapeka muni nta..................................................... 72 nikicanasya bhagavad-bhajanonmukhasya............................ 209 nitya-siddha ka-prema....................................................... 27 nityo nityn cetana cetannm........................................ 142 nivtta-tarair upagyamnd............................................... 107 n-deham dya su-labha su-durlabha.............................. 11 pdbjayos tava vin vara-dsyam eva................................... 166 parkhyy akter apthag................................................... 182 parasparnukathana.......................................................... 320 patra pupa phala toya.............................................. 259 pibanti ye bhagavata tmana sat..................................... 288 prabhu kahe vaiava-deha prkta kabhu naya...................... 55 prabhu kahe vaiava-sev..................................................... 245 prakte kriyamni................................................... 212 , 243 pra che yra.................................................................. 296 prtar vrajd vrajata............................................................ 332 prathaman tu guru pjy.................................................. 36

368

r lokmtam-bindu

pratih dh vapaca..................................................... 217 pryelpyua sabhya......................................................... 264 premjana-cchurita-bhakti-vilocanena................................. 334 prema-rasa-nirysa karite svdana...................................... 120 pthivte che yata................................................................. 295 pr pulindya urugya-padbja-rga................................. 332 rdh-ka aiche sad eka-i svarpa..................................... 186 rdh ka-praaya-viktir................................................. 119 rdh pra-akti................................................................. 186 rdhe vndvandhe karumta-vhini............................. 175 rdhikra prema guru........................................................... 159 rgtmika-bhakti mukhy................................................... 275 rgtmikaika-nih ye.......................................................... 279 rahgaaitat tapas na yti..................................................... 92 raso vai sa rasa hy evya................................................ 308 ratim gaur-lle api tapat saundarya-kiraai....................... 162 te rtha yat pratyeta......................................................... 202 s ca arapatti................................................................... 221 sdhavo hdaya mahya...................................................... 60 sdhu-saga nma-krtana bhgavata-ravaa....................... 249 sdhu-saga sdhu-saga sarva-stre kaya............................... 12 sdhu-sage ka-bhaktye raddh yadi haya........................... 95 sdhu-sage ka-nma ei mtra ci.................................... 245 sdhya-sdhana tattva........................................................ 188 s kma-rp sambandha-rp............................................. 281 slokya-sri-smpya........................................................... 237 samam r-rpea smara....................................................... 269 sampradya-vihin ye............................................................. 58 sasra-dukha-jaladhau..................................................... 133 samya masita-svnto........................................................ 322 sarva-bhteu ya payed......................................................... 75

loka Index

369

sarva-dharmn parityajya..................................................... 225 sarvasya cha hdi sannivio.............................................. 142 sarvath dhvasa-rahita.................................................... 322 sarvato bhvena krtana........................................................ 292 sarva-vednta-sra hi......................................................... 107 sarvopdhi-vinirmukta....................................................... 246 stra-yonitvt...................................................................... 116 sat prasagn mama vrya-savido.................................... 21 satata krtayanto m......................................................... 85 sa uttamaloka mahan-mukha-cyuta.................................... 288 sa vai hldiny ca praaya................................................... 309 sa vai pus paro dharmo.................................................. 247 sei deha kare tra cid-nanda-maya........................................ 55 sei dvre cale krtana sacre......................................... 125 sei rdhra bhva la caitanyvatra................................... 124 sei ta para-ntha.............................................................. 340 sev sdhaka-rpea siddha-rpea ctra hi.......................... 276 siddhntatas tv abhede pi...................................................... 325 ik-guruke ta jni kera svarpa....................................... 38 smara-garala-khaana..................................................... 161 smaranta smrayanta ca..................................................... 320 sphulig ddhgner iva....................................................... 190 raddh-abde vivsa............................................................ 220 raddh tv anyopya-varja................................................. 220 raddhay tat-kathy ca..................................................... 41 ravaa krtana vio.................................................... 247 ravaotkrtandni.............................................................. 278 reyo-madhye kona reya........................................................ 99 rmad-bhgavatrthnm svdo rasikai saha....................... 96 r-rdhy praaya-mahim.............................................. 121 r-rpa-majari-karrcita-pda-padma............................... 170 vat sva-kath ka.................................................. 287 rutim apare smtim itare..................................................... 150

370

r lokmtam-bindu

sthnbhil tapasi sthito ha............................................. 242 uddha-sattva-vietm.......................................................... 28 srya-kiraa................................................................... 189 suvara-varo hemgo........................................................ 130 svarprthair hnn nija-sukha-parn................................... 191 ymam eva para rpa.................................................... 250 yma hiraya-paridhi vanamlya-barha......................... 145 ymasundara ikhaa-ekhara............................................ 177 syt ka-nma-caritdi-sitpy avidy................................. 251 tad-vg-visargo janatgha-viplavo......................................... 110 tad viddhi praiptena.............................................................. 9 tad-vijnrtha sa............................................................... 35 tmblrpaa-pda-mardana............................................... 172 tan-nma-rpa-caritdi......................................................... 19 tra gandha.......................................................................... 186 tarkpratihnt.................................................................. 117 tarko pratiha rutayo vibhinn............................................ 86 tsm virabhc chauri....................................................... 147 tasmd guru prapadyeta......................................................... 7 tasmin mahan-mukharit..................................................... 289 tte ka bhaje kare gurura sevana....................................... 250 tato dusagam utsjya........................................................... 99 tat sdhu manye sura-varya dehin.................................... 231 tat-tad-bhva-icchmay....................................................... 282 tat te nukamp su-samkamo............................................ 3 tavaivsmi tavaivsmi........................................................... 177 tava kathmta tapta-jvana........................................... 343 tem evnukamprtham aham............................................... 71 te satata-yuktn........................................................... 70 titikava kruik............................................................... 83 td api suncena.................................................................... 4 tulayma lavenpi na............................................................. 90

loka Index

371

tue tavin rati.......................................................... 300 tva gopik va-raves tanayntike si...................................... 50 tva rpa-majari sakh!..................................................... 171 tyaktv su-dustyaja-surepsita-rjya-lakm.......................... 129 utshn nicayd dhairyt..................................................... 223 uttama ha vaiava........................................................... 229 vco vega manasa krodha-vega........................................... 2 vadanti tat tattva-vidas.......................................................... 22 vaikuhj janito var madhu-pur........................................ 350 vairgya-vidy-nija-bhakti-yoga............................................ 132 vairgya-yug bhakti-rasa prayatnair..................................... 49 vande gurn a-bhaktn......................................................... 37 vande nanda-vraja-str................................................... 329 vara huta-vaha-jvl............................................................ 98 vsudeve bhagavati................................................................ 260 veu karn nipatita........................................................ 165 vidy-vinaya-sampanne........................................................... 66 vikrita vraja-vadhbhir..................................................... 20 viprd dvi-a-gua-yutd...................................................... 78 virjantm abhivyakt........................................................ 274 viay vinivartante................................................................ 267 viu-bhakti-vihn ye............................................................. 79 viu-aktir par prokt........................................................ 184 vraje gop-gaa ra sabhte pradhna.................................... 186 vndvanam parityajya......................................................... 151 yadvadhi mama ceta.......................................................... 209 yadccher vsa vraja-bhuvi................................................ 283 y dohane vahanane............................................................. 331 yadcchay mat-kathdau..................................................... 231 yha bhgavata paa vaiavera sthne.................................. 114

372

r lokmtam-bindu

ya pravrajantam anupetam apeta-ktya............................. 33 y ni sarva-bhtn.......................................................... 84 yre dekha tre kaha ka-upadea....................................... 295 yasya deve par bhaktir............................................................. 7 yasy kadp vasancala-khelanottha................................. 167 yasy vai ryamy.................................................... 109 yasysti bhaktir bhagavaty akican......................................... 82 yasytma-buddhi kuape tri-dhtuke..................................... 44 yasya yat-sagati puso........................................................ 94 yath duatvam me davayati................................................ 315 yath kcanat yti............................................................ 56 yath mahnti bhtni.......................................................... 203 yath rdh priy vios........................................................ 158 yath taror mla-niecanena................................................. 262 yath yath gaura-padravinde............................................. 127 yat karoi yad ansi............................................................. 272 yat-kikaru bahua khalu kku-v.................................. 164 yatra rgnavptatvt........................................................... 273 yat te sujta-caramburuha staneu................................... 344 yay ketra-ja-akti s....................................................... 185 ye me bhakta-jan prtha...................................................... 63 ye nye ravindka vimukta-mninas..................................... 235 ye py anya-devat-bhakt..................................................... 264 ye yath m prapadyante.................................................... 340 yo brahma-rudra-uka-nrada-bhma-mukhyair................... 168 yogs trayo may prokt........................................................ 230 yoginm api sarve........................................................... 241 yo m payati sarvatra......................................................... 69 yo mantra sa guru skt..................................................... 53 yugyita nimeea.............................................................. 335 yuvatn yath yni........................................................... 279 yya n-loke bata bhri-bhg.............................................. 64

rla Bhaktivednta Nryaa Gosvm Mahrja

Arcana-dpik Beyond Nrva Bhajana-rahasya Bhakti-rasyana Bhakti-tattva-viveka Brahma-sahit Controlled by Love Dmodara-ll-mdhur Eternal Function of the Soul Five Essential Essays Gauya Vaiavism versus Sahajiyism Gaura-v Pracrie Going Beyond Vaikuha Gop-gta Guru-devattm Happiness in a Fools Paradise Harmony Impressions of Bhakti Jaiva-dharma Journey of the Soul Krishna, The Butter Thief Letters From America My ik-guru and Priya-bandhu Our Gurus: One in Siddhanta, One at Heart Pinnacle of Devotion Rga-vartma-candrik Rays of the Harmonist (periodical) Secret Truths of the Bhgavatam Secrets of the Undiscovered Self Shower of Love iva-tattva r Bhakti-rasmta-sindu-bindu r Bhad-bhgavatmta r Caitanya Mahprabhu The Original Form of Godhead r Camatkra-candrik r Dmodarakam r Gauya Gt-Guccha r Gt-govinda r Harinma Mah-mantra rmad Bhagavad-gt rmad Bhakti Prajna Keava Gosvm His Life and Teachings r Mana-ika r Navadvpa-dhma Mhtmya r Navadvpa-dhma Parikram r Prabandhval r Prema-sampua r Rdh-ka-gaoddea-dpik r Rya Rmnanda Savda r Sakalpa-kalpadruma r ikaka r lokmtam r lokmtam-bindu r Upademta r Vraja-maala Parikram The Essence of All Advice The Essence of Bhagavad-gt The Fearless Prince The Gift of r Caitanya Mahprabhu The Hidden Path of Devotion Their Lasting Relation The Nectar of Govinda-ll The Origin of Ratha-ytr The True Conception of Guru-tattva The Way of Love To Be Controlled by Love Utkalik-vallar Vaiava-siddhnta-ml Veu-gta Walking with a Saint (series)

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