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Important Verses from

Çrémad Bhägavatam

PARAM SATYAM

SB 1.1.1

oà namo bhagavate väsudeväya

janmädy asya yato ’nvayäd itarataç cärtheñv abhijïaù svaräö
tene brahma hådä ya ädi-kavaye muhyanti yat sürayaù
tejo-väri-mådäà yathä vinimayo yatra tri-sargo ’måñä
dhämnä svena sadä nirasta-kuhakaà satyaà paraà dhémahi

om—O my Lord; namaù—offering my obeisances; bhagavate—unto the Personality of Godhead;

väsudeväya—unto Väsudeva (the son of Vasudeva), or Lord Çré Kåñëa, the primeval Lord;
janma-ädi—creation, sustenance and destruction; asya—of the manifested universes; yataù—
from whom; anvayät—directly; itarataù—indirectly; ca—and; artheñu—purposes; abhijïaù—
fully cognizant; sva-räö—fully independent; tene—imparted; brahma—the Vedic knowledge;
hådä—consciousness of the heart; yaù—one who; ädi-kavaye—unto the original created being;
muhyanti—are illusioned; yat—about whom; sürayaù—great sages and demigods; tejaù—fire;
väri—water; mådäm—earth; yathä—as much as; vinimayaù—action and reaction; yatra—
whereupon; tri-sargaù—three modes of creation, creative faculties; amåñä—almost factual;
dhämnä—along with all transcendental paraphernalia; svena—self-sufficiently; sadä—always;
nirasta—negation by absence; kuhakam—illusion; satyam—truth; param—absolute; dhémahi—I
do meditate upon.

O my Lord, Çré Kåñëa, son of Vasudeva, O all-pervading Personality of Godhead, I offer

my respectful obeisances unto You. I meditate upon Lord Çré Kåñëa 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 Brahmäjé, 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 Çré Kåñëa, 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.
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DHARMAÙ PROJJHITA- KAITAVO’TRA...

SB 1.1.2

dharmaù projjhita-kaitavo ’tra paramo nirmatsaräëäà satäà

vedyaà västavam atra vastu çivadaà täpa-trayonmülanam

çrémad-bhägavate mahä-muni-kåte kià vä parair éçvaraù

sadyo hådy avarudhyate ’tra kåtibhiù çuçrüñubhis tat-kñaëät

dharmaù—religiosity; projjhita—completely rejected; kaitavaù—covered by fruitive intention;

atra—herein; paramaù—the highest; nirmatsaräëäm—of the one-hundred-percent pure in heart;
satäm—devotees; vedyam—understandable; västavam—factual; atra—herein; vastu—substance;
çivadam—well-being; täpa-traya—threefold miseries; unmülanam—causing uprooting of;
çrémat—beautiful; bhägavate—the Bhägavata Puräëa; mahä-muni—the great sage (Vyäsadeva);
kåte—having compiled; kim—what is; vä—the need; paraiù—others; éçvaraù—the Supreme
Lord; sadyaù—at once; hådi—within the heart; avarudhyate—become compact; atra—herein;
kåtibhiù—by the pious men; çuçrüñubhiù—by culture; tat-kñaëät—without delay.

Completely rejecting all religious activities which are materially motivated, this Bhägavata
Puräëa propounds the highest truth, which is understandable by those devotees who are
fully pure in heart. The highest truth is reality distinguished from illusion for the welfare of
all. Such truth uproots the threefold miseries. This beautiful Bhägavatam, compiled by the
great sage Vyäsadeva [in his maturity], is sufficient in itself for God realization. What is the
need of any other scripture? As soon as one attentively and submissively hears the message
of Bhägavatam, by this culture of knowledge the Supreme Lord is established within his
heart.

NIGAMA-KALPA-TARU

SB 1.1.3
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nigama-kalpa-taror galitaà phalaà

çuka-mukhäd amåta-drava-saàyutam

pibata bhägavataà rasam älayaà

muhur aho rasikä bhuvi bhävukäù

nigama—the Vedic literatures; kalpa-taroù—the desire tree; galitam—fully matured; phalam—

fruit; çuka—Çréla Çukadeva Gosvämé, the original speaker of Çrémad-Bhägavatam; mukhät—
from the lips of; amåta—nectar; drava—semisolid and soft and therefore easily swallowable;
saàyutam—perfect in all respects; pibata—do relish it; bhägavatam—the book dealing in the
science of the eternal relation with the Lord; rasam—juice (that which is relishable); älayam—
until liberation, or even in a liberated condition; muhuù—always; aho—O; rasikäù—those who
are full in the knowledge of mellows; bhuvi—on the earth; bhävukäù—expert and thoughtful.

O expert and thoughtful men, relish Çrémad-Bhägavatam, the mature fruit of the desire
tree of Vedic literatures. It emanated from the lips of Çré Çukadeva Gosvämé. Therefore
this fruit has become even more tasteful, although its nectarean juice was already relishable
for all, including liberated souls.

KALI-YUGA PEOPLE

SB 1.1.10

präyeëälpäyuñaù sabhya

kaläv asmin yuge janäù

mandäù sumanda-matayo

manda-bhägyä hy upadrutäù

präyeëa—almost always; alpa—meager; äyuñaù—duration of life; sabhya—member of a

learned society; kalau—in this age of Kali (quarrel); asmin—herein; yuge—age; janäù—the
public; mandäù—lazy; sumanda-matayaù—misguided; manda-bhägyäù—unlucky; hi—and
above all; upadrutäù—disturbed.

O learned one, in this iron age of Kali men have but short lives. They are quarrelsome, lazy,
misguided, unlucky and, above all, always disturbed.
Çaunaka Åñi
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WHAT IS THE ESSENCE?

SB 1.1.11

bhüréëi bhüri-karmäëi

çrotavyäni vibhägaçaù

ataù sädho ’tra yat säraà

samuddhåtya manéñayä

brühi bhadräya bhütänäà

yenätmä suprasédati

bhüréëi—multifarious; bhüri—many; karmäëi—duties; çrotavyäni—to be learned; vibhägaçaù—

by divisions of subject matter; ataù—therefore; sädho—O sage; atra—herein; yat—whatever;
säram—essence; samuddhåtya—by selection; manéñayä—best to your knowledge; brühi—
please tell us; bhadräya—for the good of; bhütänäm—the living beings; yena—by which; ätmä
—the self; suprasédati—becomes fully satisfied.

There are many varieties of scriptures, and in all of them there are many prescribed duties,
which can be learned only after many years of study in their various divisions. Therefore, O
sage, please select the essence of all these scriptures and explain it for the good of all living
beings, that by such instruction their hearts may be fully satisfied.
Çaunaka Åñi

FREE FROM ENTANGLEMENT; FEAR PERSONIFIED

SB 1.1.14

äpannaù saàsåtià ghoräà

yan-näma vivaço gåëan

tataù sadyo vimucyeta

yad bibheti svayaà bhayam

äpannaù—being entangled; saàsåtim—in the hurdle of birth and death; ghoräm—too

complicated; yat—what; näma—the absolute name; vivaçaù—unconsciously; gåëan—chanting;
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tataù—from that; sadyaù—at once; vimucyeta—gets freedom; yat—that which; bibheti—fears;

svayam—personally; bhayam—fear itself.

Living beings who are entangled in the complicated meshes of birth and death can be freed
immediately by even unconsciously chanting the holy name of Kåñëa, which is feared by
fear personified.
Çaunaka Åñi

A PURE DEVOTEE PURIFIES MORE THAN THE GANGES

SB 1.1.15

yat-päda-saàçrayäù süta

munayaù praçamäyanäù

sadyaù punanty upaspåñöäù

svardhuny-äpo ’nusevayä

yat—whose; päda—lotus feet; saàçrayäù—those who have taken shelter of; süta—O Süta
Gosvämé; munayaù—great sages; praçamäyanäù—absorbed in devotion to the Supreme; sadyaù
—at once; punanti—sanctify; upaspåñöäù—simply by association; svardhuné—of the sacred
Ganges; äpaù—water; anusevayä—bringing into use.

O Süta, those great sages who have completely taken shelter of the lotus feet of the Lord can
at once sanctify those who come in touch with them, whereas the waters of the Ganges can
sanctify only after prolonged use.
Çaunaka Åñi

KATHA—SVADU SVADU, PADE PADE

SB 1.1.19

vayaà tu na vitåpyäma

uttama-çloka-vikrame

yac-chåëvatäà rasa-jïänäà

svädu svädu pade pade

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vayam—we; tu—but; na—not; vitåpyämaù—shall be at rest; uttama-çloka—the Personality of

Godhead, who is glorified by transcendental prayers; vikrame—adventures; yat—which;
çåëvatäm—by continuous hearing; rasa—humor; jïänäm—those who are conversant with; svädu
—relishing; svädu—palatable; pade pade—at every step.

We never tire of hearing the transcendental pastimes of the Personality of Godhead, who is
glorified by hymns and prayers. Those who have developed a taste for transcendental
relationships with Him relish hearing of His pastimes at every moment.
Çaunaka Åñi

GURU—THE CAPTAIN

SB 1.1.22

tvaà naù sandarçito dhäträ

dustaraà nistitérñatäm

kalià sattva-haraà puàsäà

karëa-dhära ivärëavam

tvam—Your Goodness; naù—unto us; sandarçitaù—meeting; dhäträ—by providence; dustaram

—insurmountable; nistitérñatäm—for those desiring to cross over; kalim—the age of Kali;
sattva-haram—that which deteriorates the good qualities; puàsäm—of a man; karëa-dhäraù—
captain; iva—as; arëavam—the ocean.

We think that we have met Your Goodness by the will of providence, just so that we may
accept you as captain of the ship for those who desire to cross the difficult ocean of Kali,
which deteriorates all the good qualities of a human being.
Çaunaka Åñi

WHO IS THE SHELTER OF DHARMA?

SB 1.1.23
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brühi yogeçvare kåñëe

brahmaëye dharma-varmaëi

sväà käñöhäm adhunopete

dharmaù kaà çaraëaà gataù

brühi—please tell; yoga-éçvare—the Lord of all mystic powers; kåñëe—Lord Kåñëa;

brahmaëye—the Absolute Truth; dharma—religion; varmaëi—protector; sväm—own; käñöhäm
—abode; adhunä—nowadays; upete—having gone away; dharmaù—religion; kam—unto whom;
çaraëam—shelter; gataù—gone.

Since Çré Kåñëa, the Absolute Truth, the master of all mystic powers, has departed for His
own abode, please tell us to whom the religious principles have now gone for shelter.
Çaunaka Åñi

ÇUKADEVA GOSVÄMÉ

SB 1.2.2

süta uväca

yaà pravrajantam anupetam apeta-kåtyaà

dvaipäyano viraha-kätara äjuhäva

putreti tan-mayatayä taravo ’bhinedus

taà sarva-bhüta-hådayaà munim änato ’smi

sütaù—Süta Gosvämé; uväca—said; yam—whom; pravrajantam—while going away for the

renounced order of life; anupetam—without being reformed by the sacred thread; apeta—not
undergoing ceremonies; kåtyam—prescribed duties; dvaipäyanaù—Vyäsadeva; viraha—
separation; kätaraù—being afraid of; äjuhäva—exclaimed; putra iti—O my son; tat-mayatayä—
being absorbed in that way; taravaù—all the trees; abhineduù—responded; tam—unto him;
sarva—all; bhüta—living entities; hådayam—heart; munim—sage; änataù asmi—offer
obeisances.

Çréla Süta Gosvämé said: Let me offer my respectful obeisances unto that great sage
[Çukadeva Gosvämé] who can enter the hearts of all. When he went away to take up the
renounced order of life [sannyäsa], leaving home without undergoing reformation by the
sacred thread or the ceremonies observed by the higher castes, his father, Vyäsadeva,
fearing separation from him, cried out, “O my son!” Indeed, only the trees, which were
absorbed in the same feelings of separation, echoed in response to the begrieved father.
Süta Gosvämé
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ÇUKADEVA GOSVÄMÉ

SB 1.2.3

yaù svänubhävam akhila-çruti-säram ekam

adhyätma-dépam atititérñatäà tamo ’ndham

saàsäriëäà karuëayäha puräëa-guhyaà

taà vyäsa-sünum upayämi guruà munénäm

yaù—he who; sva-anubhävam—self-assimilated (experienced); akhila—all around; çruti—the

Vedas; säram—cream; ekam—the only one; adhyätma—transcendental; dépam—torchlight;
atititérñatäm—desiring to overcome; tamaù andham—deeply dark material existence;
saàsäriëäm—of the materialistic men; karuëayä—out of causeless mercy; äha—said; puräëa—
supplement to the Vedas; guhyam—very confidential; tam—unto him; vyäsa-sünum—the son of
Vyäsadeva; upayämi—let me offer my obeisances; gurum—the spiritual master; munénäm—of
the great sages.

Let me offer my respectful obeisances unto him [Çuka], the spiritual master of all sages, the
son of Vyäsadeva, who, out of his great compassion for those gross materialists who struggle
to cross over the darkest regions of material existence, spoke this most confidential
supplement to the cream of Vedic knowledge, after having personally assimilated it by
experience.
Süta Gosvämé

ALL GLORIES TO ÇRÉ VYÄSA

SB 1.2.4

näräyaëaà namaskåtya

naraà caiva narottamam

devéà sarasvatéà vyäsaà

tato jayam udérayet

näräyaëam—the Personality of Godhead; namaù-kåtya—after offering respectful obeisances;

naram ca eva—and Näräyaëa Åñi; nara-uttamam—the supermost human being; devém—the
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goddess; sarasvatém—the mistress of learning; vyäsam—Vyäsadeva; tataù—thereafter; jayam—

all that is meant for conquering; udérayet—be announced.

Before reciting this Çrémad-Bhägavatam, which is the very means of conquest, one should
offer respectful obeisances unto the Personality of Godhead, Näräyaëa, unto Nara-näräyaëa
Åñi, the supermost human being, unto mother Sarasvaté, the goddess of learning, and unto
Çréla Vyäsadeva, the author.
Süta Gosvämé

QUESTIONS RELATED TO KÅÑËA

SB 1.2.5

munayaù sädhu påñöo ’haà

bhavadbhir loka-maìgalam

yat kåtaù kåñëa-sampraçno

yenätmä suprasédati

munayaù—O sages; sädhu—this is relevant; påñöaù—questioned; aham—myself; bhavadbhiù—

by all of you; loka—the world; maìgalam—welfare; yat—because; kåtaù—made; kåñëa—the
Personality of Godhead; sampraçnaù—relevant question; yena—by which; ätmä—self;
suprasédati—completely pleased.

O sages, I have been justly questioned by you. Your questions are worthy because they
relate to Lord Kåñëa and so are of relevance to the world’s welfare. Only questions of this
sort are capable of completely satisfying the self.
Süta Gosvämé

PARA-DHARMA

SB 1.2.6
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sa vai puàsäà paro dharmo

yato bhaktir adhokñaje

ahaituky apratihatä

yayätmä suprasédati

saù—that; vai—certainly; puàsäm—for mankind; paraù—sublime; dharmaù—occupation; yataù

—by which; bhaktiù—devotional service; adhokñaje—unto the Transcendence; ahaituké—
causeless; apratihatä—unbroken; yayä—by which; ätmä—the self; suprasédati—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.
Süta Gosvämé

VASUDEVE BHAGAVATI

SB 1.2.7

väsudeve bhagavati

bhakti-yogaù prayojitaù

janayaty äçu vairägyaà

jïänaà ca yad ahaitukam

väsudeve—unto Kåñëa; bhagavati—unto the Personality of Godhead; bhakti-yogaù—contact of

devotional service; prayojitaù—being applied; janayati—does produce; äçu—very soon;
vairägyam—detachment; jïänam—knowledge; ca—and; yat—that which; ahaitukam—causeless.

By rendering devotional service unto the Personality of Godhead, Çré Kåñëa, one
immediately acquires causeless knowledge and detachment from the world.
Süta Gosvämé
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SRAMA EVA HI KEVALAM

SB 1.2.8

dharmaù svanuñöhitaù puàsäà

viñvaksena-kathäsu yaù

notpädayed yadi ratià

çrama eva hi kevalam

dharmaù—occupation; svanuñöhitaù—executed in terms of one’s own position; puàsäm—of

humankind; viñvaksena—the Personality of Godhead (plenary portion); kathäsu—in the message
of; yaù—what is; na—not; utpädayet—does produce; yadi—if; ratim—attraction; çramaù—
useless labor; eva—only; hi—certainly; kevalam—entirely.

The occupational activities a man performs according to his own position are only so much
useless labor if they do not provoke attraction for the message of the Personality of
Godhead.
Süta Gosvämé

DHARMA—NOT FOR LÄBHA AND KÄMA

SB 1.2.9

dharmasya hy äpavargyasya

närtho ’rthäyopakalpate

närthasya dharmaikäntasya

kämo läbhäya hi småtaù

dharmasya—occupational engagement; hi—certainly; äpavargyasya—ultimate liberation; na—

not; arthaù—end; arthäya—for material gain; upakalpate—is meant for; na—neither; arthasya
—of material gain; dharma-eka-antasya—for one who is engaged in the ultimate occupational
service; kämaù—sense gratification; läbhäya—attainment of; hi—exactly; småtaù—is described
by the great sages.
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All occupational engagements are certainly meant for ultimate liberation. They should
never be performed for material gain. Furthermore, according to sages, one who is engaged
in the ultimate occupational service should never use material gain to cultivate sense
gratification.
Süta Gosvämé

JÉVASYA TATTVA-JIJÏÄSÄ

SB 1.2.10

kämasya nendriya-prétir

läbho jéveta yävatä

jévasya tattva-jijïäsä

närtho yaç ceha karmabhiù

kämasya—of desires; na—not; indriya—senses; prétiù—satisfaction; läbhaù—gain; jéveta—

self-preservation; yävatä—so much so; jévasya—of the living being; tattva—the Absolute Truth;
jijïäsä—inquiries; na—not; arthaù—end; yaù ca iha—whatsoever else; karmabhiù—by
occupational activities.

Life’s desires should never be directed toward sense gratification. One should desire only a
healthy life, or self-preservation, since a human being is meant for inquiry about the
Absolute Truth. Nothing else should be the goal of one’s works.
Süta Gosvämé

ADVAYA-JÏÄNA

SB 1.2.11
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vadanti tat tattva-vidas

tattvaà yaj jïänam advayam

brahmeti paramätmeti

bhagavän iti çabdyate

vadanti—they say; tat—that; tattva-vidaù—the learned souls; tattvam—the Absolute Truth; yat
—which; jïänam—knowledge; advayam—nondual; brahma iti—known as Brahman; paramätmä
iti—known as Paramätmä; bhagavän iti—known as Bhagavän; çabdyate—it so sounded.

Learned transcendentalists who know the Absolute Truth call this nondual substance
Brahman, Paramätmä or Bhagavän.
Süta Gosvämé

MUNI’S DEVOTIONAL SERVICE

SB 1.2.12

tac chraddadhänä munayo

jïäna-vairägya-yuktayä

paçyanty ätmani cätmänaà

bhaktyä çruta-gåhétayä

tat—that; çraddadhänäù—seriously inquisitive; munayaù—sages; jïäna—knowledge; vairägya

—detachment; yuktayä—well equipped with; paçyanti—see; ätmani—within himself; ca—and;
ätmänam—the Paramätmä; bhaktyä—in devotional service; çruta—the Vedas; gåhétayä—well
received.

The seriously inquisitive student or sage, well equipped with knowledge and detachment,
realizes that Absolute Truth by rendering devotional service in terms of what he has heard
from the Vedänta-çruti.
Süta Gosvämé

SAÀSIDDHIR HARI TOÑAËAM

SB 1.2.13
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ataù pumbhir dvija-çreñöhä

varëäçrama-vibhägaçaù

svanuñöhitasya dharmasya

saàsiddhir hari-toñaëam

ataù—so; pumbhiù—by the human being; dvija-çreñöhäù—O best among the twice-born; varëa-
äçrama—the institution of four castes and four orders of life; vibhägaçaù—by the division of;
svanuñöhitasya—of one’s own prescribed duties; dharmasya—occupational; saàsiddhiù—the
highest perfection; hari—the Personality of Godhead; toñaëam—pleasing.

O best among the twice-born, it is therefore concluded that the highest perfection one can
achieve by discharging the duties prescribed for one’s own occupation according to caste
divisions and orders of life is to please the Personality of Godhead.
Süta Gosvämé

EKENA MANASÄ—ONE-POINT ATTENTION

SB 1.2.14

tasmäd ekena manasä

bhagavän sätvatäà patiù

çrotavyaù kértitavyaç ca

dhyeyaù püjyaç ca nityadä

tasmät—therefore; ekena—by one; manasä—attention of the mind; bhagavän—the Personality

of Godhead; sätvatäm—of the devotees; patiù—protector; çrotavyaù—is to be heard; kértitavyaù
—to be glorified; ca—and; dhyeyaù—to be remembered; püjyaù—to be worshiped; ca—and;
nityadä—constantly.

Therefore, with one-pointed attention, one should constantly hear about, glorify, remember
and worship the Personality of Godhead, who is the protector of the devotees.
Süta Gosvämé

REMEMBERING KÅÑËA—KNOT OF KARMA IS CUT

SB 1.2.15
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yad-anudhyäsinä yuktäù

karma-granthi-nibandhanam

chindanti kovidäs tasya

ko na kuryät kathä-ratim

yat—which; anudhyä—remembrance; asinä—sword; yuktäù—being equipped with; karma—

reactionary work; granthi—knot; nibandhanam—interknit; chindanti—cut; kovidäù—intelligent;
tasya—His; kaù—who; na—not; kuryät—shall do; kathä—messages; ratim—attention.

With sword in hand, intelligent men cut through the binding knots of reactionary work
[karma] by remembering the Personality of Godhead. Therefore, who will not pay attention
to His message?
Süta Gosvämé

SERVING VAIÑËAVAS—AFINITY FOR HEARING

SB 1.2.16

çuçrüñoù çraddadhänasya

väsudeva-kathä-ruciù

syän mahat-sevayä vipräù

puëya-tértha-niñevaëät

çuçrüñoù—one who is engaged in hearing; çraddadhänasya—with care and attention; väsudeva

—in respect to Väsudeva; kathä—the message; ruciù—affinity; syät—is made possible; mahat-
sevayä—by service rendered to pure devotees; vipräù—O twice-born; puëya-tértha—those who
are cleansed of all vice; niñevaëät—by service.

O twice-born sages, by serving those devotees who are completely freed from all vice, great
service is done. By such service, one gains affinity for hearing the messages of Väsudeva.
Süta Gosvämé

ÇÅËVATÄÀ SVA-KATHÄÙ KÅÑËAÙ

SB 1.2.17
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çåëvatäà sva-kathäù kåñëaù

puëya-çravaëa-kértanaù

hådy antaù stho hy abhadräëi

vidhunoti suhåt satäm

çåëvatäm—those who have developed the urge to hear the message of; sva-kathäù—His own
words; kåñëaù—the Personality of Godhead; puëya—virtues; çravaëa—hearing; kértanaù—
chanting; hådi antaù sthaù—within one’s heart; hi—certainly; abhadräëi—desire to enjoy
matter; vidhunoti—cleanses; suhåt—benefactor; satäm—of the truthful.

Çré Kåñëa, the Personality of Godhead, who is the Paramätmä [Supersoul] in everyone’s
heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment
from the heart of the devotee who has developed the urge to hear His messages, which are
in themselves virtuous when properly heard and chanted.
Süta Gosvämé

HEARING ÇRIMAD-BHÄGAVATAM

SB 1.2.18

nañöa-präyeñv abhadreñu

nityaà bhägavata-sevayä

bhagavaty uttama-çloke

bhaktir bhavati naiñöhiké

nañöa—destroyed; präyeñu—almost to nil; abhadreñu—all that is inauspicious; nityam—

regularly; bhägavata—Çrémad-Bhägavatam, or the pure devotee; sevayä—by serving; bhagavati
—unto the Personality of Godhead; uttama—transcendental; çloke—prayers; bhaktiù—loving
service; bhavati—comes into being; naiñöhiké—irrevocable.

By regular attendance in classes on the Bhägavatam and by rendering of 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.
Süta Gosvämé
 17

CONQUERING THE LOWER MODES

SB 1.2.19

tadä rajas-tamo-bhäväù

käma-lobhädayaç ca ye

ceta etair anäviddhaà

sthitaà sattve prasédati

tadä—at that time; rajaù—in the mode of passion; tamaù—the mode of ignorance; bhäväù—the
situation; käma—lust and desire; lobha—hankering; ädayaù—others; ca—and; ye—whatever
they are; cetaù—the mind; etaiù—by these; anäviddham—without being affected; sthitam—
being fixed; sattve—in the mode of goodness; prasédati—thus becomes fully satisfied.

As soon as irrevocable loving service is established in the heart, the effects of nature’s
modes of passion and ignorance, such as lust, desire and hankering, disappear from the
heart. Then the devotee is established in goodness, and he becomes completely happy.
Süta Gosvämé

SITUATED IN SATTVA

SB 1.2.20

evaà prasanna-manaso

bhagavad-bhakti-yogataù

bhagavat-tattva-vijïänaà

mukta-saìgasya jäyate

evam—thus; prasanna—enlivened; manasaù—of the mind; bhagavat-bhakti—the devotional

service of the Lord; yogataù—by contact of; bhagavat—regarding the Personality of Godhead;
tattva—knowledge; vijïänam—scientific; mukta—liberated; saìgasya—of the association; jäyate
—becomes effective.

Thus established in the mode of unalloyed goodness, the man whose mind has been
enlivened by contact with devotional service to the Lord gains positive scientific knowledge
of the Personality of Godhead in the stage of liberation from all material association.
Süta Gosvämé
 18

CUTTING HÅDAYA-GRANTHI

SB 1.2.21

bhidyate hådaya-granthiç

chidyante sarva-saàçayäù

kñéyante cäsya karmäëi

dåñöa evätmanéçvare

bhidyate—pierced; hådaya—heart; granthiù—knots; chidyante—cut to pieces; sarva—all;

saàçayäù—misgivings; kñéyante—terminated; ca—and; asya—his; karmäëi—chain of fruitive
actions; dåñöe—having seen; eva—certainly; ätmani—unto the self; éçvare—dominating.

Thus the knot in the heart is pierced, and all misgivings are cut to pieces. The chain of
fruitive actions is terminated when one sees the self as master.
Süta Gosvämé

GUËAS LIKE FIRE

SB 1.2.24

pärthiväd däruëo dhümas

tasmäd agnis trayémayaù

tamasas tu rajas tasmät

sattvaà yad brahma-darçanam

pärthivät—from earth; däruëaù—firewood; dhümaù—smoke; tasmät—from that; agniù—fire;

trayé—Vedic sacrifices; mayaù—made of; tamasaù—in the mode of ignorance; tu—but; rajaù—
the mode of passion; tasmät—from that; sattvam—the mode of goodness; yat—which; brahma—
the Absolute Truth; darçanam—realization.
 19

Firewood is a transformation of earth, but smoke is better than the raw wood. And fire is
still better, for by fire we can derive the benefits of superior knowledge [through Vedic
sacrifices]. Similarly, passion [rajas] is better than ignorance [tamas], but goodness [sattva]
is best because by goodness one can come to realize the Absolute Truth.
Süta Gosvämé

NO WORSHIP OF DEMIGODS

SB 1.2.26

mumukñavo ghora-rüpän

hitvä bhüta-patén atha

näräyaëa-kaläù çäntä

bhajanti hy anasüyavaù

mumukñavaù—persons desiring liberation; ghora—horrible, ghastly; rüpän—forms like that;

hitvä—rejecting; bhüta-patén—demigods; atha—for this reason; näräyaëa—the Personality of
Godhead; kaläù—plenary portions; çäntäù—all-blissful; bhajanti—do worship; hi—certainly;
anasüyavaù—nonenvious.

Those who are serious about liberation are certainly nonenvious, and they respect all. Yet
they reject the horrible and ghastly forms of the demigods and worship only the all-blissful
forms of Lord Viñëu and His plenary portions.
Süta Gosvämé

VÄSUDEVA

SB 1.2.28-29

väsudeva-parä vedä

väsudeva-parä makhäù

väsudeva-parä yogä

väsudeva-paräù kriyäù
 20

väsudeva-paraà jïänaà

väsudeva-paraà tapaù

väsudeva-paro dharmo

väsudeva-parä gatiù

väsudeva—the Personality of Godhead; paräù—the ultimate goal; vedäù—revealed scriptures;

väsudeva—the Personality of Godhead; paräù—for worshiping; makhäù—sacrifices; väsudeva
—the Personality of Godhead; paräù—the means of attaining; yogäù—mystic paraphernalia;
väsudeva—the Personality of Godhead; paräù—under His control; kriyäù—fruitive activities;
väsudeva—the Personality of Godhead; param—the supreme; jïänam—knowledge; väsudeva—
the Personality of Godhead; param—best; tapaù—austerity; väsudeva—the Personality of
Godhead; paraù—superior quality; dharmaù—religion; väsudeva—the Personality of Godhead;
paräù—ultimate; gatiù—goal of life.

In the revealed scriptures, the ultimate object of knowledge is Çré Kåñëa, the Personality of
Godhead. The purpose of performing sacrifice is to please Him. Yoga is for realizing Him.
All fruitive activities are ultimately rewarded by Him only. He is supreme knowledge, and
all severe austerities are performed to know Him. Religion [dharma] is rendering loving
service unto Him. He is the supreme goal of life.
Süta Gosvämé

PARAMÄTMA LIKE FIRE

SB 1.2.32

yathä hy avahito vahnir

däruñv ekaù sva-yoniñu

näneva bhäti viçvätmä

bhüteñu ca tathä pumän

yathä—as much as; hi—exactly like; avahitaù—surcharged with; vahniù—fire; däruñu—in

wood; ekaù—one; sva-yoniñu—the source of manifestation; nänä iva—like different entities;
bhäti—illuminates; viçva-ätmä—the Lord as Paramätmä; bhüteñu—in the living entities; ca—
and; tathä—in the same way; pumän—the Absolute Person.

The Lord, as Supersoul, pervades all things, just as fire permeates wood, and so He appears
to be of many varieties, though He is the absolute one without a second.
Süta Gosvämé
 21

INNUMERABLE AVATÄRAS

SB 1.3.26

avatärä hy asaìkhyeyä

hareù sattva-nidher dvijäù

yathävidäsinaù kulyäù

sarasaù syuù sahasraçaù

avatäräù—incarnations; hi—certainly; asaìkhyeyäù—innumerable; hareù—of Hari, the Lord;

sattva-nidheù—of the ocean of goodness; dvijäù—the brähmaëas; yathä—as it is; avidäsinaù—
inexhaustible; kulyäù—rivulets; sarasaù—of vast lakes; syuù—are; sahasraçaù—thousands of.

O brähmaëas, the incarnations of the Lord are innumerable, like rivulets flowing from
inexhaustible sources of water.
Süta Gosvämé

KÅÑËAS TU BHAGAVÄN SVAYAM

SB 1.3.28

ete cäàça-kaläù puàsaù

kåñëas tu bhagavän svayam

indräri-vyäkulaà lokaà

måòayanti yuge yuge

ete—all these; ca—and; aàça—plenary portions; kaläù—portions of the plenary portions;

puàsaù—of the Supreme; kåñëaù—Lord Kåñëa; tu—but; bhagavän—the Personality of
Godhead; svayam—in person; indra-ari—the enemies of Indra; vyäkulam—disturbed; lokam—
all the planets; måòayanti—gives protection; yuge yuge—in different ages.

All of the above-mentioned incarnations are either plenary portions or portions of the
plenary portions of the Lord, but Lord Çré Kåñëa is the original Personality of Godhead.
All of them appear on planets whenever there is a disturbance created by the atheists. The
Lord incarnates to protect the theists.
Süta Gosvämé
 22

MATERIAL BODILY CONCEPTIONS LIKE DUST IN THE AIR

SB 1.3.31

yathä nabhasi meghaugho

reëur vä pärthivo ’nile

evaà drañöari dåçyatvam

äropitam abuddhibhiù

yathä—as it is; nabhasi—in the sky; megha-oghaù—a mass of clouds; reëuù—dust; vä—as well
as; pärthivaù—muddiness; anile—in the air; evam—thus; drañöari—to the seer; dåçyatvam—for
the purpose of seeing; äropitam—is implied; abuddhibhiù—by the less intelligent persons.

Clouds and dust are carried by the air, but less intelligent persons say that the sky is cloudy
and the air is dirty. Similarly, they also implant material bodily conceptions on the spirit
self.
Süta Gosvämé

BRAHMAN REALIZATION

SB 1.3.33

yatreme sad-asad-rüpe

pratiñiddhe sva-saàvidä

avidyayätmani kåte

iti tad brahma-darçanam

yatra—whenever; ime—in all these; sat-asat—gross and subtle; rüpe—in the forms of;
pratiñiddhe—on being nullified; sva-saàvidä—by self-realization; avidyayä—by ignorance;
ätmani—in the self; kåte—having been imposed; iti—thus; tat—that is; brahma-darçanam—the
process of seeing the Absolute.

Whenever a person experiences, by self-realization, that both the gross and subtle bodies
have nothing to do with the pure self, at that time he sees himself as well as the Lord.
Süta Gosvämé
 23

SELF-REALIZATION

SB 1.3.34

yady eñoparatä devé

mäyä vaiçäradé matiù

sampanna eveti vidur

mahimni sve mahéyate

yadi—if, however; eñä—they; uparatä—subsided; devé mäyä—illusory energy; vaiçäradé—full

of knowledge; matiù—enlightenment; sampannaù—enriched with; eva—certainly; iti—thus;
viduù—being cognizant of; mahimni—in the glories; sve—of the self; mahéyate—being situated
in.

If the illusory energy subsides and the living entity becomes fully enriched with knowledge
by the grace of the Lord, then he becomes at once enlightened with self-realization and thus
becomes situated in his own glory.
Süta Gosvämé

KÅÑËA PLAYING A DRAMA

SB 1.3.37

na cäsya kaçcin nipuëena dhätur

avaiti jantuù kumanéña ütéù

nämäni rüpäëi mano-vacobhiù

santanvato naöa-caryäm iväjïaù

na—not; ca—and; asya—of Him; kaçcit—anyone; nipuëena—by dexterity; dhätuù—of the

creator; avaiti—can know; jantuù—the living being; kumanéñaù—with a poor fund of
knowledge; ütéù—activities of the Lord; nämäni—His names; rüpäëi—His forms; manaù-
vacobhiù—by dint of mental speculation or deliverance of speeches; santanvataù—displaying;
naöa-caryäm—a dramatic action; iva—like; ajïaù—the foolish.
 24

The foolish with a poor fund of knowledge cannot know the transcendental nature of the
forms, names and activities of the Lord, who is playing like an actor in a drama. Nor can
they express such things, neither in their speculations nor in their words.
Süta Gosvämé

LITERARY INCARNATION OF GOD

SB 1.3.40

idaà bhägavataà näma

puräëaà brahma-sammitam

uttama-çloka-caritaà

cakära bhagavän åñiù

niùçreyasäya lokasya

dhanyaà svasty-ayanaà mahat

idam—this; bhägavatam—book containing the narration of the Personality of Godhead and His
pure devotees; näma—of the name; puräëam—supplementary to the Vedas; brahma-sammitam
—incarnation of Lord Çré Kåñëa; uttama-çloka—of the Personality of Godhead; caritam—
activities; cakära—compiled; bhagavän—incarnation of the Personality of Godhead; åñiù—Çré
Vyäsadeva; niùçreyasäya—for the ultimate good; lokasya—of all people; dhanyam—fully
successful; svasti-ayanam—all-blissful; mahat—all-perfect.

This Çrémad-Bhägavatam is the literary incarnation of God, and it is compiled by Çréla

Vyäsadeva, the incarnation of God. It is meant for the ultimate good of all people, and it is
all-successful, all-blissful and all-perfect.
Süta Gosvämé

PURÄËA LIKE SUN

SB 1.3.43
 25

kåñëe sva-dhämopagate

dharma-jïänädibhiù saha

kalau nañöa-dåçäm eña

puräëärko ’dhunoditaù

kåñëe—in Kåñëa’s; sva-dhäma—own abode; upagate—having returned; dharma—religion;

jïäna—knowledge; ädibhiù—combined together; saha—along with; kalau—in the Kali-yuga;
nañöa-dåçäm—of persons who have lost their sight; eñaù—all these; puräëa-arkaù—the Puräëa
which is brilliant like the sun; adhunä—just now; uditaù—has arisen.

This Bhägavata Puräëa is as brilliant as the sun, and it has arisen just after the departure of
Lord Kåñëa 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 Puräëa.
Süta Gosvämé

VYÄSADEVA & ÇUKADEVA

SB 1.4.5

dåñövänuyäntam åñim ätmajam apy anagnaà

devyo hriyä paridadhur na sutasya citram

tad vékñya påcchati munau jagadus tavästi

stré-pum-bhidä na tu sutasya vivikta-dåñöeù

dåñövä—by seeing; anuyäntam—following; åñim—the sage; ätmajam—his son; api—in spite of;
anagnam—not naked; devyaù—beautiful damsels; hriyä—out of shyness; paridadhuù—covered
the body; na—not; sutasya—of the son; citram—astonishing; tat vékñya—by seeing that;
påcchati—asking; munau—unto the muni (Vyäsa); jagaduù—replied; tava—your; asti—there
are; stré-pum—male and female; bhidä—differences; na—not; tu—but; sutasya—of the son;
vivikta—purified; dåñöeù—of one who looks.

While Çré Vyäsadeva was following his son, beautiful young damsels who were bathing
naked covered their bodies with cloth, although Çré Vyäsadeva himself was not naked. But
they had not done so when his son had passed. The sage inquired about this, and the young
ladies replied that his son was purified and when looking at them made no distinction
between male and female. But the sage made such distinctions.
Çaunaka Åñi
 26

MAHÄBHÄRATA FOR STRÉ, ÇUDRA AND DVIJA-BANDHU

SB 1.4.25

stré-çüdra-dvijabandhünäà

trayé na çruti-gocarä

karma-çreyasi müòhänäà

çreya evaà bhaved iha

iti bhäratam äkhyänaà
kåpayä muninä kåtam

stré—the woman class; çüdra—the laboring class; dvija-bandhünäm—of the friends of the twice-
born; trayé—three; na—not; çruti-gocarä—for understanding; karma—in activities; çreyasi—in
welfare; müòhänäm—of the fools; çreyaù—supreme benefit; evam—thus; bhavet—achieved; iha
—by this; iti—thus thinking; bhäratam—the great Mahäbhärata; äkhyänam—historical facts;
kåpayä—out of great mercy; muninä—by the muni; kåtam—is completed.

Out of compassion, the great sage thought it wise that this would enable men to achieve the
ultimate goal of life. Thus he compiled the great historical narration called the
Mahäbhärata for women, laborers and friends of the twice-born.
Süta Gosvämé

GRAMYA-KATHÄ—PLACE OF PILGRIMAGE OF CROWS

SB 1.5.10

na yad vacaç citra-padaà harer yaço

jagat-pavitraà pragåëéta karhicit

tad väyasaà tértham uçanti mänasä

na yatra haàsä niramanty uçik-kñayäù

na—not; yat—that; vacaù—vocabulary; citra-padam—decorative; hareù—of the Lord; yaçaù—

glories; jagat—universe; pavitram—sanctified; pragåëéta—described; karhicit—hardly; tat—
that; väyasam—crows; tértham—place of pilgrimage; uçanti—think; mänasäù—saintly persons;
na—not; yatra—where; haàsäù—all-perfect beings; niramanti—take pleasure; uçik-kñayäù—
those who reside in the transcendental abode.
 27

Those words which do not describe the glories of the Lord, who alone can sanctify the
atmosphere of the whole universe, are considered by saintly persons to be like unto a place
of pilgrimage for crows. Since the all-perfect persons are inhabitants of the transcendental
abode, they do not derive any pleasure there.
Närada Muni

KÅÑËA-KATHÄ—REVOLUTION IN THE IMPIOUS LIVES

SB 1.5.11

tad-väg-visargo janatägha-viplavo

yasmin prati-çlokam abaddhavaty api

nämäny anantasya yaço ’ìkitäni yat

çåëvanti gäyanti gåëanti sädhavaù

tat—that; väk—vocabulary; visargaù—creation; janatä—the people in general; agha—sins;

viplavaù—revolutionary; yasmin—in which; prati-çlokam—each and every stanza; abaddhavati
—irregularly composed; api—in spite of; nämäni—transcendental names, etc.; anantasya—of
the unlimited Lord; yaçaù—glories; aìkitäni—depicted; yat—what; çåëvanti—do hear; gäyanti—
do sing; gåëanti—do accept; sädhavaù—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, pastimes, etc., of the unlimited Supreme Lord is a different
creation, full of transcendental words directed toward bringing about a revolution in the
impious lives of this world’s misdirected civilization. Such transcendental literatures, even
though imperfectly composed, are heard, sung and accepted by purified men who are
thoroughly honest.
Närada Muni

WHAT IS THE VALUE OF JÏÄNA AND KARMA WITHOUT

BHAKTI?

SB 1.5.12
 28

naiñkarmyam apy acyuta-bhäva-varjitaà

na çobhate jïänam alaà niraïjanam

kutaù punaù çaçvad abhadram éçvare

na cärpitaà karma yad apy akäraëam

naiñkarmyam—self-realization, being freed from the reactions of fruitive work; api—in spite of;
acyuta—the infallible Lord; bhäva—conception; varjitam—devoid of; na—does not; çobhate—
look well; jïänam—transcendental knowledge; alam—by and by; niraïjanam—free from
designations; kutaù—where is; punaù—again; çaçvat—always; abhadram—uncongenial; éçvare
—unto the Lord; na—not; ca—and; arpitam—offered; karma—fruitive work; yat api—what is;
akäraëam—not fruitive.

Knowledge of self-realization, even though free from all material affinity, does not look well
if devoid of a conception of the Infallible [God]. What, then, is the use of fruitive activities,
which are naturally painful from the very beginning and transient by nature, if they are not
utilized for the devotional service of the Lord?
Närada Muni

DEVOTEE—NO DANGER OF BEING UNSUCCESSFUL

SB 1.5.17

tyaktvä sva-dharmaà caraëämbujaà harer

bhajann apakvo ’tha patet tato yadi

yatra kva väbhadram abhüd amuñya kià

ko värtha äpto ’bhajatäà sva-dharmataù

tyaktvä—having forsaken; sva-dharmam—one’s own occupational engagement; caraëa-

ambujam—the lotus feet; hareù—of Hari (the Lord); bhajan—in the course of devotional
service; apakvaù—immature; atha—for the matter of; patet—falls down; tataù—from that place;
yadi—if; yatra—whereupon; kva—what sort of; vä—or (used sarcastically); abhadram—
unfavorable; abhüt—shall happen; amuñya—of him; kim—nothing; kaù vä arthaù—what
interest; äptaù—obtained; abhajatäm—of the nondevotee; sva-dharmataù—being engaged in
occupational service.

One who has forsaken his material occupations to engage in the devotional service of the
Lord may sometimes fall down while in an immature stage, yet there is no danger of his
being unsuccessful. On the other hand, a nondevotee, though fully engaged in occupational
duties, does not gain anything.
Närada Muni
 29

LAW OF KARMA—AUTOMATIC HAPPINESS AND MISERY

SB 1.5.18

tasyaiva hetoù prayateta kovido

na labhyate yad bhramatäm upary adhaù

tal labhyate duùkhavad anyataù sukhaà

kälena sarvatra gabhéra-raàhasä

tasya—for that purpose; eva—only; hetoù—reason; prayateta—should endeavor; kovidaù—one

who is philosophically inclined; na—not; labhyate—is not obtained; yat—what; bhramatäm—
wandering; upari adhaù—from top to bottom; tat—that; labhyate—can be obtained; duùkhavat—
like the miseries; anyataù—as a result of previous work; sukham—sense enjoyment; kälena—in
course of time; sarvatra—everywhere; gabhéra—subtle; raàhasä—progress.

Persons who are actually intelligent and philosophically inclined should endeavor only for
that purposeful end which is not obtainable even by wandering from the topmost planet
[Brahmaloka] down to the lowest planet [Pätäla]. As far as happiness derived from sense
enjoyment is concerned, it can be obtained automatically in course of time, just as in course
of time we obtain miseries even though we do not desire them.
Närada Muni

KÅÑËA IS THE COSMOS

SB 1.5.20

idaà hi viçvaà bhagavän ivetaro

yato jagat-sthäna-nirodha-sambhaväù

tad dhi svayaà veda bhaväàs tathäpi te

prädeça-mätraà bhavataù pradarçitam

idam—this; hi—all; viçvam—cosmos; bhagavän—the Supreme Lord; iva—almost the same;

itaraù—different from; yataù—from whom; jagat—the worlds; sthäna—exist; nirodha—
annihilation; sambhaväù—creation; tat hi—all about; svayam—personally; veda—know; bhavän
—your good self; tathä api—still; te—unto you; prädeça-mätram—a synopsis only; bhavataù—
unto you; pradarçitam—explained.
 30

The Supreme Lord Personality of Godhead is Himself this cosmos, and still He is aloof from
it. From Him only has this cosmic manifestation emanated, in Him it rests, and unto Him it
enters after annihilation. Your good self knows all about this. I have given only a synopsis.
Närada Muni

UTTAMA-ÇLOKA

SB 1.5.22

idaà hi puàsas tapasaù çrutasya vä

sviñöasya süktasya ca buddhi-dattayoù

avicyuto ’rthaù kavibhir nirüpito

yad-uttamaçloka-guëänuvarëanam

idam—this; hi—certainly; puàsaù—of everyone; tapasaù—by dint of austerities; çrutasya—by

dint of study of the Vedas; vä—or; sviñöasya—sacrifice; süktasya—spiritual education; ca—and;
buddhi—culture of knowledge; dattayoù—charity; avicyutaù—infallible; arthaù—interest;
kavibhiù—by the recognized learned person; nirüpitaù—concluded; yat—what; uttamaçloka—
the Lord, who is described by choice poetry; guëa-anuvarëanam—description of the
transcendental qualities of.

Learned circles have positively concluded that the infallible purpose of the advancement of
knowledge, namely austerities, study of the Vedas, sacrifice, chanting of hymns and charity,
culminates in the transcendental descriptions of the Lord, who is defined in choice poetry.
Närada Muni

BHÄVA

SB 1.5.26

tatränvahaà kåñëa-kathäù pragäyatäm

anugraheëäçåëavaà manoharäù

täù çraddhayä me ’nupadaà viçåëvataù

priyaçravasy aìga mamäbhavad ruciù

tatra—thereupon; anu—every day; aham—I; kåñëa-kathäù—narration of Lord Kåñëa’s

activities; pragäyatäm—describing; anugraheëa—by causeless mercy; açåëavam—giving aural
 31

reception; manaù-haräù—attractive; täù—those; çraddhayä—respectfully; me—unto me;

anupadam—every step; viçåëvataù—hearing attentively; priyaçravasi—of the Personality of
Godhead; aìga—O Vyäsadeva; mama—mine; abhavat—it so became; ruciù—taste.

O Vyäsadeva, in that association and by the mercy of those great Vedäntists, I could hear
them describe the attractive activities of Lord Kåñëa And thus listening attentively, my
taste for hearing of the Personality of Godhead increased at every step.
Närada Muni

RUCI

SB 1.5.27

tasmiàs tadä labdha-rucer mahä-mate

priyaçravasy askhalitä matir mama

yayäham etat sad-asat sva-mäyayä

paçye mayi brahmaëi kalpitaà pare

tasmin—it being so; tadä—at that time; labdha—achieved; ruceù—taste; mahä-mate—O great
sage; priyaçravasi—upon the Lord; askhalitä matiù—uninterrupted attention; mama—mine;
yayä—by which; aham—I; etat—all these; sat-asat—gross and subtle; sva-mäyayä—one’s own
ignorance; paçye—see; mayi—in me; brahmaëi—the Supreme; kalpitam—is accepted; pare—in
the Transcendence.

O great sage, as soon as I got a taste for the Personality of Godhead, my attention to hear of
the Lord was unflinching. And as my taste developed, I could realize that it was only in my
ignorance that I had accepted gross and subtle coverings, for both the Lord and I are
transcendental.
Närada Muni

TÄPA-TRAYA IS ERADICATED

SB 1.5.32
 32

etat saàsücitaà brahmaàs

täpa-traya-cikitsitam

yad éçvare bhagavati

karma brahmaëi bhävitam

etat—this much; saàsücitam—decided by the learned; brahman—O brähmaëa Vyäsa; täpa-traya

—three kinds of miseries; cikitsitam—remedial measures; yat—what; éçvare—the supreme
controller; bhagavati—unto the Personality of Godhead; karma—one’s prescribed activities;
brahmaëi—unto the great; bhävitam—dedicated.

O Brähmaëa Vyäsadeva, it is decided by the learned that the best remedial measure for
removing all troubles and miseries is to dedicate one’s activities to the service of the
Supreme Lord Personality of Godhead [Çré Kåñëa].
Närada Muni

ACTIVITIES IN BONDAGE AND FREEDOM

SB 1.5.34

evaà nåëäà kriyä-yogäù

sarve saàsåti-hetavaù

ta evätma-vinäçäya

kalpante kalpitäù pare

evam—thus; nåëäm—of the human being; kriyä-yogäù—all activities; sarve—everything;

saàsåti—material existence; hetavaù—causes; te—that; eva—certainly; ätma—the tree of work;
vinäçäya—killing; kalpante—become competent; kalpitäù—dedicated; pare—unto the
Transcendence.

Thus when all a man’s activities are dedicated to the service of the Lord, those very
activities which caused his perpetual bondage become the destroyer of the tree of work.
Närada Muni

BHAKTI—FOR THE PLEASURE OF KÅÑËA

SB 1.5.35
 33

yad atra kriyate karma

bhagavat-paritoñaëam

jïänaà yat tad adhénaà hi

bhakti-yoga-samanvitam

yat—whatever; atra—in this life or world; kriyate—does perform; karma—work; bhagavat—

unto the Personality of Godhead; paritoñaëam—satisfaction of; jïänam—knowledge; yat tat—
what is so called; adhénam—dependent; hi—certainly; bhakti-yoga—devotional; samanvitam—
dovetailed with bhakti-yoga.

Whatever work is done here in this life for the satisfaction of the mission of the Lord is
called bhakti-yoga, or transcendental loving service to the Lord, and what is called
knowledge becomes a concomitant factor.
Närada Muni

PREMA

SB 1.6.17

premätibhara-nirbhinna-

pulakäìgo ’tinirvåtaù

änanda-samplave léno

näpaçyam ubhayaà mune

premä—love; atibhara—excessive; nirbhinna—especially distinguished; pulaka—feelings of

happiness; aìgaù—different bodily parts; ati-nirvåtaù—being fully overwhelmed; änanda—
ecstasy; samplave—in the ocean of; lénaù—absorbed in; na—not; apaçyam—could see;
ubhayam—both; mune—O Vyäsadeva.

O Vyäsadeva, at that time, being exceedingly overpowered by feelings of happiness, every

part of my body became separately enlivened. Being absorbed in an ocean of ecstasy, I could
not see both myself and the Lord.
Närada Muni
 34

BY YOGA—PURIFICATION; BY DS—SATISFACTION TO THE

SOUL

SB 1.6.35

yamädibhir yoga-pathaiù

käma-lobha-hato muhuù

mukunda-sevayä yadvat

tathätmäddhä na çämyati

yama-ädibhiù—by the process of practicing self-restraint; yoga-pathaiù—by the system of yoga

(mystic bodily power to attain the godly stage); käma—desires for sense satisfaction; lobha—lust
for satisfaction of the senses; hataù—curbed; muhuù—always; mukunda—the Personality of
Godhead; sevayä—by the service of; yadvat—as it is; tathä—like that; ätmä—the soul; addhä—
for all practical purposes; na—does not; çämyati—be satisfied.

It is true that by practicing restraint of the senses by the yoga system one can get relief from
the disturbances of desire and lust, but this is not sufficient to give satisfaction to the soul,
for this [satisfaction] is derived from devotional service to the Personality of Godhead.
Närada Muni

VYÄSA’S TRANCE

SB 1.7.4

bhakti-yogena manasi

samyak praëihite ’male

apaçyat puruñaà pürëaà

mäyäà ca tad-apäçrayam

bhakti—devotional service; yogena—by the process of linking up; manasi—upon the mind;
samyak—perfectly; praëihite—engaged in and fixed upon; amale—without any matter; apaçyat
—saw; puruñam—the Personality of Godhead; pürëam—absolute; mäyäm—energy; ca—also;
tat—His; apäçrayam—under full control.
 35

Thus he fixed his mind, perfectly engaging it by linking it in devotional service [bhakti-yoga]
without any tinge of materialism, and thus he saw the Absolute Personality of Godhead
along with His external energy, which was under full control.
Süta Gosvämé

YAYÄ SAMMOHITO JÉVAÙ

SB 1.7.5

yayä sammohito jéva

ätmänaà tri-guëätmakam

paro ’pi manute ’narthaà

tat-kåtaà cäbhipadyate

yayä—by whom; sammohitaù—illusioned; jévaù—the living entities; ätmänam—self; tri-guëa-

ätmakam—conditioned by the three modes of nature, or a product of matter; paraù—
transcendental; api—in spite of; manute—takes it for granted; anartham—things not wanted; tat
—by that; kåtam ca—reaction; abhipadyate—undergoes thereof.

Due to this external energy, the living entity, although transcendental to the three modes of
material nature, thinks of himself as a material product and thus undergoes the reactions of
material miseries.
Süta Gosvämé
 36

VYÄSA’S INSPIRATION FOR WRITING SB

SB 1.7.6

anarthopaçamaà säkñäd

bhakti-yogam adhokñaje

lokasyäjänato vidväàç

cakre sätvata-saàhitäm

anartha—things which are superfluous; upaçamam—mitigation; säkñät—directly; bhakti-yogam

—the linking process of devotional service; adhokñaje—unto the Transcendence; lokasya—of
the general mass of men; ajänataù—those who are unaware of; vidvän—the supremely learned;
cakre—compiled; sätvata—in relation with the Supreme Truth; saàhitäm—Vedic literature.

The material miseries of the living entity, which are superfluous to him, can be directly
mitigated by the linking process of devotional service. But the mass of people do not know
this, and therefore the learned Vyäsadeva compiled this Vedic literature, which is in
relation to the Supreme Truth.
Süta Gosvämé
 37

HEARING SB—BHAKTI MANIFESTS

SB 1.7.7

yasyäà vai çrüyamäëäyäà

kåñëe parama-püruñe

bhaktir utpadyate puàsaù

çoka-moha-bhayäpahä

yasyäm—this Vedic literature; vai—certainly; çrüyamäëäyäm—simply by giving aural reception;

kåñëe—unto Lord Kåñëa; parama—supreme; püruñe—unto the Personality of Godhead; bhaktiù
—feelings of devotional service; utpadyate—sprout up; puàsaù—of the living being; çoka—
lamentation; moha—illusion; bhaya—fearfulness; apahä—that which extinguishes.

Simply by giving aural reception to this Vedic literature, the feeling for loving devotional
service to Lord Kåñëa, the Supreme Personality of Godhead, sprouts up at once to
extinguish the fire of lamentation, illusion and fearfulness.
Süta Gosvämé

ÄTMÄRÄMA’S VERSE

SB 1.7.10

süta uväca

ätmärämäç ca munayo

nirgranthä apy urukrame

kurvanty ahaitukéà bhaktim

ittham-bhüta-guëo hariù
 38

sütaù uväca—Süta Gosvämé said; ätmärämäù—those who take pleasure in ätmä (generally,
spirit self); ca—also; munayaù—sages; nirgranthäù—freed from all bondage; api—in spite of;
urukrame—unto the great adventurer; kurvanti—do; ahaitukém—unalloyed; bhaktim—
devotional service; ittham-bhüta—such wonderful; guëaù—qualities; hariù—of the Lord.

All different varieties of ätmärämas [those who take pleasure in ätmä, or spirit self],
especially those established on the path of self-realization, though freed from all kinds of
material bondage, desire to render unalloyed devotional service unto the Personality of
Godhead. This means that the Lord possesses transcendental qualities and therefore can
attract everyone, including liberated souls.
Süta Gosvämé

KÅÑËA IS WITHIN AND WITHOUT

SB 1.8.18

kunty uväca

namasye puruñaà tvädyam

éçvaraà prakåteù param

alakñyaà sarva-bhütänäm

antar bahir avasthitam

kunté uväca—Çrématé Kunté said; namasye—let me bow down; puruñam—the Supreme Person;
tvä—You; ädyam—the original; éçvaram—the controller; prakåteù—of the material cosmos;
param—beyond; alakñyam—the invisible; sarva—all; bhütänäm—of living beings; antaù—
within; bahiù—without; avasthitam—existing.

Çrématé Kunté said: O Kåñëa, I offer my obeisances unto You because You are the original
personality and are unaffected by the qualities of the material world. You are existing both
within and without everything, yet You are invisible to all.
Kunté Devé

KÅÑËA IS BEHIND THE CURTAIN OF MÄYÄ

SB 1.8.19
 39

mäyä-javanikäcchannam

ajïädhokñajam avyayam

na lakñyase müòha-dåçä

naöo näöyadharo yathä

mäyä—deluding; javanikä—curtain; äcchannam—covered by; ajïä—ignorant; adhokñajam—

beyond the range of material conception (transcendental); avyayam—irreproachable; na—not;
lakñyase—observed; müòha-dåçä—by the foolish observer; naöaù—artist; näöya-dharaù—
dressed as a player; yathä—as.

Being beyond the range of limited sense perception, You are the eternally irreproachable
factor covered by the curtain of deluding energy. You are invisible to the foolish observer,
exactly as an actor dressed as a player is not recognized.
Kunté Devé

OBEISANCES TO KÅÑËA

SB 1.8.21

kåñëäya väsudeväya

devaké-nandanäya ca

nanda-gopa-kumäräya

govindäya namo namaù

kåñëäya—the Supreme Lord; väsudeväya—unto the son of Vasudeva; devaké-nandanäya—unto

the son of Devaké; ca—and; nanda-gopa—Nanda and the cowherd men; kumäräya—unto their
son; govindäya—unto the Personality of Godhead, who enlivens the cows and the senses; namaù
—respectful obeisances; namaù—obeisances.

Let me therefore offer my respectful obeisances unto the Lord, who has become the son of
Vasudeva, the pleasure of Devaké, the boy of Nanda and the other cowherd men of
Våndävana, and the enlivener of the cows and the senses.
Kunté Devé
 40

CALAMITIES ARE WELCOMED

SB 1.8.25

vipadaù santu täù çaçvat

tatra tatra jagad-guro

bhavato darçanaà yat syäd

apunar bhava-darçanam

vipadaù—calamities; santu—let there be; täù—all; çaçvat—again and again; tatra—there; tatra
—and there; jagat-guro—O Lord of the universe; bhavataù—Your; darçanam—meeting; yat—
that which; syät—is; apunaù—not again; bhava-darçanam—seeing repetition of birth and death.

I wish that all those calamities would happen again and again so that we could see You again
and again, for seeing You means that we will no longer see repeated births and deaths.

KÅÑËA IS EASILY APPROACHED BY THE AKIÏCANA-

GOCARA

SB 1.8.26

janmaiçvarya-çruta-çrébhir

edhamäna-madaù pumän

naivärhaty abhidhätuà vai

tväm akiïcana-gocaram

janma—birth; aiçvarya—opulence; çruta—education; çrébhiù—by the possession of beauty;

edhamäna—progressively increasing; madaù—intoxication; pumän—the human being; na—
never; eva—ever; arhati—deserves; abhidhätum—to address in feeling; vai—certainly; tväm—
You; akiïcana-gocaram—one who is approached easily by the materially exhausted man.

My Lord, Your Lordship can easily be approached, but only by those who are materially
exhausted. One who is on the path of [material] progress, trying to improve himself with
respectable parentage, great opulence, high education and bodily beauty, cannot approach
You with sincere feeling.
Kunté Devé
 41

KÅÑËA—THE PROPERTY OF THE POOR

SB 1.8.27

namo ’kiïcana-vittäya

nivåtta-guëa-våttaye

ätmärämäya çäntäya

kaivalya-pataye namaù

namaù—all obeisances unto You; akiïcana-vittäya—unto the property of the materially

impoverished; nivåtta—completely transcendental to the actions of the material modes; guëa—
material modes; våttaye—affection; ätma-ärämäya—one who is self-satisfied; çäntäya—the
most gentle; kaivalya-pataye—unto the master of the monists; namaù—bowing down.

My obeisances are unto You, who are the property of the materially impoverished. You
have nothing to do with the actions and reactions of the material modes of nature. You are
self-satisfied, and therefore You are the most gentle and are master of the monists.
Kunté Devé

NO ONE CAN UNDERSTAND KÅÑËA’S PASTIMES

SB 1.8.29

na veda kaçcid bhagavaàç cikérñitaà

tavehamänasya nåëäà viòambanam

na yasya kaçcid dayito ’sti karhicid

dveñyaç ca yasmin viñamä matir nåëäm

na—does not; veda—know; kaçcit—anyone; bhagavan—O Lord; cikérñitam—pastimes; tava—

Your; éhamänasya—like the worldly men; nåëäm—of the people in general; viòambanam—
misleading; na—never; yasya—His; kaçcit—anyone; dayitaù—object of specific favor; asti—
there is; karhicit—anywhere; dveñyaù—object of envy; ca—and; yasmin—unto Him; viñamä—
partiality; matiù—conception; nåëäm—of the people.
 42

O Lord, no one can understand Your transcendental pastimes, which appear to be human
and are so misleading. You have no specific object of favor, nor do You have any object of
envy. People only imagine that You are partial.
Kunté Devé

DÄMODARA-LÉLÄ—KÅÑËA IS AFRAID!

SB 1.8.31

gopy ädade tvayi kåtägasi däma tävad

yä te daçäçru-kaliläïjana-sambhramäkñam

vaktraà ninéya bhaya-bhävanayä sthitasya

sä mäà vimohayati bhér api yad bibheti

gopé—the cowherd lady (Yaçodä); ädade—took up; tvayi—on Your; kåtägasi—creating

disturbances (by breaking the butter pot); däma—rope; tävat—at that time; yä—that which; te—
Your; daçä—situation; açru-kalila—overflooded with tears; aïjana—ointment; sambhrama—
perturbed; akñam—eyes; vaktram—face; ninéya—downwards; bhaya-bhävanayä—by thoughts
of fear; sthitasya—of the situation; sä—that; mäm—me; vimohayati—bewilders; bhéù api—even
fear personified; yat—whom; bibheti—is afraid.

My dear Kåñëa, Yaçodä took up a rope to bind You when You committed an offense, and
Your perturbed eyes overflooded with tears, which washed the mascara from Your eyes.
And You were afraid, though fear personified is afraid of You. This sight is bewildering to
me.
Kunté Devé

KÉRTANA, ETC. STOPS BIRTH AND DEATH

SB 1.8.36

çåëvanti gäyanti gåëanty abhékñëaçaù

smaranti nandanti tavehitaà janäù

ta eva paçyanty acireëa tävakaà

bhava-pravähoparamaà padämbujam
 43

çåëvanti—hear; gäyanti—chant; gåëanti—take; abhékñëaçaù—continuously; smaranti—

remember; nandanti—take pleasure; tava—Your; éhitam—activities; janäù—people in general;
te—they; eva—certainly; paçyanti—can see; acireëa—very soon; tävakam—Your; bhava-
praväha—the current of rebirth; uparamam—cessation; pada-ambujam—lotus feet.

O Kåñëa, those who continuously hear, chant and repeat Your transcendental activities, or
take pleasure in others’ doing so, certainly see Your lotus feet, which alone can stop the
repetition of birth and death.
Kunté Devé

KUNTI DEVÉ’S DETTACHMENT

SB 1.8.41

atha viçveça viçvätman

viçva-mürte svakeñu me

sneha-päçam imaà chindhi

dåòhaà päëòuñu våñëiñu

atha—therefore; viçva-éça—O Lord of the universe; viçva-ätman—O soul of the universe;

viçva-mürte—O personality of the universal form; svakeñu—unto my own kinsmen; me—my;
sneha-päçam—tie of affection; imam—this; chindhi—cut off; dåòham—deep; päëòuñu—for the
Päëòavas; våñëiñu—for the Våñëis also.

O Lord of the universe, soul of the universe, O personality of the form of the universe,
please, therefore, sever my tie of affection for my kinsmen, the Päëòavas and the Våñëis.
Kunté Devé

RATI LIKE GANGES

SB 1.8.42
 44

tvayi me ’nanya-viñayä

matir madhu-pate ’sakåt

ratim udvahatäd addhä

gaìgevaugham udanvati

tvayi—unto You; me—my; ananya-viñayä—unalloyed; matiù—attention; madhu-pate—O Lord

of Madhu; asakåt—continuously; ratim—attraction; udvahatät—may overflow; addhä—directly;
gaìgä—the Ganges; iva—like; ogham—flows; udanvati—down to the sea.

O Lord of Madhu, as the Ganges forever flows to the sea without hindrance, let my
attraction be constantly drawn unto You without being diverted to anyone else.
Kunté Devé

KÅÑËA’S PLANS—WHO KNOWS?

SB 1.9.16

na hy asya karhicid räjan

pumän veda vidhitsitam

yad vijijïäsayä yuktä

muhyanti kavayo ’pi hi

na—never; hi—certainly; asya—His; karhicit—whatsoever; räjan—O King; pumän—anyone;

veda—knows; vidhitsitam—plan; yat—which; vijijïäsayä—with exhaustive inquiries; yuktäù—
being engaged; muhyanti—bewildered; kavayaù—great philosophers; api—even; hi—certainly.

O King, no one can know the plan of the Lord [Çré Kåñëa]. Even though great philosophers
inquire exhaustively, they are bewildered.
Bhéñmadeva

THE GLORIES OF THE PARIKÄRAS

SB 1.9.20
 45

yaà manyase mätuleyaà

priyaà mitraà suhåttamam

akaroù sacivaà dütaà

sauhådäd atha särathim

yam—the person; manyase—you think; mätuleyam—maternal cousin; priyam—very dear;

mitram—friend; suhåt-tamam—ardent well-wisher; akaroù—executed; sacivam—counsel;
dütam—messenger; sauhådät—by good will; atha—thereupon; särathim—charioteer.

O King, that personality whom, out of ignorance only, you thought to be your maternal
cousin, your very dear friend, well-wisher, counselor, messenger, benefactor, etc., is that
very Personality of Godhead, Çré Kåñëa.
Bhéñmadeva

KÅÑËA’S MEDITATION—LIBERATION

SB 1.9.23

bhaktyäveçya mano yasmin

väcä yan-näma kértayan

tyajan kalevaraà yogé

mucyate käma-karmabhiù

bhaktyä—with devout attention; äveçya—meditating; manaù—mind; yasmin—in whose; väcä—

by words; yat—Kåñëa; näma—holy name; kértayan—by chanting; tyajan—quitting; kalevaram
—this material body; yogé—the devotee; mucyate—gets release; käma-karmabhiù—from
fruitive activities.

The Personality of Godhead, who appears in the mind of the devotee by attentive devotion
and meditation and by chanting of the holy name, releases the devotee from the bondage of
fruitive activities at the time of his quitting the material body.
Bhéñmadeva

KÅÑËA—THE OBJECT OF MEDITATION

SB 1.9.33
 46

tri-bhuvana-kamanaà tamäla-varëaà

ravi-kara-gaura-varämbaraà dadhäne

vapur alaka-kulävåtänanäbjaà

vijaya-sakhe ratir astu me ’navadyä

tri-bhuvana—three statuses of planetary systems; kamanam—the most desirable; tamäla-varëam

—bluish like the tamäla tree; ravi-kara—sun rays; gaura—golden color; varämbaram—glittering
dress; dadhäne—one who wears; vapuù—body; alaka-kula-ävåta—covered with paintings of
sandalwood pulp; anana-abjam—face like a lotus; vijaya-sakhe—unto the friend of Arjuna; ratiù
astu—may attraction be reposed upon Him; me—my; anavadyä—without desire for fruitive
results.

Çré Kåñëa is the intimate friend of Arjuna. He has appeared on this earth in His
transcendental body, which resembles the bluish color of the tamäla tree. His body attracts
everyone in the three planetary systems [upper, middle and lower]. May His glittering
yellow dress and His lotus face, covered with paintings of sandalwood pulp, be the object of
my attraction, and may I not desire fruitive results.
Bhéñmadeva

KÅÑËA IS EVERYTHING FOR HIS DEVOTEES

SB 1.11.7

bhaväya nas tvaà bhava viçva-bhävana

tvam eva mätätha suhåt-patiù pitä

tvaà sad-gurur naù paramaà ca daivataà

yasyänuvåttyä kåtino babhüvima

bhaväya—for welfare; naù—for us; tvam—Your Lordship; bhava—just become; viçva-bhävana

—the creator of the universe; tvam—Your Lordship; eva—certainly; mätä—mother; atha—as
also; suhåt—well-wisher; patiù—husband; pitä—father; tvam—Your Lordship; sat-guruù—
spiritual master; naù—our; paramam—the supreme; ca—and; daivatam—worshipable Deity;
yasya—whose; anuvåttyä—following in the footsteps; kåtinaù—successful; babhüvima—we
have become.

O creator of the universe, You are our mother, well-wisher, Lord, father, spiritual master
and worshipable Deity. By following in Your footsteps we have become successful in every
respect. We pray, therefore, that You continue to bless us with Your mercy.
Süta Gosvämé
 47

KÅÑËA—BEYOND THE GUËAS

SB 1.11.38

etad éçanam éçasya

prakåti-stho ’pi tad-guëaiù

na yujyate sadätma-sthair

yathä buddhis tad-äçrayä

etat—this; éçanam—divinity; éçasya—of the Personality of Godhead; prakåti-sthaù—being in

contact with material nature; api—in spite of; tat-guëaiù—by the qualities; na—never; yujyate—
is affected; sadä ätma-sthaiù—by those who are situated in eternity; yathä—as is; buddhiù—
intelligence; tat—the Lord; äçrayä—those who are under the shelter of.

This is the divinity of the Personality of Godhead: He is not affected by the qualities of
material nature, even though He is in contact with them. Similarly, the devotees who have
taken shelter of the Lord do not become influenced by the material qualities.
Süta Gosvämé

PURE DEVOTEE—LIKE A TÉRTHA

SB 1.13.10

bhavad-vidhä bhägavatäs

tértha-bhütäù svayaà vibho

térthé-kurvanti térthäni

sväntaù-sthena gadäbhåtä

bhavat—your good self; vidhäù—like; bhägavatäù—devotees; tértha—the holy places of

pilgrimage; bhütäù—converted into; svayam—personally; vibho—O powerful one; térthé-
kurvanti—make into a holy place of pilgrimage; térthäni—the holy places; sva-antaù-sthena—
having been situated in the heart; gadä-bhåtä—the Personality of Godhead.

My Lord, devotees like your good self are verily holy places personified. Because you carry
the Personality of Godhead within your heart, you turn all places into places of pilgrimage.
Yudhiñöhira Mahäräja
 48

TIME AFFECTS THE GÅHAMEDHIS

SB 1.13.17

evaà gåheñu saktänäà

pramattänäà tad-éhayä

atyakrämad avijïätaù

kälaù parama-dustaraù

evam—thus; gåheñu—in the family affairs; saktänäm—of persons who are too attached;
pramattänäm—insanely attached; tat-éhayä—engrossed in such thoughts; atyakrämat—
surpassed; avijïätaù—imperceptibly; kälaù—eternal time; parama—supremely; dustaraù—
insurmountable.

Insurmountable, eternal time imperceptibly overcomes those who are too much attached to
family affairs and are always engrossed in their thought.
Süta Gosvämé

JUNGLE’S LAW

SB 1.13.47

ahastäni sahastänäm

apadäni catuñ-padäm

phalgüni tatra mahatäà

jévo jévasya jévanam

ahastäni—those who are devoid of hands; sa-hastänäm—of those who are endowed with hands;
apadäni—those who are devoid of legs; catuù-padäm—of those who have four legs; phalgüni—
those who are weak; tatra—there; mahatäm—of the powerful; jévaù—the living being; jévasya
—of the living being; jévanam—subsistence.

Those who are devoid of hands are prey for those who have hands; those devoid of legs are
prey for the four-legged. The weak are the subsistence of the strong, and the general rule
holds that one living being is food for another.
Närada Muni
 49

TAMA-GUËIS

SB 1.16.9

andasya manda-prajïasya

vayo mandäyuñaç ca vai

nidrayä hriyate naktaà

divä ca vyartha-karmabhiù

mandasya—of the lazy; manda—paltry; prajïasya—of intelligence; vayaù—age; manda—short;

äyuñaù—of duration of life; ca—and; vai—exactly; nidrayä—by sleeping; hriyate—passes
away; naktam—night; divä—daytime; ca—also; vyartha—for nothing; karmabhiù—by activities.

Lazy human beings with paltry intelligence and a short duration of life pass the night
sleeping and the day performing activities that are for naught.
Çaunaka Åñi

PRINCIPLES OF RELIGION

SB 1.17.24

tapaù çaucaà dayä satyam

iti pädäù kåte kåtäù

adharmäàçais trayo bhagnäù

smaya-saìga-madais tava

tapaù—austerity; çaucam—cleanliness; dayä—mercy; satyam—truthfulness; iti—thus; pädäù—

legs; kåte—in the age of Satya; kåtäù—established; adharma—irreligiosity; aàçaiù—by the
parts; trayaù—three combined; bhagnäù—broken; smaya—pride; saìga—too much association
with women; madaiù—intoxication; tava—your.

In the age of Satya [truthfulness] your four legs were established by the four principles of
austerity, cleanliness, mercy and truthfulness. But it appears that three of your legs are
broken due to rampant irreligion in the form of pride, lust for women, and intoxication.
Parékñit Mahäräja
 50

PLACES WHERE KALI RESIDES

SB 1.17.38-39

süta uväca

abhyarthitas tadä tasmai

sthänäni kalaye dadau

dyütaà pänaà striyaù sünä

yaträdharmaç catur-vidhaù

sütaù uväca—Süta Gosvämé said; abhyarthitaù—thus being petitioned; tadä—at that time;
tasmai—unto him; sthänäni—places; kalaye—to the personality of Kali; dadau—gave him
permission; dyütam—gambling; pänam—drinking; striyaù—illicit association with women; sünä
—animal slaughter; yatra—wherever; adharmaù—sinful activities; catuù-vidhaù—four kinds of.

Süta Gosvämé said: Mahäräja Parékñit, thus being petitioned by the personality of Kali,
gave him permission to reside in places where gambling, drinking, prostitution and animal
slaughter were performed.
Süta Gosvämé

punaç ca yäcamänäya
jäta-rüpam adät prabhuù
tato ’nåtaà madaà kämaà
rajo vairaà ca païcamam

punaù—again; ca—also; yäcamänäya—to the beggar; jäta-rüpam—gold; adät—gave away;

prabhuù—the King; tataù—whereby; anåtam—falsehood; madam—intoxication; kämam—lust;
rajaù—on account of a passionate mood; vairam—enmity; ca—also; païcamam—the fifth one.

The personality of Kali asked for something more, and because of his begging, the King
gave him permission to live where there is gold because wherever there is gold there is also
falsity, intoxication, lust, envy and enmity.
Süta Gosvämé

SÄDHU-SAÌGA

SB 1.18.13
 51

tulayäma lavenäpi

na svargaà näpunar-bhavam

bhagavat-saìgi-saìgasya

martyänäà kim utäçiñaù

tulayäma—to be balanced with; lavena—by a moment; api—even; na—never; svargam—

heavenly planets; na—nor; apunaù-bhavam—liberation from matter; bhagavat-saìgi—devotee of
the Lord; saìgasya—of the association; martyänäm—those who are meant for death; kim—what
is there; uta—to speak of; äçiñaù—worldly benediction.

The value of a moment’s 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.
Çaunaka Åñi

ACCEPTING THE REACTIONS OF OUR ACTIONS

SB 1.19.2

dhruvaà tato me kåta-deva-helanäd

duratyayaà vyasanaà näti-dérghät

tad astu kämaà hy agha-niñkåtäya me

yathä na kuryäà punar evam addhä

dhruvam—sure and certain; tataù—therefore; me—my; kåta-deva-helanät—because of

disobeying the orders of the Lord; duratyayam—very difficult; vyasanam—calamity; na—not;
ati—greatly; dérghät—far off; tat—that; astu—let it be; kämam—desire without reservations; hi
—certainly; agha—sins; niñkåtäya—for getting free; me—my; yathä—so that; na—never;
kuryäm—shall I do it; punaù—again; evam—as I have done; addhä—directly.

[King Parékñit thought:] Due to my neglecting the injunctions of the Supreme Lord I must
certainly expect some difficulty to overcome me in the near future. I now desire without
reservation that the calamity come now, for in this way I may be freed of the sinful action
and not commit such an offense again.
Süta Gosvämé
 52

PARIKÑIT MAHÄRÄJA’S SURRENDER

SB 1.19.15

taà mopayätaà pratiyantu viprä

gaìgä ca devé dhåta-cittam éçe

dvijopasåñöaù kuhakas takñako vä

daçatv alaà gäyata viñëu-gäthäù

tam—for that reason; mä—me; upayätam—taken shelter of; pratiyantu—just accept me; vipräù
—O brähmaëas; gaìgä—mother Ganges; ca—also; devé—direct representative of the Lord;
dhåta—taken into; cittam—heart; éçe—unto the Lord; dvija-upasåñöaù—created by the
brähmaëa; kuhakaù—something magical; takñakaù—the snakebird; vä—either; daçatu—let it
bite; alam—without further delay; gäyata—please go on singing; viñëu-gäthäù—narration of the
deeds of Viñëu.

O brähmaëas, just accept me as a completely surrendered soul, and let mother Ganges, the
representative of the Lord, also accept me in that way, for I have already taken the lotus
feet of the Lord into my heart. Let the snake-bird—or whatever magical thing the
brähmaëa created—bite me at once. I only desire that you all continue singing the deeds of
Lord Viñëu.
Parékñit Mahäräja

FUNDAMENTAL QUESTION

SB 1.19.24

tataç ca vaù påcchyam imaà vipåcche

viçrabhya viprä iti kåtyatäyäm

sarvätmanä mriyamäëaiç ca kåtyaà

çuddhaà ca taträmåçatäbhiyuktäù

tataù—as such; ca—and; vaù—unto you; påcchyam—that which is to be asked; imam—this;

vipåcche—beg to ask you; viçrabhya—trustworthy; vipräù—brähmaëas; iti—thus; kåtyatäyäm—
out of all different duties; sarva-ätmanä—by everyone; mriyamäëaiù—especially those who are
just about to die; ca—and; kåtyam—dutiful; çuddham—perfectly correct; ca—and; tatra—
therein; ämåçata—by complete deliberation; abhiyuktäù—just befitting.
 53

O trustworthy brähmaëas, I now ask you about my immediate duty. Please, after proper
deliberation, tell me of the unalloyed duty of everyone in all circumstances, and specifically
of those who are just about to die.
Parékñit Mahäräja

SANNYASI’S LIFE

SB 1.19.39

nünaà bhagavato brahman

gåheñu gåha-medhinäm

na lakñyate hy avasthänam

api go-dohanaà kvacit

nünam—because; bhagavataù—of you, who are powerful; brahman—O brähmaëa; gåheñu—in

the houses; gåha-medhinäm—of the householders; na—not; lakñyate—are seen; hi—exactly;
avasthänam—staying in; api—even; go-dohanam—milking the cow; kvacit—rarely.

O powerful brähmaëa, it is said that you hardly stay in the houses of men long enough to
milk a cow.
Parékñit Mahäräja

GÅHAMEDHI’S SUBJECT MATTERS

SB 2.1.2

çrotavyädéni räjendra

nåëäà santi sahasraçaù

apaçyatäm ätma-tattvaà

gåheñu gåha-medhinäm

çrotavya-ädéni—subject matters for hearing; räjendra—O Emperor; nåëäm—of human society;

santi—there are; sahasraçaù—hundreds and thousands; apaçyatäm—of the blind; ätma-tattvam
—knowledge of self, the ultimate truth; gåheñu—at home; gåha-medhinäm—of persons too
materially engrossed.
 54

Those persons who are materially engrossed, being blind to the knowledge of ultimate truth,
leave many subject matters for hearing in human society, O Emperor.
Çukadeva Gosvämé

GÅHAMEDHI’S LIFE

SB 2.1.3

nidrayä hriyate naktaà

vyaväyena ca vä vayaù

divä cärthehayä räjan

kuöumba-bharaëena vä

nidrayä—by sleeping; hriyate—wastes; naktam—night; vyaväyena—sex indulgence; ca—also;

vä—either; vayaù—duration of life; divä—days; ca—and; artha—economic; éhayä—
development; räjan—O King; kuöumba—family members; bharaëena—maintaining; vä—either.

The lifetime of such an envious householder is passed at night either in sleeping or in sex
indulgence, and in the daytime either in making money or maintaining family members.
Çukadeva Gosvämé

FALLIBLE SOLDIERS

SB 2.1.4

dehäpatya-kalaträdiñv

ätma-sainyeñv asatsv api

teñäà pramatto nidhanaà

paçyann api na paçyati

deha—body; apatya—children; kalatra—wife; ädiñu—and in everything in relation to them;

ätma—own; sainyeñu—fighting soldiers; asatsu—fallible; api—in spite of; teñäm—of all of
them; pramattaù—too attached; nidhanam—destruction; paçyan—having been experienced; api
—although; na—does not; paçyati—see it.
 55

Persons devoid of ätma-tattva do not inquire into the problems of life, being too attached to
the fallible soldiers like the body, children and wife. Although sufficiently experienced, they
still do not see their inevitable destruction.
Çukadeva Gosvämé

VIDHI-BHAKTI

SB 2.1.5

tasmäd bhärata sarvätmä

bhagavän éçvaro hariù

çrotavyaù kértitavyaç ca

smartavyaç cecchatäbhayam

tasmät—for this reason; bhärata—O descendant of Bharata; sarvätmä—the Supersoul; bhagavän

—the Supreme Personality of Godhead; éçvaraù—the controller; hariù—the Lord, who
vanquishes all miseries; çrotavyaù—is to be heard; kértitavyaù—to be glorified; ca—also;
smartavyaù—to be remembered; ca—and; icchatä—of one who desires; abhayam—freedom.

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

ANTE-NÄRÄYAËA-SMÅTIÙ

SB 2.1.6

etävän säìkhya-yogäbhyäà

sva-dharma-pariniñöhayä

janma-läbhaù paraù puàsäm

ante näräyaëa-småtiù

etävän—all these; säìkhya—complete knowledge of matter and spirit; yogäbhyäm—knowledge

of mystic power; sva-dharma—particular occupational duty; pariniñöhayä—by full perception;
janma—birth; läbhaù—gain; paraù—the supreme; puàsäm—of a person; ante—at the end;
näräyaëa—the Personality of Godhead; småtiù—remembrance.
 56

The highest perfection of human life, achieved either by complete knowledge of matter and
spirit, by practice of mystic powers, or by perfect discharge of occupational duty, is to
remember the Personality of Godhead at the end of life.
Çukadeva Gosvämé

HEARING SB—FAITH

SB 2.1.10

tad ahaà te ’bhidhäsyämi

mahä-pauruñiko bhavän

yasya çraddadhatäm äçu

syän mukunde matiù saté

tat—that; aham—I; te—unto you; abhidhäsyämi—shall recite; mahä-pauruñikaù—the most

sincere devotee of Lord Kåñëa; bhavän—your good self; yasya—of which; çraddadhatäm—of
one who gives full respect and attention; äçu—very soon; syät—it so becomes; mukunde—unto
the Lord, who awards salvation; matiù—faith; saté—unflinching.

That very Çrémad-Bhägavatam I shall recite before you because you are the most sincere
devotee of Lord Kåñëa. One who gives full attention and respect to hearing Çrémad-
Bhägavatam achieves unflinching faith in the Supreme Lord, the giver of salvation.
Çukadeva Gosvämé

HARI-NÄMA FOR EVERYBODY

SB 2.1.11
 57

etan nirvidyamänänäm

icchatäm akuto-bhayam

yoginäà nåpa nirëétaà

harer nämänukértanam

etat—it is; nirvidyamänänäm—of those who are completely free from all material desires;
icchatäm—of those who are desirous of all sorts of material enjoyment; akutaù-bhayam—free
from all doubts and fear; yoginäm—of all who are self-satisfied; nåpa—O King; nirëétam—
decided truth; hareù—of the Lord, Çré Kåñëa; näma—holy name; anu—after someone, always;
kértanam—chanting.

O King, constant chanting of the holy name of the Lord after the ways of the great
authorities is the doubtless and fearless way of success for all, including those who are free
from all material desires, those who are desirous of all material enjoyment, and also those
who are self-satisfied by dint of transcendental knowledge.
Çukadeva Gosvämé

FACING DEATH

SB 2.1.15

anta-käle tu puruña

ägate gata-sädhvasaù

chindyäd asaìga-çastreëa

spåhäà dehe ’nu ye ca tam

anta-käle—at the last stage of life; tu—but; puruñaù—a person; ägate—having arrived; gata-
sädhvasaù—without any fear of death; chindyät—must cut off; asaìga—nonattachment; çastreëa
—by the weapon of; spåhäm—all desires; dehe—in the matter of the material tabernacle; anu—
pertaining; ye—all that; ca—also; tam—them.

At the last stage of one’s life, one should be bold enough not to be afraid of death. But one
must cut off all attachment to the material body and everything pertaining to it and all
desires thereof.
Çukadeva Gosvämé
 58

PARAMÄTMA—MEASUREMENT

SB 2.2.8

kecit sva-dehäntar-hådayävakäçe

prädeça-mätraà puruñaà vasantam

catur-bhujaà kaïja-rathäìga-çaìkha-

gadä-dharaà dhäraëayä smaranti

kecit—others; sva-deha-antaù—within the body; hådaya-avakäçe—in the region of the heart;

prädeça-mätram—measuring only eight inches; puruñam—the Personality of Godhead;
vasantam—residing; catuù-bhujam—with four hands; kaïja—lotus; ratha-aìga—the wheel of a
chariot; çaìkha—conchshell; gadä-dharam—and with a club in the hand; dhäraëayä—
conceiving in that way; smaranti—do meditate upon Him.

Others conceive of the Personality of Godhead residing within the body in the region of the
heart and measuring only eight inches, with four hands carrying a lotus, a wheel of a
chariot, a conchshell and a club respectively.
Çukadeva Gosvämé

NO MORE ATTRACTION FOR THIS WORLD

SB 2.2.31

tenätmanätmänam upaiti çäntam

änandam änandamayo ’vasäne

etäà gatià bhägavatéà gato yaù

sa vai punar neha viñajjate ’ìga

tena—by that purified; ätmanä—by the self; ätmänam—the Supersoul; upaiti—attains; çäntam—
rest; änandam—satisfaction; änanda-mayaù—naturally so being; avasäne—being freed from all
material contamination; etäm—such; gatim—destination; bhägavatém—devotional; gataù—
attained by; yaù—the person; saù—he; vai—certainly; punaù—again; na—never; iha—in this
material world; viñajjate—becomes attracted; aìga—O Mahäräja Parékñit.
 59

Only the purified soul can attain the perfection of associating with the Personality of
Godhead in complete bliss and satisfaction in his constitutional state. Whoever is able to
renovate such devotional perfection is never again attracted by this material world, and he
never returns.
Çukadeva Gosvämé

BHAKTI-YOGA—THE AUSPICIOUS PATH

SB 2.2.33

na hy ato ’nyaù çivaù panthä

viçataù saàsåtäv iha

väsudeve bhagavati

bhakti-yogo yato bhavet

na—never; hi—certainly; ataù—beyond this; anyaù—any other; çivaù—auspicious; panthäù—

means; viçataù—wandering; saàsåtau—in the material world; iha—in this life; väsudeve—unto
Lord Väsudeva, Kåñëa; bhagavati—the Personality of Godhead; bhakti-yogaù—direct
devotional service; yataù—wherein; bhavet—may result in.

For those who are wandering in the material universe, there is no more auspicious means of
deliverance than what is aimed at in the direct devotional service of Lord Kåñëa.
Çukadeva Gosvämé

THE CONCLUSION OF BRAHMÄ—RATI

SB 2.2.34

bhagavän brahma kärtsnyena

trir anvékñya manéñayä

tad adhyavasyat küöa-stho

ratir ätman yato bhavet

bhagavän—the great personality Brahmä; brahma—the Vedas; kärtsnyena—by summarization;

triù—three times; anvékñya—scrutinizingly examined; manéñayä—with scholarly attention; tat
—that; adhyavasyat—ascertained it; küöa-sthaù—with concentration of the mind; ratiù—
 60

attraction; ätman (ätmani)—unto the Supreme personality of Godhead Çré Kåñëa; yataù—by
which; bhavet—it so happens.

The great personality Brahmä, with great attention and concentration of the mind, studied
the Vedas three times, and after scrutinizingly examining them, he ascertained that
attraction for the Supreme Personality of Godhead Çré Kåñëa is the highest perfection of
religion.
Çukadeva Gosvämé

SARVÄTMA, SARVATRA, SARVADÄ

SB 2.2.36

tasmät sarvätmanä räjan

hariù sarvatra sarvadä

çrotavyaù kértitavyaç ca

smartavyo bhagavän nåëäm

tasmät—therefore; sarva—all; ätmanä—soul; räjan—O King; hariù—the Lord; sarvatra—

everywhere; sarvadä—always; çrotavyaù—must be heard; kértitavyaù—glorified; ca—also;
smartavyaù—be remembered; bhagavän—the Personality of Godhead; nåëäm—by the human
being.

O King, it is therefore essential that every human being hear about, glorify and remember
the Supreme Lord, the Personality of Godhead, always and everywhere.
Çukadeva Gosvämé

TIVRA-BHAKTI-YOGA

SB 2.3.10

akämaù sarva-kämo vä

mokña-käma udära-dhéù

tévreëa bhakti-yogena

yajeta puruñaà param

 61

akämaù—one who has transcended all material desires; sarva-kämaù—one who has the sum total
of material desires; vä—either; mokña-kämaù—one who desires liberation; udära-dhéù—with
broader intelligence; tévreëa—with great force; bhakti-yogena—by devotional service to the
Lord; yajeta—should worship; puruñam—the Lord; param—the supreme whole.

A person who has broader intelligence, whether he be full of all material desire, without any
material desire, or desiring liberation, must by all means worship the supreme whole, the
Personality of Godhead.
Çukadeva Gosvämé

BHÄGAVATA-SAÌGA

SB 2.3.11

etävän eva yajatäm

iha niùçreyasodayaù

bhagavaty acalo bhävo

yad bhägavata-saìgataù

etävän—all these different kinds of worshipers; eva—certainly; yajatäm—while worshiping; iha

—in this life; niùçreyasa—the highest benediction; udayaù—development; bhagavati—unto the
Supreme Personality of Godhead; acalaù—unflinching; bhävaù—spontaneous attraction; yat—
which; bhägavata—the pure devotee of the Lord; saìgataù—association.

All the different kinds of worshipers of multidemigods can attain the highest perfectional
benediction, which is spontaneous attraction unflinchingly fixed upon the Supreme
Personality of Godhead, only by the association of the pure devotee of the Lord.
Çukadeva Gosvämé

THE RISING AND SETTING OF THE SUN

SB 2.3.17
 62

äyur harati vai puàsäm

udyann astaà ca yann asau

tasyarte yat-kñaëo néta

uttama-çloka-värtayä

äyuù—duration of life; harati—decreases; vai—certainly; puàsäm—of the people; udyan—

rising; astam—setting; ca—also; yan—moving; asau—the sun; tasya—of one who glorifies the
Lord; åte—except; yat—by whom; kñaëaù—time; nétaù—utilized; uttama-çloka—the all-good
Personality of Godhead; värtayä—in the topics of.

Both by rising and by setting, the sun decreases the duration of life of everyone, except one
who utilizes the time by discussing topics of the all-good Personality of Godhead.
Çaunaka Åñi

DO THE TREES NOT LIVE?

SB 2.3.18

taravaù kià na jévanti

bhasträù kià na çvasanty uta

na khädanti na mehanti

kià gräme paçavo ’pare

taravaù—the trees; kim—whether; na—do not; jévanti—live; bhasträù—bellows; kim—whether;

na—do not; çvasanti—breathe; uta—also; na—do not; khädanti—eat; na—do not; mehanti—
discharge semen; kim—whether; gräme—in the locality; paçavaù—beastly living being; apare—
others.

Do the trees not live? Do the bellows of the blacksmith not breathe? All around us, do the
beasts not eat and discharge semen?
Çaunaka Åñi

MEN LIKE DOGS, HOGS, CAMELS AND ASSES

SB 2.3.19
 63

çva-viò-varähoñöra-kharaiù

saàstutaù puruñaù paçuù

na yat-karëa-pathopeto

jätu näma gadägrajaù

çva—a dog; viö-varäha—the village hog who eats stool; uñöra—the camel; kharaiù—and by the
asses; saàstutaù—perfectly praised; puruñaù—a person; paçuù—animal; na—never; yat—of
him; karëa—ear; patha—path; upetaù—reached; jätu—at any time; näma—the holy name;
gadägrajaù—Lord Kåñëa, the deliver from all evils.

Men who are like dogs, hogs, camels and asses praise those men who never listen to the
transcendental pastimes of Lord Çré Kåñëa, the deliverer from evils.
Çaunaka Åñi

HOLES OF SNAKES, TONGUE OF A FROG

SB 2.3.20

bile batorukrama-vikramän ye

na çåëvataù karëa-puöe narasya

jihväsaté därdurikeva süta

na copagäyaty urugäya-gäthäù

bile—snake holes; bata—like; urukrama—the Lord, who acts marvelously; vikramän—prowess;

ye—all these; na—never; çåëvataù—heard; karëa-puöe—the earholes; narasya—of the man;
jihvä—tongue; asaté—useless; därdurikä—of the frogs; iva—exactly like that; süta—O Süta
Gosvämé; na—never; ca—also; upagäyati—chants loudly; urugäya—worth singing; gäthäù—
songs.

One who has not listened to the messages about the prowess and marvelous acts of the
Personality of Godhead and has not sung or chanted loudly the worthy songs about the Lord
is to be considered to possess earholes like the holes of snakes and a tongue like the tongue
of a frog.
Çaunaka Åñi
 64

THOSE WHO DO NOT BOW DOWN TO THE LORD

SB 2.3.21

bhäraù paraà paööa-kiréöa-juñöam

apy uttamäìgaà na namen mukundam

çävau karau no kurute saparyäà

harer lasat-käïcana-kaìkaëau vä

bhäraù—a great burden; param—heavy; paööa—silk; kiréöa—turban; juñöam—dressed with;

api—even; uttama—upper; aìgam—parts of the body; na—never; namet—bow down;
mukundam—Lord Kåñëa, the deliverer; çävau—dead bodies; karau—hands; no—do not; kurute
—do; saparyäm—worshiping; hareù—of the Personality of Godhead; lasat—glittering; käïcana
—made of gold; kaìkaëau—bangles; vä—even though.

The upper portion of the body, though crowned with a silk turban, is only a heavy burden if
not bowed down before the Personality of Godhead who can award mukti [freedom]. And
the hands, though decorated with glittering bangles, are like those of a dead man if not
engaged in the service of the Personality of Godhead Hari.
Çaunaka Åñi

THE EYES AND LEGS OF THE NON-DEVOTEES

SB 2.3.22

barhäyite te nayane naräëäà

liìgäni viñëor na nirékñato ye

pädau nåëäà tau druma-janma-bhäjau

kñeträëi nänuvrajato harer yau

barhäyite—like plumes of a peacock; te—those; nayane—eyes; naräëäm—of men; liìgäni—

forms; viñëoù—of the Personality of Godhead; na—does not; nirékñataù—look upon; ye—all
such; pädau—legs; nåëäm—of men; tau—those; druma-janma—being born of the tree; bhäjau
—like that; kñeträëi—holy places; na—never; anuvrajataù—goes after; hareù—of the Lord; yau
—which.
 65

The eyes which do not look at the symbolic representations of the Personality of Godhead
Viñëu [His forms, name, quality, etc.] are like those printed on the plumes of the peacock,
and the legs which do not move to the holy places [where the Lord is remembered] are
considered to be like tree trunks.
Çaunaka Åñi

DEAD BODY ALTHOUGH BREATHING

SB 2.3.23

jévaï chavo bhägavatäìghri-reëuà

na jätu martyo ’bhilabheta yas tu

çré-viñëu-padyä manujas tulasyäù

çvasaï chavo yas tu na veda gandham

jévan—while living; çavaù—a dead body; bhägavata-aìghri-reëum—the dust of the feet of a

pure devotee; na—never; jätu—at any time; martyaù—mortal; abhilabheta—particularly
received; yaù—a person; tu—but; çré—with opulence; viñëu-padyäù—of the lotus feet of Viñëu;
manu-jaù—a descendant of Manu (a man); tulasyäù—leaves of the tulasi tree; çvasan—while
breathing; çavaù—still a dead body; yaù—who; tu—but; na veda—never experienced; gandham
—the aroma.

The person who has not at any time received the dust of the feet of the Lord’s pure devotee
upon his head is certainly a dead body. And the person who has never experienced the
aroma of the tulasé leaves from the lotus feet of the Lord is also a dead body, although
breathing.
Çaunaka Åñi

STEEL-FRAMED HEART

SB 2.3.24

tad açma-säraà hådayaà batedaà

yad gåhyamäëair hari-näma-dheyaiù

na vikriyetätha yadä vikäro

netre jalaà gätra-ruheñu harñaù

 66

tat—that; açma-säram—is steel-framed; hådayam—heart; bata idam—certainly that; yat—

which; gåhyamäëaiù—in spite of chanting; hari-näma—the holy name of the Lord; dheyaiù—by
concentration of the mind; na—does not; vikriyeta—change; atha—thus; yadä—when; vikäraù
—reaction; netre—in the eyes; jalam—tears; gätra-ruheñu—at the pores; harñaù—eruptions of
ecstasy.

Certainly that heart is steel-framed which, in spite of one’s chanting the holy name of the
Lord with concentration, does not change when ecstasy takes place, tears fill the eyes and
the hairs stand on end.
Çaunaka Åñi

PARÉKÑIT MAHÄRÄJA’S RENUNCIATION

SB 2.4.2

ätma-jäyä-sutägära-

paçu-draviëa-bandhuñu

räjye cävikale nityaà

virüòhäà mamatäà jahau

ätma—body; jäyä—wife; suta—son; ägära—palace; paçu—horses and elephants; draviëa—

treasury house; bandhuñu—unto friends and relatives; räjye—in the kingdom; ca—also; avikale
—without being disturbed; nityam—constant; virüòhäm—deep-rooted; mamatäm—affinity;
jahau—gave up.

Mahäräja Parékñit, as a result of his wholehearted attraction for Lord Kåñëa, was able to
give up all deep-rooted affection for his personal body, his wife, his children, his palace, his
animals like horses and elephants, his treasury house, his friends and relatives, and his
undisputed kingdom.
Süta Gosvämé

CLEANSING THE EFFECTS OF ALL SINS

SB 2.4.15
 67

yat-kértanaà yat-smaraëaà yad-ékñaëaà

yad-vandanaà yac-chravaëaà yad-arhaëam

lokasya sadyo vidhunoti kalmañaà

tasmai subhadra-çravase namo namaù

yat—whose; kértanam—glorification; yat—whose; smaraëam—remembrances; yat—whose;

ékñaëam—audience; yat—whose; vandanam—prayers; yat—whose; çravaëam—hearing about;
yat—whose; arhaëam—worshiping; lokasya—of all people; sadyaù—forthwith; vidhunoti—
specifically cleanses; kalmañam—effects of sins; tasmai—unto Him; subhadra—all-auspicious;
çravase—one who is heard; namaù—my due obeisances; namaù—again and again.

Let me offer my respectful obeisances unto the all-auspicious Lord Çré Kåñëa, about whom
glorification, remembrances, audience, prayers, hearing and worship can at once cleanse
the effects of all sins of the performer.
Çukadeva Gosvämé

KIRÄTA-HÜËÄNDRA...

SB 2.4.18

kiräta-hüëändhra-pulinda-pulkaçä

äbhéra-çumbhä yavanäù khasädayaù

ye ’nye ca päpä yad-apäçrayäçrayäù

çudhyanti tasmai prabhaviñëave namaù

kiräta—a province of old Bhärata; hüëa—part of Germany and Russia; ändhra—a province of
southern India; pulinda—the Greeks; pulkaçäù—another province; äbhéra—part of old Sind;
çumbhäù—another province; yavanäù—the Turks; khasa-ädayaù—the Mongolian province; ye
—even those; anye—others; ca—also; päpäù—addicted to sinful acts; yat—whose; apäçraya-
äçrayäù—having taken shelter of the devotees of the Lord; çudhyanti—at once purified; tasmai
—unto Him; prabhaviñëave—unto the powerful Viñëu; namaù—my respectful obeisances.

Kiräta, Hüëa, Ändhra, Pulinda, Pulkaça, Äbhéra, Çumbha, Yavana, members of the Khasa
races and even others addicted to sinful acts can be purified by taking shelter of the
devotees of the Lord, due to His being the supreme power. I beg to offer my respectful
obeisances unto Him.
Çukadeva Gosvämé
 68

KÅÑËA IS THE ÇRIYA-PATI, ETC.

SB 2.4.20

çriyaù patir yajïa-patiù prajä-patir

dhiyäà patir loka-patir dharä-patiù

patir gatiç cändhaka-våñëi-sätvatäà

prasédatäà me bhagavän satäà patiù

çriyaù—all opulence; patiù—the owner; yajïa—of sacrifice; patiù—the director; prajä-patiù—

the leader of all living entities; dhiyäm—of intelligence; patiù—the master; loka-patiù—the
proprietor of all planets; dharä—earth; patiù—the supreme; patiù—head; gatiù—destination; ca
—also; andhaka—one of the kings of the Yadu dynasty; våñëi—the first king of the Yadu
dynasty; sätvatäm—the Yadus; prasédatäm—be merciful; me—upon me; bhagavän—Lord Çré
Kåñëa; satäm—of all devotees; patiù—the Lord.

May Lord Çré Kåñëa, who is the worshipable Lord of all devotees, the protector and glory
of all the kings like Andhaka and Våñëi of the Yadu dynasty, the husband of the Goddess of
fortune, the director of all sacrifices and therefore the leader of all living entities, the
controller of all intelligence, the proprietor of all planets, spiritual and material, and the
supreme incarnation on the earth (the supreme all in all), be merciful upon me.
Çukadeva Gosvämé

MÄYÄ IS ASHAMED BEFORE THE LORD

SB 2.5.13

vilajjamänayä yasya

sthätum ékñä-pathe ’muyä

vimohitä vikatthante

mamäham iti durdhiyaù

vilajjamänayä—by one who is ashamed; yasya—whose; sthätum—to stay; ékñä-pathe—in front;

amuyä—by the bewildering energy; vimohitäù—those who are bewildered; vikatthante—talk
nonsense; mama—it is mine; aham—I am everything; iti—thus vituperating; durdhiyaù—thus ill
conceived.
 69

The illusory energy of the Lord cannot take precedence, being ashamed of her position, but
those who are bewildered by her always talk nonsense, being absorbed in thoughts of “It is
I” and “It is mine.”
Brahmä

NÄRÄYAËA-PARÄÙ...

SB 2.5.15-16

näräyaëa-parä vedä

devä näräyaëäìgajäù

näräyaëa-parä lokä

näräyaëa-parä makhäù

näräyaëa—the Supreme Lord; paräù—is the cause and is meant for; vedäù—knowledge; deväù
—the demigods; näräyaëa—the Supreme Lord; aìga-jäù—assisting hands; näräyaëa—the
personality of Godhead; paräù—for the sake of; lokäù—the planets; näräyaëa—the Supreme
Lord; paräù—just to please Him; makhäù—all sacrifices.

The Vedic literatures are made by and are meant for the Supreme Lord, the demigods are
also meant for serving the Lord as parts of His body, the different planets are also meant
for the sake of the Lord, and different sacrifices are performed just to please Him.
Brahmä

näräyaëa-paro yogo
näräyaëa-paraà tapaù
näräyaëa-paraà jïänaà
näräyaëa-parä gatiù

näräyaëa-paraù—just to know Näräyaëa; yogaù—concentration of mind; näräyaëa-param—just

with an aim to achieve Näräyaëa; tapaù—austerity; näräyaëa-param—just to realize a glimpse of
Näräyaëa; jïänam—culture of transcendental knowledge; näräyaëa-parä—the path of salvation
ends by entering the kingdom of Näräyaëa; gatiù—progressive path.

All different types of meditation or mysticism are means for realizing Näräyaëa. All
austerities are aimed at achieving Näräyaëa. Culture of transcendental knowledge is for
getting a glimpse of Näräyaëa, and ultimately salvation is entering the kingdom of
Näräyaëa.
Brahmä
 70

THE SOCIAL BODY

SB 2.5.37

puruñasya mukhaà brahma

kñatram etasya bähavaù

ürvor vaiçyo bhagavataù

padbhyäà çüdro vyajäyata

puruñasya—of the Supreme Personality of Godhead; mukham—mouth; brahma—is the

brähmaëas; kñatram—the royal order; etasya—of Him; bähavaù—the arms; ürvoù—the thighs;
vaiçyaù—are the mercantile men; bhagavataù—of the Personality of Godhead; padbhyäm—from
His legs; çüdraù—the laborer class; vyajäyata—became manifested.

The brähmaëas represent His mouth, the kñatriyas His arms, the vaiçyas His thighs, and
the çüdras are born of His legs.
Brahmä

TRI-PÄDA VIBHUTI

SB 2.6.20

pädäs trayo bahiç cäsann

aprajänäà ya äçramäù

antas tri-lokyäs tv aparo

gåha-medho ’båhad-vrataù

pädäù trayaù—the cosmos of three fourths of the Lord’s energy; bahiù—thus situated beyond;
ca—and for all; äsan—were; aprajänäm—of those who are not meant for rebirth; ye—those;
äçramäù—status of life; antaù—within; tri-lokyäù—of the three worlds; tu—but; aparaù—
others; gåha-medhaù—attached to family life; abåhat-vrataù—without strictly following a vow
of celibacy.
 71

The spiritual world, which consists of three fourths of the Lord’s energy, is situated beyond
this material world, and it is especially meant for those who will never be reborn. Others,
who are attached to family life and who do not strictly follow celibacy vows, must live
within the three material worlds.
Brahmä

OVERCOMING THE INSURMOUNTABLE OCEAN OF

ILLUSION

SB 2.7.42

yeñäà sa eña bhagavän dayayed anantaù

sarvätmanäçrita-pado yadi nirvyalékam

te dustaräm atitaranti ca deva-mäyäà

naiñäà mamäham iti dhéù çva-çågäla-bhakñye

yeñäm—unto those only; saù—the Lord; eñaù—the; bhagavän—the Personality of Godhead;

dayayet—does bestow His mercy; anantaù—the unlimited potential; sarva-ätmanä—by all
means, without reservation; äçrita-padaù—surrendered soul; yadi—if such surrender;
nirvyalékam—without pretension; te—those only; dustaräm—insurmountable; atitaranti—can
overcome; ca—and the paraphernalia; deva-mäyäm—diverse energies of the Lord; na—not;
eñäm—of them; mama—mine; aham—myself; iti—thus; dhéù—conscious; çva—dogs; çågäla—
jackals; bhakñye—in the matter of eating.

But anyone who is specifically favored by the Supreme Lord, the Personality of Godhead,
due to unalloyed surrender unto the service of the Lord, can overcome the insurmountable
ocean of illusion and can understand the Lord. But those who are attached to this body,
which is meant to be eaten at the end by dogs and jackals, cannot do so.
Brahmä
 72

KÅÑËA MANIFEST HIMSELF TO THOSE WHO HEAR SB

SB 2.8.4

çåëvataù çraddhayä nityaà

gåëataç ca sva-ceñöitam
kälena nätidérgheëa
bhagavän viçate hådi

çåëvataù—of those who hear; çraddhayä—in earnestness; nityam—regularly, always;

gåëataù—taking the matter; ca—also; sva-ceñöitam—seriously by one’s own endeavor;
kälena—duration; na—not; ati-dérgheëa—very prolonged time; bhagavän—the Personality
of Godhead Çré Kåñëa; viçate—becomes manifest; hådi—within one’s heart.

Persons who hear Çrémad-Bhägavatam regularly and are always taking the matter
very seriously will have the Personality of Godhead Çré Kåñëa manifested in their
hearts within a short time.
Parékñit Mahäräja

THE SOUND INCARNATION OF KÅÑËA CLEANSES THE

HEART

SB 2.8.5

praviñöaù karëa-randhreëa

svänäà bhäva-saroruham

dhunoti çamalaà kåñëaù

salilasya yathä çarat

praviñöaù—thus being entered; karëa-randhreëa—through the holes of the ears; svänäm—

according to one’s liberated position; bhäva—constitutional relationship; saraù-ruham—the lotus
flower; dhunoti—cleanses; çamalam—material qualities like lust, anger, avarice and hankering;
kåñëaù—Lord Kåñëa, the Supreme personality of Godhead; salilasya—of the reservoir of
waters; yathä—as it were; çarat—the autumn season.
 73

The sound incarnation of Lord Kåñëa, the Supreme Soul [i.e. Çrémad-Bhägavatam], enters
into the heart of a self-realized devotee, sits on the lotus flower of his loving relationship,
and thus cleanses the dust of material association, such as lust, anger and hankering. Thus it
acts like autumnal rains upon pools of muddy water.
Parékñit Mahäräja

THE PURE DEVOTEE NEVER GIVES UP KÅÑËA

SB 2.8.6

dhautätmä puruñaù kåñëa-

päda-mülaà na muïcati

mukta-sarva-parikleçaù

pänthaù sva-çaraëaà yathä

dhauta-ätmä—whose heart has been cleansed; puruñaù—the living being; kåñëa—the Supreme
Personality of Godhead; päda-mülam—the shelter of the lotus feet; na—never; muïcati—gives
up; mukta—liberated; sarva—all; parikleçaù—of all miseries of life; pänthaù—the traveler; sva-
çaraëam—in his own abode; yathä—as it were.

A pure devotee of the Lord whose heart has once been cleansed by the process of devotional
service never relinquishes the lotus feet of Lord Kåñëa, for they fully satisfy him, as a
traveler is satisfied at home after a troubled journey.
Parékñit Mahäräja

MANY FORMS OF JÉVAS IN THIS WORLD

SB 2.9.2

bahu-rüpa iväbhäti

mäyayä bahu-rüpayä

ramamäëo guëeñv asyä

mamäham iti manyate

 74

bahu-rüpaù—multiforms; iva—as it were; äbhäti—manifested; mäyayä—by the influence of the

exterior energy; bahu-rüpayä—in multifarious forms; ramamäëaù—enjoying as it were; guëeñu
—in the modes of different qualities; asyäù—of the external energy; mama—mine; aham—I; iti
—thus; manyate—thinks.

The illusioned living entity appears in so many forms offered by the external energy of the
Lord. While enjoying in the modes of material nature, the encaged living entity
misconceives, thinking in terms of “I” and “mine.”
Çukadeva Gosvämé

GIVING UP THE MISCONCEPTIONS OF ‘AHAM’ AND ‘MAMA’

SB 2.9.3

yarhi väva mahimni sve

parasmin käla-mäyayoù

rameta gata-sammohas

tyaktvodäste tadobhayam

yarhi—at any time; väva—certainly; mahimni—in the glory; sve—of himself; parasmin—in the
Supreme; käla—time; mäyayoù—of the material energy; rameta—enjoys; gata-sammohaù—
being freed from the misconception; tyaktvä—giving up; udäste—in fullness; tadä—then;
ubhayam—both (the misconceptions of I and mine).

As soon as the living entity becomes situated in his constitutional glory and begins to enjoy
the transcendence beyond time and material energy, he at once gives up the two
misconceptions of life [I and mine] and thus becomes fully manifested as the pure self.
Çukadeva Gosvämé

KNOWLEDGE ABOUT KÅÑËA IS VERY CONFIDENTIAL

SB 2.9.31
 75

çré-bhagavän uväca

jïänaà parama-guhyaà me

yad vijïäna-samanvitam

sarahasyaà tad-aìgaà ca
gåhäëa gaditaà mayä

çré-bhagavän uväca—the personality of Godhead said; jïänam—knowledge acquired; parama—

extremely; guhyam—confidential; me—of Me; yat—which is; vijïäna—realization; samanvitam
—coordinated; sa-rahasyam—with devotional service; tat—of that; aìgam ca—necessary
paraphernalia; gåhäëa—just try to take up; gaditam—explained; mayä—by Me.

The Personality of Godhead said: Knowledge about Me as described in the scriptures is

very confidential, and it has to be realized in conjunction with devotional service. The
necessary paraphernalia for that process is being explained by Me. You may take it up
carefully.
SPG to Brahmä

RÜPA, GUËA, ETC. OF KÅÑËA EXPLAINED

SB 2.9.32

yävän ahaà yathä-bhävo

yad-rüpa-guëa-karmakaù

tathaiva tattva-vijïänam

astu te mad-anugrahät

yävän—as I am in eternal form; aham—Myself; yathä—as much as; bhävaù—transcendental

existence; yat—those; rüpa—various forms and colors; guëa—qualities; karmakaù—activities;
tathä—so and so; eva—certainly; tattva-vijïänam—factual realization; astu—let it be; te—unto
you; mat—My; anugrahät—by causeless mercy.

All of Me, namely My actual eternal form and My transcendental existence, color, qualities
and activities—let all be awakened within you by factual realization, out of My causeless
mercy.
SPG to Brahmä
 76

CATUR-ÇLOKA—“I WAS EXISTING BEFORE CREATION,...”

SB 2.9.33

aham eväsam evägre

nänyad yat sad-asat param

paçcäd ahaà yad etac ca

yo ’vaçiñyeta so ’smy aham

aham—I, the Personality of Godhead; eva—certainly; äsam—existed; eva—only; agre—before

the creation; na—never; anyat—anything else; yat—all those; sat—the effect; asat—the cause;
param—the supreme; paçcät—at the end; aham—I, the Personality of Godhead; yat—all these;
etat—creation; ca—also; yaù—everything; avaçiñyeta—remains; saù—that; asmi—I am; aham
—I, the Personality of Godhead.

Brahmä, it is I, the Personality of Godhead, who was existing before the creation, when
there was nothing but Myself. Nor was there the material nature, the cause of this creation.
That which you see now is also I, the Personality of Godhead, and after annihilation what
remains will also be I, the Personality of Godhead.
SPG to Brahmä

MÄYÄ—EVERYTHING WITHOUT RELATION TO KÅÑËA

SB 2.9.34

åte ’rthaà yat pratéyeta

na pratéyeta cätmani

tad vidyäd ätmano mäyäà

yathäbhäso yathä tamaù

åte—without; artham—value; yat—that which; pratéyeta—appears to be; na—not; pratéyeta—

appears to be; ca—and; ätmani—in relation to Me; tat—that; vidyät—you must know; ätmanaù
—My; mäyäm—illusory energy; yathä—just as; äbhäsaù—the reflection; yathä—as; tamaù—the
darkness.
 77

O Brahmä, whatever appears to be of any value, if it is without relation to Me, has no

reality. Know it as My illusory energy, that reflection which appears to be in darkness.
SPG to Brahmä

KÅÑËA IS WITHIN AND OUTSIDE OF EVERYTHING

SB 2.9.35

yathä mahänti bhütäni

bhüteñüccävaceñv anu

praviñöäny apraviñöäni

tathä teñu na teñv aham

yathä—just as; mahänti—the universal; bhütäni—elements; bhüteñu ucca-avaceñu—in the

minute and gigantic; anu—after; praviñöäni—entered; apraviñöäni—not entered; tathä—so;
teñu—in them; na—not; teñu—in them; aham—Myself.

O Brahmä, please know that the universal elements enter into the cosmos and at the same
time do not enter into the cosmos; similarly, I Myself also exist within everything created,
and at the same time I am outside of everything.
SPG to Brahmä

SEARCHING AFTER KÅÑËA

SB 2.9.36

etävad eva jijïäsyaà

tattva-jijïäsunätmanaù

anvaya-vyatirekäbhyäà

yat syät sarvatra sarvadä

etävat—up to this; eva—certainly; jijïäsyam—is to be inquired; tattva—the Absolute Truth;

jijïäsunä—by the student; ätmanaù—of the Self; anvaya—directly; vyatirekäbhyäm—indirectly;
yat—whatever; syät—it may be; sarvatra—in all space and time; sarvadä—in all circumstances.
 78

A person who is searching after the Supreme Absolute Truth, the Personality of Godhead,
most certainly search for it up to this, in all circumstances, in all space and time, and both
directly and indirectly.
SPG to Brahmä

TEN CHARACTERISTICS OF A MAHÄ-PURÄËA

SB 2.10.1

çré-çuka uväca

atra sargo visargaç ca

sthänaà poñaëam ütayaù

manvantareçänukathä
nirodho muktir äçrayaù

çré-çukaù uväca—Çré Çukadeva Gosvämé said; atra—in this Çrémad-Bhägavatam; sargaù—

statement of the creation of the universe; visargaù—statement of subcreation; ca—also; sthänam
—the planetary systems; poñaëam—protection; ütayaù—the creative impetus; manvantara—
changes of Manus; éça-anukathäù—the science of God; nirodhaù—going back home, back to
Godhead; muktiù—liberation; äçrayaù—the summum bonum.

Çré Çukadeva Gosvämé said: In the Çrémad-Bhägavatam there are ten divisions of
statements regarding the following: the creation of the universe, subcreation, planetary
systems, protection by the Lord, the creative impetus, the change of Manus, the science of
God, returning home, back to Godhead, liberation, and the summum bonum.
Çukadeva Gosvämé

VAIÑËAVA MUKTI

SB 2.10.6

nirodho ’syänuçayanam

ätmanaù saha çaktibhiù

muktir hitvänyathä rüpaà

sva-rüpeëa vyavasthitiù
 79

nirodhaù—the winding up of the cosmic manifestation; asya—of His; anuçayanam—the lying

down of the puruña incarnation Mahä-Viñëu in mystic slumber; ätmanaù—of the living entities;
saha—along with; çaktibhiù—with the energies; muktiù—liberation; hitvä—giving up; anyathä
—otherwise; rüpam—form; sva-rüpeëa—in constitutional form; vyavasthitiù—permanent
situation.

The merging of the living entity, along with his conditional living tendency, with the mystic
lying down of the Mahä-Viñëu is called the winding up of the cosmic manifestation.
Liberation is the permanent situation of the form of the living entity after he gives up the
changeable gross and subtle material bodies.
Çukadeva Gosvämé

ADHYÄTMIKA, ADHIDAIVIKA, ADHIBHAUTIKA

SB 2.10.8

yo ’dhyätmiko ’yaà puruñaù

so ’säv evädhidaivikaù

yas tatrobhaya-vicchedaù

puruño hy ädhibhautikaù

yaù—one who; adhyätmikaù—is possessed of the sense organs; ayam—this; puruñaù—

personality; saù—he; asau—that; eva—also; adhidaivikaù—controlling deity; yaù—that which;
tatra—there; ubhaya—of both; vicchedaù—separation; puruñaù—person; hi—for;
ädhibhautikaù—the visible body or the embodied living entity.

The individual person possessing different instruments of senses is called the adhyätmic
person, and the individual controlling deity of the senses is called adhidaivic. The
embodiment seen on the eyeballs is called the adhibhautic person.
Çukadeva Gosvämé

THE UNCONCEIVABLE MERCY OF KÅÑËA

SB 3.2.23
 80

aho baké yaà stana-käla-küöaà

jighäàsayäpäyayad apy asädhvé

lebhe gatià dhätry-ucitäà tato ’nyaà

kaà vä dayäluà çaraëaà vrajema

aho—alas; baké—the she-demon (Pütanä); yam—whom; stana—of her breast; käla—deadly;

küöam—poison; jighäàsayä—out of envy; apäyayat—nourished; api—although; asädhvé—
unfaithful; lebhe—achieved; gatim—destination; dhätré-ucitäm—just suitable for the nurse;
tataù—beyond whom; anyam—other; kam—who else; vä—certainly; dayälum—merciful;
çaraëam—shelter; vrajema—shall I take.

Alas, how shall I take shelter of one more merciful than He who granted the position of
mother to a she-demon [Pütanä] although she was unfaithful and she prepared deadly
poison to be sucked from her breast?
Uddhava to Vidura

A DEVOTEE DOES NOT WANT THE FRUITS OF THE CATUR-

PURUÑÄRTHA

SB 3.4.15

ko nv éça te päda-saroja-bhäjäà

sudurlabho ’rtheñu caturñv apéha

tathäpi nähaà pravåëomi bhüman

bhavat-padämbhoja-niñevaëotsukaù

kaù nu éça—O my Lord; te—Your; päda-saroja-bhäjäm—of the devotees engaged in the

transcendental loving service of Your lotus feet; su-durlabhaù—very difficult to obtain; artheñu
—in the matter of; caturñu—in the four objectives; api—in spite of; iha—in this world; tathä api
—yet; na—do not; aham—I; pravåëomi—prefer; bhüman—O great one; bhavat—Your; pada-
ambhoja—lotus feet; niñevaëa-utsukaù—anxious to serve.

O my Lord, devotees who engage in the transcendental loving service of Your lotus feet
have no difficulty in achieving anything within the realm of the four principles of religiosity,
economic development, sense gratification and liberation. But, O great one, as far as I am
concerned, I have preferred only to engage in the loving service of Your lotus feet.
Uddhava to Vidura
 81

EVEN THE SAGES ARE BEWILDERED BY KÅÑËA’S LÉLÄS

SB 3.4.16

karmäëy anéhasya bhavo ’bhavasya te

durgäçrayo ’thäri-bhayät paläyanam

kälätmano yat pramadä-yutäçramaù

svätman-rateù khidyati dhér vidäm iha

karmäëi—activities; anéhasya—of one who has no desire; bhavaù—birth; abhavasya—of one

who is never born; te—your; durga-äçrayaù—taking shelter of the fort; atha—thereafter; ari-
bhayät—out of fear of the enemies; paläyanam—flee; käla-ätmanaù—of He who is the
controller of eternal time; yat—that; pramadä-äyuta—in the association of women; äçramaù—
household life; sva-ätman—in Your own Self; rateù—one who enjoys; khidyati—is disturbed;
dhéù—intelligence; vidäm—of the learned; iha—in this world.

My Lord, even the learned sages become disturbed in their intelligence when they see that
Your Greatness engages in fruitive work although You are free from all desires, that You
take birth although You are unborn, that You flee out of fear of the enemy and take shelter
in a fort although You are the controller of invincible time, and that You enjoy householder
life surrounded by many women although You enjoy in Your Self.
Uddhava to Vidura

IS THE SOUL AFFECTED BY MATTER?

SB 3.7.11

yathä jale candramasaù

kampädis tat-kåto guëaù

dåçyate ’sann api drañöur

ätmano ’nätmano guëaù

yathä—as; jale—in the water; candramasaù—of the moon; kampa-ädiù—quivering, etc.; tat-
kåtaù—done by the water; guëaù—quality; dåçyate—it is so seen; asan api—without existence;
drañöuù—of the seer; ätmanaù—of the self; anätmanaù—of other than the self; guëaù—quality.
 82

As the moon reflected on water appears to the seer to tremble due to being associated with
the quality of the water, so the self associated with matter appears to be qualified as matter.
Maitreya to Vidura

WHO ENJOYS THIS WORLD—THE MÜÒHAS AND THE

BUDDHAS

SB 3.7.17

yaç ca müòhatamo loke

yaç ca buddheù paraà gataù

täv ubhau sukham edhete

kliçyaty antarito janaù

yaù—one who is; ca—also; müòha-tamaù—the lowest of the fools; loke—in the world; yaù ca—
and one who is; buddheù—of intelligence; param—transcendental; gataù—gone; tau—of them;
ubhau—both; sukham—happiness; edhete—enjoy; kliçyati—suffer; antaritaù—situated between;
janaù—persons.

Both the lowest of fools and he who is transcendental to all intelligence enjoy happiness,
whereas persons between them suffer the material pangs.
Vidura

MATERIAL WORLD—ONLY ANXIETY

SB 3.9.6

tävad bhayaà draviëa-deha-suhån-nimittaà

çokaù spåhä paribhavo vipulaç ca lobhaù

tävan mamety asad-avagraha ärti-mülaà

yävan na te ’ìghrim abhayaà pravåëéta lokaù

tävat—until then; bhayam—fear; draviëa—wealth; deha—body; suhåt—relatives; nimittam—for

the matter of; çokaù—lamentation; spåhä—desire; paribhavaù—paraphernalia; vipulaù—very
great; ca—also; lobhaù—avarice; tävat—up to that time; mama—mine; iti—thus; asat—
perishable; avagrahaù—undertaking; ärti-mülam—full of anxieties; yävat—as long as; na—do
 83

not; te—Your; aìghrim abhayam—safe lotus feet; pravåëéta—take shelter; lokaù—the people of
the world.

O my Lord, the people of the world are embarrassed by all material anxieties—they are
always afraid. They always try to protect wealth, body and friends, they are filled with
lamentation and unlawful desires and paraphernalia, and they avariciously base their
undertakings on the perishable conceptions of “my” and “mine.” As long as they do not take
shelter of Your safe lotus feet, they are full of such anxieties.
Brahmä

CONDITIONED SOUL

SB 3.9.9

yävat påthaktvam idam ätmana indriyärtha-

mäyä-balaà bhagavato jana éça paçyet

tävan na saàsåtir asau pratisaìkrameta

vyarthäpi duùkha-nivahaà vahaté kriyärthä

yävat—as long as; påthaktvam—separatism; idam—this; ätmanaù—of the body; indriya-artha—

for sense gratification; mäyä-balam—influence of external energy; bhagavataù—of the
Personality of Godhead; janaù—a person; éça—O my Lord; paçyet—sees; tävat—so long; na—
not; saàsåtiù—the influence of material existence; asau—that man; pratisaìkrameta—can
overcome; vyarthä api—although without meaning; duùkha-nivaham—multiple miseries; vahaté
—bringing; kriyä-arthä—for fruitive activities.

O my Lord, the material miseries are without factual existence for the soul. Yet as long as
the conditioned soul sees the body as meant for sense enjoyment, he cannot get out of the
entanglement of material miseries, being influenced by Your external energy.
Brahmä

KÅÑËA MANIFEST HIMSELF TO THE DEVOTEE

SB 3.9.11
 84

tvaà bhakti-yoga-paribhävita-håt-saroja

ässe çrutekñita-patho nanu nätha puàsäm

yad-yad-dhiyä ta urugäya vibhävayanti

tat-tad-vapuù praëayase sad-anugrahäya

tvam—unto You; bhakti-yoga—in devotional service; paribhävita—being one hundred percent

engaged; håt—of the heart; saroje—on the lotus; ässe—You reside; çruta-ékñita—seen through
the ear; pathaù—the path; nanu—now; nätha—O my Lord; puàsäm—of the devotees; yat-yat—
whichever; dhiyä—by meditating; te—Your; urugäya—O multiglorious; vibhävayanti—they
specifically think of; tat-tat—the very same; vapuù—transcendental form; praëayase—do You
manifest; sat-anugrahäya—to show Your causeless mercy.

O my Lord, Your devotees can see You through the ears by the process of bona fide
hearing, and thus their hearts become cleansed, and You take Your seat there. You are so
merciful to Your devotees that You manifest Yourself in the particular eternal form of
transcendence in which they always think of You.
Brahmä

HOW THE KUMARAS BECAME DEVOTEES

SB 3.15.43

tasyäravinda-nayanasya padäravinda-

kiïjalka-miçra-tulasé-makaranda-väyuù

antar-gataù sva-vivareëa cakära teñäà

saìkñobham akñara-juñäm api citta-tanvoù

tasya—of Him; aravinda-nayanasya—of the lotus-eyed Lord; pada-aravinda—of the lotus feet;
kiïjalka—with the toes; miçra—mixed; tulasé—the tulasé leaves; makaranda—fragrance; väyuù
—breeze; antaù-gataù—entered within; sva-vivareëa—through their nostrils; cakära—made;
teñäm—of the Kumäras; saìkñobham—agitation for change; akñara-juñäm—attached to
impersonal Brahman realization; api—even though; citta-tanvoù—in both mind and body.

When the breeze carrying the aroma of tulasé leaves from the toes of the lotus feet of the
Personality of Godhead entered the nostrils of those sages, they experienced a change both
in body and in mind, even though they were attached to the impersonal Brahman
understanding.
Brahmä
 85

DISCIPLE’S FAULTS AND GURU’S REPUTATION

SB 3.16.5

yan-nämäni ca gåhëäti

loko bhåtye kåtägasi

so ’sädhu-vädas tat-kértià

hanti tvacam ivämayaù

yat—of whom; nämäni—the names; ca—and; gåhëäti—take; lokaù—people in general; bhåtye

—when a servant; kåta-ägasi—has committed something wrong; saù—that; asädhu-vädaù—
blame; tat—of that person; kértim—the reputation; hanti—destroys; tvacam—the skin; iva—as;
ämayaù—leprosy.

A wrong act committed by a servant leads people in general to blame his master, just as a
spot of white leprosy on any part of the body pollutes all of the skin.
SPG to Brahmä

THERE IS NO DANGER FOR THE DEVOTEES

SB 3.23.42

kià duräpädanaà teñäà

puàsäm uddäma-cetasäm

yair äçritas tértha-padaç

caraëo vyasanätyayaù

kim—what; duräpädanam—difficult to achieve; teñäm—for those; puàsäm—men; uddäma-

cetasäm—who are determined; yaiù—by whom; äçritaù—taken refuge; tértha-padaù—of the
Supreme Personality of Godhead; caraëaù—feet; vyasana-atyayaù—which vanquish dangers.

What is difficult to achieve for determined men who have taken refuge of the Supreme
Personality of Godhead’s lotus feet? His feet are the source of sacred rivers like the Ganges,
which put an end to the dangers of mundane life.
Maitreya
 86

TWO TYPES OF SAÌGAS

SB 3.23.55

saìgo yaù saàsåter hetur

asatsu vihito ’dhiyä

sa eva sädhuñu kåto

niùsaìgatväya kalpate

saìgaù—association; yaù—which; saàsåteù—of the cycle of birth and death; hetuù—the cause;
asatsu—with those engaged in sense gratification; vihitaù—done; adhiyä—through ignorance;
saù—the same thing; eva—certainly; sädhuñu—with saintly persons; kåtaù—performed;
niùsaìgatväya—to liberation; kalpate—leads.

Association for sense gratification is certainly the path of bondage. But the same type of
association, performed with a saintly person, leads to the path of liberation, even if
performed without knowledge.
Devahüti

NON-DEVOTEE IS LIKE A DEAD MAN

SB 3.23.56

neha yat karma dharmäya

na virägäya kalpate

na tértha-pada-seväyai

jévann api måto hi saù

na—not; iha—here; yat—which; karma—work; dharmäya—for perfection of religious life; na—

not; virägäya—for detachment; kalpate—leads; na—not; tértha-pada—of the Lord’s lotus feet;
seväyai—to devotional service; jévan—living; api—although; måtaù—dead; hi—indeed; saù—
he.
 87

Anyone whose work is not meant to elevate him to religious life, anyone whose religious
ritualistic performances do not raise him to renunciation, and anyone situated in
renunciation that does not lead him to devotional service to the Supreme Personality of
Godhead, must be considered dead, although he is breathing.
Devahüti

THE HIGHEST YOGA SYSTEM

SB 3.25.13

çré-bhagavän uväca

yoga ädhyätmikaù puàsäà

mato niùçreyasäya me

atyantoparatir yatra

duùkhasya ca sukhasya ca

çré-bhagavän uväca—the Personality of Godhead said; yogaù—the yoga system; ädhyätmikaù—

relating to the soul; puàsäm—of living entities; mataù—is approved; niùçreyasäya—for the
ultimate benefit; me—by Me; atyanta—complete; uparatiù—detachment; yatra—where;
duùkhasya—from distress; ca—and; sukhasya—from happiness; ca—and.

The Personality of Godhead answered: The yoga system which relates to the Lord and the
individual soul, which is meant for the ultimate benefit of the living entity, and which causes
detachment from all happiness and distress in the material world, is the highest yoga
system.
Kapila Deva

ÄSAKTI

SB 3.25.15
 88

cetaù khalv asya bandhäya

muktaye cätmano matam

guëeñu saktaà bandhäya

rataà vä puàsi muktaye

cetaù—consciousness; khalu—indeed; asya—of him; bandhäya—for bondage; muktaye—for

liberation; ca—and; ätmanaù—of the living entity; matam—is considered; guëeñu—in the three
modes of nature; saktam—attracted; bandhäya—for conditional life; ratam—attached; vä—or;
puàsi—in the Supreme Personality of Godhead; muktaye—for liberation.

The stage in which the consciousness of the living entity is attracted by the three modes of
material nature is called conditional life. But when that same consciousness is attached to
the Supreme Personality of Godhead, one is situated in the consciousness of liberation.
Kapila Deva

THE STAGE BEYOND HAPPINESS AND DISTRESS

SB 3.25.16

ahaà mamäbhimänotthaiù

käma-lobhädibhir malaiù

vétaà yadä manaù çuddham

aduùkham asukhaà samam

aham—I; mama—mine; abhimäna—from the misconception; utthaiù—produced; käma—lust;

lobha—greed; ädibhiù—and so on; malaiù—from the impurities; vétam—freed; yadä—when;
manaù—the mind; çuddham—pure; aduùkham—without distress; asukham—without happiness;
samam—equipoised.

When one is completely cleansed of the impurities of lust and greed produced from the false
identification of the body as “I” and bodily possessions as “mine,” one’s mind becomes
purified. In that pure state he transcends the stage of so-called material happiness and
distress.
Kapila Deva
 89

PERFECTION—ONLY BY BHAKTI

SB 3.25.19

na yujyamänayä bhaktyä

bhagavaty akhilätmani

sadåço ’sti çivaù panthä

yoginäà brahma-siddhaye

na—not; yujyamänayä—being performed; bhaktyä—devotional service; bhagavati—towards the

Supreme Personality of Godhead; akhila-ätmani—the Supersoul; sadåçaù—like; asti—there is;
çivaù—auspicious; panthäù—path; yoginäm—of the yogés; brahma-siddhaye—for perfection in
self-realization.

Perfection in self-realization cannot be attained by any kind of yogé unless he engages in

devotional service to the Supreme Personality of Godhead, for that is the only auspicious
path.
Kapila Deva

ATTACHMENT TO DEVOTEES=LIBERATION

SB 3.25.20

prasaìgam ajaraà päçam

ätmanaù kavayo viduù

sa eva sädhuñu kåto

mokña-dväram apävåtam

prasaìgam—attachment; ajaram—strong; päçam—entanglement; ätmanaù—of the soul;

kavayaù—learned men; viduù—know; saù eva—that same; sädhuñu—to the devotees; kåtaù—
applied; mokña-dväram—the door of liberation; apävåtam—opened.

Every learned man knows very well that attachment for the material is the greatest
entanglement of the spirit soul. But that same attachment, when applied to the self-realized
devotees, opens the door of liberation.
Kapila Deva
 90

SÄDHU-BHÜÑAËA

SB 3.25.21

titikñavaù käruëikäù

suhådaù sarva-dehinäm

ajäta-çatravaù çäntäù

sädhavaù sädhu-bhüñaëäù

titikñavaù—tolerant; käruëikäù—merciful; suhådaù—friendly; sarva-dehinäm—to all living

entities; ajäta-çatravaù—inimical to none; çäntäù—peaceful; sädhavaù—abiding by scriptures;
sädhu-bhüñaëäù—adorned with sublime characteristics.

The symptoms of a sädhu are that he is tolerant, merciful and friendly to all living entities.
He has no enemies, he is peaceful, he abides by the scriptures, and all his characteristics are
sublime.
Kapila Deva

THE SÄDHUS DO NOT SUFFER FROM MATERIAL MISERIES

SB 3.25.23

mad-äçrayäù kathä måñöäù

çåëvanti kathayanti ca

tapanti vividhäs täpä

naitän mad-gata-cetasaù

mat-äçrayäù—about Me; kathäù—stories; måñöäù—delightful; çåëvanti—they hear; kathayanti

—they chant; ca—and; tapanti—inflict suffering; vividhäù—various; täpäù—the material
miseries; na—do not; etän—unto them; mat-gata—fixed on Me; cetasaù—their thoughts.

Engaged constantly in chanting and hearing about Me, the Supreme Personality of
Godhead, the sädhus do not suffer from material miseries because they are always filled
with thoughts of My pastimes and activities.
Kapila Deva
 91

SATÄÀ PRASAÌGÄN...

SB 3.25.25

satäà prasaìgän mama vérya-saàvido

bhavanti håt-karëa-rasäyanäù kathäù

taj-joñaëäd äçv apavarga-vartmani

çraddhä ratir bhaktir anukramiñyati

satäm—of pure devotees; prasaìgät—through the association; mama—My; vérya—wonderful

activities; saàvidaù—by discussion of; bhavanti—become; håt—to the heart; karëa—to the ear;
rasa-ayanäù—pleasing; kathäù—the stories; tat—of that; joñaëät—by cultivation; äçu—quickly;
apavarga—of liberation; vartmani—on the path; çraddhä—firm faith; ratiù—attraction; bhaktiù
—devotion; anukramiñyati—will follow in order.

In the association of pure devotees, discussion of the pastimes and activities of the Supreme
Personality of Godhead is very pleasing and satisfying to the ear and the heart. By
cultivating such knowledge one gradually becomes advanced on the path of liberation, and
thereafter he is freed, and his attraction becomes fixed. Then real devotion and devotional
service begin.
Kapila Deva

SÄYUJA-MUKTI? NEVER

SB 3.25.34

naikätmatäà me spåhayanti kecin

mat-päda-seväbhiratä mad-éhäù

ye ’nyonyato bhägavatäù prasajya

sabhäjayante mama pauruñäëi

na—never; eka-ätmatäm—merging into oneness; me—My; spåhayanti—they desire; kecit—any;

mat-päda-sevä—the service of My lotus feet; abhiratäù—engaged in; mat-éhäù—endeavoring to
attain Me; ye—those who; anyonyataù—mutually; bhägavatäù—pure devotees; prasajya—
assembling; sabhäjayante—glorify; mama—My; pauruñäëi—glorious activities.
 92

A pure devotee, who is attached to the activities of devotional service and who always
engages in the service of My lotus feet, never desires to become one with Me. Such a
devotee, who is unflinchingly engaged, always glorifies My pastimes and activities.
Kapila Deva

DIFFERENT RASAS WITH KÅÑËA

SB 3.25.38

na karhicin mat-paräù çänta-rüpe

naìkñyanti no me ’nimiño leòhi hetiù

yeñäm ahaà priya ätmä sutaç ca

sakhä guruù suhådo daivam iñöam

na—not; karhicit—ever; mat-paräù—My devotees; çänta-rüpe—O mother; naìkñyanti—will

lose; no—not; me—My; animiñaù—time; leòhi—destroys; hetiù—weapon; yeñäm—of whom;
aham—I; priyaù—dear; ätmä—self; sutaù—son; ca—and; sakhä—friend; guruù—preceptor;
suhådaù—benefactor; daivam—Deity; iñöam—chosen.

The Lord continued: My dear mother, devotees who receive such transcendental opulences
are never bereft of them; neither weapons nor the change of time can destroy such
opulences. Because the devotees accept Me as their friend, their relative, their son,
preceptor, benefactor and Supreme Deity, they cannot be deprived of their possessions at
any time.
Kapila Deva

FEAR OF DEATH

SB 3.25.41

nänyatra mad bhagavataù

pradhäna-puruñeçvarät

ätmanaù sarva-bhütänäà

bhayaà tévraà nivartate

 93

na—not; anyatra—otherwise; mat—than Myself; bhagavataù—the Supreme Personality of

Godhead; pradhäna-puruña-éçvarät—the Lord of both prakåti and puruña; ätmanaù—the soul;
sarva-bhütänäm—of all living beings; bhayam—fear; tévram—terrible; nivartate—is forsaken.

The terrible fear of birth and death can never be forsaken by anyone who resorts to any
shelter other than Myself, for I am the almighty Lord, the Supreme Personality of Godhead,
the original source of all creation, and also the Supreme Soul of all souls.
Kapila Deva

OUT OF FEAR OF KÅÑËA, THE WIND BLOWS...

SB 3.25.42

mad-bhayäd väti väto ’yaà

süryas tapati mad-bhayät

varñaténdro dahaty agnir

måtyuç carati mad-bhayät

mat-bhayät—out of fear of Me; väti—blows; vätaù—wind; ayam—this; süryaù—the sun; tapati

—shines; mat-bhayät—out of fear of Me; varñati—showers rain; indraù—Indra; dahati—burns;
agniù—fire; måtyuù—death; carati—goes; mat-bhayät—out of fear of Me.

It is because of My supremacy that the wind blows, out of fear of Me; the sun shines out of
fear of Me, and the lord of the clouds, Indra, sends forth showers out of fear of Me. Fire
burns out of fear of Me, and death goes about taking its toll out of fear of Me.
Kapila Deva

AKUTO-BHAYAM

SB 3.25.43

jïäna-vairägya-yuktena

bhakti-yogena yoginaù

kñemäya päda-mülaà me

praviçanty akuto-bhayam
 94

jïäna—with knowledge; vairägya—and renunciation; yuktena—equipped; bhakti-yogena—by

devotional service; yoginaù—the yogés; kñemäya—for eternal benefit; päda-mülam—feet; me—
My; praviçanti—take shelter of; akutaù-bhayam—without fear.

The yogés, equipped with transcendental knowledge and renunciation and engaged in
devotional service for their eternal benefit, take shelter of My lotus feet, and since I am the
Lord, they are thus eligible to enter into the kingdom of Godhead without fear.
Kapila Deva

FALSE EGO—THE CAUSE OF FEAR

SB 3.26.16

prabhävaà pauruñaà prähuù

kälam eke yato bhayam

ahaìkära-vimüòhasya

kartuù prakåtim éyuñaù

prabhävam—the influence; pauruñam—of the Supreme Personality of Godhead; prähuù—they

have said; kälam—the time factor; eke—some; yataù—from which; bhayam—fear; ahaìkära-
vimüòhasya—deluded by false ego; kartuù—of the individual soul; prakåtim—material nature;
éyuñaù—having contacted.

The influence of the Supreme Personality of Godhead is felt in the time factor, which causes
fear of death due to the false ego of the deluded soul who has contacted material nature.
Kapila Deva

UNADULTERATED DEVOTIONAL SERVICE

SB 3.29.11-12

mad-guëa-çruti-mätreëa

mayi sarva-guhäçaye

mano-gatir avicchinnä

yathä gaìgämbhaso ’mbudhau

 95

lakñaëaà bhakti-yogasya
nirguëasya hy udähåtam
ahaituky avyavahitä
yä bhaktiù puruñottame

mat—of Me; guëa—qualities; çruti—by hearing; mätreëa—just; mayi—towards Me; sarva-

guhä-äçaye—residing in everyone’s heart; manaù-gatiù—the heart’s course; avicchinnä—
continuous; yathä—as; gaìgä—of the Ganges; ambhasaù—of the water; ambudhau—towards the
ocean; lakñaëam—the manifestation; bhakti-yogasya—of devotional service; nirguëasya—
unadulterated; hi—indeed; udähåtam—exhibited; ahaituké—causeless; avyavahitä—not
separated; yä—which; bhaktiù—devotional service; puruña-uttame—towards the Supreme
Personality of Godhead.

The manifestation of unadulterated devotional service is exhibited when one’s mind is at

once attracted to hearing the transcendental name and qualities of the Supreme Personality
of Godhead, who is residing in everyone’s heart. Just as the water of the Ganges flows
naturally down towards the ocean, such devotional ecstasy, uninterrupted by any material
condition, flows towards the Supreme Lord.
Kapila Deva

THE PURE DEVOTEE DOES NOT WANT LIBERATION

SB 3.29.13

sälokya-särñöi-sämépya-

särüpyaikatvam apy uta

déyamänaà na gåhëanti

vinä mat-sevanaà janäù

sälokya—living on the same planet; särñöi—having the same opulence; sämépya—to be a

personal associate; särüpya—having the same bodily features; ekatvam—oneness; api—also; uta
—even; déyamänam—being offered; na—not; gåhëanti—do accept; vinä—without; mat—My;
sevanam—devotional service; janäù—pure devotees.

A pure devotee does not accept any kind of liberation—sälokya, särñöi, sämépya, särüpya
or ekatva—even though they are offered by the Supreme Personality of Godhead.
Kapila Deva
 96

KARMAËÄ DAIVA-NETREËA

SB 3.31.1

çré-bhagavän uväca

karmaëä daiva-netreëa

jantur dehopapattaye

striyäù praviñöa udaraà

puàso retaù-kaëäçrayaù

çré-bhagavän uväca—the Supreme Personality of Godhead said; karmaëä—by the result of

work; daiva-netreëa—under the supervision of the Lord; jantuù—the living entity; deha—a
body; upapattaye—for obtaining; striyäù—of a woman; praviñöaù—enters; udaram—the womb;
puàsaù—of a man; retaù—of semen; kaëa—a particle; äçrayaù—dwelling in.

The Personality of Godhead said: Under the supervision of the Supreme Lord and
according to the result of his work, the living entity, the soul, is made to enter into the womb
of a woman through the particle of male semen to assume a particular type of body.
Kapila Deva

DANCING DOG

SB 3.31.34

teñv açänteñu müòheñu

khaëòitätmasv asädhuñu

saìgaà na kuryäc chocyeñu

yoñit-kréòä-mågeñu ca

teñu—with those; açänteñu—coarse; müòheñu—fools; khaëòita-ätmasu—bereft of self-

realization; asädhuñu—wicked; saìgam—association; na—not; kuryät—one should make;
çocyeñu—pitiable; yoñit—of women; kréòä-mågeñu—dancing dogs; ca—and.

One should not associate with a coarse fool who is bereft of the knowledge of self-realization
and who is no more than a dancing dog in the hands of a woman.
Kapila Deva
 97

WOMAN—REPRESENTATION OF MÄYÄ

SB 3.31.40-42

yopayäti çanair mäyä

yoñid deva-vinirmitä

täm ékñetätmano måtyuà

tåëaiù küpam ivävåtam

yä—she who; upayäti—approaches; çanaiù—slowly; mäyä—representation of mäyä; yoñit—

woman; deva—by the Lord; vinirmitä—created; täm—her; ékñeta—one must regard; ätmanaù—
of the soul; måtyum—death; tåëaiù—with grass; küpam—a well; iva—like; ävåtam—covered.

The woman, created by the Lord, is the representation of mäyä, and one who associates
with such mäyä by accepting services must certainly know that this is the way of death, just
like a blind well covered with grass.
Kapila Deva

ALTHOUGH ONE, THE SPG APPEARS DIFFERENTLY

SB 3.32.33

yathendriyaiù påthag-dvärair

artho bahu-guëäçrayaù

eko näneyate tadvad

bhagavän çästra-vartmabhiù

yathä—as; indriyaiù—by the senses; påthak-dväraiù—in different ways; arthaù—an object;

bahu-guëa—many qualities; äçrayaù—endowed with; ekaù—one; nänä—differently; éyate—is
perceived; tadvat—similarly; bhagavän—the Supreme Personality of Godhead; çästra-
vartmabhiù—according to different scriptural injunctions.

A single object is appreciated differently by different senses due to its having different
qualities. Similarly, the Supreme Personality of Godhead is one, but according to different
scriptural injunctions He appears to be different.
Kapila Deva
 98

THE SVA-PACA BECOMES A BRÄHMANA

SB 3.33.6

yan-nämadheya-çravaëänukértanäd

yat-prahvaëäd yat-smaraëäd api kvacit

çvädo ’pi sadyaù savanäya kalpate

kutaù punas te bhagavan nu darçanät

yat—of whom (the Supreme Personality of Godhead); nämadheya—the name; çravaëa—

hearing; anukértanät—by chanting; yat—to whom; prahvaëät—by offering obeisances; yat—
whom; smaraëät—by remembering; api—even; kvacit—at any time; çva-adaù—a dog-eater; api
—even; sadyaù—immediately; savanäya—for performing Vedic sacrifices; kalpate—becomes
eligible; kutaù—what to speak of; punaù—again; te—You; bhagavan—O Supreme Personality
of Godhead; nu—then; darçanät—by seeing face to face.

To say nothing of the spiritual advancement of persons who see the Supreme Person face to
face, even a person born in a family of dog-eaters immediately becomes eligible to perform
Vedic sacrifices if he once utters the holy name of the Supreme Personality of Godhead or
chants about Him, hears about His pastimes, offers Him obeisances or even remembers
Him.
Devahüti

THE POWER OF THE MANTRA

SB 3.33.7

aho bata çva-paco ’to garéyän

yaj-jihvägre vartate näma tubhyam

tepus tapas te juhuvuù sasnur äryä

brahmänücur näma gåëanti ye te

aho bata—oh, how glorious; çva-pacaù—a dog-eater; ataù—hence; garéyän—worshipable; yat

—of whom; jihvä-agre—on the tip of the tongue; vartate—is; näma—the holy name; tubhyam—
unto You; tepuù tapaù—practiced austerities; te—they; juhuvuù—executed fire sacrifices;
sasnuù—took bath in the sacred rivers; äryäù—Äryans; brahma anücuù—studied the Vedas;
näma—the holy name; gåëanti—accept; ye—they who; te—Your.
 99

Oh, how glorious are they whose tongues are chanting Your holy name! Even if born in the
families of dog-eaters, such persons are worshipable. Persons who chant the holy name of
Your Lordship must have executed all kinds of austerities and fire sacrifices and achieved
all the good manners of the Äryans. To be chanting the holy name of Your Lordship, they
must have bathed at holy places of pilgrimage, studied the Vedas and fulfilled everything
required.
Devahüti

STOPPING THE WAVES OF SENSE GRATIFICATION

SB 4.22.39

yat-päda-paìkaja-paläça-viläsa-bhaktyä

karmäçayaà grathitam udgrathayanti santaù

tadvan na rikta-matayo yatayo ’pi ruddha-

sroto-gaëäs tam araëaà bhaja väsudevam

yat—whose; päda—feet; paìkaja—lotus; paläça—petals or toes; viläsa—enjoyment; bhaktyä—

by devotional service; karma—fruitive activities; äçayam—desire; grathitam—hard knot;
udgrathayanti—root out; santaù—devotees; tat—that; vat—like; na—never; rikta-matayaù—
persons devoid of devotional service; yatayaù—ever-increasingly trying; api—even though;
ruddha—stopped; srotaù-gaëäù—the waves of sense enjoyment; tam—unto Him; araëam—
worthy to take shelter; bhaja—engage in devotional service; väsudevam—unto Kåñëa, the son of
Vasudeva.

The devotees, who are always engaged in the service of the toes of the lotus feet of the Lord,
can very easily overcome hard-knotted desires for fruitive activities. Because this is very
difficult, the nondevotees—the jïänés and yogés—although trying to stop the waves of sense
gratification, cannot do so. Therefore you are advised to engage in the devotional service of
Kåñëa, the son of Vasudeva.
Kumäras to Påthu Mahäräja

LOTUS FEET OF THE lORD LIKE A BOAT

SB 4.22.40
 100

kåcchro mahän iha bhavärëavam aplaveçäà

ñaò-varga-nakram asukhena titérñanti

tat tvaà harer bhagavato bhajanéyam aìghrià

kåtvoòupaà vyasanam uttara dustarärëam

kåcchraù—troublesome; mahän—very great; iha—here (in this life); bhava-arëavam—ocean of

material existence; aplava-éçäm—of the nondevotees, who have not taken shelter of the lotus
feet of the Supreme Personality of Godhead; ñaö-varga—six senses; nakram—sharks; asukhena
—with great difficulty; titérñanti—cross over; tat—therefore; tvam—you; hareù—of the
Personality of Godhead; bhagavataù—of the Supreme; bhajanéyam—worthy of worship;
aìghrim—the lotus feet; kåtvä—making; uòupam—boat; vyasanam—all kinds of dangers; uttara
—cross over; dustara—very difficult; arëam—the ocean.

The ocean of nescience is very difficult to cross because it is infested with many dangerous
sharks. Although those who are nondevotees undergo severe austerities and penances to
cross that ocean, we recommend that you simply take shelter of the lotus feet of the Lord,
which are like boats for crossing the ocean. Although the ocean is difficult to cross, by
taking shelter of His lotus feet you will overcome all dangers.
Kumäras to Påthu Mahäräja

WANDERING IN THE SAÀSÄRA

SB 4.25.6

gåheñu küöa-dharmeñu

putra-dära-dhanärtha-dhéù

na paraà vindate müòho

bhrämyan saàsära-vartmasu

gåheñu—in family life; küöa-dharmeñu—in false occupational duties; putra—sons; dära—wife;

dhana—wealth; artha—the goal of life; dhéù—one who considers; na—not; param—
transcendence; vindate—achieves; müòhaù—rascal; bhrämyan—wandering; saàsära—of
material existence; vartmasu—on the paths.

Those who are interested only in a so-called beautiful life—namely remaining as a

householder entangled by sons and a wife and searching after wealth—think that such
things are life’s ultimate goal. Such people simply wander in different types of bodies
throughout this material existence without finding out the ultimate goal of life.
Parékñit Mahäräja
 101

LIVING ENTITY—LIKE A DOG

SB 4.29.30-31

kñut-paréto yathä dénaù

särameyo gåhaà gåham

caran vindati yad-diñöaà

daëòam odanam eva vä

tathä kämäçayo jéva

uccävaca-pathä bhraman
upary adho vä madhye vä
yäti diñöaà priyäpriyam

kñut-parétaù—overcome by hunger; yathä—as; dénaù—poor; särameyaù—a dog; gåham—from

one house; gåham—to another house; caran—wandering; vindati—receives; yat—whose;
diñöam—according to destiny; daëòam—punishment; odanam—food; eva—certainly; vä—or;
tathä—similarly; käma-äçayaù—pursuing different types of desires; jévaù—the living entity;
ucca—high; avaca—low; pathä—on a path; bhraman—wandering; upari—high; adhaù—low;
vä—or; madhye—in the middle; vä—or; yäti—goes toward; diñöam—according to destiny;
priya—pleasing; apriyam—not pleasing.

The living entity is exactly like a dog, who, overcome with hunger, goes from door to door
for some food. According to his destiny, he sometimes receives punishment and is driven out
and at other times receives a little food to eat. Similarly, the living entity, being influenced
by so many desires, wanders in different species of life according to destiny. Sometimes he is
high, and sometimes he is low. Sometimes he goes to the heavenly planets, sometimes to hell,
sometimes to the middle planets, and so on.
Närada Muni to King Präcénabarhi

BURDEN IN THE HEAD, BURDEN IN THE SHOULDER

SB 4.29.33
 102

yathä hi puruño bhäraà

çirasä gurum udvahan

taà skandhena sa ädhatte

tathä sarväù pratikriyäù

yathä—as; hi—certainly; puruñaù—a man; bhäram—a burden; çirasä—on the head; gurum—
heavy; udvahan—carrying; tam—that; skandhena—on the shoulder; saù—he; ädhatte—puts;
tathä—similarly; sarväù—all; pratikriyäù—counteractions.

A man may carry a burden on his head, and when he feels it to be too heavy, he sometimes
gives relief to his head by putting the burden on his shoulder. In this way he tries to relieve
himself of the burden. However, whatever process he devises to counteract the burden does
nothing more than Put the same burden from one place to another.
Närada Muni to King Präcénabarhi

THE TIGER IN A DREAM

SB 4.29.35

arthe hy avidyamäne ’pi

saàsåtir na nivartate

manasä liìga-rüpeëa

svapne vicarato yathä

arthe—factual cause; hi—certainly; avidyamäne—not existing; api—although; saàsåtiù—

material existence; na—not; nivartate—ceases; manasä—by the mind; liìga-rüpeëa—by subtle
form; svapne—in a dream; vicarataù—acting; yathä—as.

Sometimes we suffer because we see a tiger in a dream or a snake in a vision, but actually
there is neither a tiger nor a snake. Thus we create some situation in a subtle form and
suffer the consequences. These sufferings cannot be mitigated unless we are awakened from
our dream.
Närada Muni to King Präcénabarhi
 103

NO FEAR AT ALL

SB 4.29.51

sa vai priyatamaç cätmä

yato na bhayam aëv api

iti veda sa vai vidvän

yo vidvän sa gurur hariù

saù—He; vai—certainly; priya-tamaù—the most dear; ca—also; ätmä—Supersoul; yataù—from

whom; na—never; bhayam—fear; aëu—little; api—even; iti—thus; veda—(one who) knows;
saù—he; vai—certainly; vidvän—educated; yaù—he who; vidvän—educated; saù—he; guruù—
spiritual master; hariù—not different from the Lord.

One who is engaged in devotional service has not the least fear in material existence. This is
because the Supreme Personality of Godhead is the Supersoul and friend of everyone. One
who knows this secret is actually educated, and one thus educated can become the spiritual
master of the world. One who is an actually bona fide spiritual master, representative of
Kåñëa, is not different from Kåñëa.
Närada Muni to King Präcénabarhi

THE MIND INDICATES THE PAST AND FUTURE

SB 4.29.66

mana eva manuñyasya

pürva-rüpäëi çaàsati

bhaviñyataç ca bhadraà te

tathaiva na bhaviñyataù

manaù—the mind; eva—certainly; manuñyasya—of a man; pürva—past; rüpäëi—forms; çaàsati

—indicates; bhaviñyataù—of one who will take birth; ca—also; bhadram—good fortune; te—
unto you; tathä—thus; eva—certainly; na—not; bhaviñyataù—of one who will take birth.
 104

O King, all good fortune unto you! The mind is the cause of the living entity’s attaining a
certain type of body in accordance with his association with material nature. According to
one’s mental composition, one can understand what the living entity was in his past life as
well as what kind of body he will have in the future. Thus the mind indicates the past and
future bodies.
Närada Muni to King Präcénabarhi

AS LONG AS THERE IS ‘AHAM’ AND ‘MAMA’, THERE IS

BODY

SB 4.29.70

nähaà mameti bhävo ’yaà

puruñe vyavadhéyate

yävad buddhi-mano-’kñärtha-

guëa-vyüho hy anädimän

na—not; aham—I; mama—mine; iti—thus; bhävaù—consciousness; ayam—this; puruñe—in the

living entity; vyavadhéyate—is separated; yävat—so long; buddhi—intelligence; manaù—mind;
akña—senses; artha—sense objects; guëa—of the material qualities; vyühaù—a manifestation;
hi—certainly; anädi-män—the subtle body (existing since time immemorial).

As long as there exists the subtle material body composed of intelligence, mind, senses, sense
objects, and the reactions of the material qualities, the consciousness of false identification
and its relative objective, the gross body, exist as well.
Närada Muni to King Präcénabarhi

PRAYING FOR SÄDHU-SAÌGA

SB 4.30.33

yävat te mäyayä spåñöä

bhramäma iha karmabhiù

tävad bhavat-prasaìgänäà

saìgaù syän no bhave bhave

 105

yävat—as long as; te—Your; mäyayä—by the illusory energy; spåñöäù—contaminated;

bhramämaù—we wander; iha—in this material world; karmabhiù—by the reaction of fruitive
activities; tävat—so long; bhavat-prasaìgänäm—of Your loving devotees; saìgaù—association;
syät—let there be; naù—our; bhave bhave—in every species of life.

Dear Lord, as long as we have to remain within this material world due to our material
contamination and wander from one type of body to another and from one planet to
another, we pray that we may associate with those who are engaged in discussing Your
pastimes. We pray for this benediction life after life, in different bodily forms and on
different planets.
Pracetas

EVEN A MOMENT OF SÄDHU-SAÌGA

SB 4.30.34

tulayäma lavenäpi

na svargaà näpunar-bhavam

bhagavat-saìgi-saìgasya

martyänäà kim utäçiñaù

tulayäma—we compare; lavena—with a moment; api—even; na—not; svargam—attainment of

the heavenly planets; na—not; apunaù-bhavam—merging into the Brahman effulgence;
bhagavat—of the Supreme Personality of Godhead; saìgi—with associates; saìgasya—of
association; martyänäm—of persons who are destined to die; kim uta—how much less; äçiñaù—
benedictions.

Even a moment’s association with a pure devotee cannot be compared to being transferred
to heavenly planets or even merging into the Brahman effulgence in complete liberation.
For living entities who are destined to give up the body and die, association with pure
devotees is the highest benediction.
Pracetas

YATHÄ TAROR MÜLA...

SB 4.31.14
 106

yathä taror müla-niñecanena

tåpyanti tat-skandha-bhujopaçäkhäù

präëopahäräc ca yathendriyäëäà

tathaiva sarvärhaëam acyutejyä

yathä—as; taroù—of a tree; müla—the root; niñecanena—by watering; tåpyanti—are satisfied;

tat—its; skandha—trunk; bhuja—branches; upaçäkhäù—and twigs; präëa—the life air;
upahärät—by feeding; ca—and; yathä—as; indriyäëäm—of the senses; tathä eva—similarly;
sarva—of all demigods; arhaëam—worship; acyuta—of the Supreme Personality of Godhead;
ijyä—worship.

As pouring water on the root of a tree energizes the trunk, branches, twigs and everything
else, and as supplying food to the stomach enlivens the senses and limbs of the body, simply
worshiping the Supreme Personality of Godhead through devotional service automatically
satisfies the demigods, who are parts of that Supreme Personality.
Närada Muni to the Pracetas

THE LORD MAKES THE DIFFERENCE BETWEEN THE

OFFERINGS OF DEVOTEES AND MATERIALISTS

SB 4.31.21

na bhajati kumanéñiëäà sa ijyäà

harir adhanätma-dhana-priyo rasa-jïaù

çruta-dhana-kula-karmaëäà madair ye

vidadhati päpam akiïcaneñu satsu

na—never; bhajati—accepts; ku-manéñiëäm—of persons with a dirty heart; saù—He; ijyäm—

offering; hariù—the Supreme Lord; adhana—to those who have no material possessions; ätma-
dhana—simply dependent on the Lord; priyaù—who is dear; rasa-jïaù—who accepts the essence
of life; çruta—education; dhana—wealth; kula—aristocracy; karmaëäm—and of fruitive
activities; madaiù—by pride; ye—all those who; vidadhati—perform; päpam—disgrace;
akiïcaneñu—without material possessions; satsu—unto the devotees.

The Supreme Personality of Godhead becomes very dear to those devotees who have no
material possessions but are fully happy in possessing the devotional service of the Lord.
Indeed, the Lord relishes the devotional activities of such devotees. Those who are puffed up
with material education, wealth, aristocracy and fruitive activity are very proud of
possessing material things, and they often deride the devotees. Even if such people offer the
Lord worship, the Lord never accepts them.
Närada Muni to the Pracetas
 107

THE LORD IS DEPENDENT TO HIS PURE DEVOTEES

SB 4.31.22

çriyam anucaratéà tad-arthinaç ca

dvipada-patén vibudhäàç ca yat sva-pürëaù

na bhajati nija-bhåtya-varga-tantraù

katham amum udvisåjet pumän kåta-jïaù

çriyam—the goddess of fortune; anucaratém—who follows Him; tat—of her; arthinaù—those

who aspire to get the favor; ca—and; dvipada-patén—rulers of the human beings; vibudhän—
demigods; ca—also; yat—because; sva-pürëaù—self-sufficient; na—never; bhajati—cares for;
nija—own; bhåtya-varga—on His devotees; tantraù—dependent; katham—how; amum—Him;
udvisåjet—can give up; pumän—a person; kåta-jïaù—grateful.

Although the Supreme Personality of Godhead is self-sufficient, He becomes dependent on

His devotees. He does not care for the goddess of fortune, nor for the kings and demigods
who are after the favors of the goddess of fortune. Where is that person who is actually
grateful and will not worship the Personality of Godhead?
Närada Muni to the Pracetas

NÄYAÀ DEHO DEHA-BHÄJÄM NÅLOKE...

SB 5.5.1

åñabha uväca

näyaà deho deha-bhäjäà nåloke

kañöän kämän arhate viò-bhujäà ye

tapo divyaà putrakä yena sattvaà

çuddhyed yasmäd brahma-saukhyaà tv anantam

åñabhaù uväca—Lord Åñabhadeva said; na—not; ayam—this; dehaù—body; deha-bhäjäm—of

all living entities who have accepted material bodies; nå-loke—in this world; kañöän—
troublesome; kämän—sense gratification; arhate—deserves; viö-bhujäm—of stool-eaters; ye—
which; tapaù—austerities and penances; divyam—divine; putrakäù—My dear sons; yena—by
 108

which; sattvam—the heart; çuddhyet—becomes purified; yasmät—from which; brahma-

saukhyam—spiritual happiness; tu—certainly; anantam—unending.

Lord Åñabhadeva told His sons: My dear boys, of all the living entities who have accepted
material bodies in this world, one who has been awarded this human form should not work
hard day and night simply for sense gratification, which is available even for dogs and hogs
that eat stool. One should engage in penance and austerity to attain the divine position of
devotional service. By such activity, one’s heart is purified, and when one attains this
position, he attains eternal, blissful life, which is transcendental to material happiness and
which continues forever.
Åñabhadeva

MAHAT-SEVÄ-DVÄRAM VERSUS TAMO-DVÄRAM

SB 5.5.2

mahat-seväà dväram ähur vimuktes

tamo-dväraà yoñitäà saìgi-saìgam

mahäntas te sama-cittäù praçäntä

vimanyavaù suhådaù sädhavo ye

mahat-seväm—service to the spiritually advanced persons called mahätmäs; dväram—the way;

ähuù—they say; vimukteù—of liberation; tamaù-dväram—the way to the dungeon of a dark,
hellish condition of life; yoñitäm—of women; saìgi—of associates; saìgam—association;
mahäntaù—highly advanced in spiritual understanding; te—they; sama-cittäù—persons who see
everyone in a spiritual identity; praçäntäù—very peaceful, situated in Brahman or Bhagavän;
vimanyavaù—without anger (one must distribute Kåñëa consciousness to persons who are hostile
without becoming angry at them); suhådaù—well-wishers of everyone; sädhavaù—qualified
devotees, without abominable behavior; ye—they who.

One can attain the path of liberation from material bondage only by rendering service to
highly advanced spiritual personalities. These personalities are impersonalists and devotees.
Whether one wants to merge into the Lord’s existence or wants to associate with the
Personality of Godhead, one should render service to the mahätmäs. For those who are not
interested in such activities, who associate with people fond of women and sex, the path to
hell is wide open. The mahätmäs are equipoised. They do not see any difference between one
living entity and another. They are very peaceful and are fully engaged in devotional
service. They are devoid of anger, and they work for the benefit of everyone. They do not
behave in any abominable way. Such people are known as mahätmäs.
Åñabhadeva
 109

NÜNAÀ PRAMATTAÙ KURUTE VIKARMA...

SB 5.5.4

nünaà pramattaù kurute vikarma

yad indriya-prétaya äpåëoti

na sädhu manye yata ätmano ’yam

asann api kleçada äsa dehaù

nünam—indeed; pramattaù—mad; kurute—performs; vikarma—sinful activities forbidden in the

scriptures; yat—when; indriya-prétaye—for sense gratification; äpåëoti—engages; na—not;
sädhu—befitting; manye—I think; yataù—by which; ätmanaù—of the soul; ayam—this; asan—
being temporary; api—although; kleça-daù—giving misery; äsa—became possible; dehaù—the
body.

When a person considers sense gratification the aim of life, he certainly becomes mad after
materialistic living and engages in all kinds of sinful activity. He does not know that due to
his past misdeeds he has already received a body which, although temporary, is the cause of
his misery. Actually the living entity should not have taken on a material body, but he has
been awarded the material body for sense gratification. Therefore I think it not befitting an
intelligent man to involve himself again in the activities of sense gratification by which he
perpetually gets material bodies one after another.
Åñabhadeva

MATERIAL MIND IS KARMÄTMAKA

SB 5.5.5

paräbhavas tävad abodha-jäto

yävan na jijïäsata ätma-tattvam

yävat kriyäs tävad idaà mano vai

karmätmakaà yena çaréra-bandhaù

paräbhavaù—defeat, misery; tävat—so long; abodha-jätaù—produced from ignorance; yävat—

as long as; na—not; jijïäsate—inquires about; ätma-tattvam—the truth of the self; yävat—as long
as; kriyäù—fruitive activities; tävat—so long; idam—this; manaù—mind; vai—indeed; karma-
ätmakam—absorbed in material activities; yena—by which; çaréra-bandhaù—bondage in this
material body.
 110

As long as one does not inquire about the spiritual values of life, one is defeated and
subjected to miseries arising from ignorance. Be it sinful or pious, karma has its resultant
actions. If a person is engaged in any kind of karma, his mind is called karmätmaka, colored
with fruitive activity. As long as the mind is impure, consciousness is unclear, and as long as
one is absorbed in fruitive activity, he has to accept a material body.
Åñabhadeva

INDRIYA-PRÉTI VERSUS VÄSUDEVA-PRÉTI

SB 5.5.6

evaà manaù karma-vaçaà prayuìkte

avidyayätmany upadhéyamäne

prétir na yävan mayi väsudeve

na mucyate deha-yogena tävat

evam—thus; manaù—the mind; karma-vaçam—subjugated by fruitive activities; prayuìkte—

acts; avidyayä—by ignorance; ätmani—when the living entity; upadhéyamäne—is covered;
prétiù—love; na—not; yävat—as long as; mayi—unto Me; väsudeve—Väsudeva, Kåñëa; na—
not; mucyate—is delivered; deha-yogena—from contact with the material body; tävat—so long.

When the living entity is covered by the mode of ignorance, he does not understand the
individual living being and the supreme living being, and his mind is subjugated to fruitive
activity. Therefore, until one has love for Lord Väsudeva, who is none other than Myself, he
is certainly not delivered from having to accept a material body again and again.
Åñabhadeva

PUÀSAÙ STRIYÄ MITHUNÉ-BHÄVAM...

SB 5.5.8
 111

puàsaù striyä mithuné-bhävam etaà

tayor mitho hådaya-granthim ähuù

ato gåha-kñetra-sutäpta-vittair

janasya moho ’yam ahaà mameti

puàsaù—of a male; striyäù—of a female; mithuné-bhävam—attraction for sexual life; etam—

this; tayoù—of both of them; mithaù—between one another; hådaya-granthim—the knot of the
hearts; ähuù—they call; ataù—thereafter; gåha—by home; kñetra—field; suta—children; äpta—
relatives; vittaiù—and by wealth; janasya—of the living being; mohaù—illusion; ayam—this;
aham—I; mama—mine; iti—thus.

The attraction between male and female is the basic principle of material existence. On the
basis of this misconception, which ties together the hearts of the male and female, one
becomes attracted to his body, home, property, children, relatives and wealth. In this way
one increases life’s illusions and thinks in terms of “I and mine.”
Åñabhadeva

QUALIFICATION TO BE A GURU, FATHER, ETC.

SB 5.5.18

gurur na sa syät sva-jano na sa syät

pitä na sa syäj janané na sä syät

daivaà na tat syän na patiç ca sa syän

na mocayed yaù samupeta-måtyum

guruù—a spiritual master; na—not; saù—he; syät—should become; sva-janaù—a relative; na—
not; saù—such a person; syät—should become; pitä—a father; na—not; saù—he; syät—should
become; janané—a mother; na—not; sä—she; syät—should become; daivam—the worshipable
deity; na—not; tat—that; syät—should become; na—
not; patiù—a husband; ca—also; saù—he; syät—should
become; na—not; mocayet—can deliver; yaù—who; samupeta-måtyum—one who is on the path
of repeated birth and death.

“One who cannot deliver his dependents from the path of repeated birth and death should
never become a spiritual master, a father, a husband, a mother or a worshipable demigod.”
Åñabhadeva
 112

THE MIND—LIKE AN UNCHASTE WOMAN

SB 5.6.4

nityaà dadäti kämasya

cchidraà tam anu ye ’rayaù

yoginaù kåta-maitrasya

patyur jäyeva puàçcalé

nityam—always; dadäti—gives; kämasya—of lust; chidram—facility; tam—that (lust); anu—

following; ye—those; arayaù—enemies; yoginaù—of the yogés or persons trying to advance in
spiritual life; kåta-maitrasya—having put faith in the mind; patyuù—of the
husband; jäyä iva—like the wife; puàçcalé—who is
unchaste or easily carried away by other men.

An unchaste woman is very easily carried away by paramours,

and it sometimes happens that her husband is violently killed by her paramours. If the yogé
gives his mind a chance and does not restrain it, his mind will give facility to enemies like
lust, anger and greed, and they will doubtlessly kill the yogé.
Çukadeva Gosvämé

MIND AS THE ROOT CAUSE OF LUST, ANGER, ETC.

SB 5.6.5

kämo manyur mado lobhaù

çoka-moha-bhayädayaù

karma-bandhaç ca yan-mülaù

svékuryät ko nu tad budhaù

kämaù—lust; manyuù—anger; madaù—pride; lobhaù—greed; çoka—lamentation; moha—

illusion; bhaya—fear; ädayaù—all these together; karma-bandhaù—bondage to fruitive
activities; ca—and; yat-mülaù—the origin of which; svékuryät—would accept; kaù—who; nu—
indeed; tat—that mind; budhaù—if one is learned.
 113

The mind is the root cause of lust, anger, pride, greed, lamentation, illusion and fear.
Combined, these constitute bondage to fruitive activity. What learned man would put faith
in the mind?
Çukadeva Gosvämé

KÅÑËA AS THE GURU, DEVA, FRIEND, AND EVEN A

SERVANT!

MUKTI IS EASY BUT NOT BHAKTI

SB 5.6.18

räjan patir gurur alaà bhavatäà yadünäà

daivaà priyaù kula-patiù kva ca kiìkaro vaù

astv evam aìga bhagavän bhajatäà mukundo

muktià dadäti karhicit sma na bhakti-yogam

räjan—O my dear King; patiù—maintainer; guruù—spiritual master; alam—certainly; bhavatäm

—of you; yadünäm—the Yadu dynasty; daivam—the worshipable Deity; priyaù—very dear
friend; kula-patiù—the master of the dynasty; kva ca—sometimes even; kiìkaraù—servant; vaù
—of you (the Päëòavas); astu—to be sure; evam—thus; aìga—O King; bhagavän—the Supreme
Personality of Godhead; bhajatäm—of those devotees engaged in service; mukundaù—the Lord,
the Supreme Personality of Godhead; muktim—liberation; dadäti—delivers; karhicit—at any
time; sma—indeed; na—not; bhakti-yogam—loving devotional service.

Çukadeva Gosvämé continued: My dear King, the Supreme Person, Mukunda, is actually
the maintainer of all the members of the Päëòava and Yadu dynasties. He is your spiritual
master, worshipable Deity, friend, and the director of your activities. To say nothing of this,
He sometimes serves your family as a messenger or servant. This means He worked just as
ordinary servants do. Those engaged in getting the Lord’s favor attain liberation from the
Lord very easily, but He does not very easily give the opportunity to render direct service
unto Him.
Çukadeva Gosvämé

THE POWER OF THE DUST OF THE LOTUS FEET OF A

VAIÑËAVA

SB 5.12.12
 114

rahügaëaitat tapasä na yäti

na cejyayä nirvapaëäd gåhäd vä

na cchandasä naiva jalägni-süryair

vinä mahat-päda-rajo-’bhiñekam

rahügaëa—O King Rahügaëa; etat—this knowledge; tapasä—by severe austerities and

penances; na yäti—does not become revealed; na—not; ca—also; ijyayä—by a great
arrangement for worshiping the Deity; nirvapaëät—or from finishing all material duties and
accepting sannyäsa; gåhät—from ideal householder life; vä—or; na—nor; chandasä—by
observing celibacy or studying Vedic literature; na eva—nor; jala-agni-süryaiù—by severe
austerities such as keeping oneself in water, in a burning fire or in the scorching sun; vinä—
without; mahat—of the great devotees; päda-rajaù—the dust of the lotus feet; abhiñekam—
smearing all over the body.

My dear King Rahügaëa, unless one has the opportunity to smear his entire body with the
dust of the lotus feet of great devotees, one cannot realize the Absolute Truth. One cannot
realize the Absolute Truth simply by observing celibacy [brahmacarya], strictly following
the rules and regulations of householder life, leaving home as a vänaprastha, accepting
sannyäsa, or undergoing severe penances in winter by keeping oneself submerged in water
or surrounding oneself in summer by fire and the scorching heat of the sun. There are many
other processes to understand the Absolute Truth, but the Absolute Truth is only revealed
to one who has attained the mercy of a great devotee.
Jaòa Bhärata

THE INCREDIBLE RENUNCIATION OF BHÄRATA

MAHÄRÄJA

SB 5.14.44

yo dustyajän kñiti-suta-svajanärtha-därän

prärthyäà çriyaà sura-varaiù sadayävalokäm

naicchan nåpas tad-ucitaà mahatäà madhudviö-

sevänurakta-manasäm abhavo ’pi phalguù

yaù—who; dustyajän—very difficult to give up; kñiti—the earth; suta—children; sva-jana-artha-

därän—relatives, riches and a beautiful wife; prärthyäm—desirable; çriyam—the goddess of
fortune; sura-varaiù—by the best of the demigods; sa-daya-avalokäm—whose merciful glance;
na—not; aicchat—desired; nåpaù—the King; tat-ucitam—this is quite befitting him; mahatäm—
of great personalities (mahätmäs); madhu-dviö—of Lord Kåñëa, who killed the demon Madhu;
sevä-anurakta—attracted by the loving service; manasäm—of those whose minds; abhavaù api
—even the position of liberation; phalguù—insignificant.
 115

Çukadeva Gosvämé continued: My dear King, the activities of Bharata Mahäräja are
wonderful. He gave up everything difficult for others to give up. He gave up his kingdom,
his wife and his family. His opulence was so great that even the demigods envied it, yet he
gave it up. It was quite befitting a great personality like him to be a great devotee. He could
renounce everything because he was so attracted to the beauty, opulence, reputation,
knowledge, strength and renunciation of the Supreme Personality of Godhead, Kåñëa.
Kåñëa is so attractive that one can give up all desirable things for His sake. Indeed, even
liberation is considered insignificant for those whose minds are attracted to the loving
service of the Lord.
Çukadeva Gosvämé

YASYÄSTI BHAKTIR BHAGAVATY AKIÏCANA...

SB 5.18.12

yasyästi bhaktir bhagavaty akiïcanä

sarvair guëais tatra samäsate suräù

haräv abhaktasya kuto mahad-guëä

manorathenäsati dhävato bahiù

yasya—of whom; asti—there is; bhaktiù—devotional service; bhagavati—to the Supreme

Personality of Godhead; akiïcanä—without any motive; sarvaiù—with all; guëaiù—good
qualities; tatra—there (in that person); samäsate—reside; suräù—all the demigods; harau—unto
the Supreme Personality of Godhead; abhaktasya—of a person who is not devoted; kutaù—
where; mahat-guëäù—good qualities; manorathena—by mental speculation; asati—in the
temporary material world; dhävataù—who is running; bahiù—outside.

All the demigods and their exalted qualities, such as religion, knowledge and renunciation,
become manifest in the body of one who has developed unalloyed devotion for the Supreme
Personality of Godhead, Väsudeva. On the other hand, a person devoid of devotional service
and engaged in material activities has no good qualities. Even if he is adept at the practice of
mystic yoga or the honest endeavor of maintaining his family and relatives, he must be
driven by his own mental speculations and must engage in the service of the Lord’s external
energy. How can there be any good qualities in such a man?
Jambüdvipa-väsis

HOW KÅÑËA FULFILLS THE MATERIAL DESIRES OF HIS

DEVOTEE

SB 5.19.27
 116

satyaà diçaty arthitam arthito nåëäà

naivärthado yat punar arthitä yataù

svayaà vidhatte bhajatäm anicchatäm

icchäpidhänaà nija-päda-pallavam

satyam—certainly; diçati—He offers; arthitam—the object prayed for; arthitaù—being prayed

to; nåëäm—by the human beings; na—not; eva—indeed; artha-daù—the bestower of
benedictions; yat—which; punaù—again; arthitä—a demand for a benediction; yataù—from
which; svayam—personally; vidhatte—He gives; bhajatäm—unto those engaged in His service;
anicchatäm—although not desiring it; icchä-pidhänam—which covers all desirable things; nija-
päda-pallavam—His own lotus feet.

The Supreme Personality of Godhead fulfills the material desires of a devotee who
approaches Him with such motives, but He does not bestow benedictions upon the devotee
that will cause him to demand more benedictions again. However, the Lord willingly gives
the devotee shelter at His own lotus feet, even though such a person does not aspire for it,
and that shelter satisfies all his desires. That is the Supreme Personality’s special mercy.
Çukadeva Gosvämé

THE BATHING OF AN ELEPHANT

SB 6.1.10

kvacin nivartate ’bhadrät

kvacic carati tat punaù

präyaçcittam atho ’pärthaà

manye kuïjara-çaucavat

kvacit—sometimes; nivartate—ceases; abhadrät—from sinful activity; kvacit—sometimes;

carati—commits; tat—that (sinful activity); punaù—again; präyaçcittam—the process of
atonement; atho—therefore; apärtham—useless; manye—I consider; kuïjara-çaucavat—exactly
like the bathing of an elephant.

Sometimes one who is very alert so as not to commit sinful acts is victimized by sinful life
again. I therefore consider this process of repeated sinning and atoning to be useless. It is
like the bathing of an elephant, for an elephant cleanses itself by taking a full bath, but then
throws dust over its head and body as soon as it returns to the land.
Parékñit Mahäräja
 117

UPROOTING THE WEEDS OF SINFUL ACTIONS

SB 6.1.15

kecit kevalayä bhaktyä

väsudeva-paräyaëäù

aghaà dhunvanti kärtsnyena

néhäram iva bhäskaraù

kecit—some people; kevalayä bhaktyä—by executing unalloyed devotional service; väsudeva—

to Lord Kåñëa, the all-pervading Supreme Personality of Godhead; paräyaëäù—completely
attached (only to such service, without dependence on austerity, penance, cultivation of
knowledge or pious activities); agham—all kinds of sinful reactions; dhunvanti—destroy;
kärtsnyena—completely (with no possibility that sinful desires will revive); néhäram—fog; iva—
like; bhäskaraù—the sun.

Only a rare person who has adopted complete, unalloyed devotional service to Kåñëa can
uproot the weeds of sinful actions with no possibility that they will revive. He can do this
simply by discharging devotional service, just as the sun can immediately dissipate fog by its
rays.
Çukadeva Gosvämé

NEUTRALIZING THE REACTIONS OR DESTROYING THE

CAUSE?

SB 6.2.17

tais täny aghäni püyante

tapo-däna-vratädibhiù

nädharmajaà tad-dhådayaà

tad apéçäìghri-sevayä

taiù—by those; täni—all those; aghäni—sinful activities and their results; püyante—become
vanquished; tapaù—austerity; däna—charity; vrata-ädibhiù—by vows and other such activities;
na—not; adharma-jam—produced from irreligious actions; tat—of that; hådayam—the heart; tat
—that; api—also; éça-aìghri—of the lotus feet of the Lord; sevayä—by service.
 118

Although one may neutralize the reactions of sinful life through austerity, charity, vows and
other such methods, these pious activities cannot uproot the material desires in one’s heart.
However, if one serves the lotus feet of the Personality of Godhead, he is immediately freed
from all such contaminations.
Viñëudütas

HOLY NAME BURNS PÄPA INTO ASHES

SB 6.2.18

ajïänäd athavä jïänäd

uttamaçloka-näma yat

saìkértitam aghaà puàso

dahed edho yathänalaù

ajïänät—out of ignorance; athavä—or; jïänät—with knowledge; uttamaçloka—of the Supreme

Personality of Godhead; näma—the holy name; yat—that which; saìkértitam—chanted; agham—
sin; puàsaù—of a person; dahet—burns to ashes; edhaù—dry grass; yathä—just as; analaù—
fire.

As a fire burns dry grass to ashes, so the holy name of the Lord, whether chanted knowingly
or unknowingly, burns to ashes, without fail, all the reactions of one’s sinful activities.
Viñëudütas

AJÄMILA’S LÉLÄ

SB 6.2.49

mriyamäëo harer näma

gåëan putropacäritam

ajämilo ’py agäd dhäma

kim uta çraddhayä gåëan

mriyamäëaù—at the time of death; hareù näma—the holy name of Hari; gåëan—chanting;
putra-upacäritam—indicating his son; ajämilaù—Ajämila; api—even; agät—went; dhäma—to
the spiritual world; kim uta—what to speak of; çraddhayä—with faith and love; gåëan—
chanting.
 119

While suffering at the time of death, Ajämila chanted the holy name of the Lord, and
although the chanting was directed toward his son, he nevertheless returned home, back to
Godhead. Therefore if one faithfully and inoffensively chants the holy name of the Lord,
where is the doubt that he will return to Godhead?
Çukadeva Gosvämé

THE REAL RELIGIOUS PRINCIPLES

SB 6.3.19

dharmaà tu säkñäd bhagavat-praëétaà

na vai vidur åñayo näpi deväù

na siddha-mukhyä asurä manuñyäù

kuto nu vidyädhara-cäraëädayaù

dharmam—real religious principles, or bona fide laws of religion; tu—but; säkñät—directly;

bhagavat—by the Supreme Personality of Godhead; praëétam—enacted; na—not; vai—indeed;
viduù—they know; åñayaù—the great åñis such as Bhågu; na—not; api—also; deväù—the
demigods; na—nor; siddha-mukhyäù—the chief leaders of Siddhaloka; asuräù—the demons;
manuñyäù—the inhabitants of Bhürloka, the human beings; kutaù—where; nu—indeed;
vidyädhara—the lesser demigods known as Vidyädharas; cäraëa—the residents of the planets
where people are by nature great musicians and singers; ädayaù—and so on.

Real religious principles are enacted by the Supreme Personality of Godhead. Although
fully situated in the mode of goodness, even the great åñis who occupy the topmost planets
cannot ascertain the real religious principles, nor can the demigods or the leaders of
Siddhaloka, to say nothing of the asuras, ordinary human beings, Vidyädharas and Cäraëas.
Yamaräja

THE TWELVE MAHÄJANAS

SB 6.3.20
 120

svayambhür näradaù çambhuù

kumäraù kapilo manuù

prahlädo janako bhéñmo

balir vaiyäsakir vayam

svayambhüù—Lord Brahmä; näradaù—the great saint Närada; çambhuù—Lord Çiva; kumäraù

—the four Kumäras; kapilaù—Lord Kapila; manuù—Sväyambhuva Manu; prahlädaù—Prahläda
Mahäräja; janakaù—Janaka Mahäräja; bhéñmaù—Grandfather Bhéñma; baliù—Bali Mahäräja;
vaiyäsakiù—Çukadeva, the son of Vyäsadeva; vayam—we.

Lord Brahmä, Bhagavän Närada, Lord Çiva, the four Kumäras, Lord Kapila [the son of
Devahüti], Sväyambhuva Manu, Prahläda Mahäräja, Janaka Mahäräja, Grandfather
Bhéñma, Bali Mahäräja, Çukadeva Gosvämé and I myself know the real religious principle.
Yamaräja

BHAKTI-YOGA—THE ULTIMATE RELIGIOUS PRINCIPLE

SB 6.3.22

etävän eva loke ’smin

puàsäà dharmaù paraù småtaù

bhakti-yogo bhagavati

tan-näma-grahaëädibhiù

etävän—this much; eva—indeed; loke asmin—in this material world; puàsäm—of the living
entities; dharmaù—the religious principles; paraù—transcendental; småtaù—recognized; bhakti-
yogaù—bhakti-yoga, or devotional service; bhagavati—to the Supreme Personality of Godhead
(not to the demigods); tat—His; näma—of the holy name; grahaëa-ädibhiù—beginning with
chanting.

Devotional service, beginning with the chanting of the holy name of the Lord, is the ultimate
religious principle for the living entity in human society.
Yamaräja
 121

THE GLORIES OF THE HOLY NAME

SB 6.3.23

nämoccäraëa-mähätmyaà

hareù paçyata putrakäù

ajämilo ’pi yenaiva

måtyu-päçäd amucyata

näma—of the holy name; uccäraëa—of the pronouncing; mähätmyam—the exalted position;
hareù—of the Supreme Lord; paçyata—just see; putrakäù—O my dear servants, who are like my
sons; ajämilaù api—even Ajämila (who was considered greatly sinful); yena—by the chanting of
which; eva—certainly; måtyu-päçät—from the ropes of death; amucyata—was delivered.

My dear servants, who are as good as my sons, just see how glorious is the chanting of the
holy name of the Lord. The greatly sinful Ajämila chanted only to call his son, not knowing
that he was chanting the Lord’s holy name. Nevertheless, by chanting the holy name of the
Lord, he remembered Näräyaëa, and thus he was immediately saved from the ropes of
death.
Yamaräja

THE MOST AUSPICIOUS ACTIVITY IN THE ENTIRE

UNIVERSE

SB 6.3.31

tasmät saìkértanaà viñëor

jagan-maìgalam aàhasäm

mahatäm api kauravya

viddhy aikäntika-niñkåtam

tasmät—therefore; saìkértanam—the congregational chanting of the holy name; viñëoù—of Lord

Viñëu; jagat-maìgalam—the most auspicious performance within this material world; aàhasäm
—for sinful activities; mahatäm api—even though very great; kauravya—O descendant of the
Kuru family; viddhi—understand; aikäntika—the ultimate; niñkåtam—atonement.
 122

Çukadeva Gosvämé continued: My dear King, the chanting of the holy name of the Lord is
able to uproot even the reactions of the greatest sins. Therefore the chanting of the
saìkértana movement is the most auspicious activity in the entire universe. Please try to
understand this so that others will take it seriously.
Çukadeva Gosvämé

AMONG MANY MANY MILLIONS...

SB 6.14.5

muktänäm api siddhänäà

näräyaëa-paräyaëaù

sudurlabhaù praçäntätmä

koöiñv api mahä-mune

muktänäm—of those who are liberated during this life (who are unattached to the bodily comforts
of society, friendship and love); api—even; siddhänäm—who are perfect (because they
understand the insignificance of bodily comforts); näräyaëa-paräyaëaù—a person who has
concluded that Näräyaëa is the Supreme; su-durlabhaù—very rarely found; praçänta—fully
pacified; ätmä—whose mind; koöiñu—out of millions and trillions; api—even; mahä-mune—O
great sage.

O great sage, among many millions who are liberated and perfect in knowledge of
liberation, one may be a devotee of Lord Näräyaëa, or Kåñëa. Such devotees, who are fully
peaceful, are extremely rare.
Parékñit Mahäräja

NÄRÄYAËA-PARÄÙ SARVE...

SB 6.17.28

näräyaëa-paräù sarve

na kutaçcana bibhyati

svargäpavarga-narakeñv

api tulyärtha-darçinaù
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näräyaëa-paräù—pure devotees, who are interested only in the service of Näräyaëa, the
Supreme Personality of Godhead; sarve—all; na—not; kutaçcana—anywhere; bibhyati—are
afraid; svarga—in the higher planetary systems; apavarga—in liberation; narakeñu—and in hell;
api—even; tulya—equal; artha—value; darçinaù—who see.

Devotees solely engaged in the devotional service of the Supreme Personality of Godhead,
Näräyaëa, never fear any condition of life. For them the heavenly planets, liberation and the
hellish planets are all the same, for such devotees are interested only in the service of the
Lord.
Lord Çiva

EVEN KÄMA, DVEÑA, ETC. CAN GIVE LIBERATION!

SB 7.1.30

kämäd dveñäd bhayät snehäd

yathä bhaktyeçvare manaù

äveçya tad-aghaà hitvä

bahavas tad-gatià gatäù

kämät—from lust; dveñät—from hatred; bhayät—from fear; snehät—from affection; yathä—as

well as; bhaktyä—by devotion; éçvare—in the Supreme; manaù—the mind; äveçya—absorbing;
tat—of that; agham—sin; hitvä—giving up; bahavaù—many; tat—of that; gatim—path of
liberation; gatäù—attained.

Many, many persons have attained liberation simply by thinking of Kåñëa with great
attention and giving up sinful activities. This great attention may be due to lusty desires,
inimical feelings, fear, affection or devotional service. I shall now explain how one receives
Kåñëa’s mercy simply by concentrating one’s mind upon Him.
Närada Muni to Yudhiñöhira Mahäräja

THE GOPIS DUE TO THEIR KÄMA ATTAINED KÅÑËA

SB 7.1.31
 124

gopyaù kämäd bhayät kaàso

dveñäc caidyädayo nåpäù

sambandhäd våñëayaù snehäd

yüyaà bhaktyä vayaà vibho

gopyaù—the gopés; kämät—out of lusty desires; bhayät—out of fear; kaàsaù—King Kaàsa;

dveñät—out of envy; caidya-ädayaù—Çiçupäla and others; nåpäù—kings; sambandhät—out of
kinship; våñëayaù—the Våñëis or the Yädavas; snehät—out of affection; yüyam—you (the
Päëòavas); bhaktyä—by devotional service; vayam—we; vibho—O great King.

My dear King Yudhiñöhira, the gopés by their lusty desires, Kaàsa by his fear, Çiçupäla
and other kings by envy, the Yadus by their familial relationship with Kåñëa, you Päëòavas
by your great affection for Kåñëa, and we, the general devotees, by our devotional service,
have obtained the mercy of Kåñëa.
Närada Muni to Yudhiñöhira Mahäräja

KING VENA DIDN’T GET LIBERATION

SB 7.1.32

katamo ’pi na venaù syät

païcänäà puruñaà prati

tasmät kenäpy upäyena

manaù kåñëe niveçayet

katamaù api—anyone; na—not; venaù—the atheistic King Vena; syät—would adopt; païcänäm
—of the five (previously mentioned); puruñam—the Supreme Personality of Godhead; prati—in
regard to; tasmät—therefore; kenäpi—by any; upäyena—means; manaù—the mind; kåñëe—in
Kåñëa; niveçayet—one should fix.

Somehow or other, one must consider the form of Kåñëa very seriously. Then, by one of the
five different processes mentioned above, one can return home, back to Godhead. Atheists
like King Vena, however, being unable to think of Kåñëa’s form in any of these five ways,
cannot attain salvation. Therefore, one must somehow think of Kåñëa, whether in a friendly
way or inimically.
Närada Muni to Yudhiñöhira Mahäräja
 125

GIVING A SOLUTION TO THE GÅHASTHA LIFE

SB 7.5.5

çré-prahläda uväca

tat sädhu manye ’sura-varya dehinäà

sadä samudvigna-dhiyäm asad-grahät

hitvätma-pätaà gåham andha-küpaà

vanaà gato yad dharim äçrayeta

çré-prahlädaù uväca—Prahläda Mahäräja replied; tat—that; sädhu—very good, or the best part
of life; manye—I think; asura-varya—O King of the asuras; dehinäm—of persons who have
accepted the material body; sadä—always; samudvigna—full of anxieties; dhiyäm—whose
intelligence; asat-grahät—because of accepting the temporary body or bodily relations as real
(thinking “I am this body, and everything belonging to this body is mine”); hitvä—giving up;
ätma-pätam—the place where spiritual culture or self-realization is stopped; gåham—the bodily
concept of life, or household life; andha-küpam—which is nothing but a blind well (where there
is no water but one nonetheless searches for water); vanam—to the forest; gataù—going; yat—
which; harim—the Supreme personality of Godhead; äçrayeta—may take shelter of.

Prahläda Mahäräja replied: O best of the asuras, King of the demons, as far as I have
learned from my spiritual master, any person who has accepted a temporary body and
temporary household life is certainly embarrassed by anxiety because of having fallen in a
dark well where there is no water but only suffering. One should give up this position and go
to the forest [vana]. More clearly, one should go to Våndävana, where only Kåñëa
consciousness is prevalent, and should thus take shelter of the Supreme Personality of
Godhead.
Prahläda Mahäräja to Hiraëyakaçipu

SYMPTOMS OF BHÄVA

SB 7.5.14

yathä bhrämyaty ayo brahman

svayam äkarña-sannidhau

tathä me bhidyate cetaç

cakra-päëer yadåcchayä
 126

yathä—just as; bhrämyati—moves; ayaù—iron; brahman—O brähmaëas; svayam—itself;

äkarña—of a magnet; sannidhau—in the proximity; tathä—similarly; me—my; bhidyate—is
changed; cetaù—consciousness; cakra-päëeù—of Lord Viñëu, who has a disc in His hand;
yadåcchayä—simply by the will.

O brähmaëas [teachers], as iron attracted by a magnetic stone moves automatically toward

the magnet, my consciousness, having been changed by His will, is attracted by Lord Viñëu,
who carries a disc in His hand. Thus I have no independence.
Prahläda Mahäräja to his teachers

NAVA-VIDHA-BHAKTI

SB 7.5.23-24

çré-prahräda uväca

çravaëaà kértanaà viñëoù

smaraëaà päda-sevanam

arcanaà vandanaà däsyaà

sakhyam ätma-nivedanam

iti puàsärpitä viñëau

bhaktiç cen nava-lakñaëä

kriyeta bhagavaty addhä

tan manye ’dhétam uttamam

çré-prahrädaù uväca—Prahläda Mahäräja said; çravaëam—hearing; kértanam—chanting;

viñëoù—of Lord Viñëu (not anyone else); smaraëam—remembering; päda-sevanam—serving
the feet; arcanam—offering worship (with ñoòaçopacära, the sixteen kinds of paraphernalia);
vandanam—offering prayers; däsyam—becoming the servant; sakhyam—becoming the best
friend; ätma-nivedanam—surrendering everything, whatever one has; iti—thus; puàsä arpitä—
offered by the devotee; viñëau—unto Lord Viñëu (not to anyone else); bhaktiù—devotional
service; cet—if; nava-lakñaëä—possessing nine different processes; kriyeta—one should
perform; bhagavati—unto the Supreme Personality of Godhead; addhä—directly or completely;
tat—that; manye—I consider; adhétam—learning; uttamam—topmost.
 127

Prahläda Mahäräja said: Hearing and chanting about the transcendental holy name, form,
qualities, paraphernalia and pastimes of Lord Viñëu, remembering them, serving the lotus
feet of the Lord, offering the Lord respectful worship with sixteen types of paraphernalia,
offering prayers to the Lord, becoming His servant, considering the Lord one’s best friend,
and surrendering everything unto Him (in other words, serving Him with the body, mind
and words)—these nine processes are accepted as pure devotional service. One who has
dedicated his life to the service of Kåñëa through these nine methods should be understood
to be the most learned person, for he has acquired complete knowledge.
Prahläda Mahäräja to Hiraëyakaçipu

MATIR NA KÅÑËE...

SB 7.5.30

çré-prahräda uväca

matir na kåñëe parataù svato vä

mitho ’bhipadyeta gåha-vratänäm

adänta-gobhir viçatäà tamisraà

punaù punaç carvita-carvaëänäm

çré-prahrädaù uväca—Prahläda Mahäräja said; matiù—inclination; na—never; kåñëe—unto

Lord Kåñëa; parataù—from the instructions of others; svataù—from their own understanding; vä
—either; mithaù—from combined effort; abhipadyeta—is developed; gåha-vratänäm—of
persons too addicted to the materialistic, bodily conception of life; adänta—uncontrolled; gobhiù
—by the senses; viçatäm—entering; tamisram—hellish life; punaù—again; punaù—again;
carvita—things already chewed; carvaëänäm—who are chewing.

Prahläda Mahäräja replied: Because of their uncontrolled senses, persons too addicted to
materialistic life make progress toward hellish conditions and repeatedly chew that which
has already been chewed. Their inclinations toward Kåñëa are never aroused, either by the
instructions of others, by their own efforts, or by a combination of both.
Prahläda Mahäräja to Hiraëyakaçipu

A BLIND MAN GUIDING ANOTHER BLIND MAN

SB 7.5.31
 128

na te viduù svärtha-gatià hi viñëuà

duräçayä ye bahir-artha-mäninaù

andhä yathändhair upanéyamänäs

te ’péça-tantryäm uru-dämni baddhäù

na—not; te—they; viduù—know; sva-artha-gatim—the ultimate goal of life, or their own real
interest; hi—indeed; viñëum—Lord Viñëu and His abode; duräçayäù—being ambitious to enjoy
this material world; ye—who; bahiù—external sense objects; artha-mäninaù—considering as
valuable; andhäù—persons who are blind; yathä—just as; andhaiù—by other blind men;
upanéyamänäù—being led; te—they; api—although; éça-tantryäm—to the ropes (laws) of
material nature; uru—having very strong; dämni—cords; baddhäù—bound.

Persons who are strongly entrapped by the consciousness of enjoying material life, and who
have therefore accepted as their leader or guru a similar blind man attached to external
sense objects, cannot understand that the goal of life is to return home, back to Godhead,
and engage in the service of Lord Viñëu. As blind men guided by another blind man miss
the right path and fall into a ditch, materially attached men led by another materially
attached man are bound by the ropes of fruitive labor, which are made of very strong cords,
and they continue again and again in materialistic life, suffering the threefold miseries.
Prahläda Mahäräja to Hiraëyakaçipu

SMEARING THE DUST OF THE LOTUS FEET OF A VAIÑËAVA

SB 7.5.32

naiñäà matis tävad urukramäìghrià

spåçaty anarthäpagamo yad-arthaù

mahéyasäà päda-rajo-’bhiñekaà

niñkiïcanänäà na våëéta yävat

na—not; eñäm—of these; matiù—the consciousness; tävat—that long; urukrama-aìghrim—the

lotus feet of the Supreme Personality of Godhead, who is famous for performing uncommon
activities; spåçati—does touch; anartha—of unwanted things; apagamaù—the disappearance;
yat—of which; arthaù—the purpose; mahéyasäm—of the great souls (the mahätmäs, or
devotees); päda-rajaù—by the dust of the lotus feet; abhiñekam—consecration; niñkiïcanänäm—
of devotees who have nothing to do with this material world; na—not; våëéta—may accept;
yävat—as long as.
 129

Unless they smear upon their bodies the dust of the lotus feet of a Vaiñëava completely
freed from material contamination, persons very much inclined toward materialistic life
cannot be attached to the lotus feet of the Lord, who is glorified for His uncommon
activities. Only by becoming Kåñëa conscious and taking shelter at the lotus feet of the Lord
in this way can one be freed from material contamination.
Prahläda Mahäräja to Hiraëyakaçipu

KAUMÄRAM ÄCARET PRÄJÏO...

SB 7.6.1

çré-prahräda uväca

kaumära äcaret präjïo

dharmän bhägavatän iha

durlabhaà mänuñaà janma

tad apy adhruvam arthadam

çré-prahrädaù uväca—Prahläda Mahäräja said; kaumäraù—in the tender age of childhood;

äcaret—should practice; präjïaù—one who is intelligent; dharmän—occupational duties;
bhägavatän—which are devotional service to the Supreme Personality of Godhead; iha—in this
life; durlabham—very rarely obtained; mänuñam—human; janma—birth; tat—that; api—even;
adhruvam—impermanent, temporary; artha-dam—full of meaning.

Prahläda Mahäräja 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, 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.
Prahläda Mahäräja to his schoolmates

INDRIYA-SUKHA

SB 7.6.3
 130

sukham aindriyakaà daityä

deha-yogena dehinäm

sarvatra labhyate daiväd

yathä duùkham ayatnataù

sukham—happiness; aindriyakam—with reference to the material senses; daityäù—O my dear

friends born in demoniac families; deha-yogena—because of possessing a particular type of
material body; dehinäm—of all embodied living entities; sarvatra—everywhere (in any form of
life); labhyate—is obtainable; daivät—by a superior arrangement; yathä—just as; duùkham—
unhappiness; ayatnataù—without endeavor.

Prahläda Mahäräja continued: My dear friends born of demoniac families, the happiness
perceived with reference to the sense objects by contact with the body can be obtained in
any form of life, according to one’s past fruitive activities. Such happiness is automatically
obtained without endeavor, just as we obtain distress.
Prahläda Mahäräja to his schoolmates

DUTIES OF A DEVOTEE

SB 7.7.30-31

guru-çuçrüñayä bhaktyä

sarva-labdhärpaëena ca

saìgena sädhu-bhaktänäm

éçvarärädhanena ca

çraddhayä tat-kathäyäà ca

kértanair guëa-karmaëäm

tat-pädämburuha-dhyänät

tal-liìgekñärhaëädibhiù

guru-çuçrüñayä—by rendering service to the bona fide spiritual master; bhaktyä—with faith and
devotion; sarva—all; labdha—of material gains; arpaëena—by offering (to the guru, or to Kåñëa
through the spiritual master); ca—and; saìgena—by the association; sädhu-bhaktänäm—of
devotees and saintly persons; éçvara—of the Supreme Personality of Godhead; ärädhanena—by
the worship; ca—and; çraddhayä—with great faith; tat-kathäyäm—in discourses about the Lord;
ca—and; kértanaiù—by glorifications; guëa-karmaëäm—of the transcendental qualities and
 131

activities of the Lord; tat—His; päda-amburuha—on the lotus feet; dhyänät—by meditation; tat
—His; liìga—forms (Deities); ékña—observing; arhaëa-ädibhiù—and by worshiping.

One must accept the bona fide spiritual master and render service unto him with great
devotion and faith. Whatever one has in one’s 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 Lord’s lotus feet, and worship the Deity of the Lord
strictly according to the injunctions of the çästra and guru.
Prahläda Mahäräja to his schoolmates

HAPPINESS AND DISTRESS IN THIS WORLD

SB 7.7.42

sukhäya duùkha-mokñäya

saìkalpa iha karmiëaù

sadäpnotéhayä duùkham

anéhäyäù sukhävåtaù

sukhäya—for achieving happiness by a so-called higher standard of life; duùkha-mokñäya—for

becoming free from misery; saìkalpaù—the determination; iha—in this world; karmiëaù—of the
living entity trying for economic development; sadä—always; äpnoti—achieves; éhayä—by
activity or ambition; duùkham—only unhappiness; anéhäyäù—and from not desiring economic
development; sukha—by happiness; ävåtaù—covered.

In this material world, every materialist desires to achieve happiness and diminish his
distress, and therefore he acts accordingly. Actually, however, one is happy as long as one
does not endeavor for happiness; as soon as one begins his activities for happiness, his
conditions of distress begin.
Prahläda Mahäräja to his schoolmates

THE ULTIMATE GOAL OF HUMAN LIFE

SB 7.7.55
 132

etävän eva loke ’smin

puàsaù svärthaù paraù småtaù

ekänta-bhaktir govinde

yat sarvatra tad-ékñaëam

etävän—this much; eva—certainly; loke asmin—in this material world; puàsaù—of the living
entity; sva-arthaù—the real self-interest; paraù—transcendental; småtaù—regarded; ekänta-
bhaktiù—unalloyed devotional service; govinde—to Govinda; yat—which; sarvatra—
everywhere; tat-ékñaëam—seeing the relationship with Govinda, Kåñëa.

In this material world, to render service to the lotus feet of Govinda, the cause of all causes,
and to see Him everywhere, is the only goal of life. This much alone is the ultimate goal of
human life, as explained by all the revealed scriptures.
Prahläda Mahäräja to his schoolmates

THE VIPRA AND THE VAIÑËAVA

SB 7.9.10

vipräd dvi-ñaò-guëa-yutäd aravinda-näbha-

pädäravinda-vimukhät çvapacaà variñöham

manye tad-arpita-mano-vacanehitärtha-

präëaà punäti sa kulaà na tu bhürimänaù

viprät—than a brähmaëa; dvi-ñaö-guëa-yutät—qualified with twelve brahminical qualities;

aravinda-näbha—Lord Viñëu, who has a lotus growing from His navel; päda-aravinda—to the
lotus feet of the Lord; vimukhät—not interested in devotional service; çva-pacam—one born in a
low family, or a dog-eater; variñöham—more glorious; manye— I consider; tat-arpita—
surrendered unto the lotus feet of the Lord; manaù—his mind; vacana—words; éhita—every
endeavor; artha—wealth; präëam—and life; punäti—purifies; saù—he (the devotee); kulam—
his family; na—not; tu—but; bhürimänaù—one who falsely thinks himself to be in a prestigious
position.

If a brähmaëa has all twelve of the brahminical qualifications [as they are stated in the book
called Sanat-sujäta] but is not a devotee and is averse to the lotus feet of the Lord, he is
certainly lower than a devotee who is a dog-eater but who has dedicated everything—mind,
words, activities, wealth and life—to the Supreme Lord. Such a devotee is better than such a
brähmaëa because the devotee can purify his whole family, whereas the so-called brähmaëa
in a position of false prestige cannot purify even himself.
(These are the twelve qualities of a perfect brähmaëa: following religious principles, speaking
truthfully, controlling the senses by undergoing austerities and penances, being freed from
 133

jealousy, being intelligent, being tolerant, creating no enemies, performing yajïa, giving charity,
being steady, being well versed in Vedic study, and observing vows).
Prahläda Mahäräja to Nåsiàhadeva

THE PARENTS CANNOT PROTECT THEIR CHILD

SB 7.9.19

bälasya neha çaraëaà pitarau nåsiàha

närtasya cägadam udanvati majjato nauù

taptasya tat-pratividhir ya ihäïjaseñöas

tävad vibho tanu-bhåtäà tvad-upekñitänäm

bälasya—of a little child; na—not; iha—in this world; çaraëam—shelter (protection); pitarau—
the father and mother; nåsiàha—O my Lord Nåsiàhadeva; na—neither; ärtasya—of a person
suffering from some disease; ca—also; agadam—medicine; udanvati—in the water of the ocean;
majjataù—of a person who is drowning; nauù—the boat; taptasya—of a person suffering from a
condition of material misery; tat-pratividhiù—the counteraction (invented for stopping the
suffering of material existence); yaù—that which; iha—in this material world; aïjasä—very
easily; iñöaù—accepted (as a remedy); tävat—similarly; vibho—O my Lord, O Supreme; tanu-
bhåtäm—of the living entities who have accepted material bodies; tvat-upekñitänäm—who are
neglected by You and not accepted by You.

My Lord Nåsiàhadeva, O Supreme, because of a bodily conception of life, embodied souls

neglected and not cared for by You cannot do anything for their betterment. Whatever
remedies they accept, although perhaps temporarily beneficial, are certainly impermanent.
For example, a father and mother cannot protect their child, a physician and medicine
cannot relieve a suffering patient, and a boat on the ocean cannot protect a drowning man.
Prahläda Mahäräja to Nåsiàhadeva

THE CHANNA-AVATÄRA

SB 7.9.38
 134

itthaà nå-tiryag-åñi-deva-jhañävatärair

lokän vibhävayasi haàsi jagat pratépän

dharmaà mahä-puruña päsi yugänuvåttaà

channaù kalau yad abhavas tri-yugo ’tha sa tvam

ittham—in this way; nå—like a human being (such as Lord Kåñëa and Lord Rämacandra); tiryak
—like animals (such as the boar); åñi—as a great saint (Paraçuräma); deva—as demigods; jhaña
—as an aquatic (such as the fish and tortoise); avatäraiù—by such different incarnations; lokän
—all the different planetary systems; vibhävayasi—You protect; haàsi—You (sometimes) kill;
jagat pratépän—persons who have simply created trouble in this world; dharmam—the
principles of religion; mahä-puruña—O great personality; päsi—You protect; yuga-anuvåttam—
according to the different millenniums; channaù—covered; kalau—in the age of Kali; yat—
since; abhavaù—have been (and will be in the future); tri-yugaù—named Triyuga; atha—
therefore; saù—the same personality; tvam—You.

In this way, my Lord, You appear in various incarnations as a human being, an animal, a
great saint, a demigod, a fish or a tortoise, thus maintaining the entire creation in different
planetary systems and killing the demoniac principles. According to the age, O my Lord,
You protect the principles of religion. In the age of Kali, however, You do not assert
Yourself as the Supreme Personality of Godhead, and therefore You are known as Triyuga,
or the Lord who appears in three yugas.
Prahläda Mahäräja to Nåsiàhadeva

MENTALITY OF A PREACHER

SB 7.9.43

naivodvije para duratyaya-vaitaraëyäs

tvad-vérya-gäyana-mahämåta-magna-cittaù

çoce tato vimukha-cetasa indriyärtha-

mäyä-sukhäya bharam udvahato vimüòhän

na—not; eva—certainly; udvije—I am disturbed or afraid; para—O Supreme; duratyaya—

insurmountable or very difficult to cross; vaitaraëyäù—of the Vaitaraëé, the river of the material
world; tvat-vérya—of Your Lordship’s glories and activities; gäyana—from chanting or
distributing; mahä-amåta—in the great ocean of nectarean spiritual bliss; magna-cittaù—whose
consciousness is absorbed; çoce—I am simply lamenting; tataù—from that; vimukha-cetasaù—
the fools and rascals who are bereft of Kåñëa consciousness; indriya-artha—in sense
gratification; mäyä-sukhäya—for temporary, illusory happiness; bharam—the false burden or
responsibility (of maintaining one’s family, society and nation and elaborate arrangements for
that purpose); udvahataù—who are lifting (by making grand plans for this arrangement);
vimüòhän—although all of them are nothing but fools and rascals (I am thinking of them also).
 135

O best of the great personalities, I am not at all afraid of material existence, for wherever I
stay I am fully absorbed in thoughts of Your glories and activities. My concern is only for
the fools and rascals who are making elaborate plans for material happiness and
maintaining their families, societies and countries. I am simply concerned with love for
them.
Prahläda Mahäräja to Nåsiàhadeva

PRAHLÄDA, THE BEST PREACHER

SB 7.9.44

präyeëa deva munayaù sva-vimukti-kämä

maunaà caranti vijane na parärtha-niñöhäù

naitän vihäya kåpaëän vimumukña eko

nänyaà tvad asya çaraëaà bhramato ’nupaçye

präyeëa—generally, in almost all cases; deva—O my Lord; munayaù—the great saintly persons;
sva—personal, own; vimukti-kämäù—ambitious for liberation from this material world; maunam
—silently; caranti—they wander (in places like the Himalayan forests, where they have no touch
with the activities of the materialists); vijane—in solitary places; na—not; para-artha-niñöhäù—
interested in working for others by giving them the benefit of the Kåñëa consciousness
movement, by enlightening them with Kåñëa consciousness; na—not; etän—these; vihäya—
leaving aside; kåpaëän—fools and rascals (engaged in materialistic activity who do not know the
benefit of the human form of life); vimumukñe—I desire to be liberated and to return home, back
to Godhead; ekaù—alone; na—not; anyam—other; tvat—but for You; asya—of this; çaraëam—
shelter; bhramataù—of the living entity rotating and wandering throughout the material
universes; anupaçye—do I see.

My dear Lord Nåsiàhadeva, I see that there are many saintly persons indeed, but they are
interested only in their own deliverance. Not caring for the big cities and towns, they go to
the Himalayas or the forest to meditate with vows of silence [mauna-vrata]. They are not
interested in delivering others. As for me, however, I do not wish to be liberated alone,
leaving aside all these poor fools and rascals. I know that without Kåñëa consciousness,
without taking shelter of Your lotus feet, one cannot be happy. Therefore I wish to bring
them back to shelter at Your lotus feet.
Prahläda Mahäräja to Nåsiàhadeva
 136

THE ITCHING OF THE HANDS

SB 7.9.45

yan maithunädi-gåhamedhi-sukhaà hi tucchaà

kaëòüyanena karayor iva duùkha-duùkham

tåpyanti neha kåpaëä bahu-duùkha-bhäjaù

kaëòütivan manasijaà viñaheta dhéraù

yat—that which (is meant for material sense gratification); maithuna-ädi—represented by talking
of sex, reading sexual literature or enjoying sex life (at home or outside, as in a club);
gåhamedhi-sukham—all types of material happiness based on attachment to family, society,
friendship, etc.; hi—indeed; tuccham—insignificant; kaëòüyanena—with the itching; karayoù—
of the two hands (to relieve the itching); iva—like; duùkha-duùkham—different types of
unhappiness (into which one is put after such itching sense gratification); tåpyanti—become
satisfied; na—never; iha—in material sense gratification; kåpaëäù—the foolish persons; bahu-
duùkha-bhäjaù—subjected to various types of material unhappiness; kaëòüti-vat—if one can
learn from such itching; manasi-jam—which is simply a mental concoction (actually there is no
happiness); viñaheta—and tolerates (such itching); dhéraù—(he can become) a most perfect,
sober person.

Sex life is compared to the rubbing of two hands to relieve an itch. Gåhamedhis, so-called
gåhasthas who have no spiritual knowledge, think that this itching is the greatest platform
of happiness, although actually it is a source of distress. The kåpaëas, the fools who are just
the opposite of brähmaëas, are not satisfied by repeated sensuous enjoyment. Those who are
dhéra, however, who are sober and who tolerate this itching, are not subjected to the
sufferings of fools and rascals.
Prahläda Mahäräja to Nåsiàhadeva

BRÄHMANA BY QUALIFICATION

SB 7.11.35

yasya yal lakñaëaà proktaà

puàso varëäbhivyaïjakam

yad anyaträpi dåçyeta

tat tenaiva vinirdiçet

 137

yasya—of whom; yat—which; lakñaëam—symptom; proktam—described (above); puàsaù—of a

person; varëa-abhivyaïjakam—indicating the classification (brähmaëa, kñatriya, vaiçya, çüdra,
etc.); yat—if; anyatra—elsewhere; api—also; dåçyeta—is seen; tat—that; tena—by that
symptom; eva—certainly; vinirdiçet—one should designate.

If one shows the symptoms of being a brähmaëa, kñatriya, vaiçya or çüdra, as described
above, even if he has appeared in a different class, he should be accepted according to those
symptoms of classification.
Närada Muni to Yudhiñöhira Mahäräja

BRAHMACÄRI LIFE

SB 7.12.1

çré-närada uväca

brahmacäré guru-kule

vasan dänto guror hitam

äcaran däsavan néco

gurau sudåòha-sauhådaù

çré-näradaù uväca—Çré Närada Muni said; brahmacäré—a brahmacäré, a student living at the
residence of the guru; guru-kule—at the residence of the guru; vasan—by living; däntaù—
continuously practicing control of the senses; guroù hitam—only for the benefit of the guru (not
for one’s personal benefit); äcaran—practicing; däsa-vat—very humbly, like a slave; nécaù—
submissive, obedient; gurau—unto the spiritual master; su-dåòha—firmly; sauhådaù—in
friendship or good will.

Närada Muni said: A student should practice completely controlling his senses. He should
be submissive and should have an attitude of firm friendship for the spiritual master. With
a great vow, the brahmacäré should live at the guru-kula, only for the benefit of the guru.
Närada Muni to Yudhiñöhira Mahäräja

WOMAN—LIKE FIRE; MAN—LIKE BUTTER

SB 7.12.9
 138

nanv agniù pramadä näma

ghåta-kumbha-samaù pumän

sutäm api raho jahyäd

anyadä yävad-artha-kåt

nanu—certainly; agniù—the fire; pramadä—the woman (one who bewilders the mind of man);
näma—the very name; ghåta-kumbha—a pot of butter; samaù—like; pumän—a man; sutäm api
—even one’s daughter; rahaù—in a secluded place; jahyät—one must not associate with; anyadä
—with other women also; yävat—as much as; artha-kåt—required.

Woman is compared to fire, and man is compared to a butter pot. Therefore a man should
avoid associating even with his own daughter in a secluded place. Similarly, he should also
avoid association with other women. One should associate with women only for important
business and not otherwise.
Närada Muni to Yudhiñöhira Mahäräja

DIFFERENT ROLES OF KÅÑËA

SB 7.15.76

sa vä ayaà brahma mahad-vimågya-

kaivalya-nirväëa-sukhänubhütiù

priyaù suhåd vaù khalu mätuleya

ätmärhaëéyo vidhi-kåd guruç ca

saù—that Supreme Personality of Godhead; vä—either; ayam—Kåñëa; brahma—the Supreme

Brahman; mahat-vimågya—sought by great, great saintly persons (devotees of Kåñëa); kaivalya-
nirväëa-sukha—of liberation and transcendental bliss; anubhütiù—for the realization; priyaù—
very dear; suhåt—the well-wisher; vaù—of all of you Päëòavas; khalu—famous as; mätuleyaù—
the son of your maternal uncle; ätmä—heart and soul; arhaëéyaù—the most worshipable person;
vidhi-kåt—giving direction; guruù—your spiritual master; ca—and.

How wonderful it is that the Supreme Personality of Godhead, the Parabrahman, Kåñëa,
who is sought by great, great sages for the sake of liberation and transcendental bliss, is
acting as your best well-wisher, your friend, your cousin, your heart and soul, your
worshipable director, and your spiritual master.
Närada Muni to Yudhiñöhira Mahäräja
 139

NO ONE CAN SURPASS THE TIME REPRESENTATION OF

KÅÑËA

SB 8.21.22

balena sacivair buddhyä

durgair mantrauñadhädibhiù

sämädibhir upäyaiç ca

kälaà nätyeti vai janaù

balena—by material power; sacivaiù—by the counsel of ministers; buddhyä—by intelligence;

durgaiù—by fortresses; mantra-auñadha-ädibhiù—by mystic chanting or the influence of drugs
and herbs; säma-ädibhiù—by diplomacy and other such means; upäyaiù ca—by similar other
attempts; kälam—the time factor, representing the Supreme Lord; na—never; atyeti—can
overcome; vai—indeed; janaù—any person.

No one can surpass the time representation of the Supreme Personality of Godhead by
material power, by the counsel of ministers, by intelligence, by diplomacy, by fortresses, by
mystic mantras, by drugs, by herbs or by any other means.
Bali Mahäräja

BALI MAHÄRÄJA’S SURRENDER

SB 8.22.2

çré-balir uväca

yady uttamaçloka bhavän mameritaà

vaco vyalékaà sura-varya manyate

karomy åtaà tan na bhavet pralambhanaà

padaà tåtéyaà kuru çérñëi me nijam

çré-baliù uväca—Bali Mahäräja said; yadi—if; uttamaçloka—O Supreme Lord; bhavän—Your

good self; mama—my; éritam—promised; vacaù—words; vyalékam—false; sura-varya—O
greatest of all suras (demigods); manyate—You think so; karomi—I shall make it; åtam—truth;
tat—that (promise); na—not; bhavet—will become; pralambhanam—cheating; padam—step;
tåtéyam—the third; kuru—just do it; çérñëi—on the head; me—my; nijam—Your lotus feet.
 140

Bali Mahäräja said: O best Personality of Godhead, most worshipable for all the demigods,
if You think that my promise has become false, I shall certainly rectify matters to make it
truthful. I cannot allow my promise to be false. Please, therefore, place Your third lotus
footstep on my head.
Bali Mahäräja

FOR WHICH PURPOSE KÅÑËA ACCEPT DIFFERENT

INCARNATIONS?

SB 8.24.5

çré-çuka uväca

go-vipra-sura-sädhünäà

chandasäm api ceçvaraù

rakñäm icchaàs tanür dhatte

dharmasyärthasya caiva hi

çré-çukaù uväca—Çré Çukadeva Gosvämé said; go—of the cows; vipra—of the brähmaëas;
sura—of the demigods; sädhünäm—and of the devotees; chandasäm api—even of the Vedic
literature; ca—and; éçvaraù—the supreme controller; rakñäm—the protection; icchan—desiring;
tanüù dhatte—accepts the forms of incarnations; dharmasya—of the principles of religion;
arthasya—of the principles of the purpose of life; ca—and; eva—indeed; hi—certainly.

Çré Çukadeva Gosvämé said: O King, for the sake of protecting the cows, brähmaëas,
demigods, devotees, the Vedic literature, religious principles, and principles to fulfill the
purpose of life, the Supreme Personality of Godhead accepts the forms of incarnations.
Çukadeva Gosvämé

AMBARÉÑA MAHÄRÄJA’S DEVOTIONAL SERVICE

SB 9.4.18-20
 141

sa vai manaù kåñëa-padäravindayor

vacäàsi vaikuëöha-guëänuvarëane

karau harer mandira-märjanädiñu

çrutià cakäräcyuta-sat-kathodaye

mukunda-liìgälaya-darçane dåçau

tad-bhåtya-gätra-sparçe ’ìga-saìgamam

ghräëaà ca tat-päda-saroja-saurabhe

çrémat-tulasyä rasanäà tad-arpite

pädau hareù kñetra-padänusarpaëe

çiro håñékeça-padäbhivandane

kämaà ca däsye na tu käma-kämyayä

yathottamaçloka-janäçrayä ratiù

saù—he (Mahäräja Ambaréña); vai—indeed; manaù—his mind; kåñëa-pada-aravindayoù—

(fixed) upon the two lotus feet of Lord Kåñëa; vacäàsi—his words; vaikuëöha-guëa-anuvarëane
—describing the glories of Kåñëa; karau—his two hands; hareù mandira-märjana-ädiñu—in
activities like cleansing the temple of Hari, the Supreme Personality of Godhead; çrutim—his
ear; cakära—engaged; acyuta—of or about Kåñëa, who never falls down; sat-kathä-udaye—in
hearing the transcendental narrations; mukunda-liìga-älaya-darçane—in seeing the Deity and
temples and holy dhämas of Mukunda; dåçau—his two eyes; tat-bhåtya—of the servants of
Kåñëa; gätra-sparçe—in touching the bodies; aìga-saìgamam—contact of his body; ghräëam ca
—and his sense of smell; tat-päda—of His lotus feet; saroja—of the lotus flower; saurabhe—in
(smelling) the fragrance; çrémat-tulasyäù—of the tulasé leaves; rasanäm—his tongue; tat-arpite
—in the prasäda offered to the Lord; pädau—his two legs; hareù—of the Personality of
Godhead; kñetra—holy places like the temple or Våndävana and Dvärakä; pada-anusarpaëe—
walking to those places; çiraù—the head; håñékeça—of Kåñëa, the master of the senses; pada-
abhivandane—in offering obeisances to the lotus feet; kämam ca—and his desires; däsye—in
being engaged as a servant; na—not; tu—indeed; käma-kämyayä—with a desire for sense
gratification; yathä—as; uttamaçloka-jana-äçrayä—if one takes shelter of a devotee such as
Prahläda; ratiù—attachment.
 142

Mahäräja Ambaréña always engaged his mind in meditating upon the lotus feet of Kåñëa,
his words in describing the glories of the Lord, his hands in cleansing the Lord’s temple, and
his ears in hearing the words spoken by Kåñëa or about Kåñëa. He engaged his eyes in
seeing the Deity of Kåñëa, Kåñëa’s temples and Kåñëa’s places like Mathurä and
Våndävana, he engaged his sense of touch in touching the bodies of the Lord’s devotees, he
engaged his sense of smell in smelling the fragrance of tulasé offered to the Lord, and he
engaged his tongue in tasting the Lord’s prasäda. He engaged his legs in walking to the holy
places and temples of the Lord, his head in bowing down before the Lord, and all his desires
in serving the Lord, twenty-four hours a day. Indeed, Mahäräja Ambaréña never desired
anything for his own sense gratification. He engaged all his senses in devotional service, in
various engagements related to the Lord. This is the way to increase attachment for the
Lord and be completely free from all material desires.
Çukadeva Gosvämé

“I AM UNDER CONTROL OF MY DEVOTEES!”

SB 9.4.63

çré-bhagavän uväca

ahaà bhakta-parädhéno

hy asvatantra iva dvija

sädhubhir grasta-hådayo

bhaktair bhakta-jana-priyaù

çré-bhagavän uväca—the Supreme Personality of Godhead said; aham—I; bhakta-parädhénaù

—am dependent on the will of My devotees; hi—indeed; asvatantraù—am not independent; iva
—exactly like that; dvija—O brähmaëa; sädhubhiù—by pure devotees, completely free from all
material desires; grasta-hådayaù—My heart is controlled; bhaktaiù—because they are devotees;
bhakta-jana-priyaù—I am dependent not only on My devotee but also on My devotee’s devotee
(the devotee’s devotee is extremely dear to Me).

The Supreme Personality of Godhead said to the brähmaëa: 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.
SPG to Durväsä Muni
 143

DEVOTEES DON’T WANT LIBERATION

SB 9.4.67

mat-sevayä pratétaà te

sälokyädi-catuñöayam

necchanti sevayä pürëäù

kuto ’nyat käla-viplutam

mat-sevayä—by being engaged fully in My transcendental loving service; pratétam—

automatically achieved; te—such pure devotees are fully satisfied; sälokya-ädi-catuñöayam—the
four different types of liberation (sälokya, särüpya, sämépya and särñöi, what to speak of
säyujya); na—not; icchanti—desire; sevayä—simply by devotional service; pürëäù—fully
complete; kutaù—where is the question; anyat—other things; käla-viplutam—which are finished
in the course of time.

My devotees, who are always satisfied to be engaged in My loving service, are not interested
even in the four principles of liberation [sälokya, särüpya, sämépya and särñöi], although
these are automatically achieved by their service. What then is to be said of such perishable
happiness as elevation to the higher planetary systems?
SPG to Durväsä Muni

“THE PURE DEVOTEES ARE IN MY HEART”

SB 9.4.68

sädhavo hådayaà mahyaà

sädhünäà hådayaà tv aham

mad-anyat te na jänanti

nähaà tebhyo manäg api

sädhavaù—the pure devotees; hådayam—in the core of the heart; mahyam—of Me; sädhünäm—
of the pure devotees also; hådayam—in the core of the heart; tu—indeed; aham—I am; mat-
anyat—anything else but me; te—they; na—not; jänanti—know; na—not; aham—I; tebhyaù—
than them; manäk api—even by a little fraction.
 144

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.
SPG to Durväsä Muni

THREE CLASSES OF SONS OR DISCIPLES

SB 9.18.44

uttamaç cintitaà kuryät

prokta-käré tu madhyamaù

adhamo ’çraddhayä kuryäd

akartoccaritaà pituù

uttamaù—the best; cintitam—considering the father’s idea; kuryät—acts accordingly; prokta-

käré—one who acts on the order of the father; tu—indeed; madhyamaù—mediocre; adhamaù—
lower class; açraddhayä—without any faith; kuryät—acts; akartä—unwilling to do; uccaritam—
like stool; pituù—of the father.

A son who acts by anticipating what his father wants him to do is first class, one who acts
upon receiving his father’s order is second class, and one who executes his father’s order
irreverently is third class. But a son who refuses his father’s order is like his father’s stool.
Püru to Yayäti

DEALINGS WITH OPPOSITE SEX

SB 9.19.17

mäträ svasrä duhiträ vä

näviviktäsano bhavet

balavän indriya-grämo

vidväàsam api karñati

mäträ—with one’s mother; svasrä—with one’s sister; duhiträ—with ones own daughter; vä—
either; na—not; avivikta-äsanaù—seated closely on one seat; bhavet—one should be; balavän—
very strong; indriya-grämaù—the group of senses; vidväàsam—the very learned and advanced
person; api—even; karñati—agitates.
 145

One should not allow oneself to sit on the same seat even with one’s own mother, sister or
daughter, for the senses are so strong that even though one is very advanced in knowledge,
he may be attracted by sex.
Yayäti

THE RIGHT MEDICINE FOR THOSE UNDERGOING

REPEATED BIRTH AND DEATH

SB 10.1.4

nivåtta-tarñair upagéyamänäd

bhavauñadhäc chrotra-mano-’bhirämät

ka uttamaçloka-guëänuvädät

pumän virajyeta vinä paçughnät

nivåtta—released from; tarñaiù—lust or material activities; upagéyamänät—which is described

or sung; bhava-auñadhät—which is the right medicine for the material disease; çrotra—the
process of aural reception; manaù—the subject matter of thought for the mind; abhirämät—from
the pleasing vibrations from such glorification; kaù—who; uttamaçloka—of the Supreme
Personality of Godhead; guëa-anuvädät—from describing such activities; pumän—a person;
virajyeta—can keep himself aloof; vinä—except; paçu-ghnät—either a butcher or one who is
killing his own personal existence.

Glorification of the Supreme Personality of Godhead is performed in the paramparä

system; that is, it is conveyed from spiritual master to disciple. Such glorification is relished
by those no longer interested in the false, temporary glorification of this cosmic
manifestation. Descriptions of the Lord are the right medicine for the conditioned soul
undergoing repeated birth and death. Therefore, who will cease hearing such glorification
of the Lord except a butcher or one who is killing his own self?
Parékñit Mahäräja

PARÉKÑIT MAHÄRÄJA’S VOW ON THE VERGE OF DEATH

SB 10.1.13
 146

naiñätiduùsahä kñun mäà

tyaktodam api bädhate

pibantaà tvan-mukhämbhoja-

cyutaà hari-kathämåtam

na—not; eñä—all this; ati-duùsahä—extremely difficult to bear; kñut—hunger; mäm—unto me;

tyakta-udam—even after giving up drinking water; api—also; bädhate—does not hinder;
pibantam—while drinking; tvat-mukha-ambhoja-cyutam—emanating from your lotus mouth;
hari-kathä-amåtam—the nectar of topics concerning Kåñëa.

Because of my vow on the verge of death, I have given up even drinking water, yet because I
am drinking the nectar of topics about Kåñëa, which is flowing from the lotus mouth of
Your Lordship, my hunger and thirst, which are extremely difficult to bear, cannot hinder
me.
Parékñit Mahäräja

KÅÑËA-KATHÄ PURIFIES THE SPEAKER, THE INQUIRER,

AND THE PEOPLE WHO LISTEN

SB 10.1.16

väsudeva-kathä-praçnaù

puruñäàs trén punäti hi

vaktäraà pracchakaà çrotèàs

tat-päda-salilaà yathä

väsudeva-kathä-praçnaù—questions about the pastimes and characteristics of Väsudeva, Kåñëa;

puruñän—persons; trén—three; punäti—purify; hi—indeed; vaktäram—the speaker, such as
Çukadeva Gosvämé; pracchakam—and an inquisitive hearer like Mahäräja Parékñit; çrotèn—
and, between them, the listeners hearing about the topics; tat-päda-salilam yathä—exactly as the
entire world is purified by the Ganges water emanating from the toe of Lord Viñëu.

The Ganges, emanating from the toe of Lord Viñëu, purifies the three worlds, the upper,
middle and lower planetary systems. Similarly, when one asks questions about the pastimes
and characteristics of Lord Väsudeva, Kåñëa, three varieties of men are purified: the
speaker or preacher, he who inquires, and the people in general who listen.
Çukadeva Gosvämé
 147

CHANGING THE BODY

SB 10.1.40

vrajaàs tiñöhan padaikena

yathaivaikena gacchati

yathä tåëa-jalaukaivaà

dehé karma-gatià gataù

vrajan—a person, while traveling on the road; tiñöhan—while standing; padä ekena—on one
foot; yathä—as; eva—indeed; ekena—by another foot; gacchati—goes; yathä—as; tåëa-jalaukä
—a worm on a vegetable; evam—in this way; dehé—the living entity; karma-gatim—the
reactions of fruitive activities; gataù—undergoes.

Just as a person traveling on the road rests one foot on the ground and then lifts the other,
or as a worm on a vegetable transfers itself to one leaf and then gives up the previous one,
the conditioned soul takes shelter of another body and then gives up the one he had before.
Vasudeva to Kaàsa

THE OCEAN OF NESCIENCE LIKE THE HOOFPRINT OF A

CALF

SB 10.2.30

tvayy ambujäkñäkhila-sattva-dhämni

samädhinäveçita-cetasaike

tvat-päda-potena mahat-kåtena

kurvanti govatsa-padaà bhaväbdhim

tvayi—in You; ambuja-akña—O lotus-eyed Lord; akhila-sattva-dhämni—who are the original

cause of all existence, from whom everything emanates and in whom all potencies reside;
samädhinä—by constant meditation and complete absorption (in thoughts of You, the Supreme
Personality of Godhead); äveçita—fully absorbed, fully engaged; cetasä—but by such a
mentality; eke—the one process of always thinking of Your lotus feet; tvat-päda-potena—by
boarding such a boat as Your lotus feet; mahat-kåtena—by that action which is considered the
most powerful original existence or which is executed by mahäjanas; kurvanti—they make;
govatsa-padam—like the hoofprint of a calf; bhava-abdhim—the great ocean of nescience.
 148

O lotus-eyed Lord, by concentrating one’s meditation on Your lotus feet, which are the
reservoir of all existence, and by accepting those lotus feet as the boat by which to cross the
ocean of nescience, one follows in the footsteps of mahäjanas [great saints, sages and
devotees]. By this simple process, one can cross the ocean of nescience as easily as one steps
over the hoofprint of a calf.
Demigods to Kåñëa in Devaké’s womb

YE ’NYE ’RAVIND’AKÑA VIMUKTA-MÄNINAS...

SB 10.2.32

ye ’nye ’ravindäkña vimukta-mäninas

tvayy asta-bhäväd aviçuddha-buddhayaù

äruhya kåcchreëa paraà padaà tataù

patanty adho ’nädåta-yuñmad-aìghrayaù

ye anye—anyone, or all others; aravinda-akña—O lotus-eyed one; vimukta-mäninaù—falsely

considering themselves free from the bondage of material contamination; tvayi—unto You; asta-
bhävät—speculating in various ways but not knowing or desiring more information of Your lotus
feet; aviçuddha-buddhayaù—whose intelligence is still not purified and who do not know the
goal of life; äruhya—even though achieving; kåcchreëa—by undergoing severe austerities,
penances and hard labor; param padam—the highest position (according to their imagination and
speculation); tataù—from that position; patanti—they fall; adhaù—down into material existence
again; anädåta—neglecting devotion to; yuñmat—Your; aìghrayaù—lotus feet.

[Someone may say that aside from devotees, who always seek shelter at the Lord’s lotus
feet, there are those who are not devotees but who have accepted different processes for
attaining salvation. What happens to them? In answer to this question, Lord Brahmä and
the other demigods said:] O lotus-eyed Lord, although nondevotees who accept severe
austerities and penances to achieve the highest position may think themselves liberated,
their intelligence is impure. They fall down from their position of imagined superiority
because they have no regard for Your lotus feet.
Demigods to Kåñëa in Devaké’s womb

HOW TO KNOW THE NÄMA, RÜPA, ETC. OF THE LORD

SB 10.2.36
 149

na näma-rüpe guëa-janma-karmabhir

nirüpitavye tava tasya säkñiëaù

mano-vacobhyäm anumeya-vartmano

deva kriyäyäà pratiyanty athäpi hi

na—not; näma-rüpe—the name and form; guëa—with attributes; janma—appearance;

karmabhiù—activities or pastimes; nirüpitavye—are not able to be ascertained; tava—Your;
tasya—of Him; säkñiëaù—who is the direct observer; manaù—of the mind; vacobhyäm—words;
anumeya—hypothesis; vartmanaù—the path; deva—O Lord; kriyäyäm—in devotional activities;
pratiyanti—they realize; atha api—still; hi—indeed (You can be realized by the devotees).

O Lord, Your transcendental name and form are not ascertained by those who merely
speculate on the path of imagination. Your name, form and attributes can be ascertained
only through devotional service.
Demigods to Kåñëa in Devaké’s womb

ALTHOUGH ENGAGED IN VARIOUS ACTIVITIES ONE CAN

REALIZE KÅÑËA

SB 10.2.37

çåëvan gåëan saàsmarayaàç ca cintayan

nämäni rüpäëi ca maìgaläni te

kriyäsu yas tvac-caraëäravindayor

äviñöa-cetä na bhaväya kalpate

çåëvan—constantly hearing about the Lord (çravaëaà kértanaà viñëoù); gåëan—chanting or

reciting (the holy name of the Lord and His activities); saàsmarayan—remembering (constantly
thinking of the Lord’s lotus feet and His form); ca—and; cintayan—contemplating (the
transcendental activities of the Lord); nämäni—His transcendental names; rüpäëi—His
transcendental forms; ca—also; maìgaläni—which are all transcendental and therefore
auspicious; te—of Your Lordship; kriyäsu—in being engaged in the devotional service; yaù—he
who; tvat-caraëa-aravindayoù—at Your lotus feet; äviñöa-cetäù—the devotee who is completely
absorbed (in such activities); na—not; bhaväya—for the material platform; kalpate—is fit.

Even while engaged in various activities, devotees whose minds are completely absorbed at
Your lotus feet, and who constantly hear, chant, contemplate and cause others to remember
Your transcendental names and forms, are always on the transcendental platform, and thus
they can understand the Supreme Personality of Godhead.
Demigods to Kåñëa in Devaké’s womb
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NO FEAR OF DEATH

SB 10.3.27

martyo måtyu-vyäla-bhétaù paläyan

lokän sarvän nirbhayaà nädhyagacchat

tvat pädäbjaà präpya yadåcchayädya

susthaù çete måtyur asmäd apaiti

martyaù—the living entities who are sure to die; måtyu-vyäla-bhétaù—afraid of the serpent of
death; paläyan—running (as soon as a serpent is seen, everyone runs away, fearing immediate
death); lokän—to the different planets; sarvän—all; nirbhayam—fearlessness; na adhyagacchat
—do not obtain; tvat-päda-abjam—of Your lotus feet; präpya—obtaining the shelter;
yadåcchayä—by chance, by the mercy of Your Lordship and Your representative, the spiritual
master (guru-kåpä, kåñëa-kåpä); adya—presently; su-sthaù—being undisturbed and mentally
composed; çete—are sleeping; måtyuù—death; asmät—from those persons; apaiti—flees.

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

DEVAKI’S REQUEST

SB 10.3.30

upasaàhara viçvätmann

ado rüpam alaukikam

çaìkha-cakra-gadä-padma-

çriyä juñöaà catur-bhujam

upasaàhara—withdraw; viçvätman—O all-pervading Supreme Personality of Godhead; adaù—

that; rüpam—form; alaukikam—which is unnatural in this world; çaìkha-cakra-gadä-padma—of
the conchshell, disc, club and lotus; çriyä—with these opulences; juñöam—decorated; catuù-
bhujam—four hands.
 151

O my Lord, You are the all-pervading Supreme Personality of Godhead, and Your
transcendental four-armed form, holding conchshell, disc, club and lotus, is unnatural for
this world. Please withdraw this form [and become just like a natural human child so that I
may try to hide You somewhere].
Devaké

DIFFERENT PARTS OF THE BODY OF THE LORD

SB 10.4.41

viprä gävaç ca vedäç ca

tapaù satyaà damaù çamaù

çraddhä dayä titikñä ca

kratavaç ca hares tanüù

vipräù—the brähmaëas; gävaù ca—and the cows; vedäù ca—and the Vedic knowledge; tapaù—
austerity; satyam—truthfulness; damaù—control of the senses; çamaù—control of the mind;
çraddhä—faith; dayä—mercy; titikñä—tolerance; ca—also; kratavaù ca—as well as sacrifices;
hareù tanüù—are the different parts of the body of Lord Viñëu.

The brähmaëas, the cows, Vedic knowledge, austerity, truthfulness, control of the mind and
senses, faith, mercy, tolerance and sacrifice are the different parts of the body of Lord
Viñëu, and they are the paraphernalia for a godly civilization.
Kaàsa’s minister

DIFFERENT COLORS OF KÅÑËA

SB 10.8.13

äsan varëäs trayo hy asya

gåhëato ’nuyugaà tanüù

çuklo raktas tathä péta

idänéà kåñëatäà gataù

äsan—were assumed; varëäù trayaù—three colors; hi—indeed; asya—of your son Kåñëa;
gåhëataù—accepting; anuyugam tanüù—transcendental bodies according to the different yugas;
 152

çuklaù—sometimes white; raktaù—sometimes red; tathä—as well as; pétaù—sometimes yellow;

idäném kåñëatäm gataù—at the present moment He has assumed a blackish color.

Your son Kåñëa appears as an incarnation in every millennium. In the past, He assumed
three different colors—white, red and yellow—and now He has appeared in a blackish
color. [In another Dväpara-yuga, He appeared (as Lord Rämacandra) in the color of çuka,
a parrot. All such incarnations have now assembled in Kåñëa.]
Gargamuni

THE SUPREME FORTUNE OF NANDA AND YAÇODÄ

SB 10.8.46

çré-räjoväca

nandaù kim akarod brahman

çreya evaà mahodayam

yaçodä ca mahä-bhägä

papau yasyäù stanaà hariù

çré-räjä uväca—Mahäräja Parékñit further inquired (from Çukadeva Gosvämé); nandaù—

Mahäräja Nanda; kim—what; akarot—performed; brahman—O learned brähmaëa; çreyaù—
auspicious activities, like performing penances and austerities; evam—as exhibited by him;
mahä-udayam—from which they achieved the greatest perfection; yaçodä—mother Yaçodä; ca
—also; mahä-bhägä—most fortunate; papau—drank; yasyäù—of whom; stanam—the breast
milk; hariù—the Supreme Personality of Godhead.

Having heard of the great fortune of mother Yaçodä, Parékñit Mahäräja inquired from
Çukadeva Gosvämé: O learned brähmaëa, mother Yaçodä’s breast milk was sucked by the
Supreme Personality of Godhead. What past auspicious activities did she and Nanda
Mahäräja perform to achieve such perfection in ecstatic love?
Parékñit Mahäräja

EVERYTHING IS UNDER CONTROL OF THE LORD, BUT HE

IS UNDER CONTROL OF HIS DEVOTEES

SB 10.9.19
 153

evaà sandarçitä hy aìga

hariëä bhåtya-vaçyatä

sva-vaçenäpi kåñëena

yasyedaà seçvaraà vaçe

evam—in this manner; sandarçitä—was exhibited; hi—indeed; aìga—O Mahäräja Parékñit;

hariëä—by the Supreme Personality of Godhead; bhåtya-vaçyatä—His transcendental quality of
becoming subordinate to His servitor or devotee; sva-vaçena—who is within the control only of
His own self; api—indeed; kåñëena—by Kåñëa; yasya—of whom; idam—the whole universe;
sa-éçvaram—with the powerful demigods like Lord Çiva and Lord Brahmä; vaçe—under the
control.

O Mahäräja Parékñit, this entire universe, with its great, exalted demigods like Lord Çiva,
Lord Brahmä and Lord Indra, is under the control of the Supreme Personality of Godhead.
Yet the Supreme Lord has one transcendental attribute: He comes under the control of His
devotees. This was now exhibited by Kåñëa in this pastime.
Çukadeva Gosvämé

THE MERCY YAÇODÄ GOT

SB 10.9.20

nemaà viriïco na bhavo

na çrér apy aìga-saàçrayä

prasädaà lebhire gopé

yat tat präpa vimuktidät

na—not; imam—this exalted position; viriïcaù—Lord Brahmä; na—nor; bhavaù—Lord Çiva; na

—nor; çréù—the goddess of fortune; api—indeed; aìga-saàçrayä—although she is always the
better half of the Supreme Personality of Godhead; prasädam—mercy; lebhire—obtained; gopé
—mother Yaçodä; yat tat—as that which; präpa—obtained; vimukti-dät—from Kåñëa, who
gives deliverance from this material world.

Neither Lord Brahmä, nor Lord Çiva, nor even the goddess of fortune, who is always the
better half of the Supreme Lord, can obtain from the Supreme Personality of Godhead, the
deliverer from this material world, such mercy as received by mother Yaçodä.
Çukadeva Gosvämé
 154

KÅÑËA IS ONLY ACCESSIBLE TO THE RÄGA-BHAKTAS

SB 10.9.21

näyaà sukhäpo bhagavän

dehinäà gopikä-sutaù

jïäninäà cätma-bhütänäà

yathä bhaktimatäm iha

na—not; ayam—this; sukha-äpaù—very easily obtainable, or an object of happiness; bhagavän

—the Supreme Personality of Godhead; dehinäm—of persons in the bodily concept of life,
especially the karmés; gopikä-sutaù—Kåñëa, the son of mother Yaçodä (Kåñëa as the son of
Vasudeva is called Väsudeva, and as the son of mother Yaçodä He is known as Kåñëa); jïäninäm
ca—and of the jïänés, who try to be free from material contamination; ätma-bhütänäm—of self-
sufficient yogés; yathä—as; bhakti-matäm—of the devotees; iha—in this world.

The Supreme Personality of Godhead, Kåñëa, the son of mother Yaçodä, is accessible to
devotees engaged in spontaneous loving service, but He is not as easily accessible to mental
speculators, to those striving for self-realization by severe austerities and penances, or to
those who consider the body the same as the self.
Çukadeva Gosvämé

WHO CAN UNDERSTAND THE FORTUNE OF THE

VRAJAVÄSIS?

SB 10.12.11

itthaà satäà brahma-sukhänubhütyä

däsyaà gatänäà para-daivatena

mäyäçritänäà nara-därakeëa

säkaà vijahruù kåta-puëya-puïjäù

ittham—in this way; satäm—of the transcendentalists; brahma-sukha-anubhütyä—with Kåñëa,

the source of brahma-sukha (Kåñëa is Parabrahman, and from Him originates His personal
effulgence); däsyam—servitorship; gatänäm—of the devotees who have accepted; para-
daivatena—with the Supreme Personality of Godhead; mäyä-äçritänäm—for those in the
clutches of material energy; nara-därakeëa—with Him who is like an ordinary child; säkam—
 155

along with; vijahruù—enjoyed; kåta-puëya-puïjäù—all these boys, who had accumulated the
results of life after life of pious activities.

“Those who are engaged in self-realization, appreciating the Brahman effulgence of the
Lord, and those engaged in devotional service, accepting the Supreme Personality of
Godhead as master, as well as those who are under the clutches of mäyä, thinking the Lord
an ordinary person, cannot understand that certain exalted personalities—after
accumulating volumes of pious activities—are now playing with the Lord in friendship as
cowherd boys.”
Çukadeva Gosvämé

THE YOGÉS CANNOT GET KÅÑËA. HOW TO DESCRIBE THE

FORTUNE OF THE VRAJAVÄSIS!

SB 10.12.12

yat-päda-päàsur bahu-janma-kåcchrato

dhåtätmabhir yogibhir apy alabhyaù

sa eva yad-dåg-viñayaù svayaà sthitaù

kià varëyate diñöam ato vrajaukasäm

yat—whose; päda-päàsuù—dust of the lotus feet; bahu-janma—in many births; kåcchrataù—

from undergoing severe austerities and penances as a way of practicing yoga, meditation, etc.;
dhåta-ätmabhiù—by persons able to control the mind; yogibhiù—by such yogés (jïa-na-yogés,
räja-yogés, dhyäna-yogés, etc.); api—indeed; alabhyaù—cannot be achieved; saù—the Supreme
Personality of Godhead; eva—indeed; yat-dåk-viñayaù—has become the object of direct vision,
face to face; svayam—personally; sthitaù—present in front of them; kim—what; varëyate—can
be described; diñöam—about the fortune; ataù—therefore; vraja-okasäm—of the inhabitants of
Vrajabhümi, Våndävana.

Yogés may undergo severe austerities and penances for many births by practicing yama,
niyama, äsana and präëäyäma, none of which are easily performed. Yet in due course of
time, when these yogés attain the perfection of controlling the mind, they will still be unable
to taste even a particle of dust from the lotus feet of the Supreme Personality of Godhead.
What then can we describe about the great fortune of the inhabitants of Vrajabhümi,
Våndävana, with whom the Supreme Personality of Godhead personally lived and who saw
the Lord face to face?
Çukadeva Gosvämé
 156

ÇUKADEVA’S ECSTASY

SB 10.12.44

çré-süta uväca

itthaà sma påñöaù sa tu bädaräyaëis

tat-smäritänanta-håtäkhilendriyaù

kåcchrät punar labdha-bahir-dåçiù çanaiù

pratyäha taà bhägavatottamottama

çré-sütaù uväca—Çré Süta Gosvämé said; ittham—in this way; sma—in the past; påñöaù—being
inquired from; saù—he; tu—indeed; bädaräyaëiù—Çukadeva Gosvämé; tat—by him (Çukadeva
Gosvämé); smärita-ananta—as soon as Lord Kåñëa was remembered; håta—lost in ecstasy;
akhila-indriyaù—all actions of the external senses; kåcchrät—with great difficulty; punaù—
again; labdha-bahiù-dåçiù—having revived his external sensory perception; çanaiù—slowly;
pratyäha—replied; tam—unto Mahäräja Parékñit; bhägavata-uttama-uttama—O great saintly
person, greatest of all devotees (Çaunaka).

Süta Gosvämé said: O Çaunaka, greatest of saints and devotees, when Mahäräja Parékñit
inquired from Çukadeva Gosvämé in this way, Çukadeva Gosvämé, immediately
remembering subject matters about Kåñëa within the core of his heart, externally lost
contact with the actions of his senses. Thereafter, with great difficulty, he revived his
external sensory perception and began to speak to Mahäräja Parékñit about kåñëa-kathä.
Süta Gosvämé

DEVOTEES—KÅÑËA-KATHÄ; MATERIALISTS—STRI-KATHÄ

SB 10.13.2

satäm ayaà sära-bhåtäà nisargo

yad-artha-väëé-çruti-cetasäm api

prati-kñaëaà navya-vad acyutasya yat

striyä viöänäm iva sädhu värtä

satäm—of the devotees; ayam—this; sära-bhåtäm—those who are paramahaàsas, who have
accepted the essence of life; nisargaù—feature or symptom; yat—which; artha-väëé—the aim of
life, the aim of profit; çruti—the aim of understanding; cetasäm api—who have decided to accept
the bliss of transcendental subjects as the aim and object of life; prati-kñaëam—every moment;
 157

navya-vat—as if newer and newer; acyutasya—of Lord Kåñëa; yat—because; striyäù—(topics)

of woman or sex; viöänäm—of debauchees, who are attached to women; iva—exactly like;
sädhu värtä—actual conversation.

Paramahaàsas, devotees who have accepted the essence of life, are attached to Kåñëa in the
core of their hearts, and He is the aim of their lives. It is their nature to talk only of Kåñëa
at every moment, as if such topics were newer and newer. They are attached to such topics,
just as materialists are attached to topics of women and sex.
Çukadeva Gosvämé

REJECTING SPECULATIVE PROCESSES

SB 10.14.3

jïäne prayäsam udapäsya namanta eva

jévanti san-mukharitäà bhavadéya-värtäm

sthäne sthitäù çruti-gatäà tanu-väì-manobhir

ye präyaço ’jita jito ’py asi tais tri-lokyäm

jïäne—for knowledge; prayäsam—the endeavor; udapäsya—giving up completely; namantaù—

offering obeisances; eva—simply; jévanti—live; sat-mukharitäm—chanted by the pure devotees;
bhavadéya-värtäm—topics related to You; sthäne—in their material position; sthitäù—
remaining; çruti-gatäm—received by hearing; tanu—with their body; väk—words; manobhiù—
and mind; ye—who; präyaçaù—for the most part; ajita—O unconquerable one; jitaù—
conquered; api—nevertheless; asi—You become; taiù—by them; tri-lokyäm—within the three
worlds.

Those who, even while remaining situated in their established social positions, throw away
the process of speculative knowledge and with their body, words and mind offer all respects
to descriptions of Your personality and activities, dedicating their lives to these narrations,
which are vibrated by You personally and by Your pure devotees, certainly conquer Your
Lordship, although You are otherwise unconquerable by anyone within the three worlds.
Brahmä

ÇREYAÙ-SÅTIÀ BHAKTIM UDASYA TE VIBHO...

SB 10.14.4
 158

çreyaù-såtià bhaktim udasya te vibho

kliçyanti ye kevala-bodha-labdhaye

teñäm asau kleçala eva çiñyate

nänyad yathä sthüla-tuñävaghätinäm

çreyaù—of supreme benefit; såtim—the path; bhaktim—devotional service; udasya—rejecting;

te—they; vibho—O almighty Lord; kliçyanti—struggle; ye—who; kevala—exclusive; bodha—of
knowledge; labdhaye—for the achievement; teñäm—for them; asau—this; kleçalaù—
botheration; eva—merely; çiñyate—remains; na—nothing; anyat—other; yathä—just as; sthüla-
tuña—empty husks; avaghätinäm—for those who are beating.

My dear Lord, devotional service unto You is the best path for self-realization. If someone
gives up that path and engages in the cultivation of speculative knowledge, he will simply
undergo a troublesome process and will not achieve his desired result. As a person who
beats an empty husk of wheat cannot get grain, one who simply speculates cannot achieve
self-realization. His only gain is trouble.
Brahmä

PHILOSOPHERS AND SCIENTISTS CANNOT KNOW KÅÑËA

SB 10.14.7

guëätmanas te ’pi guëän vimätuà

hitävatéånasya ka éçire ’sya

kälena yair vä vimitäù su-kalpair

bhü-päàçavaù khe mihikä dyu-bhäsaù

guëa-ätmanaù—of the possessor of all superior qualities; te—You; api—certainly; guëän—the

qualities; vimätum—to count; hita-avatérëasya—who have descended for the benefit of all living
entities; ke—who; éçire—are able; asya—of the universe; kälena—in due course of time; yaiù—
by whom; vä—or; vimitäù—counted; su-kalpaiù—by great scientists; bhü-päàçavaù—the atoms
of an earthly planet; khe—in the sky; mihikäù—the particles of snow; dyu-bhäsaù—the
illumination of stars and planets.

In time, learned philosophers or scientists might be able to count all the atoms of the earth,
the particles of snow, or perhaps even the shining molecules radiating from the sun, the
stars and other luminaries. But among these learned men, who could possibly count the
unlimited transcendental qualities possessed by You, the Supreme Personality of Godhead,
who have descended onto the surface of the earth for the benefit of all living entities?
Brahmä
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TAT TE ’NUKAMPÄÀ SU-SAMÉKÑAMÄNO...

SB 10.14.8

tat te ’nukampäà su-samékñamäëo

bhuïjäna evätma-kåtaà vipäkam

håd-väg-vapurbhir vidadhan namas te

jéveta yo mukti-pade sa däya-bhäk

tat—therefore; te—Your; anukampäm—compassion; su-samékñamäëaù—earnestly hoping for;

bhuïjänaù—enduring; eva—certainly; ätma-kåtam—done by himself; vipäkam—the fruitive
results; håt—with his heart; väk—words; vapurbhiù—and body; vidadhan—offering; namaù—
obeisances; te—unto You; jéveta—lives; yaù—anyone who; mukti-pade—to the position of
liberation; saù—he; däya-bhäk—the rightful heir.

My dear Lord, one who earnestly waits for You to bestow Your causeless mercy upon him,
all the while patiently suffering the reactions of his past misdeeds and offering You
respectful obeisances with his heart, words and body, is surely eligible for liberation, for it
has become his rightful claim.
Brahmä

KÅÑËA IS THE ORIGINAL NÄRÄYAËA

SB 10.14.14

näräyaëas tvaà na hi sarva-dehinäm

ätmäsy adhéçäkhila-loka-säkñé

näräyaëo ’ìgaà nara-bhü-jaläyanät

tac cäpi satyaà na tavaiva mäyä

näräyaëaù—the Supreme Lord Näräyaëa; tvam—You; na—not; hi—whether; sarva—of all;

dehinäm—embodied living beings; ätmä—the Supersoul; asi—You are; adhéça—O supreme
controller; akhila—of all; loka—planets; säkñé—the witness; näräyaëaù—Lord Çré Näräyaëa;
aìgam—the expanded plenary portion; nara—from the Supreme Personality; bhü—originating;
jala—of the water; ayanät—because of being the manifesting source; tat—that (expansion); ca—
and; api—indeed; satyam—true; na—not; tava—Your; eva—at all; mäyä—illusory energy.
 160

Are You not the original Näräyaëa, O supreme controller, since You are the Soul of every
embodied being and the eternal witness of all created realms? Indeed, Lord Näräyaëa is
Your expansion, and He is called Näräyaëa because He is the generating source of the
primeval water of the universe. He is real, not a product of Your illusory Mäyä.
Brahmä

ATHÄPI TE DEVA PADÄMBUJA-DVAYA...

SB 10.14.29

athäpi te deva padämbuja-dvaya-

prasäda-leçänugåhéta eva hi

jänäti tattvaà bhagavan-mahimno

na cänya eko ’pi ciraà vicinvan

atha—therefore; api—indeed; te—Your; deva—my Lord; pada-ambuja-dvaya—of the two lotus

feet; prasäda—of the mercy; leça—by only a trace; anugåhétaù—favored; eva—certainly; hi—
indeed; jänäti—one knows; tattvam—the truth; bhagavat—of the Supreme Personality of
Godhead; mahimnaù—of the greatness; na—never; ca—and; anyaù—another; ekaù—one; api—
although; ciram—for a long period; vicinvan—speculating.

My Lord, if one is favored by even a slight trace of the mercy of Your lotus feet, he can
understand the greatness of Your personality. But those who speculate to understand the
Supreme Personality of Godhead are unable to know You, even though they continue to
study the Vedas for many years.
Brahmä

HOW FORTUNATE ARE THE VRAJAVÄSIS!

SB 10.14.32

aho bhägyam aho bhägyaà

nanda-gopa-vrajaukasäm

yan-mitraà paramänandaà

pürëaà brahma sanätanam

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aho—what great; bhägyam—fortune; aho—what great; bhägyam—fortune; nanda—of Mahäräja

Nanda; gopa—of the other cowherd men; vraja-okasäm—of the inhabitants of Vrajabhümi; yat
—of whom; mitram—the friend; parama-änandam—the supreme bliss; pürëam—complete;
brahma—the Absolute Truth; sanätanam—eternal.

How greatly fortunate are Nanda Mahäräja, the cowherd men and all the other inhabitants
of Vrajabhümi! There is no limit to their good fortune, because the Absolute Truth, the
source of transcendental bliss, the eternal Supreme Brahman, has become their friend.
Brahmä

THIEVES, PRISONS, FOOT-SHACKLES

SB 10.14.36

tävad rägädayaù stenäs

tävat kärä-gåhaà gåham

tävan moho ’ìghri-nigaòo

yävat kåñëa na te janäù

tävat—for that long; räga-ädayaù—material attachment and so on; stenäù—thieves; tävat—for

that long; kärä-gåham—a prison; gåham—one’s home; tävat—for that long; mohaù—the
bewilderment of family affection; aìghri—upon their feet; nigaòaù—shackles; yävat—as long as;
kåñëa—O Lord Kåñëa; na—do not become; te—Your (devotees); janäù—any persons.

My dear Lord Kåñëa, until people become Your devotees, their material attachments and
desires remain thieves, their homes remain prisons, and their affectionate feelings for their
family members remain foot-shackles.
Brahmä

KÅÑËA’S OPULENCES ARE BEYOND MIND, BODY AND

WORDS

SB 10.14.38
 162

jänanta eva jänantu

kià bahüktyä na me prabho

manaso vapuño väco

vaibhavaà tava go-caraù

jänantaù—persons who think they are aware of Your unlimited potency; eva—certainly; jänantu
—let them think like that; kim—what is the use; bahu-uktyä—with many words; na—not; me—
my; prabho—O Lord; manasaù—of the mind; vapuñaù—of the body; väcaù—of the words;
vaibhavam—opulences; tava—Your; go-caraù—within the range.

There are people who say, “I know everything about Kåñëa.” Let them think that way. As
far as I am concerned, I do not wish to speak very much about this matter. O my Lord, let
me say this much: As far as Your opulences are concerned, they are all beyond the reach of
my mind, body and words.
Brahmä

THE ÄTMA IS THE MOST DEAR

SB 10.14.54

tasmät priyatamaù svätmä

sarveñäm api dehinäm

tad-artham eva sakalaà

jagad etac caräcaram

tasmät—therefore; priya-tamaù—most dear; sva-ätmä—one’s own self; sarveñäm—for all; api

—indeed; dehinäm—embodied living beings; tat-artham—for the sake of it; eva—certainly;
sakalam—all; jagat—the created universe; etat—this; cara-acaram—with its moving and
nonmoving entities.

Therefore it is his own self that is most dear to every embodied living being, and it is simply
for the satisfaction of this self that the whole material creation of moving and nonmoving
entities exists.
Çukadeva Gosvämé
 163

KÅÑËA IS JAGAT-HITA

SB 10.14.55

kåñëam enam avehi tvam

ätmänam akhilätmanäm

jagad-dhitäya so ’py atra

dehéväbhäti mäyayä

kåñëam—Lord Kåñëa, the Supreme Personality of Godhead; enam—this; avehi—just try to

understand; tvam—you; ätmänam—the Soul; akhila-ätmanäm—of all living entities; jagat-hitäya
—for the benefit of the whole universe; saù—He; api—certainly; atra—here; dehé—a human
being; iva—like; äbhäti—appears; mäyayä—by His internal potency.

You should know Kåñëa to be the original Soul of all living entities. For the benefit of the
whole universe, He has, out of His causeless mercy, appeared as an ordinary human being.
He has done this by the strength of His internal potency.
Çukadeva Gosvämé

PADAM PADAM YAD VIPADAM NA TEÑÄM

SB 10.14.58

samäçritä ye pada-pallava-plavaà

mahat-padaà puëya-yaço muräreù

bhavämbudhir vatsa-padaà paraà padaà

padaà padaà yad vipadäà na teñäm

samäçritäù—having taken shelter; ye—those who; pada—of the feet; pallava—like flower buds;
plavam—which are a boat; mahat—of the total material creation, or of the great souls; padam—
the shelter; puëya—supremely pious; yaçaù—whose fame; mura-areù—of the enemy of the
demon Mura; bhava—of the material existence; ambudhiù—the ocean; vatsa-padam—the hoof-
print of a calf; param padam—the supreme abode, Vaikuëöha; padam padam—at every step; yat
—where; vipadäm—of material miseries; na—none; teñäm—for them.
 164

For those who have accepted the boat of the lotus feet of the Lord, who is the shelter of the
cosmic manifestation and is famous as Muräri, the enemy of the Mura demon, the ocean of
the material world is like the water contained in a calf’s hoof-print. Their goal is paraà
padam, Vaikuëöha, the place where there are no material miseries, not the place where
there is danger at every step.
Çukadeva Gosvämé

THE DEVOTEES ARE NOT INTERESTED EVEN IN THE

POSITION OF BRAHMÄ

SB 10.16.37

na näka-påñöhaà na ca särva-bhaumaà

na pärameñöhyaà na rasädhipatyam

na yoga-siddhér apunar-bhavaà vä

väïchanti yat-päda-rajaù-prapannäù

na—not; näka-påñöham—heaven; na ca—nor; särva-bhaumam—supreme sovereignty; na—not;

pärameñöhyam—the topmost position of Brahmä; na—not; rasa-adhipatyam—rulership over the
earth; na—not; yoga-siddhéù—the perfections of yogic practice; apunaù-bhavam—freedom
from rebirth; vä—or; väïchanti—desire; yat—whose; päda—of the lotus feet; rajaù—the dust;
prapannäù—those who have attained.

Those who have attained the dust of Your lotus feet never hanker for the kingship of
heaven, limitless sovereignty, the position of Brahmä or rulership over the earth. They are
not interested even in the perfections of yoga or in liberation itself.
Näga-patnis

GOPIS’ ATTACHMENT FOR KÅÑËA

SB 10.19.16
 165

gopénäà paramänanda

äséd govinda-darçane

kñaëaà yuga-çatam iva

yäsäà yena vinäbhavat

gopénäm—for the young cowherd girls; parama-änandaù—the greatest happiness; äsét—arose;

govinda-darçane—in seeing Govinda; kñaëam—a moment; yuga-çatam—a hundred
millenniums; iva—just as; yäsäm—for whom; yena—whom (Kåñëa); vinä—without; abhavat—
became.

The young gopés took the greatest pleasure in seeing Govinda come home, since for them
even a moment without His association seemed like a hundred ages.
Çukadeva Gosvämé

THE GREATEST OBJECT OF VISION

SB 10.21.7

çré-gopya ücuù

akñaëvatäà phalam idaà na paraà vidämaù

sakhyaù paçün anaviveçayator vayasyaiù

vaktraà vrajeça-sutayor anaveëu-juñöaà

yair vä nipétam anurakta-kaöäkña-mokñam

çré-gopyaù ücuù—the gopés said; akñaëvatäm—of those who have eyes; phalam—the fruit;
idam—this; na—not; param—other; vidämaù—we know; sakhyaù—O friends; paçün—the
cows; anuviveçayatoù—causing to enter one forest after another; vayasyaiù—with Their friends
of the same age; vaktram—the faces; vraja-éça—of Mahäräja Nanda; sutayoù—of the two sons;
anu-veëu-juñöam—possessed of flutes; yaiù—by which; vä—or; nipétam—imbibed; anurakta—
loving; kaöa-akña—glances; mokñam—giving off.

The cowherd girls said: O friends, those eyes that see the beautiful faces of the sons of
Mahäräja Nanda are certainly fortunate. As these two sons enter the forest, surrounded by
Their friends, driving the cows before Them, They hold Their flutes to Their mouths and
glance lovingly upon the residents of Våndävana. For those who have eyes, we think there is
no greater object of vision.
gopé
 166

GOVARDHAN IS HARI-DÄSA-VARYA

SB 10.21.18

hantäyam adrir abalä hari-däsa-varyo

yad räma-kåñëa-caraëa-sparaça-pramodaù

mänaà tanoti saha-go-gaëayos tayor yat

pänéya-süyavasa-kandara-kandamülaiù

hanta—oh; ayam—this; adriù—hill; abaläù—O friends; hari-däsa-varyaù—the best among the

servants of the Lord; yat—because; räma-kåñëa-caraëa—of the lotus feet of Lord Kåñëa and
Balaräma; sparaça—by the touch; pramodaù—jubilant; mänam—respect; tanoti—offers; saha—
with; go-gaëayoù—the cows, calves and cowherd boys; tayoù—to Them (Çré Kåñëa and
Balaräma); yat—because; pänéya—with drinking water; süyavasa—very soft grass; kandara—
caves; kanda-mülaiù—and edible roots.

Of all the devotees, this Govardhana Hill is the best! O my friends, this hill supplies Kåñëa
and Balaräma, along with Their calves, cows and cowherd friends, with all kinds of
necessities—water for drinking, very soft grass, caves, fruits, flowers and vegetables. In this
way the hill offers respects to the Lord. Being touched by the lotus feet of Kåñëa and
Balaräma, Govardhana Hill appears very jubilant.
gopé

KÅÑËA’S VOW TO PROTECT THE DEVOTEES

SB 10.25.18

tasmän mac-charaëaà goñöhaà

man-näthaà mat-parigraham

gopäye svätma-yogena

so ‘yaà me vrata ähitaù

tasmät—therefore; mat-çaraëam—having taken shelter of Me; goñöham—the cowherd

community; mat-nätham—who have Me as their master; mat-parigraham—My own family;
gopäye—I shall protect; sva-ätma-yogena—by My personal mystic power; saù ayam—this; me
—by Me; vrataù—vow; ähitaù—has been taken.
 167

I must therefore protect the cowherd community by My transcendental potency, for I am

their shelter, I am their master, and indeed they are My own family. After all, I have taken
a vow to protect My devotees.
Kåñëa

SELF-REALIZATION BY KÄMA, KRODHA, BHÄYA, ETC.

SB 10.29.15

kämaà krodhaà bhayaà sneham

aikyaà sauhådam eva ca

nityaà harau vidadhato

yänti tan-mayatäà hi te

kämam—lust; krodham—anger; bhayam—fear; sneham—loving affection; aikyam—unity;

sauhådam—friendship; eva ca—also; nityam—always; harau—for Lord Hari; vidadhataù—
exhibiting; yänti—they achieve; tat-mayatäm—absorption in Him; hi—indeed; te—such persons.

Persons who constantly direct their lust, anger, fear, protective affection, feeling of
impersonal oneness or friendship toward Lord Hari are sure to become absorbed in thought
of Him.
Çukadeva Gosvämé

KÅÑËA’S FACE; MAIDSERVANTS

SB 10.29.39

vékñyälakävåta-mukhaà tava kuëdala-çré

gaëòa-sthalädhara-sudhaà hasitävalokam

dattäbhayaà ca bhuja-daëòa-yugaà vilokya

vakñaù çriyaika-ramaëaà ca bhaväma däsyaù

vékñya—seeing; alaka—by Your hair; ävåta—covered; mukham—face: tava—Your; kuëòala—

of Your earrings; çré—with the beauty; gaëòa-sthala—having the cheeks; adhara—of Your lips;
sudham—and the nectar; hasita—smiling; avalokam—with glances; datta—bestowing; abhayam
—fearlessness; ca—and; bhuja-daëòa—of Your mighty arms; yugam—the pair; vilokya—
 168

glancing upon; vakñaù—Your chest; çré—of the goddess of fortune; eka—the only; ramaëam—
source of pleasure; ca—and; bhaväma—we must become; däsyaù—Your maidservants.

Seeing Your face encircled by curling locks of hair, Your cheeks beautified by earrings,
Your lips full of nectar, and Your smiling glance, and also seeing Your two imposing arms,
which take away our fear, and Your chest, which is the only source of pleasure for the
goddess of fortune, we must become Your maidservants.
gopé

RÄDHÄRÄËI, THE FAVORITE OF KÅÑËA

SB 10.30.28

anayärädhito nünaà

bhagavän harir éçvaraù

yan no vihäya govindaù

préto yäm anayad rahaù

anayä—by Her; ärädhitaù—perfectly worshiped; nünam—certainly; bhagavan—the Personality

of Godhead; hariù—Lord Kåñëa; éçvaraù—the supreme controller; yat—inasmuch as; naù—us;
vihäya—rejecting; govindaù—Lord Govinda; prétaù—pleased; yäm—whom; anayat—led;
rahaù—to a secluded place.

Certainly this particular gopé has perfectly worshiped the all-powerful Personality of
Godhead, Govinda, since He was so pleased with Her that He abandoned the rest of us and
brought Her to a secluded place.
gopé

KÅÑËA-KATHÄ; BHÜRI-DA

SB 10.31.9
 169

tava kathämåtaà tapta-jévanaà

kavibhir éòitaà kalmañäpaham

çravaëa-maìgalaà çrémad ätataà

bhuvi gåëanti ye bhüri-dä janäù

tava—Your; kathä-amåtam—the nectar of words; tapta-jévanam—life for those aggrieved in the

material world; kavibhiù—by great thinkers; éòitam—described; kalmaña-apaham—that which
drives away sinful reactions; çravaëa-maìgalam—giving spiritual benefit when heard; çåémat—
filled with spiritual power; ätatam—broadcast all over the world; bhuvi—in the material world;
gåëanti—chant and spread; ye—those who; bhüri-däù—most beneficent; janäù—persons.

The nectar of Your words and the descriptions of Your activities are the life and soul of
those suffering in this material world. These narrations, transmitted by learned sages,
eradicate one’s sinful reactions and bestow good fortune upon whoever hears them. These
narrations are broadcast all over the world and are filled with spiritual power. Certainly
those who spread the message of Godhead are most munificent.
gopé

WITHOUT KÅÑËA, A SECOND IS LIKE A MILLENNIUM

SB 10.31.15

aöati yad bhavän ahni känanaà

truöi yugäyate tväm apaçyatäm

kuöila-kuntalaà çré-mukhaà ca te

jaòa udékñatäà pakñma-kåd dåçäm

aöati—travel; yat—when; bhavän—You; ahni—during the daytime; känanam—to the forest;

truöi—about 1/1700 of a second; yugäyate—becomes like an entire millennium; tväm—You;
apaçyatäm—for those who do not see; kuöila—curling; kuntalam—with locks of hair; çré—
beautiful; mukham—face; ca—and; te—Your; jaòaù—foolish; udékñatäm—for those who are
eagerly looking; pakñma—of lids; kåt—the creator; dåçäm—of the eyes.

When You go off to the forest during the day, a tiny fraction of a second becomes like a
millennium for us because we cannot see You. And even when we can eagerly look upon
Your beautiful face, so lovely with its adornment of curly locks, our pleasure is hindered by
our eyelids, which were fashioned by the foolish creator.
gopé
 170

KÅÑËA’S LOTUS FEET ARE SO SOFT...!

SB 10.31.19

yat te sujäta-caraëämburuhaà staneñu

bhétäù çanaiù priya dadhémahi karkaçeñu

tenäöavém aöasi tad vyathate na kià svit

kürpädibhir bhramati dhér bhavad-äyuñäà naù

yat—which; te—Your; su-jäta—very fine; caraëa-ambu-ruham—lotus feet; staneñu—on the

breasts; bhétäù—being afraid; çanaiù—gently; priya—O dear one; dadhémahi—we place;
karkaçeñu—rough; tena—with them; aöavém—the forest; aöasi—You roam; tat—they; vyathate
—are distressed; na—not; kim svit—we wonder; kürpa-ädibhiù—by small stones and so on;
bhramati—flutters; dhéù—the mind; bhavat-äyuñäm—of those of whom Your Lordship is the
very life; naù—of us.

O dearly beloved! Your lotus feet are so soft that we place them gently on our breasts,
fearing that Your feet will be hurt. Our life rests only in You. Our minds, therefore, are
filled with anxiety that Your tender feet might be wounded by pebbles as You roam about
on the forest path.
gopé

“I AM NOT ABLE TO REPAY YOU”

SB 10.32.22

na päraye ’haà niravadya-saàyujäà

sva-sädhu-kåtyaà vibudhäyuñäpi vaù

yä mäbhajan durjara-geha-çåìkhaläù

saàvåçcya tad vaù pratiyätu sädhunä

na—not; päraye—am able to make; aham—I; niravadya-saàyujäm—to those who are

completely free from deceit; sva-sädhu-kåtyam—proper compensation; vibudha-äyuñä—with a
lifetime as long as that of the demigods; api—although; vaù—to you; yäù—who; mä—Me;
abhajan—have worshiped; durjara—difficult to overcome; geha-çåìkhaläù—the chains of
household life; saàvåçcya—cutting; tat—that; vaù—of you; pratiyätu—let it be returned;
sädhunä—by the good activity itself.
 171

I am not able to repay My debt for your spotless service, even within a lifetime of Brahmä.
Your connection with Me is beyond reproach. You have worshiped Me, cutting off all
domestic ties, which are difficult to break. Therefore please let your own glorious deeds be
your compensation.
Kåñëa

BY HEARING ABOUT GOPIS’ KÄMA ONE CONQUERS LUST

SB 10.33.39

vikréòitaà vraja-vadhübhir idaà ca viñëoù

çraddhänvito ’nuçåëuyäd atha varëayed yaù

bhaktià paräà bhagavati pratilabhya kämaà

håd-rogam äçv apahinoty acireëa dhéraù

vikréòitam—the sporting; vraja-vadhübhiù—with the young women of Våndävana; idam—this;

ca—and; viñëoù—by Lord Viñëu; çraddhä-anvitaù—faithfully; anuçåëuyät—hears; atha—or;
varëayet—describes; yaù—who; bhaktim—devotional service; paräm—transcendental;
bhagavati—unto the Supreme Personality of Godhead; pratilabhya—obtaining; kämam—
material lust; håt—in the heart; rogam—the disease; açu—quickly; apahinoti—he drives away;
acireëa—without delay; dhéraù—sober.

Anyone who faithfully hears or describes the Lord’s playful affairs with the young gopés of
Våndävana will attain the Lord’s pure devotional service. Thus he will quickly become
sober and conquer lust, the disease of the heart.
Çukadeva Gosvämé

KÅÑËA IS AKHILA-RASÄMÅTA-MÜRTI

SB 10.43.17

mallänäm açanir nåëäà nara-varaù stréëäà smaro mürtimän

gopänäà sva-jano ’satäà kñiti-bhujäà çästä sva-pitroù çiçuù

måtyur bhoja-pater viräò aviduñäà tattvaà paraà yoginäà

våñëénäà para-devateti vidito raìgaà gataù sägrajaù

 172

mallänäm—for the wrestlers; açaniù—lightning; nåëäm—for the males; nara-varaù—the best of

men; stréëäm—for the women; smaraù—Cupid; mürti-män—incarnate; gopänäm—for the
cowherds; sva-janaù—their relative; asatäm—impious; kñiti-bhujäm—for the kings; çästä—a
punisher; sva-pitroù—for His parents; çiçuù—a child; måtyuù—death; bhoja-pateù—for the
King of the Bhojas, Kaàsa; viräö—the totality of the material universe; aviduñäm—for the
unintelligent; tattvam—the Truth; param—Supreme; yoginäm—for the yogés; våñëénäm—for
the members of the Våñëi dynasty; para-devatä—their most worshipable Deity; iti—in these
ways; viditaù—understood; raìgam—the arena; gataù—He entered; sa—along with; agra-jaù—
His elder brother.

The various groups of people in the arena regarded Kåñëa in different ways when He
entered it with His elder brother. The wrestlers saw Kåñëa as a lightning bolt, the men of
Mathurä as the best of males, the women as Cupid in person, the cowherd men as their
relative, the impious rulers as a chastiser, His parents as their child, the King of the Bhojas
as death, the unintelligent as the Supreme Lord’s universal form, the yogés as the Absolute
Truth and the Våñëis as their supreme worshipable Deity.
Çukadeva Gosvämé

WHAT AUSTERITIES MUST THE GOPÉS HAVE PERFORMED!

SB 10.44.14

gopyas tapaù kim acaran yad amuñya rüpaà

lävaëya-säram asamordhvam ananya-siddham

dågbhiù pibanty anusaväbhinavaà duräpam

ekänta-dhäma yaçasaù çréya aiçvarasya

gopyaù—the gopés; tapaù—austerities; kim—what; acaran—performed; yat—from which;

amuñya—of such a one (Lord Kåñëa); rüpam—the form; lävaëya-säram—the essence of
loveliness; asama-ürdhvam—not paralleled or surpassed; ananya-siddham—not perfected by any
other ornament (self-perfect); dågbhiù—by the eyes; pibanti—they drink; anusava-abhinavam—
constantly new; duräpam—difficult to obtain; ekänta-dhäma—the only abode; yaçasaù—of
fame; çriyaù—of beauty; aiçvarasya—of opulence.

What austerities must the gopés have performed! With their eyes they always drink the
nectar of Lord Kåñëa’s form, which is the essence of loveliness and is not to be equaled or
surpassed. That loveliness is the only abode of beauty, fame and opulence. It is self-perfect,
ever fresh and extremely rare.
The women of Mathurä
 173

DAILY LÉLÄ OF KÅÑËA GOING TO THE FOREST

SB 10.44.16

prätar vrajäd vrajata äviçataç ca säyaà

gobhiù samaà kvaëayato ’sya niçamya veëum

nirgamya türëam abaläù pathi bhüri-puëyäù

paçyanti sa-smita-mukhaà sa-dayävalokam

prätaù—in the early morning; vrajät—from Vraja; vrajataù—of Him who is going; äviçataù—
entering; ca—and; säyam—in the evening; gobhiù samam—together with the cows; kvaëayataù
—who is playing; asya—His; niçamya—hearing; veëum—the flute; nirgamya—coming out;
türëam—quickly; abaläù—the women; pathi—on the road; bhüri—extremely; puëyäù—pious;
paçyanti—they see; sa—with; smita—smiling; mukham—face; sa-daya—merciful; avalokam—
with glances.

When the gopés hear Kåñëa 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.
The women of Mathurä

NOTHING AT ALL IS INDEPENDENT OF KÅÑËA

SB 10.46.43

dåñöaà çrutaà bhüta-bhavad-bhaviñyat

sthäsnuç cariñëur mahad alpakaà ca

vinäcyutäd vastu taräà na väcyaà

sa eva sarvaà paramätma-bhütaù

dåñöam—seen; çrutam—heard; bhüta—past; bhavat—present; bhaviñyat—future; sthäsnuù—

stationary; cariñëuù—mobile; mahat—large; alpakam—small; ca—and; vinä—apart from;
acyutät—the infallible Lord Kåñëa; vastu—thing; taräm—at all; na—is not; varyam—capable of
being named; saù—He; eva—alone; sarvam—everything; parama-ätma—as the Supersoul;
bhütaù—manifesting.
 174

Nothing can be said to exist independent of Lord Acyuta—nothing heard or seen, nothing in
the past, present or future, nothing moving or unmoving, great or small. He indeed is
everything, for He is the Supreme Soul.
Uddhava to Nanda and Yaçodä

KÅÑËA EMBRACED THE GOPÉS IN THE RÄSA-LÉLÄ

SB 10.47.60

näyaà çriyo ’ìga u nitänta-rateù prasädaù

svar-yoñitäà nalina-gandha-rucäà kuto ’nyäù

räsotsave ’sya bhuja-daëòa-gåhéta-kaëöha-

labdhäçiñäà ya udagäd vraja-vallabhénäm

na—not; ayam—this; çriyaù—of the goddess of fortune; aìge—on the chest; u—alas; nitänta-
rateù—who is very intimately related; prasädaù—the favor; svaù—of the heavenly planets;
yoñitäm—of women; nalina—of the lotus flower; gandha—having the aroma; rucäm—and
bodily luster; kutaù—much less; anyäù—others; rasa-utsave—in the festival of the räsa dance;
asya—of Lord Çré Kåñëa; bhuja-daëòa—by the arms; gåhéta—embraced; kaëöha—their necks;
labdha-äçiñäm—who achieved such a blessing; yaù—which; udagät—became manifest; vraja-
vallabhénäm—of the beautiful gopés, the transcendental girls of Vrajabhümi.

When Lord Çré Kåñëa was dancing with the gopés in the räsa-lélä, the gopés were
embraced by the arms of the Lord. This transcendental favor was never bestowed upon the
goddess of fortune or other consorts in the spiritual world. Indeed, never was such a thing
even imagined by the most beautiful girls in the heavenly planets, whose bodily luster and
aroma resemble the lotus flower. And what to speak of worldly women who are very
beautiful according to material estimation?
Uddhava

UDDHAVA WANTS TO BE A GRASS IN VRAJA

SB 10.47.61
 175

äsäm aho caraëa-reëu-juñäm ahaà syäà

våndävane kim api gulma-latauñadhénäm

yä dustyajaà sva-janam ärya-pathaà ca hitvä

bhejur mukunda-padavéà çrutibhir vimågyäm

äsam—of the gopés; aho—oh; caraëa-reëu—the dust of the lotus feet; juñäm—devoted to; aham
syäm—let me become; våndävane—in Våndävana; kim api—any one; gulma-latä-oñadhénäm—
among bushes, creepers and herbs; yä—they who; dustyajam—very difficult to give up; sva-
janam—family members; ärya-patham—the path of chastity; ca—and; hitvä—giving up; bhejuù
—worshiped; mukunda-padavém—the lotus feet of Mukunda, Kåñëa; çrutibhiù—by the Vedas;
vimågyäm—to be searched for.

The gopés of Våndävana have given up the association of their

husbands, sons and other family members, who are very

difficult to give up, and they have forsaken the path of chastity to take shelter of the lotus
feet of Mukunda, Kåñëa, which one should search for by Vedic knowledge. Oh, let me be
fortunate enough to be one of the bushes, creepers or herbs in Våndävana, because the
gopés trample them and bless them with the dust of their lotus feet.
Uddhava

THE BIRTH AND ACTIVITIES OF KÅÑËA ARE

INNUMERABLE

SB 10.51.38

käla-trayopapannäni

janma-karmäëi me nåpa

anukramanto naiväntaà

gacchanti paramarñayaù

käla—of time; traya—in three phases (past, present and future); upapannäni—occurring; janma
—births; karmäëi—and activities; me—My; nåpa—O King (Mucukunda); anukramantaù—
enumerating; na—not; eva—at all; antam—the end; gacchanti—reach; parama—the greatest;
åñayaù—sages.

O King, the greatest sages enumerate My births and activities, which take place throughout
the three phases of time, but never do they reach the end of them.
Kåñëa to Mucukunda
 176

THE POWER OF TIME—A KING BECOMES A WORM

SB 10.51.50

purä rathair hema-pariñkåtaiç caran

mataà-gajair vä nara-deva-saàjïitaù

sa eva kälena duratyayena te

kalevaro viö-kåmi-bhasma-saàjïitaù

purä—previously; rathaiù—in chariots; hema—with gold; pariñkåtaiù—furnished; caran—

riding; matam—fierce; gajaiù—on elephants; vä—or; nara-deva—king; saàjïitaù—named; saù
—that; eva—same; kälena—by time; duratyayena—unavoidable; te—Your; kalevaraù—body;
viö—as feces; kåmi—worms; bhasma—ashes; saàjïitaù—named.

The body that at first rides high on fierce elephants or chariots adorned with gold and is
known by the name “king” is later, by Your invincible power of time, called “feces,”
“worms,” or “ashes.”
Mucukunda

A POWERFUL CONQUERER IS LIKE A PET ANIMAL BEFORE

A WOMAN

SB 10.51.51

nirjitya dik-cakram abhüta-vigraho

varäsana-sthaù sama-räja-vanditaù

gåheñu maithunya-sukheñu yoñitäà

kréòä-mågaù püruña éça néyate

nirjitya—having conquered; dik—of directions; cakram—the whole circle; abhüta—nonexistent;

vigrahaù—any conflict for whom; vara-äsana—on an exalted throne; sthaù—seated; sama—
equal; räja—by kings; vanditaù—praised; gåheñu—in residences; maithunya—sex; sukheñu—
whose happiness; yoñitäm—of women; kréòä-mågaù—a pet animal; puruñaù—the person; éça
—O Lord; néyate—is led about.
 177

Having conquered the entire circle of directions and being thus free of conflict, a man sits
on a splendid throne, receiving praise from leaders who were once his equals. But when he
enters the women’s chambers, where sex pleasure is found, he is led about like a pet animal,
O Lord.
Mucukunda

WHICH BOON DO YOU WANT?

SB 10.51.55

na kämaye ’nyaà tava päda-sevanäd

akiïcana-prärthyatamäd varaà vibho

ärädhya kas tväà hy apavarga-daà hare

våëéta äryo varam ätma-bandhanam

na kämaye—I do not desire; anyam—another; tava—Your; päda—of the feet; sevanät—than the
service; akiïcana—by those who want nothing material; prärthya-tamät—which is the favorite
object of entreaty; varam—boon; vibho—O all-powerful one; ärädhya—worshiping; kaù—who;
tväm—You; hi—indeed; apavarga—of liberation; dam—the bestower; hare—O Lord Hari;
våëéta—would choose; äryaù—a spiritually advanced person; varam—boon; ätma—his own;
bandhanam—(cause of) bondage.

O all-powerful one, I desire no boon other than service to Your lotus feet, the boon most
eagerly sought by those free of material desire. O Hari, what enlightened person who
worships You, the giver of liberation, would choose a boon that causes his own bondage?
Mucukunda
 178

REJECTING KÅÑËA, A HUSBAND IS LIKE A LIVING

CORPSE

SB 10.60.45

tvak-çmaçru-roma-nakha-keça-pinaddham antar

mäàsästhi-rakta-kåmi-viö-kapha-pitta-vätam

jévac-chavaà bhajati känta-matir vimüòhä

yä te padäbja-makarandam ajighraté stré

tvak—with skin; çmaçru—whiskers; roma—bodily hair; nakha—nails; keça—and hair on the

head; pinaddham—covered; antaù—inside; mäàsa—flesh; asthi—bones; rakta—blood; kåmi—
worms; viö—stool; kapha—mucus; pitta—bile; vätam—and air; jévat—living; çavam—a corpse;
bhajati—
worships; känta—as husband or lover; matiù—
whose idea; vimüòhä—totally bewildered; yä—who; te—Your; pada-abja—of the lotus feet;
makarandam—the honey; ajighraté—not smelling; stré—woman.

A woman who fails to relish the fragrance of the honey of Your lotus feet becomes totally
befooled, and thus she accepts as her husband or lover a living corpse covered with skin,
whiskers, nails, head-hair and body-hair and filled with flesh, bones, blood, parasites, feces,
mucus, bile and air.
Rukmiëi

KÅÑËA EMBRACES SUDHÄMA

SB 10.81.16
 179

kvähaà daridraù päpéyän

kva kåñëaù çré-niketanaù

brahma-bandhur iti smähaà

bähubhyäà parirambhitaù

kva—who am; aham—I; daridraù—poor; päpéyän—sinful; kva—who is; kåñëaù—Kåñëa, the

Supreme Personality of Godhead; çré-niketanaù—the transcendental form of all opulence;
brahma-bandhuù—the friend of a brähmaëa, not fit even to be called a brähmaëa; iti—thus; sma
—certainly; aham—I; bähubhyäm—by the arms; parirambhitaù—embraced.

Who am I? A sinful, poor friend of a brähmaëa. And who is Kåñëa? The Supreme
Personality of Godhead, full in six opulences. Nonetheless, He has embraced me with His
two arms.
Sudamä

THE GOPÉS CONDENN BRAHMÄ

SB 10.82.39

çré-çuka uväca

gopyaç ca kåñëam upalabhya ciräd abhéñöaà

yat-prekñaëe dåçiñu pakñma-kåtaà çapanti

dågbhir hådé-kåtam alaà parirabhya sarväs

tad-bhävam äpur api nitya-yujäà duräpam

çré-çukaù uväca—Çukadeva Gosvämé said; gopyaù—the young cowherd women; ca—and;

kåñëam—Kåñëa; upalabhya—sighting; cirät—after a long time; abhéñöam—their object of
desire; yat—whom; prekñaëe—while seeing; dåçiñu—on their eyes; pakñma—of lids; kåtam—
the maker; çapanti—they would curse; dågbhiù—with their eyes; hådé-kåtam—taken into their
hearts; alam—to their satisfaction; parirabhya—embracing; sarväù—all of them; tat—in Him;
bhävam—ecstatic absorption; äpuù—attained; api—even though; nitya—constantly; yujäm—for
those who engage in yogic discipline; duräpam—difficult to attain.

Çukadeva Gosvämé said: While gazing at their beloved Kåñëa, the young gopés used to
condemn the creator of their eyelids, [which would momentarily block their vision of Him].
Now, seeing Kåñëa again after such a long separation, with their eyes they took Him into
their hearts, and there they embraced Him to their full satisfaction. In this way they became
totally absorbed in ecstatic meditation on Him, although those who constantly practice
mystic yoga find such absorption difficult to achieve.
gopé
 180

YASYÄTMA-BUDDHIÙ KUËAPE TRI-DHÄTUKE...

SB 10.84.13

yasyätma-buddhiù kuëape tri-dhätuke

sva-dhéù kalaträdiñu bhauma ijya-dhéù

yat-tértha-buddhiù salile na karhicij

janeñv abhijïeñu sa eva go-kharaù

yasya—whose; ätma—as his self; buddhiù—idea; kuëape—in a corpselike body; tri-dhätuke—

made of three basic elements; sva—as his own; dhéù—idea; kalatra-ädiñu—in wife and so on;
bhaume—in earth; ijya—as worshipable; dhéù—idea; yat—whose; tértha—as a place of
pilgrimage; buddhiù—idea; salile—in water; na karhicit—never; janeñu—in men; abhijïeñu—
wise; saù—he; eva—indeed; gaù—a cow; kharaù—or an ass.

One who identifies his self as the inert body composed of mucus, bile and air, who assumes
his wife and family are permanently his own, who thinks an earthen image or the land of his
birth is worshipable, or who sees a place of pilgrimage as merely the water there, but who
never identifies himself with, feels kinship with, worships or even visits those who are wise
in spiritual truth—such a person is no better than a cow or an ass.
Kåñëa

KÅÑËA IS THE GLOW OF MOON, ETC.

SB 10.85.7

käntis tejaù prabhä sattä

candrägny-arkarkña-vidyutäm

yat sthairyaà bhü-bhåtäà bhümer

våttir gandho ’rthato bhavän

käntiù—the attractive glow; tejaù—brilliance; prabhä—luminosity; sattä—and particular

existence; candra—of the moon; agni—fire; arka—the sun; åkña—the stars; vidyutäm—and
lightning; yat—which; sthairyam—permanence; bhü-bhåtäm—of mountains; bhümeù—of the
earth; våttiù—the quality of sustaining; gandhaù—fragrance; arthataù—in truth; bhavän—
Yourself.
 181

The glow of the moon, the brilliance of fire, the radiance of the sun, the twinkling of the
stars, the flash of lightning, the permanence of mountains and the aroma and sustaining
power of the earth—all these are actually You.
Vasudeva

THE PURPOSE OF THIS WORLD

SB 10.87.2

çré-çuka uväca

buddhéndriya-manaù-präëän

janänäm asåjat prabhuù

mäträrthaà ca bhavärthaà ca

ätmane ’kalpanäya ca

çré-çukaù uväca—Çukadeva Gosvämé said; buddhi—material intelligence; indriya—senses;

manaù—mind; präëän—and vital air; janäëäm—of the living entities; asåjat—sent forth;
prabhuù—the Supreme Lord; mätra—of sense gratification; artham—for the sake; ca—and;
bhava—of birth (and the activities that follow it); artham—for the sake; ca—and; ätmane—for
the soul (and his attainment of happiness in his next life); akalpanäya—for his ultimate
abandonment of material motives; ca—and.

Çukadeva Gosvamé said: The Supreme Lord manifested the material intelligence, senses,
mind and vital air of the living entities so that they could indulge their desires for sense
gratification, take repeated births to engage in fruitive activities, become elevated in future
lives and ultimately attain liberation.
Çukadeva Gosvämé

THE ENEMIES OF KÅÑËA ATTAIN THE SAME DESTINATION

AS THE IMPERSONALISTS

SB 10.87.23
 182

nibhåta-marun-mano-’kña-dåòha-yoga-yujo hådi yan

munaya upäsate tad arayo ’pi yayuù smaraëät

striya uragendra-bhoga-bhuja-daëòa-viñakta-dhiyo

vayam api te samäù sama-dåço ’ìghri-saroja-sudhäù

nibhåta—brought under control; marut—with breathing; manaù—mind; akña—and senses;

dåòha-yoga—in steadfast yoga; yujaù—engaged; hådi—in the heart; yat—which; munayaù—
sages; upäsate—worship; tat—that; arayaù—enemies; api—also; yayuù—attained; smaraëät—
by remembering; striyaù—women; uraga-indra—of lordly serpents; bhoga—(like) the bodies;
bhuja—whose arms; daëòa—rodlike; viñakta—attracted; dhiyaù—whose minds; vayam—we;
api—also; te—to You; samäù—equal; sama—equal; dåçaù—whose vision; aìghri—of the feet;
saroja—lotuslike; sudhäù—(relishing) the nectar.

Simply by constantly thinking of Him, the enemies of the Lord attained the same Supreme
Truth whom sages fixed in yoga worship by controlling their breath, mind and senses.
Similarly, we çrutis, who generally see You as all-pervading, will achieve the same nectar
from Your lotus feet that Your consorts are able to relish because of their loving attraction
to Your mighty, serpentine arms, for You look upon us and Your consorts in the same way.
çrutis

WHO WORSHIPS KÅÑËA BECOME FREE FROM THE MODES

SB 10.88.5

harir hi nirguëaù säkñät

puruñaù prakåteù paraù

sa sarva-dåg upadrañöä

taà bhajan nirguëo bhavet

hariù—the Supreme Lord Hari; hi—indeed; nirguëaù—untouched by the material modes; säkñät
—absolutely; puruñaù—the Personality of Godhead; prakåteù—to material nature; paraù—
transcendental; saù—He; sarva—everything; dåk—seeing; upadrañöä—the witness; tam—Him;
bhajan—by worshiping; nirguëaù—free from the material modes; bhavet—one becomes.

Lord Hari, however, has no connection with the material modes. He is the Supreme
Personality of Godhead, the all-seeing eternal witness, who is transcendental to material
nature. One who worships Him becomes similarly free from the material modes.
Çukadeva Gosvämé
 183

KÅÑËA TAKES AWAY THEWEALTH OF THE DEVOTEE

SB 10.88.8

çré-bhagavän uväca

yasyäham anugåhëämi

hariñye tad-dhanaà çanaiù

tato ’dhanaà tyajanty asya

svajanä duùkha-duùkhitam

çré-bhagavän uväca—the Personality of Godhead said; yasya—whom; aham—I; anugåhëämi—

favor; hariñye—I will take away; tat—his; dhanam—wealth; çanaiù—gradually; tataù—then;
adhanam—poor; tyajanti—abandon; asya—his; sva-janäù—relatives and friends; duùkha-
duùkhitam—who suffers one distress after another.

The Personality of Godhead said: If I especially favor someone, I gradually deprive him of
his wealth. Then the relatives and friends of such a poverty-stricken man abandon him. In
this way he suffers one distress after another.
Kåñëa

JANA-NIVÄSA

SB 10.90.48

jayati jana-niväso devaké-janma-vädo

yadu-vara-pariñat svair dorbhir asyann adharmam

sthira-cara-våjina-ghnaù su-smita-çré-mukhena

vraja-pura-vanitänäà vardhayan käma-devam

jayati—eternally lives gloriously; jana-niväsaù—He who lives among human beings like the
members of the Yadu dynasty and is the ultimate resort of all living entities; devaké-janma-vädaù
—known as the son of Devaké (No one can actually become the father or mother of the Supreme
Personality of Godhead. Therefore devaké-janma-vada means that He is known as the son of
Devaké. Similarly, He is also known as the son of mother Yaçodä, Vasudeva and Nanda
Mahäräja.); yadu-vara-pariñat—served by the members of the Yadu dynasty or the cowherd men
of Våndävana (all of whom are constant associates of the Supreme Lord and are the Lord’s
eternal servants); svaiù dorbhiù—by His own arms, or by His devotees like Arjuna who are just
 184

like His own arms; asyan—killing; adharmam—demons or the impious; sthira-cara-våjina-

ghnaù—the destroyer of all the ill fortune of all living entities, moving and not moving; su-smita
—always smiling; çré-mukhena—by His beautiful face; vraja-pura-vanitänäm—of the damsels
of Våndävana; vardhayan—increasing; käma-devam—the lusty desires.

Lord Çré Kåñëa is He who is known as jana-niväsa, the ultimate resort of all living entities,
and who is also known as Devakénandana or Yaçodä-nandana, the son of Devaké and
Yaçodä. He is the guide of the Yadu dynasty, and with His mighty arms He kills everything
inauspicious, as well as every man who is impious. By His presence He destroys all things
inauspicious for all living entities, moving and inert. His blissful smiling face always
increases the lusty desires of the gopés of Våndävana. May He be all glorious and happy!
Çukadeva Gosvämé

RUNNING WITH EYES CLOSED

SB 11.2.35

yän ästhäya naro räjan

na pramädyeta karhicit

dhävan nimélya vä netre

na skhalen na pated iha

yän—which (means); ästhäya—accepting; naraù—a man; räjan—O King; na pramädyeta—is

not bewildered; karhicit—ever; dhävan—running; nimélya—closing; vä—or; netre—his eyes; na
skhalet—will not trip; na patet—will not fall; iha—on this path.

O King, one who accepts this process of devotional service to the Supreme Personality of
Godhead will never blunder on his path in this world. Even while running with eyes closed,
he will never trip or fall.
Çré Kavi

BHAYAÀ DVITÉYÄBHINIVEÇATAÙ SYÄD

SB 11.2.37
 185

bhayaà dvitéyäbhiniveçataù syäd

éçäd apetasya viparyayo ’småtiù

tan-mäyayäto budha äbhajet taà

bhaktyaikayeçaà guru-devatätmä

bhayam—fear; dvitéya—in something seeming to be other than the Lord; abhiniveçataù—

because of absorption; syät—it will arise; éçät—from the Supreme Lord; apetasya—for one who
has turned away; viparyayaù—misidentification; asmåtiù—forgetfulness; tat—of the Lord;
mäyayä—by the illusory energy; ataù—therefore; budhaù—an intelligent person; äbhajet—
should worship fully; tam—Him; bhaktyä—with devotion; ekayä—unalloyed; éçam—the Lord;
guru-devatä-ätmä—one who sees his own spiritual master as his lord and very soul.

Fear arises when a living entity misidentifies himself as the material body because of
absorption in the external, illusory energy of the Lord. When the living entity thus turns
away from the Supreme Lord, he also forgets his own constitutional position as a servant of
the Lord. This bewildering, fearful condition is effected by the potency for illusion, called
mäyä. 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.
Çré Kavi

SYMPTOMS OF PREMÄ

SB 11.2.40

evaà-vrataù sva-priya-näma-kértyä

jätänurägo druta-citta uccaiù

hasaty atho roditi rauti gäyaty

unmäda-van nåtyati loka-bähyaù

evam-vrataù—when one thus engages in the vow to chant and dance; sva—own; priya—very
dear; näma—holy name; kértya—by chanting; jäta—in this way develops; anurägaù—
attachment; druta-cittaù—with a melted heart; uccaiù—loudly; hasati—laughs; atho—also;
roditi—cries; rauti—becomes agitated; gäyati—chants; unmäda-vat—like a madman; nåtyati—
dancing; loka-bähyaù—without caring for outsiders.
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By chanting the holy name of the Supreme Lord, one comes to the stage of love of Godhead.
Then the devotee is fixed in his vow as an eternal servant of the Lord, and he gradually
becomes very much attached to a particular name and form of the Supreme Personality of
Godhead. As his heart melts with ecstatic love, he laughs very loudly or cries or shouts.
Sometimes he sings and dances like a madman, for he is indifferent to public opinion.
Çré Kavi

BHAKTIR PAREÇÄNUBHAVO VIRAKTIR

SB 11.2.42

bhaktiù pareçänubhavo viraktir

anyatra caiña trika eka-kälaù

prapadyamänasya yathäçnataù syus

tuñöiù puñöiù kñud-apäyo ’nu-ghäsam

bhaktiù—devotion; para-éça—of the Supreme Personality of Godhead; anubhavaù—direct

perception; viraktiù—detachment; anyatra—from everything else; ca—and; eñaù—this; trikaù—
group of three; eka-kälaù—simultaneously; prapadyamänasya—for one in the process of taking
shelter of the Supreme Lord; yathä—in the same way as; açnataù—for one engaged in eating;
syuù—they occur; tuñöiù—satisfaction; puñöiù—nourishment; kñut-apäyaù—eradication of
hunger; anu-ghäsam—increasingly with each morsel.

Devotion, direct experience of the Supreme Lord, and detachment from other things—these
three occur simultaneously for one who has taken shelter of the Supreme Personality of
Godhead, in the same way that pleasure, nourishment and relief from hunger come
simultaneously and increasingly, with each bite, for a person engaged in eating.
Çré Kavi

UTTAMA-BHÄGAVATA

SB 11.2.45
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çré-havir uväca

sarva-bhüteñu yaù paçyed

bhagavad-bhävam ätmanaù

bhütäni bhagavaty ätmany

eña bhägavatottamaù

çré-haviù uväca—Çré Havir said; sarva-bhüteñu—in all objects (in matter, spirit, and
combinations of matter and spirit); yaù—anyone who; paçyet—sees; bhagavat-bhävam—the
ability to be engaged in the service of the Lord; ätmanaù—of the supreme spirit soul, or the
transcendence beyond the material concept of life; bhütäni—all beings; bhagavati—in the
Supreme Personality of Godhead; ätmani—the basic principle of all existence; eñaù—this;
bhagavata-uttamaù—a person advanced in devotional service.

Çré Havir said: The most advanced devotee sees within everything the soul of all souls, the
Supreme Personality of Godhead, Çré Kåñëa. Consequently he sees everything in relation
to the Supreme Lord and understands that everything that exists is eternally situated within
the Lord.
Çré Havir

MADHYAMA-BHÄGAVATA

SB 11.2.46

ésvare tad-adhéneñu

bäliçeñu dviñatsu ca

prema-maitré-kåpopekñä

yaù karoti sa madhyamaù

éçvare—unto the Supreme Personality of Godhead; tat-adhéneñu—to persons who have taken
fully to Kåñëa consciousness; bäliçeñu—unto the neophytes or the ignorant; dviñatsu—to
persons envious of Kåñëa and Kåñëa’s devotees; ca—and; prema—love; maitré—friendship;
kåpä—mercy; upekñäù—negligence; yaù—anyone who; karoti—does; saù—he; madhyamaù—a
second-class devotee.

An intermediate or second-class devotee, called madhyama-adhikäré, offers his love to the

Supreme Personality of Godhead, is a sincere friend to all the devotees of the Lord, shows
mercy to ignorant people who are innocent and disregards those who are envious of the
Supreme Personality of Godhead.
Çré Havir
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PRAKÅTA-BHAKTA

SB 11.2.47

arcäyäm eva haraye

püjäà yaù çraddhayehate

na tad-bhakteñu cänyeñu

sa bhaktaù präkåtaù småtaù

arcäyäm—Deity; eva—certainly; haraye—to Lord Hari; püjäm—worship; yaù—who;

çraddhayä—faithfully; éhate—engages; na—not; tat—of Kåñëa; bhakteñu—toward the
devotees; ca—and; anyeñu—toward people in general; saù—he; bhaktaù präkåtaù—materialistic
devotee; småtaù—is called.

A devotee who faithfully engages in the worship of the Deity in the temple but does not
behave properly toward other devotees or people in general is called a präkåta-bhakta, a
materialistic devotee, and is considered to be in the lowest position.
Çré Havir

TASMÄD GURUÀ PRAPADYETA

SB 11.3.21

tasmäd guruà prapadyeta

jijïäsuù çreya uttamam

çäbde pare ca niñëätaà

brahmaëy upaçamäçrayam

tasmät—therefore; gurum—a spiritual master; prapadyeta—one should take shelter of; jijïäsuù—
being inquisitive; çreyaù uttamam—about the highest good; çäbde—in the Vedas; pare—in the
Supreme; ca—and; niñëätam—perfectlyknowledgeable; brahmaëi—(in these two aspects) of the
Absolute Truth; upaçama-äçrayam—fixed in detachment from material affairs.
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Therefore any person who seriously desires real happiness must seek a bona fide spiritual
master and take shelter of him by initiation. The qualification of the bona fide guru is that
he has realized the conclusions of the scriptures by deliberation and is able to convince
others of these conclusions. Such great personalities, who have taken shelter of the Supreme
Godhead, leaving aside all material considerations, should be understood to be bona fide
spiritual masters.
Çré Prabudha

BHAKTI GENERATES BHAKTI

SB 11.3.31

bhaktyä saïjätayä bhaktyä

The fruit of sädhana-bhakti is prema-bhakti.

Çré Prabudha

DIFFERENT SPECIES OF LIFE; THE SOUL IS ALWAYS THE

SAME

SB 11.3.39

aëòeñu peçiñu taruñv aviniçciteñu

präëo hi jévam upadhävati tatra tatra

sanne yad indriya-gaëe ’hami ca prasupte

küöa-stha äçayam åte tad-anusmåtir naù

aëòeñu—in (species of life born from) eggs; peçiñu—in embryos; taruñu—in plants;
aviniçciteñu—in species of indeterminate origin (born from perspiration); präëaù—the vital air;
hi—indeed; jévam—the soul; upadhävati—follows; tatra tatra—from one species to another;
sanne—they are merged; yat—when; indriya-gaëe—all the senses; ahami—the false ego; ca—
also; prasupte—in deep sleep; küöa-sthaù—unchanging; äçayam—the subtle covering of
contaminated consciousness, the liìga-çaréra; åte—without; tat—of that; anusmåtiù—(there is)
subsequent remembrance; naù—our.
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The spirit soul is born in many different species of life within the material world. Some
species are born from eggs, others from embryos, others from the seeds of plants and trees,
and others from perspiration. But in all species of life the präëa, or vital air, remains
unchanging and follows the spirit soul from one body to another. Similarly, the spirit soul is
eternally the same despite its material condition of life. We have practical experience of
this. When we are absorbed in deep sleep without dreaming, the material senses become
inactive, and even the mind and false ego are merged into a dormant condition. But
although the senses, mind and false ego are inactive, one remembers upon waking that he,
the soul, was peacefully sleeping.
Çré Pippaläyana

KÅÑËA-VARËAÀ TVIÑÄKÅÑËAM

SB 11.5.32

kåñëa-varëaà tviñäkåñëaà

säìgopäìgästra-pärñadam

yajïaiù saìkértana-präyair

yajanti hi su-medhasaù

kåñëa-varëam—repeating the syllables kåñ-ëa; tviñä—with a luster; akåñëam—not black

(golden); sa-aìga—along with associates; upa-aìga—servitors; astra—weapons; pärñadam—
confidential companions; yajïaiù—by sacrifice; saìkértana-präyaiù—consisting chiefly of
congregational chanting; yajanti—they worship; hi—certainly; su-medhasaù—intelligent
persons.

In the age of Kali, intelligent persons perform congregational chanting to worship the
incarnation of Godhead who constantly sings the names of Kåñëa. Although His complexion
is not blackish, He is Kåñëa Himself. He is accompanied by His associates, servants,
weapons and confidential companions.
Çré Karabhäjana

MAHÄ-PURUÑA

SB 11.5.33-34
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dhyeyaà sadä paribhava-ghnam abhéñöa-dohaà

térthäspadaà çiva-viriïci-nutaà çaraëyam

bhåtyärti-haà praëata-päla bhaväbdhi-potaà

vande mahä-puruña te caraëäravindam

dhyeyam—fit to be meditated upon; sadä—always; paribhava—the insults of material existence;

ghnam—which destroy; abhéñöa—the true desire of the soul; doham—which amply reward;
tértha—of all the holy places and great saintly personalities; äspadam—the abode; çiva-viriïci—
by the greatest of demigods, Lord Çiva and Brahmä; nutam—which are bowed down to;
çaraëyam—most worthy of taking shelter of; bhåtya—of Your servants; ärti-ham—which relieve
the distress; praëata-päla—O protector of all who simply offer respects to You; bhava-abdhi—of
the ocean of birth and death; potam—which are a suitable boat (for crossing); vande—I offer my
homage; mahä-puruña—O Lord Mahäprabhu; te—to Your; caraëa-aravindam—lotus feet.

My dear Lord, You are the Mahä-puruña, the Supreme Personality of Godhead, and I
worship Your lotus feet, which are the only eternal object of meditation. Those feet destroy
the embarrassing conditions of material life and freely award the greatest desire of the soul,
the attainment of pure love of Godhead. My dear Lord, Your lotus feet are the shelter of all
holy places and of all saintly authorities in the line of devotional service and are honored by
powerful demigods like Lord Çiva and Lord Brahmä. My Lord, You are so kind that You
willingly protect all those who simply bow down to You with respect, and thus You
mercifully relieve all the distress of Your servants. In conclusion, my Lord, Your lotus feet
are actually the suitable boat for crossing over the ocean of birth and death, and therefore
even Lord Brahmä and Lord Çiva seek shelter at Your lotus feet.”
Çré Karabhäjana

tyaktvä su-dustyaja-surepsita-räjya-lakñméà

dharmiñöha ärya-vacasä yad agäd araëyam

mäyä-mågaà dayitayepsitam anvadhävad

vande mahä-puruña te caraëäravindam

tyaktvä—abandoning; su-dustyaja—most difficult to give up; sura-épsita—anxiously desired by

the demigods; räjya-lakñmém—the goddess of fortune and her opulence; dharmiñöhaù—most
perfectly fixed in religiousness; ärya-vacasä—according to the words of a brähmaëa (who had
cursed Him to be deprived of all the happiness of family life); yat—He who; agät—went;
araëyam—to the forest (taking to the renounced order of life); mäyä-mågam—the conditioned
soul, who is always searching out illusory enjoyment; dayitayä—out of sheer mercy; épsitam—
His desired object; anvadhävat—running after; vande—I offer my homage; mahä-puruña—O
Lord Mahäprabhu; te—to Your; caraëa-aravindam—lotus feet.
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O Mahä-puruña, I worship Your lotus feet. You gave up the association of the goddess of
fortune and all her opulence, which is most difficult to renounce and is hankered after by
even the great demigods. Being the most faithful follower of the path of religion, You thus
left for the forest in obedience to a brähmaëa’s curse. Out of sheer mercifulness You chased
after the fallen conditioned souls, who are always in pursuit of the false enjoyment of
illusion, and at the same time engaged in searching out Your own desired object, Lord
Çyämasundara.
Çré Karabhäjana

DEVARÑI-BHÜTÄPTA-NÅËÄÀ PITÈËÄM

SB 11.5.41

devarñi-bhütäpta-nåëäà pitèëäà

na kiìkaro näyam åëé ca räjan

sarvätmanä yaù çaraëaà çaraëyaà

gato mukundaà parihåtya kartam

deva—of the demigods; åñi—of the sages; bhüta—of ordinary living entities; äpta—of friends
and relatives; nåëäm—of ordinary men; pitèëäm—of the forefathers; na—not; kiìkaraù—the
servant; na—nor; ayam—this one; åëé—debtor; ca—also; räjan—O King; sarva-ätmanä—with
his whole being; yaù—a person who; çaraëam—shelter; çaraëyam—the Supreme Personality of
Godhead, who affords shelter to all; gataù—approached; mukundam—Mukunda; parihåtya—
giving up; kartam—duties.

O King, one who has given up all material duties and has taken full shelter of the lotus feet
of Mukunda, who offers shelter to all, is not indebted to the demigods, great sages, ordinary
living beings, relatives, friends, mankind or even one’s forefathers who have passed away.
Since all such classes of living entities are part and parcel of the Supreme Lord, one who has
surrendered to the Lord’s service has no need to serve such persons separately.
Çré Karabhäjana

ACCIDENTAL FALL DOWN

SB 11.5.42
 193

sva-päda-mülam bhajataù priyasya

tyaktänya-bhävasya hariù pareçaù

vikarma yac cotpatitaà kathaïcid

dhunoti sarvaà hådi sanniviñöaù

sva-päda-mülam—the lotus feet of Kåñëa, the shelter of the devotees; bhajataù—who is engaged
in worshiping; priyasya—who is very dear to Kåñëa; tyakta—given up; anya—for others;
bhävasya—of one whose disposition or inclination; hariù—the Supreme Personality of Godhead;
para-éçaù—the Supreme Lord; vikarma—sinful activities; yat—whatever; ca—and; utpatitam—
occurred; kathaïcit—somehow; dhunoti—removes; sarvam—all; hådi—in the heart; sanniviñöaù
—entered.

One who has thus given up all other engagements and has taken full shelter at the lotus feet
of Hari, the Supreme Personality of Godhead, is very dear to the Lord. Indeed, if such a
surrendered soul accidentally commits some sinful activity, the Supreme Personality of
Godhead, who is seated within everyone’s heart, immediately takes away the reaction to
such sin.
Çré Karabhäjana

ÇIÇUPÄLA WAS ALWAYS THINKING IN KÅÑËA

SB 11.5.48

vaireëa yaà nåpatayaù çiçupäla-pauëòra-

çälvädayo gati-viläsa-vilokanädyaiù

dhyäyanta äkåta-dhiyaù çayanäsanädau

tat-sämyam äpur anurakta-dhiyäà punaù kim

vaireëa—with envy; yam—whom (Lord Kåñëa); nå-patayaù—kings; çiçupäla-pauëòra-çälva-

ädayaù—like Çiçupäla, Pauëòraka, Çälva, etc.; gati—upon His movements; viläsa—sporting;
vilokana—glances; ädyaiù—and so forth; dhyäyantaù—meditating; äkåta—thus fixed; dhiyaù—
their minds; çayana—in the activities of lying down; äsana-ädau—sitting, and so on; tat-sämyam
—a position on the same level with Him (that is, a position in the eternal, spiritual world); äpuù
—they achieved; anurakta-dhiyäm—for those whose minds are naturally attached in a favorable
way; punaù kim—what to speak of in comparison.
 194

Inimical kings like Çiçupäla, Pauëòraka and Çälva were always thinking about Lord Kåñëa.
Even while they were lying down, sitting or engaging in other activities, they enviously
meditated upon the bodily movements of the Lord, His sporting pastimes, His loving glances
upon His devotees, and other attractive features displayed by the Lord. Being thus always
absorbed in Kåñëa, they achieved spiritual liberation in the Lord’s own abode. What then
can be said of the benedictions offered to those who constantly fix their minds on Lord
Kåñëa in a favorable, loving mood?
Närada Muni to Vasudeva

THE POWER OF THE REMNANTS OF THE LORD

SB 11.6.46

tvayopabhukta-srag-gandha-

väso-’laìkära-carcitäù

ucchiñöa-bhojino däsäs

tava mäyäà jayema hi

tvayä—by You; upabhukta—already enjoyed; srak—with the garlands; gandha—fragrances;

väsaù—garments; alaìkära—and ornaments; carcitäù—adorned; ucchiñöa—the remnants of
Your food; bhojinaù—eating; däsäù—Your servants; tava—Your; mäyäm—illusory energy;
jayema—we will conquer; hi—indeed.

Simply by decorating ourselves with the garlands, fragrant oils, clothes and ornaments that
You have already enjoyed, and by eating the remnants of Your meals, we, Your servants,
will indeed conquer Your illusory energy.
Uddhava

ATTRACTION TO WOMEN

SB 11.8.8

yoñid-dhiraëyäbharaëämbarädi-

dravyeñu mäyä-raciteñu müòhaù

pralobhitätmä hy upabhoga-buddhyä

pataìga-van naçyati nañöa-dåñöiù

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yoñit—of women; hiraëya—golden; äbharaëa—ornaments; ambara—clothing; ädi—and so on;

dravyeñu—upon seeing such things; mäyä—by the illusory energy of the Lord; raciteñu—
manufactured; müòhaù—a fool with no discrimination; pralobhita—aroused by lusty desires;
ätmä—such a person; hi—certainly; upabhoga—for sense gratification; buddhyä—with the
desire; pataìga-vat—like the moth; naçyati—is destroyed; nañöa—is ruined; dåñöiù—whose
intelligence.

A foolish person with no intelligent discrimination is immediately aroused at the sight of a

lusty woman beautifully decorated with golden ornaments, fine clothing and other cosmetic
features. Being eager for sense gratification, such a fool loses all intelligence and is
destroyed just like the moth who rushes into the blazing fire.
Çré-brähmaëa

THE RARE HUMAN FORM OF LIFE

SB 11.9.29

labdhvä su-durlabham idaà bahu-sambhavänte

mänuñyam artha-dam anityam apéha dhéraù

türëaà yateta na pated anu-måtyu yävan

niùçreyasäya viñayaù khalu sarvataù syät

labdhvä—having obtained; su-durlabham—that which is very difficult to obtain; idam—this;

bahu—many; sambhava—births; ante—after; mänuñyam—human form of life; artha-dam—
which awards great value; anityam—not eternal; api—although; iha—in this material world;
dhéraù—one who has sober intelligence; türëam—immediately; yateta—should endeavor; na—
not; patet—has fallen; anu-måtyu—always subject to death; yävat—as long as; niùçreyasäya—
for ultimate liberation; viñayaù—sense gratification; khalu—always; sarvataù—in all conditions;
syät—is possible.

After many, many births and deaths one achieves the rare human form of life, which,
although temporary, affords one the opportunity to attain the highest perfection. Thus a
sober human being should quickly endeavor for the ultimate perfection of life as long as his
body, which is always subject to death, has not fallen down and died. After all, sense
gratification is available even in the most abominable species of life, whereas Kåñëa
consciousness is possible only for a human being.
Çré-brähmaëa
 196

GURU—LIKE WOOD AND FIRE

SB 11.10.12

äcäryo ’raëir ädyaù syäd

ante-väsy uttaräraëiù

tat-sandhänaà pravacanaà

vidyä-sandhiù sukhävahaù

äcäryaù—the spiritual master; araëiù—sacred kindling wood used in the sacrificial fire; ädyaù—
held beneath; syät—is to be considered; ante-väsé—the disciple; uttara—at the top; araëiù—
kindling wood; tat-sandhänam—the stick in the middle, which connects the upper and lower
wood; pravacanam—instructions; vidyä—transcendental knowledge; sandhiù—like the fire,
arising from the friction, that spreads throughout the firewood; sukha—happiness; ävahaù—
bringing.

The spiritual master can be compared to the lower kindling stick, the disciple to the upper
kindling stick, and the instruction given by the guru to the third stick placed in between.
The transcendental knowledge communicated from guru to disciple is compared to the fire
arising from the contact of these, which burns the darkness of ignorance to ashes, bringing
great happiness both to guru and disciple.
Kåñëa

MERE SCHOLARSHIP WITHOUT KÅÑËA IS USELESS

SB 11.11.18

çabda-brahmaëi niñëäto

na niñëäyät pare yadi

çramas tasya çrama-phalo

hy adhenum iva rakñataù

çabda-brahmaëi—in the Vedic literature; niñëätaù—expert through complete study; na niñëäyät

—does not absorb the mind; pare—in the Supreme; yadi—if; çramaù—labor; tasya—his; çrama
—of great endeavor; phalaù—the fruit; hi—certainly; adhenum—a cow that gives no milk; iva—
like; rakñataù—of one who is taking care of.
 197

If through meticulous study one becomes expert in reading Vedic literature but makes no
endeavor to fix one’s mind on the Supreme Personality of Godhead, then one’s endeavor is
certainly like that of a man who works very hard to take care of a cow that gives no milk. In
other words, the fruit of one’s laborious study of Vedic knowledge will simply be the labor
itself. There will be no other tangible result.
Kåñëa

BEHAVIOR OF A SAINTLY PERSON

SB 11.11.29-32

çré-bhagavän uväca

kåpälur akåta-drohas

titikñuù sarva-dehinäm

satya-säro ’navadyätmä

samaù sarvopakärakaù

çré-bhagavän uväca—the Supreme Personality of Godhead said; kåpäluù—unable to tolerate the

suffering of others; akåta-drohaù—never injuring others; titikñuù—forgiving; sarva-dehinäm—
toward all living entities; satya-säraù—one who lives by truth and whose strength and firmness
come from truthfulness; anavadya-ätmä—a soul free from envy, jealousy, etc.; samaù—whose
consciousness is equal both in happiness and in distress; sarva-upakärakaù—always endeavoring
as far as possible for the welfare of all others.

The Supreme Personality of Godhead said: O Uddhava, a saintly person is merciful and
never injures others. Even if others are aggressive he is tolerant and forgiving toward all
living entities. His strength and meaning in life come from the truth itself, he is free from all
envy and jealousy, and his mind is equal in material happiness and distress. Thus, he
dedicates his time to work for the welfare of all others.
Kåñëa

NO ONE ATTAINS KÅÑËA BY ANY OTHER WAY THAN

BHAKTI

SB 11.12.9
 198

yaà na yogena säìkhyena

däna-vrata-tapo-’dhvaraiù

vyäkhyä-svädhyäya-sannyäsaiù

präpnuyäd yatnavän api

yam—whom; na—not; yogena—by the mystic yoga systems; säìkhyena—by philosophical

speculation; däna—by charity; vrata—vows; tapaù—austerities; adhvaraiù—or Vedic ritualistic
sacrifices; vyäkhyä—by explaining Vedic knowledge to others; svädhyäya—personal study of
the Veda; sannyäsaiù—or by taking the renounced order of life; präpnuyät—can one obtain;
yatna-vän—with great endeavor; api—even.

Even though one engages with great endeavor in the mystic yoga system, philosophical
speculation, charity, vows, penances, ritualistic sacrifices, teaching of Vedic mantras to
others, personal study of the Vedas, or the renounced order of life, still one cannot achieve
Me.
Kåñëa

THE SOUND VIBRATION OF THE VEDAS MANIFEST KÅÑËA

SB 11.12.18

yathänalaù khe ’nila-bandhur uñmä

balena däruëy adhimathyamänaù

aëuù prajäto haviñä samedhate

tathaiva me vyaktir iyaà hi väëé

yathä—just as; analaù—fire; khe—in the space within wood; anila—air; bandhuù—whose help;
uñmä—heat; balena—strongly; däruëi—within the wood; adhimathyamänaù—being kindled by
friction; aëuù—very tiny; prajätaù—is born; haviñä—with ghee (clarified butter); samedhate—it
increases; tathä—similarly; eva—indeed; me—My; vyaktiù—manifestation; iyam—this; hi—
certainly; väëé—the Vedic sounds.

When sticks of kindling wood are vigorously rubbed together, heat is produced by contact
with air, and a spark of fire appears. Once the fire is kindled, ghee is added and the fire
blazes. Similarly, I become manifest in the sound vibration of the Vedas.
Kåñëa
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A DEVOTEE DOES NOT DESIRE THE POSITION OF BRAHMÄ

SB 11.14.14

na pärameñöhyaà na mahendra-dhiñëyaà

na särvabhaumaà na rasädhipatyam

na yoga-siddhér apunar-bhavaà vä

mayy arpitätmecchati mad vinänyat

na—not; pärameñöhyam—the position or abode of Lord Brahmä; na—never; mahä-indra-

dhiñëyam—the position of Lord Indra; na—neither; särvabhaumam—empire on the earth; na—
nor; rasa-ädhipatyam—sovereignty in the lower planetary systems; na—never; yoga-siddhéù—
the eightfold yoga perfections; apunaù-bhavam—liberation; vä—nor; mayi—in Me; arpita—
fixed; ätmä—consciousness; icchati—he desires; mat—Me; vinä—without; anyat—anything
else.

One who has fixed his consciousness on Me desires neither the position or abode of Lord
Brahmä or Lord Indra, nor an empire on the earth, nor sovereignty in the lower planetary
systems, nor the eightfold perfection of yoga, nor liberation from birth and death. Such a
person desires Me alone.
Kåñëa

A DEVOTEE IS NOT DEFEATED BY SENSE GRATIFICATION

SB 11.14.18

bädhyamäno ’pi mad-bhakto

viñayair ajitendriyaù

präyaù pragalbhayä bhaktyä

viñayair näbhibhüyate

bädhyamänaù—being harassed; api—even though; mat-bhaktaù—My devotee; viñayaiù—by the

sense objects; ajita—without having conquered; indriyaù—the senses; präyaù—generally;
pragalbhayä—effective and strong; bhaktyä—by devotion; viñayaiù—by sense gratification; na
—not; abhibhüyate—is defeated.
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My dear Uddhava, if My devotee has not fully conquered his senses, he may be harassed by
material desires, but because of his unflinching devotion for Me, he will not be defeated by
sense gratification.
Kåñëa

BHAKTI BURNS SINS TO ASHES

SB 11.14.19

yathägniù su-samåddhärciù

karoty edhäàsi bhasmasät

tathä mad-viñayä bhaktir

uddhavainäàsi kåtsnaçaù

yathä—just as; agniù—fire; su-samåddha—blazing; arciù—whose flames; karoti—turns;

edhäàsi—firewood; bhasma-sät—into ashes; tathä—similarly; mat-viñayä—with Me as the
object; bhaktiù—devotion; uddhava—O Uddhava; enäàsi—sins; kåtsnaçaù—completely.

My dear Uddhava, just as a blazing fire turns firewood into ashes, similarly, devotion unto
Me completely burns to ashes sins committed by My devotees.
Kåñëa

NA SÄDHAYATI MÄÀ YOGO

SB 11.14.20

na sädhayati mäà yogo

na säìkhyaà dharma uddhava

na svädhyäyas tapas tyägo

yathä bhaktir mamorjitä

na—not; sädhayati—brings under control; mäm—Me; yogaù—the yoga system; na—nor;

säìkhyam—the system of Säìkhya philosophy; dharmaù—pious activities within the varëäçrama
system; uddhava—My dear Uddhava; na—not; svädhyäyaù—Vedic study; tapaù—austerity;
tyägaù—renunciation; yathä—as; bhaktiù—devotional service; mama—unto Me; ürjitä—
strongly developed.
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My dear Uddhava, the unalloyed devotional service rendered to Me by My devotees brings

Me under their control. I cannot be thus controlled by those engaged in mystic yoga,
Säìkhya philosophy, pious work, Vedic study, austerity or renunciation.
Kåñëa

UNALLOYED DEVOTIONAL SERVICE

SB 11.14.21

bhaktyäham ekayä grähyaù

çraddhayätmä priyaù satäm

bhaktiù punäti man-niñöhä

çva-päkän api sambhavät

bhaktyä—by devotional service; aham—I; ekayä—unalloyed; grähyaù—am to be obtained;

çraddhayä—by faith; ätmä—the Supreme Personality of Godhead; priyaù—the object of love;
satäm—of the devotees; bhaktiù—pure devotional service; punäti—purifies; mat-niñöhä—fixing
Me as the only goal; çva-päkän—dog-eaters; api—even; sambhavät—from the contamination of
low birth.

Only by practicing unalloyed devotional service with full faith in Me can one obtain Me, the
Supreme Personality of Godhead. I am naturally dear to My devotees, who take Me as the
only goal of their loving service. By engaging in such pure devotional service, even the dog-
eaters can purify themselves from the contaminationof their low birth.
Kåñëa

ÄCÄRYAÀ MAÀ VIJÄNÉYÄN

SB 11.17.27

äcäryaà mäà vijänéyän

nävanmanyeta karhicit

na martya-buddhyäsüyeta

sarva-deva-mayo guruù

äcäryam—the spiritual master; mäm—Myself; vijänéyät—one should know; na avamanyeta—

one should never disrespect; karhicit—at any time; na—never; martya-buddhyä—with the idea
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of his being an ordinary man; asüyeta—one should be envious; sarva-deva—of all demigods;
mayaù—representative; guruù—the spiritual master.

One should know the äcärya as Myself and never disrespect him in any way. One should not
envy him, thinking him an ordinary man, for he is the representative of all the demigods.
Kåñëa

RULES AND REGULATIONS FOR THOSE NOT IN THE

SPONTANEOUS STAGE

SB 11.20.9

tävat karmäëi kurvéta

na nirvidyeta yävatä

mat-kathä-çravaëädau vä

çraddhä yävan na jäyate

tävat—up to that time; karmäëi—fruitive activities; kurvéta—one should execute; na nirvidyeta

—is not satiated; yävatä—as long as; mat-kathä—of discourses about Me; çravaëa-ädau—in the
matter of çravaëam, kértanam and so on; vä—or; çraddhä—faith; yävat—as long as; na—not;
jäyate—is awakened.

As long as one is not satiated by fruitive activity and has not awakened his taste for
devotional service by çravaëaà kértanaà viñëoù one has to act according to the regulative
principles of the Vedic injunctions.
Kåñëa

BODY=BOAT; GURU=CAPTAIN; ÇÄSTRAS=WIND

SB 11.20.17
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nå-deham ädyaà su-labhaà su-durlabhaà

plavaà su-kalpaà guru-karëadhäram

mayänukülena nabhasvateritaà

pumän bhaväbdhià na taret sa ätma-hä

nr—human; deham—body; ädyam—the source of all favorable results; su-labham—effortlessly

obtained; su-durlabham—although impossible to obtain even with great endeavor; plavam—a
boat; su-kalpam—extremely well suited for its purpose; guru—having the spiritual master;
karëa-dhäram—as the captain of the boat; mayä—by Me; anukülena—with favorable;
nabhasvatä—winds; éritam—impelled; pumän—a person; bhava—of material existence; abdhim
—the ocean; na—does not; taret—cross over; saù—he; ätma-hä—the killer of his own soul.

The human body, which can award all benefit in life, is automatically obtained by the laws
of nature, although it is a very rare achievement. This human body can be compared to a
perfectly constructed boat having the spiritual master as the captain and the instructions of
the Personality of Godhead as favorable winds impelling it on its course. Considering all
these advantages, a human being who does not utilize his human life to cross the ocean of
material existence must be considered the killer of his own soul.
Kåñëa

THE REMAINING SENSE ENJOYMENT

SB 11.20.27-28

jäta-çraddho mat-kathäsu

nirviëëaù sarva-karmasu

veda duùkhätmakän kämän

parityäge ’py anéçvaraù

tato bhajeta mäà prétaù

çraddhälur dåòha-niçcayaù
juñamäëaç ca tän kämän
duùkhodarkäàç ca garhayan

jäta—one who has awakened; çraddhaù—faith; mat-kathäsu—in the descriptions of My glories;

nirviëëaù—disgusted; sarva—with all; karmasu—activities; veda—he knows; duùkha—misery;
ätmakän—constituted of; kämän—all types of sense gratification; parityäge—in the process of
renouncing; api—although; anéçvaraù—unable; tataù—due to such faith; bhajeta—he should
worship; mäm—Me; prétaù—remaining happy; çraddhäluù—being faithful; dåòha—resolute;
niçcayaù—conviction; juñamäëaù—engaging in; ca—also; tän—that; kämän—sense
gratification; duùkha—misery; udarkän—leading to; ca—also; garhayan—repenting of.
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Having awakened faith in the narrations of My glories, being disgusted with all material
activities, knowing that all sense gratification leads to misery, but still being unable to
renounce all sense enjoyment, My devotee should remain happy and worship Me with great
faith and conviction. Even though he is sometimes engaged in sense enjoyment, My devotee
knows that all sense gratification leads to a miserable result, and he sincerely repents such
activities.
Kåñëa

BHAKTI—FREE FROM JÏÄNA AND VAIRÄGYA

SB 11.20.31

tasmän mad-bhakti-yuktasya

yogino vai mad-ätmanaù

na jïänaà na ca vairägyaà

präyaù çreyo bhaved iha

tasmät—therefore; mat-bhakti-yuktasya—of one who is engaged in My loving service; yoginaù

—of a devotee; vai—certainly; mat-ätmanaù—whose mind is fixed in Me; na—not; jïänam—the
cultivation of knowledge; na—nor; ca—also; vairägyam—the cultivation of renunciation;
präyaù—generally; çreyaù—the means of achieving perfection; bhavet—may be; iha—in this
world.

Therefore, for a devotee engaged in My loving service, with mind fixed on Me, the
cultivation of knowledge and renunciation is generally not the means of achieving the
highest perfection within this world.
Kåñëa

THE RESULT OF ANY PROCESS IS AUTOMATICALLY

ATTAINED BY BHAKTI

SB 11.20.32-33
 205

yat karmabhir yat tapasä

jïäna-vairägyataç ca yat

yogena däna-dharmeëa

çreyobhir itarair api

sarvaà mad-bhakti-yogena

mad-bhakto labhate ’ïjasä

svargäpavargaà mad-dhäma

kathaïcid yadi väïchati

yat—that which is obtained; karmabhiù—by fruitive activities; yat—that which; tapasä—by

penance; jïäna—by cultivation of knowledge; vairägyataù—by detachment; ca—also; yat—that
which is achieved; yogena—by the mystic yoga system; däna—by charity; dharmeëa—by
religious duties; çreyobhiù—by processes for making life auspicious; itaraiù—by others; api—
indeed; sarvam—all; mat-bhakti-yogena—by loving service unto Me; mat-bhaktaù—My
devotee; labhate—achieves; aïjasä—easily; svarga—promotion to heaven; apavargam—
liberation from all misery; mat-dhäma—residence in My abode; kathaïcit—somehow or other;
yadi—if; vaïchati—he desires.

Everything that can be achieved by fruitive activities, penance, knowledge, detachment,

mystic yoga, charity, religious duties and all other means of perfecting life is easily achieved
by My devotee through loving service unto Me. If somehow or other My devotee desires
promotion to heaven, liberation, or residence in My abode, he easily achieves such
benedictions.
Kåñëa

SANNYASI ÇLOKA

SB 11.23.57

etäà sa ästhäya parätma-niñöhäm

adhyäsitäà pürvatamair maharñibhiù

ahaà tariñyämi duranta-päraà

tamo mukundäìghri-niñevayaiva
 206

etäm—this; saù—such; ästhäya—becoming completely fixed in; para-ätma-niñöhäm—devotion

to the Supreme Person, Kåñëa; adhyäsitäm—worshiped; pürva-tamaiù—by previous; mahä-
åñibhiù—äcäryas; aham—I; tariñyämi—shall cross over; duranta-päram—the insurmountable;
tamaù—the ocean of nescience; mukunda-aìghri—of the lotus feet of Mukunda; niñevayä—by
worship; eva—certainly.

I shall cross over the insurmountable ocean of nescience by being firmly fixed in the service
of the lotus feet of Kåñëa. This was approved by the previous äcäryas, who were fixed in
firm devotion to the Lord, Paramätmä, the Supreme Personality of Godhead.
Avanté brähmaëa

GURU & CAITTYA-GURU

SB 11.29.6

naivopayanty apacitià kavayas taveça

brahmäyuñäpi kåtam åddha-mudaù smarantaù

yo ’ntar bahis tanu-bhåtäm açubhaà vidhunvann

äcärya-caittya-vapuñä sva-gatià vyanakti

na eva—not at all; upayanti—are able to express; apacitim—their gratitude; kavayaù—learned

devotees; tava—Your; éça—O Lord; brahma-äyuñä—with a lifetime equal to Lord Brahmä’s;
api—in spite of; kåtam—magnanimous work; åddha—increased; mudaù—joy; smarantaù—
remembering; yaù—who; antaù—within; bahiù—outside; tanu-bhåtäm—of those who are
embodied; açubham—misfortune; vidhunvan—dissipating; äcärya—of the spiritual master;
caittya—of the Supersoul; vapuñä—by the forms; sva—own; gatim—path; vyanakti—shows.

O my Lord! Transcendental poets and experts in spiritual science could not fully express
their indebtedness to You, even if they were endowed with the prolonged lifetime of
Brahmä, for You appear in two features—externally as the äcärya and internally as the
Supersoul—to deliver the embodied living being by directing him how to come to You.
Uddhava

INFLUENCE OF KALI-YUGA

SB 12.2.1
 207

çré-çuka uväca

tataç cänu-dinaà dharmaù

satyaà çaucaà kñamä dayä

kälena balinä räjan

naìkñyaty äyur balaà småtiù

çré-çukaù uväca—Çukadeva Gosvämé said; tataù—then; ca—and; anudinam—day after day;

dharmaù—religion; satyam—truth; çaucam—cleanliness; kñamä—tolerance; dayä—mercy;
kälena—by the force of time; balinä—strong; räjan—O King Parékñit; naìkñyati—will become
ruined; äyuù—duration of life; balam—strength; småtiù—memory.

Çukadeva Gosvämé said: Then, O King, religion, truthfulness, cleanliness, tolerance, mercy,
duration of life, physical strength and memory will all diminish day by day because of the
powerful influence of the age of Kali.
Çukadeva Gosvämé

KALER DOÑA-NIDHE RÄJAN

SB 12.3.51

kaler doña-nidhe räjann

asti hy eko mahän guëaù

kértanäd eva kåñëasya

mukta-saìgaù paraà vrajet

kaleù—of the age of Kali; doña-nidheù—in the ocean of faults; räjan—O King; asti—there is; hi
—certainly; ekaù—one; mahän—very great; guëaù—good quality; kértanät—by chanting; eva—
certainly; kåñëasya—of the holy name of Kåñëa; mukta-saìgaù—liberated from material
bondage; param—to the transcendental spiritual kingdom; vrajet—one can go.

My dear King, although Kali-yuga is an ocean of faults, there is still one good quality about
this age: Simply by chanting the Hare Kåñëa mahä-mantra, one can become free from
material bondage and be promoted to the transcendental kingdom.
Çukadeva Gosvämé
 208

KÅTE YAD DHYÄYATI VIÑËUM

SB 12.3.52

kåte yad dhyäyato viñëuà

tretäyäà yajato makhaiù

dväpare paricaryäyäà

kalau tad dhari-kértanät

kåte—in the Satya-yuga; yat—which; dhyäyataù—from meditation; viñëum—on Lord Viñëu;

tretäyäm—in the Tretä-yuga; yajataù—from worshiping; makhaiù—by performing sacrifices;
dväpare—in the age of Dväpara; paricaryäyäm—by worshiping the lotus feet of Kåñëa; kalau—
in the age of Kali; tat—that same result (can be achieved); hari-kértanät—simply by chanting the
Hare Kåñëa mahä-mantra.

Whatever result was obtained in Satya-yuga by meditating on Viñëu, in Tretä-yuga by

performing sacrifices, and in Dväpara-yuga by serving the Lord’s lotus feet can be obtained
in Kali-yuga simply by chanting the Hare Kåñëa mahä-mantra.
Çukadeva Gosvämé

THE ULTIMATE GOAL OF THE DEMIGODS, SAGES, YOGÉS

SB 12.13.1

süta uväca

yaà brahmä varuëendra-rudra-marutaù stunvanti divyaiù stavair

vedaiù säìga-pada-kramopaniñadair gäyanti yaà säma-gäù

dhyänävasthita-tad-gatena manasä paçyanti yaà yogino

yasyäntaà na viduù suräsura-gaëä deväya tasmai namaù

sütaù uväca—Süta Gosvämé said; yam—whom; brahmä—Lord Brahmä; varuëa-indra-rudra-

marutaù—as well as Varuëa, Indra, Rudra and the Maruts; stunvanti—praise; divyaiù—with
transcendental; stavaiù—prayers; vedaiù—with the Vedas; sa—along with; aìga—the corollary
branches; pada-krama—the special sequential arrangement of mantras; upaniñadaiù—and the
Upaniñads; gäyanti—they sing about; yam—whom; säma-gäù—the singers of the Säma Veda;
dhyäna—in meditative trance; avasthita—situated; tat-gatena—which is fixed upon Him;
manasä—within the mind; paçyanti—they see; yam—whom; yoginaù—the mystic yogés; yasya
 209

—whose; antam—end; na viduù—they do not know; sura-asura-gaëäù—all the demigods and

demons; deväya—to the Supreme Personality of Godhead; tasmai—to Him; namaù—obeisances.

Süta Gosvämé said: Unto that personality whom Brahmä, Varuëa, Indra, Rudra and the
Maruts praise by chanting transcendental hymns and reciting the Vedas with all their
corollaries, pada-kramas and Upaniñads, to whom the chanters of the Säma Veda always
sing, whom the perfected yogés see within their minds after fixing themselves in trance and
absorbing themselves within Him, and whose limit can never be found by any demigod or
demon—unto that Supreme Personality of Godhead I offer my humble obeisances.
Süta Gosvämé

SARVA-VEDÄNTA-SÄRA

SB 12.13.15

sarva-vedänta-säraà hi

çré-bhägavatam iñyate

tad-rasämåta-tåptasya

nänyatra syäd ratiù kvacit

sarva-vedänta—of all Vedänta philosophy; säram—the essence; hi—indeed; çré-bhägavatam—

Çrémad-Bhägavatam; iñyate—is said to be; tat—of it; rasa-amåta—by the nectarean taste;
tåptasya—for one who is satisfied; na—not; anyatra—elsewhere; syät—there is; ratiù—
attraction; kvacit—ever.

Çrémad-Bhägavatam is declared to be the essence of all Vedänta philosophy. One who has
felt satisfaction from its nectarean mellow will never be attracted to any other literature.
Süta Gosvämé

VAIÑËAVÄNÄÀ YATHÄ ÇAMBHUÙ

SB 12.13.16
 210

nimna-gänäà yathä gaìgä

devänäm acyuto yathä

vaiñëavänäà yathä çambhuù

puräëänäm idam tathä

nimna-gänäm—of rivers flowing down to the sea; yathä—as; gaìgä—the Ganges; devänäm—of
all deities; acyutaù—the infallible Supreme Personality of Godhead; yathä—as; vaiñëavänäm—
of devotees of Lord Viñëu; yathä—as; çambhuù—Çiva; puräëänäm—of Puräëas; idam—this;
tathä—similarly.

Just as the Gaìgä is the greatest of all rivers, Lord Acyuta the supreme among deities and
Lord Çambhu [Çiva] the greatest of Vaiñëavas, so Çrémad-Bhägavatam is the greatest of
all Puräëas.
Süta Gosvämé

SB—PURÄËAM AMALAM

SB 12.13.18

çrémad-bhägavataà puräëam amalaà yad vaiñëavänäà priyaà

yasmin päramahaàsyam ekam amalaà jïänaà paraà géyate

tatra jïäna-viräga-bhakti-sahitaà naiñkarmyam äviskåtaà

tac chåëvan su-paöhan vicäraëa-paro bhaktyä vimucyen naraù

çrémat-bhägavatam—Çrémad-Bhägavatam; puräëam—the Puräëa; amalam—perfectly pure; yat

—which; vaiñëavänäm—to the Vaiñëavas; priyam—most dear; yasmin—in which;
päramahaàsyam—attainable by the topmost devotees; ekam—exclusive; amalam—perfectly
pure; jïänam—knowledge; param—supreme; géyate—is sung; tatra—there; jïäna-viräga-bhakti-
sahitam—together with knowledge, renunciation and devotion; naiñkarmyam—freedom from all
material work; äviñkåtam—is revealed; tat—that; çåëvan—hearing; su-paöhan—properly
chanting; vicäraëa-paraù—who is serious about understanding; bhaktyä—with devotion;
vimucyet—becomes totally liberated; naraù—a person.
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Çrémad-Bhägavatam is the spotless Puräëa. It is most dear to the Vaiñëavas because it

describes the pure and supreme knowledge of the paramahaàsas. This Bhägavatam reveals
the means for becoming free from all material work, together with the processes of
transcendental knowledge, renunciation and devotion. Anyone who seriously tries to
understand Çrémad-Bhägavatam, who properly hears and chants it with devotion, becomes
completely liberated.
Süta Gosvämé

NÄMA-SAÌKÉRTANA DESTROY ALL SINS

SB 12.13.23

näma-saìkértanaà yasya

sarva-päpa praëäçanam

praëämo duùkha-çamanas

taà namämi harià param

näma-saìkértanam—the congregational chanting of thholy name; yasya—of whom; sarva-päpa

—all sins; praëäçanam—which destroys; praëämaù—the bowing down; duùkha—misery;
çamanaù—which subdues; tam—to Him; namämi—I offer my obeisances; harim—to Lord Hari;
param—the Supreme.

I offer my respectful obeisances unto the Supreme Lord, Hari, the congregational chanting
of whose holy names destroys all sinful reactions, and the offering of obeisances unto whom
relieves all material suffering.
Süta Gosvämé

CC MANGALACARANA
Ädi 1.1-7
vande gurün éça-bhaktän
éçam éçävatärakän
tat-prakäçäàç ca tac-chaktéù
kåñëa-caitanya-saàjïakam

vande—I offer respectful obeisances; gurün—unto the spiritual masters; éça-bhaktän—unto the
devotees of the Supreme Lord; éçam—unto the Supreme Lord; éça-avatärakän—unto the
incarnations of the Supreme Lord; tat—of the Supreme Lord; prakäçän—unto the
manifestations; ca—and; tat—of the Supreme Lord; çaktéù—unto the potencies; kåñëa-caitanya
—Çré Kåñëa Caitanya; saàjïakam—named.

I offer my respectful obeisances unto the spiritual masters, the devotees of the Lord, the Lord’s
incarnations, His plenary portions, His energies, and the primeval Lord Himself, Çré Kåñëa
Caitanya.

vande çré-kåñëa-caitanya-
 212

nityänandau sahoditau
gauòodaye puñpavantau
citrau çan-dau tamo-nudau

vande—I offer respectful obeisances; çré-kåñëa-caitanya—to Lord Çré Kåñëa Caitanya;

nityänandau—and to Lord Nityänanda; saha-uditau—simultaneously arisen; gauòa-udaye—on
the eastern horizon of Gauòa; puñpavantau—the sun and moon together; citrau—wonderful;
çam-dau—bestowing benediction; tamaù-nudau—dissipating darkness.

I offer my respectful obeisances unto Çré Kåñëa Caitanya and Lord Nityänanda, who are like the
sun and moon. They have arisen simultaneously on the horizon of Gauòa to dissipate the
darkness of ignorance and thus wonderfully bestow benediction upon all.

yad advaitaà brahmopaniñadi tad apy asya tanu-bhä

ya ätmäntar-yämé puruña iti so ’syäàça-vibhavaù
ñaò-aiçvaryaiù pürëo ya iha bhagavän sa svayam ayaà
na caitanyät krñëäj jagati para-tattvaà param iha

yat—that which; advaitam—nondual; brahma—the impersonal Brahman; upaniñadi—in the

Upaniñads; tat—that; api—certainly; asya—His; tanu-bhä—the effulgence of His transcendental
body; yaù—who; ätmä—the Supersoul; antaù-yämé—indwelling Lord; puruñaù—supreme
enjoyer; iti—thus; saù—He; asya—His; aàça-vibhavaù—plenary expansion; ñaö-aiçvaryaiù—
with all six opulences; pürëaù—full; yaù—who; iha—here; bhagavän—the Supreme Personality
of Godhead; saù—He; svayam—Himself; ayam—this; na—not; caitanyät—than Lord Caitanya;
kåñëät—than Lord Kåñëa; jagati—in the world; para—higher; tattvam—truth; param—another;
iha—here.

What the Upaniñads describe as the impersonal Brahman is but the effulgence of His body, and
the Lord known as the Supersoul is but His localized plenary portion. He is the Supreme
Personality of Godhead, Kåñëa Himself, full with six opulences. He is the Absolute Truth, and no
other truth is greater than or equal to Him.

anarpita-caréà cirät karuëayävatérëaù kalau

samarpayitum unnatojjvala-rasäà sva-bhakti-çriyam
hariù puraöa-sundara-dyuti-kadamba-sandépitaù
sadä hådaya-kandare sphuratu vaù çacé-nandanaù

anarpita—not bestowed; carém—having been formerly; cirät—for a long time; karuëayä—by

causeless mercy; avatérëaù—descended; kalau—in the Age of Kali; samarpayitum—to bestow;
unnata—elevated; ujjvala-rasäm—the conjugal mellow; sva-bhakti—of His own service; çriyam
—the treasure; hariù—the Supreme Lord; puraöa—than gold; sundara—more beautiful; dyuti—
of splendor; kadamba—with a multitude; sandépitaù—lighted up; sadä—always; hådaya-
kandare—in the cavity of the heart; sphuratu—let Him be manifest; vaù—your; çacé-nandanaù
—the son of mother Çacé.

May that Lord who is known as the son of Çrématé Çacédevé be transcendentally situated in the
innermost chambers of your heart. Resplendent with the radiance of molten gold, He has
appeared in the Age of Kali by His causeless mercy to bestow what no incarnation ever offered
before: the most sublime and radiant spiritual knowledge of the mellow taste of His service.

rädhä kåñëa-praëaya-vikåtir hlädiné çaktir asmäd

ekätmänäv api bhuvi purä deha-bhedaà gatau tau
caitanyäkhyaà prakaöam adhunä tad-dvayaà caikyam äptaà
rädhä-bhäva-dyuti-suvalitaà naumi kåñëa-svarüpam
 213

rädhä—Çrématé Rädhäräëé; kåñëa—of Lord Kåñëa; praëaya—of love; vikåtiù—the

transformation; hlädiné çaktiù—pleasure potency; asmät—from this; eka-ätmänau—both the
same in identity; api—although; bhuvi—on earth; purä—from beginningless time; deha-bhedam
—separate forms; gatau—obtained; tau—those two; caitanya-äkhyam—known as Çré Caitanya;
prakaöam—manifest; adhunä—now; tat-dvayam—the two of Them; ca—and; aikyam—unity;
äptam—obtained; rädhä—of Çrématé Rädhäräëé; bhäva—mood; dyuti—the luster; su-valitam—
who is adorned with; naumi—I offer my obeisances; kåñëa-svarüpam—to Him who is identical
with Çré Kåñëa.

The loving affairs of Çré Rädhä and Kåñëa are transcendental manifestations of the Lord’s
internal pleasure-giving potency. Although Rädhä and Kåñëa are one in Their identity, They
separated Themselves eternally. Now these two transcendental identities have again united, in the
form of Çré Kåñëa Caitanya. I bow down to Him, who has manifested Himself with the
sentiment and complexion of Çrématé Rädhäräëé although He is Kåñëa Himself.

çré-rädhäyäù praëaya-mahimä kédåço vänayaivä-

svädyo yenädbhuta-madhurimä kédåço vä madéyaù
saukhyaà cäsyä mad-anubhavataù kédåçaà veti lobhät
tad-bhäväòhyaù samajani çacé-garbha-sindhau harénduù

çré-rädhäyäù—of Çrématé Rädhäräëé; praëaya-mahimä—the greatness of the love; kédåçaù—

of what kind; vä—or; anayä—by this one (Rädhä); eva—alone; äsvädyaù—to be relished; yena
—by that love; adbhuta-madhurimä—the wonderful sweetness; kédåçaù—of what kind; vä—or;
madéyaù—of Me; saukhyam—the happiness; ca—and; asyäù—Her; mat-anubhavataù—from
realization of My sweetness; kédåçam—of what kind; vä—or; iti—thus; lobhät—from the desire;
tat—Her; bhäva-äòhyaù—richly endowed with emotions; samajani—took birth; çacé-garbha—
of the womb of Çrématé Çacédevé; sindhau—in the ocean; hari—Lord Kåñëa; induù—like the
moon.

Desiring to understand the glory of Rädhäräëé’s love, the wonderful qualities in Him that She
alone relishes through Her love, and the happiness She feels when She realizes the sweetness of
His love, the Supreme Lord Hari, richly endowed with Her emotions, appeared from the womb of
Çrématé Çacédevé, as the moon appeared from the ocean.

saìkarñaëaù käraëa-toya-çäyé
garbhoda-çäyé ca payobdhi-çäyé
çeñaç ca yasyäàça-kaläù sa nityä-
nandäkhya-rämaù çaraëaà mamästu

saìkarñaëaù—Mahä-Saìkarñaëa in the spiritual sky; käraëa-toya-çäyé—Käraëodakaçäyé Viñëu,

who lies in the Causal Ocean; garbha-uda-çäyé—Garbhodakaçäyé Viñëu, who lies in the
Garbhodaka Ocean of the universe; ca—and; payaù-abdhi-çäyé—Kñérodakaçäyé Viñëu, who
lies in the ocean of milk; çeñaù—Çeña Näga, the couch of Viñëu; ca—and; yasya—whose; aàça
—plenary portions; kaläù—and parts of the plenary portions; saù—He; nityänanda-äkhya—
known as Lord Nityänanda; rämaù—Lord Balaräma; çaraëam—shelter; mama—my; astu—let
there be.

May Çré Nityänanda Räma be the object of my constant remembrance. Saìkarñaëa, Çeña Näga
and the Viñëus who lie on the Käraëa Ocean, Garbha Ocean and ocean of milk are His plenary
portions and the portions of His plenary portions.

THE TWO BHÄGAVATAS

Ädi 1.99
eka bhägavata baòa——bhägavata-çästra
ära bhägavata——bhakta bhakti-rasa-pätra
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eka—one; bhägavata—in relation to the Supreme Lord; baòa—great; bhägavata-çästra—

Çrémad-Bhägavatam; ära—the other; bhägavata—in relation to the Supreme Lord; bhakta—
pure devotee; bhakti-rasa—of the mellow of devotion; pätra—the recipient.

One of the bhägavatas is the great scripture Çrémad-Bhägavatam, and the other is the pure
devotee absorbed in the mellows of loving devotion.

C. Bhäg. Antya 3.532

dui sthäne bhägavata näma çuni mätra
grantha-bhägavata, ära kåñëa-kåpä-paträ

THE FOUR DEFECTS OF THE CONDITIONED SOUL

Ädi 2.86
bhrama, pramäda, vipralipsä, karaëäpäöava
ärña-vijïa-väkye nähi doña ei saba

bhrama—mistakes; pramäda—illusion; vipralipsä—cheating; karaëa-apäöava—imperfectness

of the senses; ärña—of the authoritative sages; vijïa-väkye—in the wise speech; nähi—not; doña
—faults; ei—these; saba—all.

“Mistakes, illusions, cheating and defective perception do not occur in the sayings of the
authoritative sages.

DISCUSSIONS STRENGHTEN THE MIND

Ädi 2.117
siddhänta baliyä citte nä kara alasa
ihä ha-ite kåñëe läge sudåòha mänasa

siddhänta—conclusion; baliyä—considering; citte—in the mind; nä kara—do not be; alasa—

lazy; ihä—this; ha-ite—from; kåñëe—in Lord Kåñëa; läge—becomes fixed; su-dåòha—very
firm; mänasa—the mind.

A sincere student should not neglect the discussion of such conclusions, considering them
controversial, for such discussions strengthen the mind. Thus one’s mind becomes attached to
Çré Kåñëa.

TEACHING BY EXAMPLE
Ädi 3.20
äpani karimu bhakta-bhäva aìgékäre
äpani äcari’ bhakti çikhäimu sabäre

äpani—personally; karimu—I shall make; bhakta-bhäva—the position of a devotee; aìgékäre—

acceptance; äpani—personally; äcari’—practicing; bhakti—devotional service; çikhäimu—I
shall teach; sabäre—to all.

“I shall accept the role of a devotee, and I shall teach devotional service by practicing it Myself.

ÇAKTI & ÇAKTIMÄN

Ädi 4.96
rädhä——pürëa-çakti, kåñëa——pürëa-çaktimän
dui vastu bheda näi, çästra-paramäëa

rädhä—Çrématé Rädhäräëé; pürëa-çakti—the complete energy; kåñëa—Lord Kåñëa; pürëa-

çaktimän—the complete possessor of energy; dui—two; vastu—things; bheda—difference; näi—
there is not; çästra-paramäëa—the evidence of revealed scripture.
 215

Çré Rädhä is the full power, and Lord Kåñëa is the possessor of full power. The two are not
different, as evidenced by the revealed scriptures.

KÄMA=IRON; PREMA=GOLD
Ädi 4.164
käma, prema,——doìhäkära vibhinna lakñaëa
lauha ära hema yaiche svarüpe vilakñaëa

käma—lust; prema—love; doìhäkära—of the two; vibhinna—separate; lakñaëa—symptoms;

lauha—iron; ära—and; hema—gold; yaiche—just as; svarüpe—in nature; vilakñaëa—different.

Lust and love have different characteristics, just as iron and gold have different natures.

DIFFERENCE BETWEEN KÄMA AND PREMA

Ädi 4.165
ätmendriya-préti-väïchä——täre bali ‘käma’
kåñëendriya-préti-icchä dhare ‘prema’ näma

ätma-indriya-préti—for the pleasure of one’s own senses; väïchä—desires; täre—to that; bali—I
say; käma—lust; kåñëa-indriya-préti—for the pleasure of Lord Kåñëa’s senses; icchä—desire;
dhare—holds; prema—love; näma—the name.

The desire to gratify one’s own senses is käma [lust], but the desire to please the senses of Lord
Kåñëa is prema [love].

GOPÉS’ SURRENDER TO KÅÑËA

Ädi 4.167-169
loka-dharma, veda-dharma, deha-dharma, karma
lajjä, dhairya, deha-sukha, ätma-sukha-marma

dustyaja ärya-patha, nija parijana

sva-jane karaye yata täòana-bhartsana

sarva-tyäga kari’ kare kåñëera bhajana

kåñëa-sukha-hetu kare prema-sevana

loka-dharma—customs of the people; veda-dharma—Vedic injunctions; deha-dharma—

necessities of the body; karma—fruitive work; lajjä—bashfulness; dhairya—patience; deha-
sukha—the happiness of the body; ätma-sukha—the happiness of the self; marma—the essence;
dustyaja—difficult to give up; ärya-patha—the path of varëäçrama; nija—own; parijana—
family members; sva-jane—one’s own family; karaye—do; yata—all; täòana—punishment;
bhartsana—scolding; sarva-tyäga kari’—giving up everything; kare—do; kåñëera—of Lord
Kåñëa; bhajana—worship; kåñëa-sukha-hetu—for the purpose of Lord Kåñëa’s happiness; kare
—do; prema—out of love; sevana—service.

Social customs, scriptural injunctions, bodily demands, fruitive action, shyness, patience, bodily
pleasures, self-gratification and the path of varëäçrama-dharma, which is difficult to give up—the
gopés have forsaken all these, as well as their own relatives and their punishment and scolding,
for the sake of serving Lord Kåñëa. They render loving service to Him for the sake of His
enjoyment.

EKALE ÉÇVARA KÅÑËA

Ädi 5.142
ekale éçvara kåñëa, ära saba bhåtya
yäre yaiche näcäya, se taiche kare nåtya
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ekale—alone; éçvara—the Supreme Personality of Godhead; kåñëa—Kåñëa; ära—others; saba

—all; bhåtya—servants; yäre—unto whom; yaiche—as; näcäya—He causes to dance; se—He;
taiche—in that way; kare nåtya—dances.

Lord Kåñëa alone is the supreme controller, and all others are His servants. They dance as He
makes them do so.

NITYA-SIDDHAS
Ädi 7.18-19
yäì-sabä laïä prabhura nitya vihära
yäì-sabä laïä prabhura kértana-pracära

yäì-sabä laïä karena prema äsvädana

yäì-sabä laïä däna kare prema-dhana

yäì-sabä—all; laïä—taking company; prabhura—of the Lord; nitya—eternal; vihära—pastime;

yäì-sabä—all those who are; laïä—taking company; prabhura—of the Lord; kértana—
saìkértana; pracära—movement; yäì-sabä—persons with whom; laïä—in accompaniment;
karena—He does; prema—love of God; äsvädana—taste; yäì-sabä—those who are; laïä—in
accompaniment; däna kare—gives in charity; prema-dhana—love of Godhead.

The internal devotees or potencies are all eternal associates in the pastimes of the Lord. Only
with them does the Lord advent to propound the saìkértana movement, only with them does the
Lord taste the mellow of conjugal love, and only with them does He distribute this love of God to
people in general.

ÉÇVARA PURI CALLS ÇRÉ CAITANYA A FOOL

Ädi 7.72
mürkha tumi, tomära nähika vedäntädhikära
‘kåñëa-mantra’ japa sadä,——ei mantra-sära

mürkha tumi—You are a fool; tomära—Your; nähika—there is not; vedänta—Vedänta

philosophy; adhikära—qualification to study; kåñëa-mantra—the hymn of Kåñëa (Hare Kåñëa);
japa—chant; sadä—always; ei—this; mantra—hymn; sära—essence of all Vedic knowledge.

“ ‘You are a fool,’ he said. ‘You are not qualified to study Vedänta philosophy, and therefore
You must always chant the holy name of Kåñëa. This is the essence of all mantras, or Vedic
hymns.

THE POWER OF THE MAHÄ-MANTRA

Ädi 7.73
kåñëa-mantra haite habe saàsära-mocana
kåñëa-näma haite päbe kåñëera caraëa

kåñëa-mantra—the chanting of the Hare Kåñëa mahä-mantra; haite—from; habe—it will be;
saàsära—material existence; mocana—delilverance; kåñëa-näma—the holy name of Lord
Kåñëa; haite—from; päbe—one will get; kåñëera—of Lord Kåñëa; caraëa—lotus feet.

“Simply by chanting the holy name of Kåñëa one can obtain freedom from material existence.
Indeed, simply by chanting the Hare Kåñëa mantra one will be able to see the lotus feet of the
Lord.

THE FAITH OF CAITANYA IN THE HOLY NAME

Ädi 7.95-96
ei täìra väkye ämi dåòha viçväsa dhari’
nirantara kåñëa-näma saìkértana kari
 217

sei kåñëa-näma kabhu gäoyäya, näcäya

gähi, näci nähi ämi äpana-icchäya

ei—this; täìra—his (My spiritual master’s); väkye—in the words of; ämi—I; dåòha—firm;
viçväsa—faith; dhari’—depend; nirantara—always; kåñëa-näma—the holy name of Lord
Kåñëa; saìkértana—chanting; kari—continue; sei—that; kåñëa-näma—the holy name of Lord
Kåñëa; kabhu—sometimes; gäoyäya—causes Me to chant; näcäya—causes Me to dance; gähi—
by chanting; näci—dancing; nähi—not; ämi—Myself; äpana—own; icchäya—will.

“I firmly believe in these words of My spiritual master, and therefore I always chant the holy
name of the Lord, alone and in the association of devotees. That holy name of Lord Kåñëa
sometimes causes Me to chant and dance, and therefore I chant and dance. Please do not think
that I intentionally do it. I do it automatically.

FOUR DEFECTS
Ädi 7.107
bhrama, pramäda, vipralipsä, karaëäpäöava
éçvarera väkye nähi doña ei saba

bhrama—mistake; pramäda—illusion; vipralipsä—cheating purposes; karaëa-apäöava—

inefficiency of the material senses; éçvarera—of the Lord; väkye—in the speech; nähi—there is
not; doña—fault; ei saba—all this.

“The material defects of mistakes, illusions, cheating and sensory inefficiency do not exist in the
words of the Supreme Personality of Godhead.

ÇAKTI & ÇAKTIMÄN

Ädi 7.117
jéva-tattva——çakti, kåñëa-tattva——çaktimän
gétä-viñëupuräëädi tähäte pramäëa

jéva-tattva—the truth of the living entities; çakti—energy; kåñëa-tattva—the truth of the

Supreme Personality of Godhead; çakti-män—the possessor of the energies; gétä—the
Bhagavad-gétä; viñëu-puräëa-ädi—Viñëu Puräëa and other Puräëas; tähäte—in them; pramäëa
—there are evidences.

“The living entities are energies, not the energetic. The energetic is Kåñëa. This is very vividly
described in the Bhagavad-gétä, the Viñëu Puräëa and other Vedic scriptures.

BHÄRATAVÄSIS’ DUTY
Ädi 9.41
bhärata-bhümite haila manuñya janma yära
janma särthaka kari’ kara para-upakära

bhärata—of India; bhümite—in the land; haila—has become; manuñya—human being; janma—
birth; yära—anyone; janma—such a birth; särthaka—fulfillment; kari’—doing so; kara—do;
para—others; upakära—benefit.

“One who has taken his birth as a human being in the land of India [Bhärata-varña] should make
his life successful and work for the benefit of all other people.

DIFFICULT THINGS BECOME EASY

Ädi 14.1
kathaïcana småte yasmin
duñkaraà sukaraà bhavet
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vismåte viparétaà syät

çré-caitanyaà namämi tam

kathaïcana—somehow or other; småte—by remembering; yasmin—whom; duñkaram—difficult

things; sukaram—easy; bhavet—become; vismåte—by forgetting Him; viparétam—just the
opposite; syät—become; çré-caitanyam—Lord Çré Caitanya Mahäprabhu; namämi—I offer my
respectful obeisances; tam—unto Him.

Things that are very difficult to do become easy to execute if one somehow or other simply
remembers Lord Caitanya Mahäprabhu. But if one does not remember Him, even easy things
become very difficult. To this Lord Caitanya Mahäprabhu I offer my respectful obeisances.

KALI-YUGA-DHARMA
Ädi 17.22
kali-käle näma-rüpe kåñëa-avatära
näma haite haya sarva-jagat-nistära

kali-käle—in this Age of Kali; näma-rüpe—in the form of the holy name; kåñëa—Lord Kåñëa;
avatära—incarnation; näma—holy name; haite—from; haya—becomes; sarva—all; jagat—of
the world; nistära—deliverance.

“In this Age of Kali, the holy name of the Lord, the Hare Kåñëa mahä-mantra, is the incarnation
of Lord Kåñëa. Simply by chanting the holy name, one associates with the Lord directly. Anyone
who does this is certainly delivered.

RÄDHÄ-MADANA-MOHANA
Madhya 1.3
jayatäà suratau paìgor
mama manda-mater gaté
mat-sarvasva-padämbhojau
rädhä-madana-mohanau

jayatäm—all glory to; su-ratau—most merciful, or attached in conjugal love; paìgoù—of one
who is lame; mama—of me; manda-mateù—foolish; gaté—refuge; mat—my; sarva-sva—
everything; pada-ambhojau—whose lotus feet; rädhä-madana-mohanau—Rädhäräëé and
Madana-mohana.

Glory to the all-merciful Rädhä and Madana-mohana! I am lame and ill-advised, yet They are my
directors, and Their lotus feet are everything to me.

RÄDHÄ-GOVINDA
Madhya 1.4
dévyad-våndäraëya-kalpa-drumädhaù-
çrémad-ratnägära-siàhäsana-sthau
çrémad-rädhä-çréla-govinda-devau
preñöhälébhiù sevyamänau smarämi

dévyat—shining; våndä-araëya—in the forest of Våndävana; kalpa-druma—desire tree; adhaù—

beneath; çrémat—most beautiful; ratna-ägära—in a temple of jewels; siàha-äsana-sthau—
sitting on a throne; çrémat—very beautiful; rädhä—Çrématé Rädhäräëé; çréla-govinda-devau—
and Çré Govindadeva; preñöha-älébhiù—by most confidential associates; sevyamänau—being
served; smarämi—I remember.

In a temple of jewels in Våndävana, underneath a desire tree, Çré Çré Rädhä-Govinda, served by
Their most confidential associates, sit upon an effulgent throne. I offer my humble obeisances
unto Them.
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RÄDHÄ-GOPÉNÄTHA
Madhya 1.5
çrémän räsa-rasärambhé
vaàçé-vaöa-taöa-sthitaù
karñan veëu-svanair gopér
gopénäthaù çriye ’stu naù

çrémän—the most beautiful form; räsa—of the räsa dance; rasa-ärambhé—the initiator of the
mellow; vaàçé-vaöa—the celebrated place named Vaàçévaöa; taöa—on the bank of Yamunä;
sthitaù—being situated; karñan—attracting; veëu-svanaiù—by the sounds of the flute; gopéù—
all the gopés; gopé-näthaù—the master of all the gopés; çriye—the opulence of love and
affection; astu—let there be; naù—upon us.

May Gopénäthajé, who attracts all the gopés with the song of His flute and who has begun the
most melodious räsa dance on the bank of the Yamunä in Vaàçévaöa, be merciful upon us.

CAITANYA’S ENIGMATIC VERSE

Madhya 1.58
yaù kaumära-haraù sa eva hi varas tä eva caitra-kñapäs
te conmélita-mälaté-surabhayaù prauòhäù kadambäniläù
sä caiväsmi tathäpi tatra surata-vyäpära-lélä-vidhau
revä-rodhasi vetasé-taru-tale cetaù samutkaëöhate

yaù—that same person who; kaumära-haraù—the thief of my heart during youth; saù—he; eva
hi—certainly; varaù—lover; täù—these; eva—certainly; caitra-kñapäù—moonlit nights of the
month of Caitra; te—those; ca—and; unmélita—fructified; mälaté—of mälaté flowers;
surabhayaù—fragrances; prauòhäù—full; kadamba—with the fragrance of the kadamba flower;
aniläù—the breezes; sä—that one; ca—also; eva—certainly; asmi—I am; tathäpi—still; tatra—
there; surata-vyäpära—in intimate transactions; lélä—of pastimes; vidhau—in the manner; revä
—of the river named Revä; rodhasi—on the bank; vetasé—of the name Vetasé; taru-tale—
underneath the tree; cetaù—my mind; samutkaëöhate—is very eager to go.

“That very personality who stole away my heart during my youth is now again my master. These
are the same moonlit nights of the month of Caitra. The same fragrance of mälaté flowers is
there, and the same sweet breezes are blowing from the kadamba forest. In our intimate
relationship, I am also the same lover, yet still my mind is not happy here. I am eager to go back
to that place on the bank of the Revä under the Vetasé tree. That is my desire.”

RÜPA GOSVÄMÉ’S COMPOSITION

Madhya 1.76
priyaù so ’yaà kåñëaù saha-cari kuru-kñetra-militas
tathähaà sä rädhä tad idam ubhayoù saìgama-sukham
tathäpy antaù-khelan-madhura-muralé-païcama-juñe
mano me kälindé-pulina-vipinäya spåhayati

priyaù—very dear; saù—He; ayam—this; kåñëaù—Lord Kåñëa; saha-cari—O My dear friend;

kuru-kñetra-militaù—who is met on the field of Kurukñetra; tathä—also; aham—I; sä—that;
rädhä—Rädhäräëé; tat—that; idam—this; ubhayoù—of both of Us; saìgama-sukham—the
happiness of meeting; tathäpi—still; antaù—within; khelan—playing; madhura—sweet; muralé
—of the flute; païcama—the fifth note; juñe—which delights in; manaù—the mind; me—My;
kälindé—of the river Yamunä; pulina—on the bank; vipinäya—the trees; spåhayati—desires.

[This is a verse spoken by Çrématé Rädhäräëé.] “My dear friend, now I have met My very old
and dear friend Kåñëa on this field of Kurukñetra. I am the same Rädhäräëé, and now We are
meeting together. It is very pleasant, but still I would like to go to the bank of the Yamunä
 220

beneath the trees of the forest there. I wish to hear the vibration of His sweet flute playing the
fifth note within that forest of Våndävana.”

BRAHMAN IS THE SAME AS BHAGAVÄN

Madhya 6.147
brahma-çabde kahe pürëa svayaà bhagavän
svayaà bhagavän kåñëa,——çästrera pramäëa

brahma-çabde—by the word “Brahman”; kahe—it is said; pürëa—complete; svayam—

personally; bhagavän—the Supreme Personality of Godhead; svayam—personally; bhagavän—
the Supreme Personality of Godhead; kåñëa—Lord Kåñëa; çästrera pramäëa—the verdict of all
Vedic literature.

“The word ‘Brahman’ indicates the complete Supreme Personality of Godhead, who is Çré
Kåñëa. That is the verdict of all Vedic literature.

ÇARIRAKA-BHÄÇYA IS NOT AUTHORISED

Madhya 6.169
jévera nistära lägi’ sütra kaila vyäsa
mäyävädi-bhäñya çunile haya sarva-näça

jévera—of the living entities; nistära—deliverance; lägi’—for the matter of; sütra—the
Vedänta-sütra; kaila—made; vyäsa—Çréla Vyäsadeva; mäyävädi—of the impersonalists;
bhäñya—commentary; çunile—if hearing; haya—becomes; sarva-näça—all destruction.

“Çréla Vyäsadeva presented Vedänta philosophy for the deliverance of conditioned souls, but if
one hears the commentary of Çaìkaräcärya, everything is spoiled.

VAIRÄGYA-VIDYÄ-NIJA-BHAKTI-YOGA
Madhya 6.254
vairägya-vidyä-nija-bhakti-yoga-
çikñärtham ekaù puruñaù puräëaù
çré-kåñëa-caitanya-çaréra-dhäré
kåpämbudhir yas tam ahaà prapadye

vairägya—detachment from everything that does not help develop Kåñëa consciousness; vidyä—
knowledge; nija—own; bhakti-yoga—devotional service; çikñä-artham—just to instruct; ekaù—
the single person; puruñaù—the Supreme Person; puräëaù—very old, or eternal; çré-kåñëa-
caitanya—of Lord Çré Kåñëa Caitanya Mahäprabhu; çaréra-dhäré—accepting the body; kåpä-
ambudhiù—the ocean of transcendental mercy; yaù—who; tam—unto Him; aham—I; prapadye
—surrender.

“Let me take shelter of the Supreme Personality of Godhead, Çré Kåñëa, who has descended in
the form of Lord Caitanya Mahäprabhu to teach us real knowledge, His devotional service and
detachment from whatever does not foster Kåñëa consciousness. He has descended because He is
an ocean of transcendental mercy. Let me surrender unto His lotus feet.

BE A GURU!
Madhya 7.128
yäre dekha, täre kaha ‘kåñëa’-upadeça
ämära äjïäya guru haïä tära’ ei deça

yäre—whomever; dekha—you meet; täre—him; kaha—tell; kåñëa-upadeça—the instruction of

the Bhagavad-gétä as it is spoken by the Lord or of Çrémad-Bhägavatam, which advises one to
worship Çré Kåñëa; ämära äjïäya—under My order; guru haïä—becoming a spiritual master;
tära’—deliver; ei deça—this country.
 221

“Instruct everyone to follow the orders of Lord Çré Kåñëa as they are given in the Bhagavad-gétä
and Çrémad-Bhägavatam. In this way become a spiritual master and try to liberate everyone in
this land.”

GURU IS ONE WHO KNOWS KÅÑËA-TATTVA

Madhya 8.128
kibä vipra, kibä nyäsé, çüdra kene naya
yei kåñëa-tattva-vettä, sei ‘guru’ haya

kibä—whether; vipra—a brähmaëa; kibä—whether; nyäsé—a sannyäsé; çüdra—a çüdra; kene—

why; naya—not; yei—anyone who; kåñëa-tattva-vettä—a knower of the science of Kåñëa; sei—
that person; guru—the spiritual master; haya—is.

“Whether one is a brähmaëa, a sannyäsé or a çüdra—regardless of what he is—he can become a

spiritual master if he knows the science of Kåñëa.”

“I AM JUST A DANCING PUPPET”

Madhya 8.132
räya kahe,——“ämi——naöa, tumi——sütra-dhära
yei mata näcäo, taiche cähi näcibära

räya kahe—Rämänanda Räya replied; ämi—I; naöa—dancer; tumi—You; sütra-dhära—the

puller of the strings; yei—whatever; mata—way; näcäo—You make me dance; taiche—in that
way; cähi—I want; näcibära—to dance.

Çré Rämänanda Räya said, “I am just a dancing puppet, and You pull the strings. Whichever way
You make me dance, I will dance.

STHÄVARA-JAÌGAMA DEKHE...
Madhya 8.274
sthävara-jaìgama dekhe, nä dekhe tära mürti
sarvatra haya nija iñöa-deva-sphürti

sthävara-jaìgama—movable and inert; dekhe—he sees; nä—not; dekhe—sees; tära—its; mürti—

form; sarvatra—everywhere; haya—there is; nija—his own; iñöa-deva—worshipable Lord;
sphürti—manifestation.

“The mahä-bhägavata, the advanced devotee, certainly sees everything mobile and immobile, but
he does not exactly see their forms. Rather, everywhere he immediately sees manifest the form of
the Supreme Lord.”

RASA-RÄJA & MAHÄ-BHÄVA

Madhya 8.282
tabe häsi’ täìre prabhu dekhäila svarüpa
‘rasa-räja’ ‘mahäbhäva’——dui eka rüpa

tabe—therefore; häsi’—smiling; täìre—unto him (Rämänanda Räya); prabhu—the Lord;

dekhäila—showed; svarüpa—His personal form; rasa-räja—the king of all transcendental
humors; mahä-bhäva—the condition of ecstatic love; dui—two; eka—one; rüpa—form.

Lord Çré Kåñëa is the reservoir of all pleasure, and Çrématé Rädhäräëé is the personification of
ecstatic love of Godhead. These two forms has combined as one in Çré Caitanya Mahäprabhu.
This being the case, Lord Çré Caitanya Mahäprabhu revealed His real form to Rämänanda Räya.

“MY DIRECT DEVOTEES ARE NOT MY DEVOTEES”

 222

Ädi Puräëa.
ye me bhakta-janäù pärtha
na me bhaktäç ca te janäù
mad-bhaktänäà ca ye bhaktäs
te me bhakta-tamä matäù

ye—those who; me—My; bhakta-janäù—devotees; pärtha—O Pärtha; na—not; me—My;

bhaktäù—devotees; ca—and; te—those; janäù—persons; mat-bhaktänäm—of My devotees; ca
—certainly; ye—those who; bhaktäù—devotees; te—such persons; me—My; bhakta-tamäù—
most advanced devotees; matäù—that is My opinion.

“Lord Kåñëa told Arjuna, ‘Those who are My direct devotees are actually not My devotees, but
those who are the devotees of My servant are factually My devotees.’

MÜKAÀ KAROTI VÄCÄLAM

Madhya 17.80
mükaà karoti väcälaà
paìguà laìghayate girim
yat-kåpä tam ahaà vande
paramänanda-mädhavam

mükam—a person who cannot speak; karoti—makes; väcälam—an eloquent speaker; paìgum—a
person who cannot even walk; laìghayate—causes to cross over; girim—the mountain; yat-kåpä
—whose mercy; tam—unto Him; aham—I; vande—offer obeisances; parama-änanda—the
transcendentally blissful; mädhavam—Supreme Personality of Godhead.

“ ‘The Supreme Personality of Godhead has the form of sac-cid-änanda vigraha, transcendental
bliss, knowledge and eternity. I offer my respectful obeisances unto He who turns the dumb into
eloquent speakers and enables the lame to cross mountains. Such is the mercy of the Lord.’ ”

NAMO MAHÄ-VADÄNYÄYA
Madhya 19.53
namo mahä-vadänyäya
kåñëa-prema-pradäya te
kåñëäya kåñëa-caitanya-
nämne gaura-tviñe namaù

namaù—obeisances; mahä-vadänyäya—who is most munificent and charitably disposed; kåñëa-

prema—love of Kåñëa; pradäya—who can give; te—unto You; kåñëäya—the original
Personality of Godhead; kåñëa-caitanya-nämne—under the name Kåñëa Caitanya; gaura-tviñe—
whose complexion is the golden complexion of Çrématé Rädhäräëé; namaù—obeisances.

“O most munificent incarnation! You are Kåñëa Himself appearing as Çré Kåñëa Caitanya
Mahäprabhu. You have assumed the golden color of Çrématé Rädhäräëé, and You are widely
distributing pure love of Kåñëa. We offer our respectful obeisances unto You.

THE SIZE OF THE SOUL

Madhya 19.140-141
keçägra-çata-bhägasya
çatäàça-sadåçätmakaù
jévaù sükñma-svarüpo ’yaà
saìkhyätéto hi cit-kaëaù

keça-agra—of the tip of a hair; çata-bhägasya—of one hundredth; çata-aàça—a hundredth part;
sadåça—equal to; ätmakaù—whose nature; jévaù—the living entity; sükñma—very fine; sva-
 223

rüpaù—identification; ayam—this; saìkhya-atétaù—numbering beyond calculation; hi—

certainly; cit-kaëaù—spiritual particle.

“ ‘If we divide the tip of a hair into a hundred parts and then take one of these parts and divide it
again into a hundred parts, that very fine division is the size of but one of the numberless living
entities. They are all cit-kaëa, particles of spirit, not matter.’

Çvetäçvatara Upaniñad
bälägra-çata-bhägasya
çatadhä kalpitasya ca
bhägo jévaù sa vijïeya
iti cäha parä çrutiù

bäla-agra—the tip of a hair; çata-bhägasya—of one hundredth; çata-dhä—into one hundred

parts; kalpitasya—divided; ca—and; bhägaù—minute portion; jévaù—the living entity; saù—
that; vijïeyaù—to be understood; iti—thus; ca—and; äha—have said; parä—chief; çrutiù—
Vedic mantras.

“ ‘If we divide the tip of a hair into one hundred parts and then take one part and divide this into
another one hundred parts, that ten-thousandth part is the dimension of the living entity. This is
the verdict of the chief Vedic mantras.’

KÅÑËA-BHAKTA—NIÑKÄMA
Madhya 19.149
kåñëa-bhakta——niñkäma, ataeva ‘çänta’
bhukti-mukti-siddhi-kämé——sakali ‘açänta’

kåñëa-bhakta—a devotee of Lord Kåñëa; niñkäma—actually desireless; ataeva—therefore;

çänta—peaceful; bhukti—of material enjoyment; mukti—of liberation from material activities;
siddhi—of perfection in yogic performance; kämé—those who are desirous; sakali—all of them;
açänta—not peaceful.

“Because a devotee of Lord Kåñëa is desireless, he is peaceful. Fruitive workers desire material
enjoyment, jïänés desire liberation, and yogés desire material opulence; therefore they are all
lusty and cannot be peaceful.

BRAHMÄËÒA BHRAMITE KONA...

Madhya 19.151
brahmäëòa bhramite kona bhägyavän jéva
guru-kåñëa-prasäde päya bhakti-latä-béja

brahmäëòa bhramite—wandering in this universe; kona—some; bhägyavän—most fortunate;

jéva—living being; guru—of the spiritual master; kåñëa—of Kåñëa; prasäde—by the mercy;
päya—gets; bhakti-latä—of the creeper of devotional service; béja—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 Kåñëa.
By the mercy of both Kåñëa and the spiritual master, such a person receives the seed of the
creeper of devotional service.

BECOMING A GARDENER
Madhya 19.152
mälé haïä kare sei béja äropaëa
çravaëa-kértana-jale karaye secana
 224

mälé haïä—becoming a gardener; kare—does; sei—that; béja—seed of devotional service;

äropaëa—sowing; çravaëa—of hearing; kértana—of chanting; jale—with the water; karaye—
does; secana—sprinkling.

“When a person receives the seed of devotional service, he should take care of it by becoming a
gardener and sowing the seed in his heart. If he waters the seed gradually by the process of
çravaëa and kértana [hearing and chanting], the seed will begin to sprout.

SANÄTANA GOSVÄMÉ SEES HIMSELF AS FALLEN

Madhya 20.99/102
‘néca jäti, néca-saìgé, patita adhama
kuviñaya-küpe paòi’ goìäinu janama!

néca jäti—born of a low family; néca-saìgé—associated with low men; patita—fallen; adhama
—the lowest; ku-viñaya-küpe—in a well of material enjoyment; paòi’—having fallen down;
goìäinu—I have passed; janama—my life.

Sanätana Gosvämé said, “I was born in a low family, and my associates are all low-class men. I
myself am fallen and am the lowest of men. Indeed, I have passed my whole life fallen in the
well of sinful materialism.

‘ke ämi’, ‘kene ämäya järe täpa-traya’

ihä nähi jäni——‘kemane hita haya’

ke ämi—who am I; kene—why; ämäya—unto me; järe—give trouble; täpa-traya—the three

kinds of miserable conditions; ihä—this; nähi jäni—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?

KÅÑËERA ‘NITYA-DÄSA’
Madhya 20.108
jévera ‘svarüpa’ haya——kåñëera ‘nitya-däsa’
kåñëera ‘taöasthä-çakti’ ‘bhedäbheda-prakäça

jévera—of the living entity; sva-rüpa—the constitutional position; haya—is; kåñëera—of Lord
Kåñëa; nitya-däsa—eternal servant; kåñëera—of Lord Kåñëa; taöasthä—marginal; çakti—
potency; bheda-abheda—one and different; prakäça—manifestation.

“It is the living entity’s constitutional position to be an eternal servant of Kåñëa because he is the
marginal energy of Kåñëa.

FORGETTING KÅÑËA
Madhya 20.117
kåñëa bhuli’ sei jéva anädi-bahirmukha
ataeva mäyä täre deya saàsära-duùkha

kåñëa bhuli’—forgetting Kåñëa; sei jéva—that living entity; anädi—from time immemorial;
bahiù-mukha—attracted by the external feature; ataeva—therefore; mäyä—illusory energy; täre
—to him; deya—gives; saàsära-duùkha—miseries of material existence.

“Forgetting Kåñëa, the living entity has been attracted by the external feature from time
immemorial. Therefore the illusory energy [mäyä] gives him all kinds of misery in his material
existence.
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KÅÑËA GIVES THE VEDIC LITERATURE

Madhya 20.122
mäyä-mugdha jévera nähi svataù kåñëa-jïäna
jévere kåpäya kailä kåñëa veda-puräëa

mäyä-mugdha—enchanted by the illusory energy; jévera—of the conditioned soul; nähi—there

is not; svataù—automatically; kåñëa-jïäna—knowledge of Kåñëa; jévere—unto the conditioned
soul; kåpäya—out of mercy; kailä—presented; kåñëa—Lord Kåñëa; veda-puräëa—the Vedic
literature and the Puräëas (supplements to the Vedic literature).

“The conditioned soul cannot revive his Kåñëa consciousness by his own effort. But out of
causeless mercy, Lord Kåñëa compiled the Vedic literature and its supplements, the Puräëas.

KÅÑËA VERSUS MÄYÄ

Madhya 22.31
kåñëa——sürya-sama; mäyä haya andhakära
yähäì kåñëa, tähäì nähi mäyära adhikära

kåñëa—Kåñëa, the Supreme Personality of Godhead; sürya-sama—like the sun planet; mäyä—
the illusory energy; haya—is; andhakära—darkness; yähäì kåñëa—wherever there is Kåñëa;
tähäì—there; nähi—not; mäyära—of mäyä, or the darkness of illusion; adhikära—the
jurisdiction.

“Kåñëa is compared to sunshine, and mäyä is compared to darkness. Wherever there is sunshine,
there cannot be darkness. As soon as one takes to Kåñëa consciousness, the darkness of illusion
(the influence of the external energy) will immediately vanish.

SÄDHU-SAÌGA, SÄDHU-SAÌGA
Madhya 22.54
‘sädhu-saìga’, ‘sädhu-saìga’——sarva-çästre kaya
lava-mätra sädhu-saìge sarva-siddhi haya

sädhu-saìga sädhu-saìga—association with pure devotees; sarva-çästre—all the revealed

scriptures; kaya—say; lava-mätra—even for a moment; sädhu-saìge—by association with a
devotee; sarva-siddhi—all success; haya—there is.

“The verdict of all revealed scriptures is that by even a moment’s association with a pure
devotee, one can attain all success.

ÇRADDHÄ-ÇABDE...
Madhya 22.62
‘çraddhä’-çabde——viçväsa kahe sudåòha niçcaya
kåñëe bhakti kaile sarva-karma kåta haya

çraddhä-çabde—by the word çraddhä; viçväsa—faith; kahe—is said; sudåòha—firm; niçcaya—

certain; kåñëe—unto Lord Kåñëa; bhakti—devotional service; kaile—by executing; sarva-karma
—all activities; kåta—completed; haya—are.

“By rendering transcendental loving service to Kåñëa, one automatically performs all subsidiary
activities. This confident, firm faith, favorable to the discharge of devotional service, is called
çraddhä.

ASAT-SAÌGA-TYÄGA...
Madhya 22.87
asat-saìga-tyäga,——ei vaiñëava-äcära
 226

’stré-saìgé’——eka asädhu, ‘kåñëäbhakta’ ära

asat-saìga-tyäga—rejection of the association of nondevotees; ei—this; vaiñëava-äcära—the

behavior of a Vaiñëava; stré-saìgé—who associates with women for sense gratification; eka—
one; asädhu—unsaintly person; kåñëa-abhakta—one who is not a devotee of Lord Kåñëa; ära—
another.

“A Vaiñëava should always avoid the association of ordinary people. Common people are very
much materially attached, especially to women. Vaiñëavas should also avoid the company of
those who are not devotees of Lord Kåñëa.

ÑAD-VIDHÄ ÇARAËÄGATIÙ
Madhya 22.100
änukülyasya saìkalpaù
prätikülyasya varjanam
rakñiñyatéti viçväso
goptåtve varaëaà tathä
ätma-nikñepa-kärpaëye
ñaò-vidhä çaraëägatiù

änukülyasya—of anything that assists devotional service to the Lord; saìkalpaù—acceptance;

prätikülyasya—of anything that hinders devotional service; varjanam—complete rejection;
rakñiñyati—He will protect; iti—thus; viçväsaù—strong conviction; goptåtve—in being the
guardian, like the father or husband, master or maintainer;
varaëam—acceptance; tathä—as well as; ätma-nikñepa—full self-surrender; kärpaëye—
humility; ñaö-vidhä—sixfold; çaraëa-ägatiù—process of surrender.

“ ‘The six divisions of surrender are the acceptance of those things favorable to devotional
service, the rejection of unfavorable things, the conviction that Kåñëa will give protection, the
acceptance of the Lord as one’s guardian or master, full self-surrender and humility.

NITYA-SIDDHA KÅÑËA-PREMA...
Madhya 22.107
nitya-siddha kåñëa-prema ‘sädhya’ kabhu naya
çravaëädi-çuddha-citte karaye udaya

nitya-siddha—eternally proved; kåñëa-prema—love of Kåñëa; sädhya—to be gained; kabhu—at

any time; naya—not; çravaëa-ädi—by hearing, etc.; çuddha—purified; citte—in the heart;
karaye udaya—awakens.

“Pure love for Kåñëa is eternally established in the hearts of living entities. It is not something to
be gained from another source. When the heart is purified by hearing and chanting, the living
entity naturally awakens.

THE FIVE MAIN LIMBS OF BHAKTI

Madhya 22.128
sädhu-saìga, näma-kértana, bhägavata-çravaëa
mathurä-väsa, çré-mürtira çraddhäya sevana

sädhu-saìga—association with devotees; näma-kértana—chanting the holy name; bhägavata-

çravaëa—hearing Çrémad-Bhägavatam; mathurä-väsa—living at Mathurä; çré-mürtira
çraddhäya sevana—worshiping the Deity with faith and veneration.

“One should associate with devotees, chant the holy name of the Lord, hear Çrémad-
Bhägavatam, reside at Mathurä and worship the Deity with faith and veneration.
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RÄGÄNUGÄ-BHAKTI
Madhya 22.149
rägätmikä-bhakti——‘mukhyä’ vraja-väsi-jane
tära anugata bhaktira ‘rägänugä’-näme

rägätmikä-bhakti—spontaneous devotional service; mukhyä—preeminent; vraja-väsi-jane—in

the inhabitants of Vraja, or Våndävana; tära—that; anugata—following; bhaktira—of devotional
service; rägänugä-näme—named rägänugä or following after spontaneous devotional service.

“The original inhabitants of Våndävana are attached to Kåñëa spontaneously in devotional

service. Nothing can compare to such spontaneous devotional service, which is called rägätmikä
bhakti. When a devotee follows in the footsteps of the devotees of Våndävana, his devotional
service is called rägänugä bhakti.

THE ACTIVITIES OF A PURE DEVOTEE ARE NOT UNDERSTOOD

Madhya 23.39
yäìra citte kåñëa-premä karaye udaya
täìra väkya, kriyä, mudrä vijïeha nä bujhaya

yäìra citte—in whose heart; kåñëa-premä—love of Kåñëa; karaye udaya—awakens; täìra—his;

väkya—words; kriyä—activities; mudrä—symptoms; vijïeha—even a learned scholar; nä
bujhaya—does not understand.

“Even the most learned man cannot understand the words, activities and symptoms of a person
situated in love of Godhead.

RASA
Madhya 23.49
dadhi yena khaëòa-marica-karpüra-milane
’rasäläkhya’ rasa haya apürväsvädane

dadhi—yogurt; yena—as if; khaëòa—sugar candy; marica—black pepper; karpüra—camphor;

milane—being mixed; rasäla-äkhya—known os delicious; rasa—mellow; haya—becomes;
apürva-äsvädane—by an unprecedented taste.

“Yogurt mixed with sugar candy, black pepper and camphor is very palatable and tasty.
Similarly, when permanent ecstasy mixes with other ecstatic symptoms, it becomes
unprecedentedly tasty.

THE FIVE CHIEF PROCESSES OF DEVOTION

Madhya 24.193
sat-saìga, kåñëa-sevä, bhägavata, näma
vraje väsa,——ei païca sädhana pradhäna

sat-saìga—association with devotees; kåñëa-sevä—engagement in the service of Kåñëa;

bhägavata—devotees and the book known as Çrémad-Bhägavatam; näma—the chanting of the
holy name; vraje väsa—residence in Våndävana or Mathurä; ei—these; païca—five; sädhana
pradhäna—the chief processes of devotion.

“To be elevated to the platform of devotional service, the following five items should be
observed: association with devotees, engagement in the service of Lord Kåñëa, the reading of
Çrémad-Bhägavatam, the chanting of the holy names and residence at Våndävana or Mathurä.

YUGA-DHARMA NÄMA-SAÌKÉRTANA
Antya 7.11
kali-kälera dharma——kåñëa-näma-saìkértana
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kåñëa-çakti vinä nahe tära pravartana

kali-kälera—of this age of Kali; dharma—the duty; kåñëa-näma-saìkértana—chanting the holy

name of Lord Kåñëa; kåñëa-çakti vinä—without being empowered by Lord Kåñëa; nahe—is not;
tära—of that; pravartana—propagation.

“The fundamental religious system in the age of Kali is the chanting of the holy name of Kåñëa.
Unless empowered by Kåñëa, one cannot propagate the saìkértana movement.

BILVAMAÌGALA’S GURUS
Kåñëa-karëämåta
cintämaëir jayati somagirir gurur me
çikñä-guruç ca bhagavän çikhi-piïcha-mauliù
yat-päda-kalpataru-pallava-çekhareñu
lélä-svayaàvara-rasaà labhate jayaçréù

cintämaëiù jayati—all glory to Cintämaëi; soma-giriù—Somagiri (the initiating guru); guruù—

spiritual master; me—my; çikñä-guruù—instructing spiritual master; ca—and; bhagavän—the
Supreme Personality of Godhead; çikhi-piïcha—with peacock feathers; mauliù—whose head; yat
—whose; päda—of the lotus feet; kalpa-taru—like desire trees; pallava—like new leaves;
çekhareñu—at the toe nails; lélä-svayam-vara—of conjugal pastimes; rasam—the mellow;
labhate—obtains; jaya-çréù—Çrématé Rädhäräëé.

“All glories to Cintämaëi and my initiating spiritual master, Somagiri. All glories to my
instructing spiritual master, the Supreme Personality of Godhead, who wears peacock feathers in
His crown. Under the shade of His lotus feet, which are like desire trees, Jayaçré [Rädhäräëé]
enjoys the transcendental mellow of an eternal consort.”

MAHÄBHÄRATA’S PREDICTION
Mahäbhärata
suvarëa-varëo hemäìgo
varäìgaç candanäìgadé
sannyäsa-kåc chamaù çänto
niñöhä-çänti-paräyaëaù

suvarëa—of gold; varëaù—having the color; hema-aìgaù—whose body was like molten gold;
vara-aìgaù—having a most beautiful body; candana-aìgadé—whose body was smeared with
sandalwood; sannyäsa-kåt—practicing the renounced order of life; çamaù—equipoised; çäntaù
—peaceful; niñöhä—devotion; çänti—and of peace; paräyaëaù—the highest resort.

“In His early pastimes He appears as a householder with a golden complexion. His limbs are
beautiful, and His body, smeared with the pulp of sandalwood, seems like molten gold. In His
later pastimes He accepts the sannyäsa order, and He is equipoised and peaceful. He is the
highest abode of peace and devotion, for He silences the impersonalist nondevotees.”

CAITANYA=RÄDHÄ+KÅÑËA
Tattva-Sandarbha
antaù kåñëaà bahir gauraà
darçitäìgädi-vaibhavam
kalau saìkértanädyaiù sma
kåñëa-caitanyam äçritäù

antaù—internally; kåñëam—Lord Kåñëa; bahiù—externally; gauram—fair-colored; darçita—

displayed; aìga—limbs; ädi—beginning with; vaibhavam—expansions; kalau—in the Age of
Kali; saìkértana-ädyaiù—by congregational chanting, etc.; sma—certainly; kåñëa-caitanyam—
unto Lord Caitanya Mahäprabhu; äçritäù—sheltered.
 229

“I take shelter of Lord Çré Kåñëa Caitanya Mahäprabhu, who is outwardly of a fair complexion
but is inwardly Kåñëa Himself. In this Age of Kali He displays His expansions [His aìgas and
upäìgas] by performing congregational chanting of the holy name of the Lord.”

DEMONS & DEVOTEES

Padma Puräëa
dvau bhüta-sargau loke ’smin
daiva äsura eva ca
viñëu-bhaktaù småto daiva
äsuras tad-viparyayaù

dvau—two; bhüta—of the living beings; sargau—dispositions; loke—in the world; asmin—in
this; daivaù—godly; äsuraù—demoniac; eva—certainly; ca—and; viñëu-bhaktaù—a devotee of
Lord Viñëu; småtaù—remembered; daivaù—godly; äsuraù—demoniac; tat-viparyayaù—the
opposite of that.

“There are two classes of men in the created world. One consists of the demoniac and the other
of the godly. The devotees of Lord Viñëu are the godly, whereas those who are just the opposite
are called demons.”

HLÄDINÉ, SANDHINÉ, SAÀVIT

Viñëu Puräëa
hlädiné sandhiné samvit
tvayy ekä sarva-saàsthitau
hläda-täpa-karé miçrä
tvayi no guëa-varjite

hlädiné—pleasure potency; sandhiné—existence potency; samvit—knowledge potency; tvayi—

in You; ekä—one; sarva-saàsthitau—who are the basis of all things; hläda—pleasure; täpa—and
misery; karé—causing; miçrä—a mixture of the two; tvayi—in You; na u—not; guëa-varjite—
who are without the three modes of material nature.

“O Lord, You are the support of everything. The three attributes hlädiné, sandhiné and samvit
exist in You as one spiritual energy. But the material modes, which cause happiness, misery and
mixtures of the two, do not exist in You, for You have no material qualities.”

ÇRÉMATÉ RÄDHÄRÄËÉ
Båhad-gautaméya-tantra
devé kåñëa-mayé proktä
rädhikä para-devatä
sarva-lakñmé-mayé sarva-
käntiù sammohiné parä

devé—who shines brilliantly; kåñëa-mayé—nondifferent from Lord Kåñëa; proktä—called;

rädhikä—Çrématé Rädhäräëé; para-devatä—most worshipable; sarva-lakñmé-mayé—presiding
over all the goddesses of fortune; sarva-käntiù—in whom all splendor exists; sammohiné—
whose character completely bewilders Lord Kåñëa; parä—the superior energy.

“The transcendental goddess Çrématé Rädhäräëé is the direct counterpart of Lord Çré Kåñëa.
She is the central figure for all the goddesses of fortune. She possesses all the attractiveness to
attract the all-attractive Personality of Godhead. She is the primeval internal potency of the
Lord.”

THE ECSTASY OF DÄRUKA

Bhakti-rasämåta-sindhu
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aìga-stambhärambham uttuìgayantaà
premänandaà däruko näbhyanandat
kaàsäräter véjane yena säkñäd
akñodéyän antaräyo vyadhäyi

aìga—of the limbs; stambha-ärambham—the beginning of stupefaction; uttuìgayantam—which

was causing him to reach; prema-änandam—the joy of love; därukaù—Däruka, the Lord’s
chariot driver; na—not; abhyanandat—welcomed; kaàsa-aräteù—of Lord Kåñëa, the enemy of
Kaàsa; véjane—in fanning with a cämara fan; yena—by which; säkñät—clearly; akñodéyän—
greater; antaräyaù—obstacle; vyadhäyi—has been created.

“Çré Däruka did not relish his ecstatic feelings of love, for they caused his limbs to become
stunned and thus obstructed his service of fanning Lord Kåñëa.”

BRAHMAN & BHAGAVÄN

Bhakti-rasämåta-sindhu
yad aréëäà priyäëäà ca
präpyam ekam ivoditam
tad brahma-kåñëayor aikyät
kiraëärkopamä-juñoù

yat—that; aréëäm—of the enemies of the Supreme Personality of Godhead; priyäëäm—of the
devotees, who are very dear to the Supreme Personality of Godhead; ca—and; präpyam—
destination; ekam—one only; iva—thus; uditam—said; tat—that; brahma—of impersonal
Brahman; kåñëayoù—and of Kåñëa, the Supreme Personality of Godhead; aikyät—due to the
oneness; kiraëa—the sunshine; arka—and the sun; upamä—the comparison; juñoù—which is
understood by.

“Where it has been stated that the Lord’s enemies and devotees attain the same destination, this
refers to the ultimate oneness of Brahman and Lord Kåñëa. This may be understood by the
example of the sun and the sunshine, in which Brahman is like the sunshine and Kåñëa Himself is
like the sun.”

DO NOT LOOK TO THE FACE OF GOVINDA!

Bhakti-rasämåta-sindhu
smeräà bhaìgé-traya-paricitäà säci-vistérëa-dåñöià
vaàçé-nyastädhara-kiçalayäm ujjvaläà candrakeëa
govindäkhyäà hari-tanum itaù keçé-térthopakaëöhe
mä prekñiñöhäs tava yadi sakhe bandhu-saìge ’sti raìgaù

smeräm—smiling; bhaìgé-traya-paricitäm—bent in three places, namely the neck, waist and

knees; säci-vistérëa-dåñöim—with a broad sideways glance; vaàçé—on the flute; nyasta—
placed; adhara—lips; kiçalayäm—newly blossomed; ujjvaläm—very bright; candrakeëa—by the
moonshine; govinda-äkhyäm—named Lord Govinda; hari-tanum—the transcendental body of
the Lord; itaù—here; keçé-tértha-upakaëöhe—on the bank of the Yamunä in the neighborhood
of Keçéghäöa; mä—do not; prekñiñöhäù—glance over; tava—your; yadi—if; sakhe—O dear
friend; bandhu-saìge—to worldly friends; asti—there is; raìgaù—attachment.

“My dear friend, if you are indeed attached to your worldly friends, do not look at the smiling
face of Lord Govinda as He stands on the bank of the Yamunä at Keçéghäöa. Casting sidelong
glances, He places His flute to His lips, which seem like newly blossomed twigs. His
transcendental body, bending in three places, appears very bright in the moonlight.”

TRANSCENDENTAL BLISS VERSUS MÄYÄ-SUKHA

Hari-bhakti-sudhodaya
tvat-säkñät-karaëähläda-
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viçuddhäbdhi-sthitasya me
sukhäni goñpadäyante
brähmäëy api jagad-guro

tvat—Your; säkñät—meeting; karaëa—such action; ähläda—pleasure; viçuddha—spiritually

purified; abdhi—ocean; sthitasya—being situated; me—by me; sukhäni—happiness;
goñpadäyante—a small hole created by the hoof of a calf; brähmaëi—the pleasure derived from
impersonal Brahman understanding; api—also; jagat-guro—O master of the universe.

“ ‘My dear Lord, O master of the universe, since I have directly seen You, my transcendental
bliss has taken the shape of a great ocean. Being situated in that ocean, I now realize all other so-
called happiness to be like the water contained in the hoofprint of a calf.’ ”

VIÑËU-ÇAKTI PARÄ PROKTÄ

Viñëu Puräëa
viñëu-çaktiù parä proktä
kñetra-jïäkhyä tathä parä
avidyä-karma-saàjïänyä
tåtéyä çaktir iñyate

viñëu-çaktiù—the potency of Lord Viñëu; parä—spiritual; proktä—it is said; kñetra-jïa-äkhyä—

the potency known as kñetra-jïa; tathä—as well as; parä—spiritual; avidyä—ignorance; karma—
fruitive activities; saàjïä—known as; anyä—other; tåtéyä—third; çaktiù—potency; iñyate—
known thus.

“ ‘The potency of Lord Viñëu is summarized in three categories—namely, the spiritual potency,
the living entities and ignorance. The spiritual potency is full of knowledge; the living entities,
although belonging to the spiritual potency, are subject to bewilderment; and the third energy,
which is full of ignorance, is always visible in fruitive activities.’

YAMUNÄ DEVÉ
Caitanya-candrodaya-näöaka
cid-änanda-bhänoù sadä nanda-sünoù
para-prema-pätré drava-brahma-gätré
aghänäà lavitré jagat-kñema-dhätré
pavitré-kriyän no vapur mitra-putré

cit-änanda-bhänoù—of the direct manifestation of spiritual energy and bliss; sadä—always;

nanda-sünoù—of the son of Mahäräja Nanda; para-prema-pätré—the giver of the highest love;
drava-brahma-gätré—composed of the water of the spiritual world; aghänäm—of all sins and
offenses; lavitré—the destroyer; jagat-kñema-dhätré—the performer of everything auspicious for
the world; pavitré-kriyät—kindly purify; naù—our; vapuù—existence; mitra-putré—the
daughter of the sun-god.

“O river Yamunä, you are the blissful spiritual water that gives love to the son of Nanda
Mahäräja. You are the same as the water of the spiritual world, for you can vanquish all our
offenses and the sinful reactions incurred in life. You are the creator of all auspicious things for
the world. O daughter of the sun-god, kindly purify us by your pious activities.”
Kavi-karëapura

LORD ÇIVA’S MISSION

Padma Puräëa
svägamaiù kalpitais tvaà ca
janän mad-vimukhän kuru
mäà ca gopaya yena syät
såñöir eñottarottarä
 232

sva-ägamaiù—with your own theses; kalpitaiù—imagined; tvam—you; ca—also; janän—the

people in general; mat-vimukhän—averse to Me and addicted to fruitive activities and
speculative knowledge; kuru—make; mäm—Me, the Supreme Personality of Godhead; ca—and;
gopaya—just cover; yena—by which; syät—there may be; såñöiù—material advancement; eñä
—this; uttara-uttarä—more and more.

“ ‘[Addressing Lord Çiva, the Supreme Personality of Godhead said,] Please make the general
populace averse to Me by imagining your own interpretation of the Vedas. Also, cover Me in
such a way that people will take more interest in advancing material civilization just to propagate
a population bereft of spiritual knowledge.’

WHY LORD ÇIVA CAME AS ÇAÌKARÄCÄRYA

Padma Puräëa
mäyävädam asac-chästraà
pracchannaà bauddham ucyate
mayaiva vihitaà devi
kalau brähmaëa-mürtinä

mäyävädam—the philosophy of Mäyäväda; asat-çästram—false scriptures; pracchannam—

covered; bauddham—Buddhism; ucyate—it is said; mayä—by me; eva—only; vihitam—taught;
devi—O goddess of the material world; kalau—in the Age of Kali; brähmaëa-mürtinä—having
the body of a brähmaëa.

“[Lord Çiva informed the Goddess Durgä, the superintendent of the material world,] ‘In the Age
of Kali I take the form of a brähmaëa and explain the Vedas through false scriptures in an
atheistic way, similar to Buddhist philosophy.’ ”

THE PRICE OF PREMA-BHAKTI

Padyävalé
kåñëa-bhakti-rasa-bhävitä matiù
kréyatäà yadi kuto ’pi labhyate
tatra laulyam api mülyam ekalaà
janma-koöi-sukåtair na labhyate

kåñëa-bhakti-rasa-bhävitä—absorbed in the mellows of executing devotional service to Kåñëa;

matiù—intelligence; kréyatäm—let it be purchased; yadi—if; kutaù api—somewhere; labhyate—
is available; tatra—there; laulyam—greed; api—indeed; mülyam—price; ekalam—only; janma-
koöi—of millions of births; sukåtaiù—by pious activities; na—not; labhyate—is obtained.

“ ‘Pure devotional service in Kåñëa consciousness cannot be had even by pious activity in
hundreds and thousands of lives. It can be attained only by paying one price—that is, intense
greed to obtain it. If it is available somewhere, one must purchase it without delay.’ ”

MADHURYA-RASA IS THE HIGHEST

Bhakti-rasämåta-sindhu
yathottaram asau sväda-
viçeñolläsa-mayy api
ratir väsanayä svädvé
bhäsate käpi kasyacit

yathä uttaram—one after another; asau—that; sväda-viçeña—of particular tastes; ulläsa—

pleasing; mayé—empowered with; api—although; ratiù—love; väsanayä—by desire; svädvé—
sweet; bhäsate—appears; kä api—someone; kasyacit—one of them.
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“ ‘Increasing love is experienced in various tastes, one above another. But that love which has the
highest taste in the gradual succession of desires manifests itself in the form of conjugal love.’

ÇRÉMATI RÄDHÄRÄËÉ & ÇRÉ RÄDHÄ-KUNDA

Laghu-bhägavatämåta
yathä rädhä priyä viñëos
tasyäù kuëòaà priyaà tathä
sarva-gopéñu saivaikä
viñëor atyanta-vallabhä

yathä—just as; rädhä—Çrématé Rädhäräëé; priyä—very dear; viñëoù—to Lord Kåñëa; tasyäù—
Her; kuëòam—bathing place; priyam—very dear; tathä—so also; sarva-gopéñu—among all the
gopés; sä—She; eva—certainly; ekä—alone; viñëoù—of Lord Kåñëa; atyanta-vallabhä—very
dear.

“ ‘Just as Çrématé Rädhäräëé is most dear to Çré Kåñëa, Her bathing place known [Rädhä-
kuëòa] is also dear to Him. Among all the gopés, Çrématé Rädhäräëé is supermost and very dear
to Lord Kåñëa.’

AKHILA-RASÄMÅTA-MÜRTIÙ
Bhakti-rasämåta-sindhu
akhila-rasämåta-mürtiù
prasåmara-ruci-ruddha-tärakä-päliù
kalita-çyämä-lalito
rädhä-preyän vidhur jayati

akhila-rasa-amåta-mürtiù—the reservoir of all pleasure, in which exist all the mellows of

devotional service, namely çänta, däsya, sakhya, vätsalya and mädhurya; prasåmara—spreading
forth; ruci—by His bodily luster; ruddha—who has subjugated; tärakä—the gopé named Tärakä;
päliù—the gopé named Päli; kalita—who has absorbed the minds of; çyämä—the gopé named
Syämä; lalitaù—and the gopé named Lalitä; rädhä-preyän—dearmost to Çrématé Rädhäräëé;
vidhuù—Kåñëa, the Supreme Personality of Godhead; jayati—all glories to.

“ ‘Let Kåñëa, the Supreme Personality of Godhead, be glorified! By virtue of His expanding
attractive features, He subjugated the gopés named Tärakä and Päli and absorbed the minds of
Çyämä and Lalitä. He is the most attractive lover of Çrématé Rädhäräëé and is the reservoir of
pleasure for devotees in all devotional mellows.’

KÅÑËA IS ATTRACTED BY HIS OWN FORM

Lalita-mädhava
aparikalita-pürvaù kaç camatkära-käré
sphurati mama garéyän eña mädhurya-püraù
ayam aham api hanta prekñya yaà lubdha-cetäù
sa-rabhasam upabhoktuà kämaye rädhikeva

aparikalita-pürvaù—not previously experienced; kaù—who; camatkära-käré—causing wonder;

sphurati—manifests; mama—My; garéyän—more great; eñaù—this; mädhurya-püraù—
abundance of sweetness; ayam—this; aham—I; api—even; hanta—alas; prekñya—seeing; yam
—which; lubdha-cetäù—My mind being bewildered; sa-rabhasam—impetuously; upabhoktum—
to enjoy; kämaye—desire; rädhikä iva—like Çrématé Rädhäräëé.

“ ‘Upon seeing His own reflection in a bejeweled pillar of His Dvärakä palace, Kåñëa desired to
embrace it, saying, “Alas, I have never seen such a person before. Who is He? Just by seeing
Him I have become eager to embrace Him, exactly like Çrématé Rädhäräëé.” ’ ”

WHY UDDHAVA BECOME ATTRACTED BY GOPÉ-BHÄVA

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Bhakti-rasämåta-sindhu
premaiva gopa-rämäëäà
käma ity agamat prathäm
ity uddhavädayo ’py etaà
väïchanti bhagavat-priyäù

premä—love of Godhead; eva—certainly; gopa-rämäëäm—of all the gopés; kämaù—lust; iti—

thus; agamat—became current; prathäm—the process; iti—thus; uddhava-ädayaù—all devotees,
headed by Uddhava; api—certainly; etam—this type of behavior; väïchanti—desire; bhagavat-
priyäù—those who are very, very dear to the Supreme Personality of Godhead.

“ ‘The dealings of the gopés with Kåñëa are on the platform of pure love of Godhead, yet they
are sometimes considered to be lusty. But because such dealings are completely spiritual,
Uddhava and all the other dearmost devotees of the Lord desire to participate in them.’

THE MEANING OF THE WORD ‘RÄMA’

Padma Puräëa.
ramante yogino ’nante
satyänande cid-ätmani
iti räma-padenäsau
paraà brahmäbhidhéyate

ramante—take pleasure; yoginaù—transcendentalists; anante—in the unlimited; satya-änande—

real pleasure; cit-ätmani—in spiritual existence; iti—thus; räma—Räma; padena—by the word;
asau—He; param—supreme; brahma—truth; abhidhéyate—is called.

“ ‘The Supreme Absolute Truth is called Räma because the transcendentalists take pleasure in the
unlimited true pleasure of spiritual existence.’

KÅÑ + ËA
Mahäbhärata
kåñir bhü-väcakaù çabdo
ëaç ca nirvåti-väcakaù
tayor aikyaà paraà brahma
kåñëa ity abhidhéyate

kåñiù—the verbal root kåñ; bhü—attractive existence; väcakaù—signifying; çabdaù—word; ëaù

—the syllable ëa; ca—and; nirvåti—spiritual pleasure; väcakaù—indicating; tayoù—of both;
aikyam—amalgamation; param—supreme; brahma—Absolute Truth; kåñëaù—Lord Kåñëa; iti
—thus; abhidhéyate—is called.

“ ‘The word “kåñ” is the attractive feature of the Lord’s existence, and “ëa” means spiritual
pleasure. When the verb “kåñ” is added to the affix “ëa,” it becomes “Kåñëa,” which indicates
the Absolute Truth.’

1 RÄMA=1000 VIÑËU NAMES

Padma Puräëa
räma rämeti rämeti
rame räme manorame
sahasra-nämabhis tulyaà
räma-näma varänane

räma—Räma; räma—Räma; iti—thus; räma—Räma; iti—thus; rame—I enjoy; räme—in the

holy name of Räma; manaù-rame—most beautiful; sahasra-nämabhiù—with the one thousand
names; tulyam—equal; räma-näma—the holy name of Räma; vara-änane—O lovely-faced
woman.
 235

“ ‘Lord Çiva addressed his wife Durgä as Varänanä and explained, “I chant the holy name of
Räma, Räma, Räma and thus enjoy this beautiful sound. This holy name of Rämacandra is equal
to one thousand holy names of Lord Viñëu.”’

3 X 1000 VIÑËU NAMES=1 KÅÑËA

Brahmäëòa Puräëa
sahasra-nämnäà puëyänäà
trir-ävåttyä tu yat phalam
ekävåttyä tu kåñëasya
nämaikaà tat prayacchati

sahasra-nämnäm—of one thousand names; puëyänäm—holy; triù-ävåttyä—by thrice chanting;

tu—but; yat—which; phalam—result; eka-ävåttyä—by one repetition; tu—but; kåñëasya—of
Lord Kåñëa; näma—holy name; ekam—only one; tat—that result; prayacchati—gives.

The pious results derived from chanting the thousand holy names of Viñëu three times can be
attained by only one utterance of the holy name of Kåñëa.

...DRINKING POISON WILLINGLY

Çré Caitanya-candrodaya-näöaka
niñkiïcanañya bhagavad-bhajanonmukhasya
päraà paraà jigamiñor bhava-sägarasya
sandarçanaà viñayiëäm atha yoñitäà ca
hä hanta hanta viña-bhakñaëato ’py asädhu

niñkiïcanasya—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; päram—to the other side; param—distant; jigamiñoù—who is desiring to
go; bhava-sägarasya—of the ocean of material existence; sandarçanam—the seeing (for some
material purpose); viñayiëäm—of persons engaged in material activities; atha—as well as;
yoñitäm—of women; ca—also; hä—alas; hanta hanta—expression of great lamentation; viña-
bhakñaëataù—than the act of drinking poison; api—even; asädhu—more abominable.

Greatly lamenting, the Lord then informed Särvabhauma Bhaööäcärya, “ ‘Alas, for a person who
is seriously desiring to cross the material ocean and engage in the transcendental loving service
of the Lord without material motives, seeing a materialist engaged in sense gratification or seeing
a woman who is similarly interested is more abominable than drinking poison willingly.’ ”

DÄSA-DÄSÄNUDÄSA
Padyävalé
nähaà vipro na ca nara-patir näpi vaiçyo na çüdro
nähaà varëé na ca gåha-patir no vanastho yatir vä
kintu prodyan-nikhila-paramänanda-pürnämåtäbdher
gopé-bhartuù pada-kamalayor däsa-däsänudäsaù

na—not; aham—I; vipraù—a brähmaëa; na—not; ca—also; nara-patiù—a king or kñatriya; na

—not; api—also; vaiçyaù—belonging to the mercantile class; na—not; çüdraù—belonging to the
worker class; na—not; aham—I; varëé—belonging to any caste, or brahmacäré (A brahmacäré
may belong to any caste. Anyone can become a brahmacäré or lead a life of celibacy.); na—not;
ca—also; gåha-patiù—householder; no—not; vana-sthaù—vänaprastha, one who, after
retirement from family life, goes to the forest to learn how to be detached from family life; yatiù
—mendicant or renunciant; vä—either; kintu—but; prodyan—brilliant; nikhila—universal;
parama-änanda—with transcendental bliss; pürëa—complete; amåta-abdheù—who is the ocean
of nectar; gopé-bhartuù—of the Supreme Person, who is the maintainer of the gopés; pada-
 236

kamalayoù—of the two lotus feet; däsa—of the servant; däsa-anudäsaù—the servant of the
servant.

“ ‘I am not a brähmaëa, I am not a kñatriya, I am not a vaiçya or a çüdra. Nor am I a brahmacäré,

a householder, a vänaprastha or a sannyäsé. I identify Myself only as the servant of the servant of
the servant of the lotus feet of Lord Çré Kåñëa, the maintainer of the gopés. He is like an ocean
of nectar, and He is the cause of universal transcendental bliss. He is always existing with
brilliance.’ ”

NÄMA CINTÄMAËIÙ KÅÑËAÙ

Padma Puräëa
näma cintämaëiù kåñëaç
caitanya-rasa-vigrahaù
pürëaù çuddho nitya-mukto
’bhinnatvän näma-näminoù

nämaù—the holy name; cintämaëiù—transcendentally blissful giver of all spiritual benedictions;

kåñëaù—not different from Kåñëa; caitanya-rasa-vigrahaù—the form of all transcendental
mellows; pürëaù—complete; çuddhaù—pure, without material contamination; nitya—eternal;
muktaù—liberated; abhinna-tvät—due to not being different; näma—of the holy name; näminoù
—and of the person who has the name.

“ ‘The holy name of Kåñëa is transcendentally blissful. It bestows all spiritual benedictions, for it
is Kåñëa Himself, the reservoir of all pleasure. Kåñëa’s name is complete, and it is the form of all
transcendental mellows. It is not a material name under any condition, and it is no less powerful
than Kåñëa Himself. Since Kåñëa’s name is not contaminated by the material qualities, there is
no question of its being involved with mäyä. Kåñëa’s name is always liberated and spiritual; it is
never conditioned by the laws of material nature. This is because the name of Kåñëa and Kåñëa
Himself are identical.’

ATAÙ ÇRÉ-KÅÑËA-NÄMÄDI
Bhakti-rasämåta-sindhu
ataù çré-kåñëa-nämädi
na bhaved grähyam indriyaiù
sevonmukhe hi jihvädau
svayam eva sphuraty adaù

ataù—therefore (because Kåñëa’s name, form, quality are all on the absolute platform); çré-
kåñëa-näma-ädi—Lord Kåñëa’s name, form, quality, pastimes and so on; na—not; bhavet—can
be; grähyam—perceived; indriyaiù—by the blunt material senses; sevä-unmukhe—to one
engaged in His service; hi—certainly; jihvä-ädau—beginning with the tongue; svayam—
personally; eva—certainly; sphurati—become manifest; adaù—those (Kåñëa’s name, form,
quality, and so on).

“ ‘Therefore material senses cannot appreciate Kåñëa’s holy name, form, qualities and pastimes.
When a conditioned soul is awakened to Kåñëa consciousness and renders service by using his
tongue to chant the Lord’s holy name and taste the remnants of the Lord’s food, the tongue is
purified, and one gradually comes to understand who Kåñëa really is.’

TARKO ’PRATIÑÖHAÙ...
Mahäbhärata
tarko ’pratiñöhaù çrutayo vibhinnä
näsäv åñir yasya mataà na bhinnam
dharmasya tattvaà nihitaà guhäyäà
mahäjano yena gataù sa panthäù
 237

tarkaù—dry argument; apratiñöhaù—not fixed; çrutayaù—Vedas; vibhinnäù—possessing

different departments; na—not; asau—that; åñiù—great sage; yasya—whose; matam—opinion;
na—not; bhinnam—separate; dharmasya—of religious principles; tattvam—truth; nihitam—
placed; guhäyäm—in the heart of a realized person; mahä-janaù—self-realized predecessors;
yena—by which way; gataù—acted; saù—that; panthäù—the pure unadulterated path.

Çré Caitanya Mahäprabhu continued,“ ‘Dry arguments are inconclusive. A great personality
whose opinion does not differ from others is not considered a great sage. Simply by studying the
Vedas, which are variegated, one cannot come to the right path by which religious principles are
understood. The solid truth of religious principles is hidden in the heart of an unadulterated self-
realized person. Consequently, as the çästras confirm, one should accept whatever progressive
path the mahäjanas advocate.’ »
Yudhiñöhira Mahäräja

ANYÄBHILÄÑITÄ-ÇÜNYAM
Bhakti-rasämåta-sindhu
anyäbhiläñitä-çünyaà
jïäna-karmädy-anävåtam
änukülyena kåñëänu-
çélanaà bhaktir uttamä

anya-abhiläñitä-çünyam—without desires other than those for the service of Lord Kåñëa, or
without material desires (such as those for meat-eating, illicit sex, gambling and addiction to
intoxicants); jïäna—by the knowledge of the philosophy of the monist Mäyävädés; karma—by
fruitive activities; ädi—by artificially practicing detachment, by the mechanical practice of yoga,
by studying the Säìkhya philosophy, and so on; anävåtam—uncovered; änukülyena—favorable;
kåñëa-anuçélanam—cultivation of service in relationship to Kåñëa; bhaktiù uttamä—first-class
devotional service.

“When first-class devotional service develops, one must be devoid of all material desires,
knowledge obtained by monistic philosophy, and fruitive action. The devotee must constantly
serve Kåñëa favorably, as Kåñëa desires.

SARVOPÄDHI-VINIRMUKTAM
Närada-païcarätra
sarvopädhi-vinirmuktaà
tat-paratvena nirmalam
håñékeëa håñékeça-
sevanaà bhaktir ucyate

sarva-upädhi-vinirmuktam—free from all kinds of material designations, or free from all desires
except the desire to render service to the Supreme Personality of Godhead; tat-paratvena—by the
sole purpose of serving the Supreme Personality of Godhead; nirmalam—uncontaminated by the
effects of speculative philosophical research or fruitive activity; håñékeëa—by purified senses
freed from all designations; håñékeça—of the master of the senses; sevanam—the service to
satisfy the senses; bhaktiù—devotional service; ucyate—is called.

“ ‘Bhakti, or devotional service, means engaging all our senses in the service of the Lord, the
Supreme Personality of Godhead, the master of all the senses. When the spirit soul renders
service unto the Supreme, there are two side effects. One is freed from all material designations,
and, simply by being employed in the service of the Lord, one’s senses are purified.’

BHUKTI AND MUKTI ARE LIKE GHOSTS

Bhakti-rasämåta-sindhu
bhukti-mukti-spåhä yävat
piçäcé hådi vartate
 238

tävad bhakti-sukhasyätra
katham abhyudayo bhavet

bhukti—for material enjoyment; mukti—and for liberation from material existence; spåhä—
desire; yävat—as long as; piçäcé—the witches; hådi—within the heart; vartate—remain; tävat—
that long; bhakti—of devotional service; sukhasya—of the happiness; atra—here; katham—how;
abhyudayaù—awakening; bhavet—can there be.

“The material desire to enjoy the material world and the desire to become liberated from material
bondage are considered to be two witches, and they haunt one like ghosts. As long as these
witches remain within the heart, how can one feel transcendental bliss? As long as these two
witches remain in the heart, there is no possibility of enjoying the transcendental bliss of
devotional service.

QUALIFICATIONS FOR ACHIEVING THE GOAL

Näradéya Puräëa
aciräd eva sarvärthaù
sidhyaty eñäm abhépsitaù
sad-dharmasyävabodhäya
yeñäà nirbandhiné matiù

acirät—very soon; eva—certainly; sarva-arthaù—the goal of life; sidhyati—becomes fulfilled;

eñäm—of these persons; abhépsitaù—desired; sat-dharmasya—of the path of progressive
devotional service; avabodhäya—for understanding; yeñäm—those whose; nirbandhiné—
unflinching; matiù—intelligence.

“ ‘Those who are anxious to awaken their spiritual consciousness, who have unflinching
intelligence and who are not deviated, certainly attain the desired goal.’

THE ÇAKTIS ARE SPREAD EVERYWHERE

Viñëu Puräëa
eka-deça-sthitasyägner
jyotsnä vistäriëé yathä
parasya brahmaëaù çaktis
tathedam akhilaà jagat

eka-deça—in one place; sthitasya—being situated; agneù—of fire; jyotsnä—the illumination;

vistäriëé—expanded everywhere; yathä—just as; parasya—of the illumination; vistäriëé—
expanded everywhere; yathä—just as; parasya—of the Supreme; brahmaëaù—of the Absolute
Truth; çaktiù—the energy; tathä—similarly; idam—this; akhilam—entire; jagat—universe.

“ ‘Just as the illumination of a fire, which is situated in one place, is spread all over, the energies
of the Supreme Personality of Godhead, Parabrahman, are spread all over this universe.’

PÜRËA-PÜRËATARA-PÜRËATAMA
Bhakti-rasämåta-sindhu
kåñëasya pürëatamatä
vyaktäbhüd gokuläntare
pürëatä pürëataratä
dvärakä-mathurädiñu

kåñëasya—of Lord Kåñëa; pürëa-tamatä—being most perfect; vyaktä—manifested; abhüt—

became; gokula-antare—in the domain of Gokula Våndävana; pürëatä—completeness; pürëa-
taratä—more completeness; dvärakä—in Dvärakä; mathurä-ädiñu—and Mathurä, and so on.
 239

“ ‘The most complete qualities of Kåñëa are manifest within Våndävana, and His complete and
more complete qualities are manifest in Dvärakä and Mathurä.’

SVÄMIN KÅTÄRTHO ’SMI VARAÀ NA YACE

Hari-bhakti-sudhodaya
sthänäbhiläñé tapasi sthito ’haà
tväà präptavän deva-munéndra-guhyam
käcaà vicinvann api divya-ratnaà
svämin kåtärtho ’smi varaà na yäce

sthäna-abhiläñé—desiring a very high position in the material world; tapasi—in severe

austerities and penances; sthitaù—situated; aham—I; tväm—You; präptavän—have obtained;
deva-muni-indra-guhyam—difficult to achieve even for great demigods, saintly persons and
kings; käcam—a piece of glass; vicinvan—searching for; api—although; divya-ratnam—a
transcendental gem; svämin—O my Lord; kåta-arthaù asmi—I am fully satisfied; varam—any
benediction; na yäce—I do not ask.

[When he was being benedicted by the Supreme Personality of Godhead, Dhruva Mahäräja said]
“ ‘O my Lord, because I was seeking an opulent material position, I was performing severe types
of penance and austerity. Now I have gotten You, who are very difficult for the great demigods,
saintly persons and kings to attain. I was searching after a piece of glass, but instead I have found
a most valuable jewel. Therefore I am so satisfied that I do not wish to ask any benediction from
You.’

UTTAMA-BHAKTA
Bhakti-rasämåta-sindhu
çästre yuktau ca nipuëaù
sarvathä dåòha-niçcayaù
prauòha-çraddho ’dhikäré yaù
sa bhaktäv uttamo mataù

çästre—in the revealed scriptures; yuktau—in logic; ca—also; nipuëaù—expert; sarvathä—in all
respects; dåòha-niçcayaù—who is firmly convinced; prauòha—deep; çraddhaù—who has faith;
adhikäré—eligible; yaù—who; saù—he; bhaktau—in devotional service; uttamaù—highest;
mataù—is considered.

“ ‘One who is expert in logic and understanding of revealed scriptures, and who always has firm
conviction and deep faith that is not blind, is to be considered a topmost devotee in devotional
service.’

MADHYAMA-BHAKTA
Bhakti-rasämåta-sindhu
yaù çästrädiñv anipuëaù
çraddhävän sa tu madhyamaù

yaù—anyone who; çästra-ädiñu—in the revealed scriptures; anipuëaù—not very expert;

çraddhävän—full of faith; saù—he; tu—certainly; madhyamaù—second-class or middle-class
devotee.

“ ‘He who does not know scriptural argument very well but who has firm faith is called an
intermediate or second-class devotee.’

KANIÑÖHA-BHAKTA
Bhakti-rasämåta-sindhu
yo bhavet komala-çraddhaù
sa kaniñöho nigadyate
 240

yaù—anyone who; bhavet—may be; komala—soft; çraddhaù—having faith; saù—such a person;

kaniñöhaù—neophyte devotee; nigadyate—is said to be.

“ ‘One whose faith is not very strong, who is just beginning, should be considered a neophyte
devotee.’

DEVOTEES WHO ACHIEVE PERFECTION BY NAVA-VIDHA-BHAKTI

Bhakti-rasämåta-sindhu
çré-viñëoù çravaëe parékñid abhavad vaiyäsakiù kértane
prahlädaù smaraëe tad-aìghri-bhajane lakñméù påthuù püjane
akrüras tv abhivandane kapi-patir däsye ’tha sakhye ’rjunaù
sarvasvätma-nivedane balir abhüt kåñëäptir eñäà parä

çré-viñëoù—of Lord Çré Viñëu; çravaëe—in hearing; parékñit—King Parékñit, known also as
Viñëuräta, or one who is protected by Lord Viñëu; abhavat—was; vaiyäsakiù—Çukadeva
Gosvämé; kértane—in reciting Çrémad-Bhägavatam; prahlädaù—Mahäräja Prahläda; smaraëe
—in remembering; tat-aìghri—of Lord Viñëu’s lotus feet; bhajane—in serving; lakñméù—the
goddess of fortune; påthuù—Mahäräja Påthu; püjane—in worshiping the Deity of the Lord;
akrüraù—Akrüra; tu—but; abhivandane—in offering prayers; kapi-patiù—Hanumänjé, or
Vajräìgajé; däsye—in servitude to Lord Rämacandra; atha—moreover; sakhye—in friendship;
arjunaù—Arjuna; sarvasva-ätma-nivedane—in fully dedicating oneself; baliù—Mahäräja Bali;
abhüt—was; kåñëa-äptiù—the achievement of the lotus feet of Lord Kåñëa; eñäm—of all of
them; parä—transcendental.

“ ‘Mahäräja Parékñit attained the highest perfection, shelter at Lord Kåñëa’s lotus feet, simply by
hearing about Lord Viñëu. Çukadeva Gosvämé attained perfection simply by reciting Çrémad-
Bhägavatam. Prahläda Mahäräja attained perfection by remembering the Lord. The goddess of
fortune attained perfection by massaging the transcendental legs of Mahä-Viñëu. Mahäräja Påthu
attained perfection by worshiping the Deity, and Akrüra attained perfection by offering prayers
unto the Lord. Vajräìgajé [Hanumän] attained perfection by rendering service to Lord
Rämacandra, and Arjuna attained perfection simply by being Kåñëa’s friend. Bali Mahäräja
attained perfection by dedicating everything to the lotus feet of Kåñëa.’

RÄGÄTMIKÄ-BHAKTI
Bhakti-rasämåta-sindhu
iñöe svärasiké rägaù
paramäviñöatä bhavet
tanmayé yä bhaved bhaktiù
sätra rägätmikoditä

iñöe—unto the desired object of life; svärasiké—appropriate for one’s own original aptitude of
love; rägaù—attachment; parama-äviñöatä—absorption in the service of the Lord; bhavet—is;
tat-mayé—consisting of that transcendental attachment; yä—which; bhavet—is; bhaktiù—
devotional service; sä—that; atra—here; rägätmikä-uditä—called rägätmikä, or spontaneous
devotional service.

“ ‘When one becomes attached to the Supreme Personality of Godhead, his natural inclination to
love is fully absorbed in thoughts of the Lord. That is called transcendental attachment, and
devotional service according to that attachment is called rägätmikä, or spontaneous devotional
service.’

RÄGÄNUGÄ-BHAKTI
Bhakti-rasämåta-sindhu
viräjantém abhivyaktäà
vraja-väsi-janädiñu
 241

rägätmikäm anusåtä
yä sä rägänugocyate

viräjantém—shining intensely; abhivyaktäm—fully expressed; vraja-väsi-jana-ädiñu—among

the eternal inhabitants of Våndävana; rägätmikä—devotional service consisting of spontaneous
love; anusåtä—following; yä—which; sä—that; rägänugä—devotional service following in the
wake of spontaneous love; ucyate—is said.

“ ‘Devotional service in spontaneous love is vividly expressed and manifested by the inhabitants
of Våndävana. Devotional service that accords with their devotional service is called rägänugä
bhakti, or devotional service following in the wake of spontaneous loving service.’

SPONTANEOUS DEVOTIONAL SERVICE

Bhakti-rasämåta-sindhu
tat-tad-bhä’ vädi-mädhurye
çrute dhér yad apekñate
nätra çästraà na yuktià ca
tal lobhotpatti-lakñaëam

tat-tat—respective; bhäva-ädi-mädhurye—the sweetness of the loving moods (namely çänta-

rasa, däsya-rasa, sakhya-rasa, vätsalya-rasa and mädhurya-rasa) of the inhabitants of Våndävana;
çrute—when heard; dhéù—the intelligence; yat—which; apekñate—depends on; na—not; atra—
here; çästram—revealed scriptures; na—not; yuktim—logic and argument; ca—also; tat—that;
lobha—of covetousness to follow in the footsteps; utpatti-lakñaëam—the symptom of
awakening.

“ ‘When an advanced realized devotee hears about the affairs of the devotees of Våndävana–in
the mellows of çänta, däsya, sakhya, vätsalya and mädhurya–he becomes inclined in that way,
and his intelligence becomes attracted. Indeed, he begins to covet that particular type of devotion.
When such covetousness is awakened, one’s intelligence no longer depends on the instruction of
çästra, revealed scripture, logic or argument.’

SÄDHAKA-RÜPA & SIDDHA-RÜPA

Bhakti-rasämåta-sindhu
sevä sädhaka-rüpeëa
siddha-rüpeëa cätra hi
tad-bhäva-lipsunä käryä
vraja-lokänusärataù

sevä—service; sädhaka-rüpeëa—with the external body as a devotee practicing regulative

devotional service; siddha-rüpeëa—with a body suitable for eternal, self-realized service; ca—
also; atra—in this connection; hi—certainly; tat—of that; bhäva—the mood; lipsunä—desiring to
obtain; käryä—to be executed; vraja-loka—of the particular servant of Kåñëa in Våndävana;
anusärataù—by following in the footsteps.

“ ‘The advanced devotee who is inclined to spontaneous loving service should follow the
activities of a particular associate of Kåñëa in Våndävana. He should execute service externally
as a regulative devotee as well as internally from his self-realized position. Thus he should
perform devotional service both externally and internally.’

RÄGÄNUGÄ PRACTICE
Bhakti-rasämåta-sindhu
kåñëaà smaran janaà cäsya
preñöhaà nija-saméhitam
tat-tat-kathä-rataç cäsau
kuryäd väsaà vraje sadä
 242

kåñëam—Lord Kåñëa; smaran—thinking of; janam—a devotee; ca—and; asya—of His;

preñöham—very dear; nija-saméhitam—chosen by oneself; tat-tat-kathä—to those respective
topics; rataù—attached; ca—and; asau—that; kuryät—should do; väsam—living; vraje—in
Våndävana; sadä—always.

“ ‘The devotee should always think of Kåñëa within himself, and one should choose a very dear
devotee who is a servitor of Kåñëa in Våndävana. One should constantly engage in topics about
that servitor and his loving relationship to Kåñëa, and one should live in Våndävana. However, if
one is physically unable to go to Våndävana, he should mentally live there.’

RÄGÄNUGÄ-BHAKTAS
Bhakti-rasämåta-sindhu
pati-putra-suhåd-bhrätå-
pitåvan mitravad dharim
ye dhyäyanti sadodyuktäs
tebhyo ’péha namo namaù

pati—a husband; putra—a son; suhåt—a friend;

bhrätå—a brother; pitå—a father; vat—like; mitra—an intimate friend; vat—like; harim—on the
Supreme Personality of Godhead; ye—all those who; dhyäyanti—meditate; sadä—always;
udyuktäù—full of eagerness; tebhyaù—unto them; api—also; iha—here; namaù namaù—repeated
respectful obeisances.

“ ‘Let me offer my respectful obeisances again and again to those who always eagerly meditate
upon the

Supreme Personality of Godhead as a

husband, son, friend, brother, father or intimate friend.’

BHÄVA IS EXPLAINED

Bhakti-rasämåta-sindhu

çuddha-sattva-viçeñätmä
prema-süryäàçu-sämya-bhäk
rucibhiç citta-masåëya-
kåd asau bhäva ucyate

çuddha-sattva—by unadultered goodness; viçeña—distinguished; ätmä—whose nature; prema—

of love of God; sürya—like the sun; aàçu—a ray; sämya-bhäk—which is similar to; rucibhiù—
by different tastes; citta—of the heart; masåëya—softness; kåt—which causes; asau—that
softness; bhävaù—emotion; ucyate—is called.

“ ‘When devotional service is situated on the transcendental platform of pure goodness, it is like
a ray of the sunlight of love for Kåñëa. At such a time, devotional service causes the heart to be
softened by various tastes, and it is called bhäva [emotion].’
 243

PREMA IS EXPLAINED
Bhakti-rasämåta-sindhu
samyaì masåëita-svänto
mamatvätiçayäìkitaù
bhävaù sa eva sändrätmä
budhaiù premä nigadyate

samyak—completely; masåëita-sväntaù—which makes the heart soft; mamatva—of a sense of

ownership; atiçaya-aìkitaù—marked with an abundance; bhävaù—emotion; saù—that; eva—
certainly; sändra-ätmä—whose nature is very condensed; budhaiù—by learned persons; premä
—love of Godhead; nigadyate—is described.

“ ‘When that bhäva softens the heart completely, becomes endowed with a great feeling of
possessiveness in relation to the Lord and becomes very much condensed and intensified, it is
called prema [love of Godhead] by learned scholars.

CONCEPT OF BHAKTI
Närada-païcarätra
ananya-mamatä viñëau
mamatä prema-saìgatä
bhaktir ity ucyate bhéñma-
prahlädoddhava-näradaiù

ananya-mamatä—having a sense of relationships with no others; viñëau—in Lord Viñëu, or

Kåñëa; mamatä—the sense of ownership; prema-saìgatä—endowed only with love; bhaktiù—
devotional service; iti—thus; ucyate—is said; bhéñma—by Bhéñma; prahläda—by Prahläda
Mahäräja; uddhava—by Uddhava; näradaiù—and by Närada.

“ ‘When one develops an unflinching sense of ownership or possessiveness in relation to Lord

Viñëu, or, in other words, when one thinks Viñëu and no one else to be the only object of love,
such an awakening is called bhakti [devotion] by exalted persons like Bhéñma, Prahläda,
Uddhava and Närada.’

FROM ÇRADDHÄ TO PREMA

Bhakti-rasämåta-sindhu
ädau çraddhä tataù sädhu-
saìgo ’tha bhajana-kriyä
tato ’nartha-nivåttiù syät
tato niñöhä rucis tataù
athäsaktis tato bhävas
tataù premäbhyudaïcati
sädhakänäm ayaà premëaù
prädurbhäve bhavet kramaù

ädau—in the beginning; çraddhä—firm faith, or disinterest in material affairs and interest in
spiritual advancement; tataù—thereafter; sädhu-saìgaù—association with pure devotees; atha—
then; bhajana-kriyä—performance of devotional service to Kåñëa (surrendering to the spiritual
master and being encouraged by the association of devotees, so that initiation takes place); tataù
—thereafter; anartha-nivåttiù—the diminishing of all unwanted habits; syät—there should be;
tataù—then; niñöhä—firm faith; ruciù—taste; tataù—thereafter; atha—then; äsaktiù—
attachment; tataù—then; bhävaù—emotion of affection; tataù—thereafter; prema—love of God;
abhyudaïcati—arises; sädhakänäm—of the devotees practicing Kåñëa consciousness; ayam—
this; premëaù—of love of Godhead; prädurbhäve—in the appearance; bhavet—is; kramaù—the
chronological order.
 244

“ ‘In the beginning there must be faith. Then one becomes interested in associating with pure
devotees. Thereafter one is initiated by the spiritual master and executes the regulative principles
under his orders. Thus one is freed from all unwanted habits and becomes firmly fixed in
devotional service. Thereafter, one develops taste and attachment. This is the way of sädhana-
bhakti, the execution of devotional service according to the regulative principles. Gradually
emotions intensify, and finally there is an awakening of love. This is the gradual development of
love of Godhead for the devotee interested in Kåñëa consciousness.’

PRAYING FOR THE MERCY OF KÅÑËA

Bhakti-rasämåta-sindhu
na premä çravaëädi-bhaktir api vä yogo ’thavä vaiñëavo
jïänaà vä çubha-karma vä kiyad aho saj-jätir apy asti vä
hénärthädhika-sädhake tvayi tathäpy acchedya-mülä saté
he gopé-jana-vallabha vyathayate hä hä mad-äçaiva mäm

na—not; premä—love of Godhead; çravaëa-ädi—consisting of chanting, hearing and so on;

bhaktiù—devotional service; api—also; vä—or; yogaù—the power of mystic yoga; athavä—or;
vaiñëavaù—befitting a devotee; jïänam—knowledge; vä—or; çubha-karma—pious activities; vä
—or; kiyat—a little; aho—O my Lord; sat-jätiù—birth in a good family; api—even; asti—there
is; vä—or; héna-artha-adhika-sädhake—who bestows greater benedictions upon one who is
fallen and possesses no good qualities; tvayi—unto You; tathäpi—still; acchedya-mülä—whose
root is uncuttable; saté—being; he—O; gopé-jana-vallabha—most dear friend of the gopés;
vyathayate—gives pain; hä hä—alas; mat—my; äçä—hope; eva—certainly; mäm—to me.

“ ‘O my Lord, I do not have any love for You, nor am I qualified for discharging devotional
service by chanting and hearing. Nor do I possess the mystic power of a Vaiñëava, knowledge or
pious activities. Nor do I belong to a very high-caste family. On the whole, I do not possess
anything. Still, O beloved of the gopés, because You bestow Your mercy on the most fallen, I
have an unbreakable hope that is constantly in my heart. That hope is always giving me pain.’

MADHURAÀ MADHURAM
Kåñëa-karëämåta
madhuraà madhuraà vapur asya vibhor
madhuraà madhuraà vadanaà madhuram
madhu-gandhi måòu-smitam etad aho
madhuraà madhuraà madhuraà madhuram

madhuram—sweet; madhuram—sweet; vapuù—the transcendental form; asya—His; vibhoù—of

the Lord; madhuram—sweet; madhuram—sweet; vadanam—face; madhuram—more sweet;
madhu-gandhi—the fragrance of honey; måòu-smitam—soft smiling; etat—this; aho—oh;
madhuram—sweet; madhuram—sweet; madhuram—sweet; madhuram—still more sweet.

“ ‘O my Lord, the transcendental body of Kåñëa is very sweet, and His face is even sweeter than
His body. The soft smile on His face, which is like the fragrance of honey, is sweeter still.’

THE POWER OF THE FIVE MAIN PRINCIPLES OF DS

Bhakti-rasämåta-sindhu
durühädbhuta-vérye ’smin
çraddhä düre ’stu païcake
yatra svalpo ’pi sambandhaù
saddhiyäà bhäva-janmane

durüha—difficult to be reconciled; adbhuta—wonderful; vérye—in the power; asmin—in this;

çraddhä—faith; düre—far away; astu—let it be; païcake—in the above-mentioned five
principles; yatra—in which; svalpaù—a little; api—even; sambandhaù—connection; sat-dhiyäm
 245

—of those who are intelligent and offenseless; bhäva-janmane—to awaken one’s dormant love
for Kåñëa.

“ ‘The power of these five principles is very wonderful and difficult to reconcile. Even without
faith in them, a person who is offenseless can experience dormant love of Kåñëa simply by being
a little connected with them.’

THE NECTAR OF THE WORD ‘KÅÑËA’

Vidagdha-mädhava
tuëòe täëòaviné ratià vitanute tuëòävalé-labdhaye
karëa-kroòa-kaòambiné ghaöayate karëärbudebhyaù spåhäm
cetaù-präìgaëa-saìginé vijayate sarvendriyäëäà kåtià
no jäne janitä kiyadbhir amåtaiù kåñëeti varëa-dvayé

tuëòe—in the mouth; täëòaviné—dancing; ratim—the inspiration; vitanute—expands; tuëòa-

ävalé-labdhaye—to achieve many mouths; karëa—of the ear; kroòa—in the hole; kaòambiné—
sprouting; ghaöayate—causes to appear; karëa-arbudebhyaù spåhäm—the desire for millions of
ears; cetaù-präìgaëa—in the courtyard of the heart; saìginé—being a companion; vijayate—
conquers; sarva-indriyäëäm—of all the senses; kåtim—the activity; no—not; jäne—I know;
janitä—produced; kiyadbhiù—of what measure; amåtaiù—by nectar; kåñëa—the name of
Kåñëa; iti—thus; varëa-dvayé—the two syllables.

“I do not know how much nectar the two syllables ‘Kåñ-ëa’ have produced. When the holy name
of Kåñëa 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.”

ÇRÉ CAITANYA-MATAM
Caitanya-matta-maïjusa
ärädhyo bhagavän vrajeça-tanayas tad-dhäma våëdävanaà
ramya käcid upäsanä vraja-vadhü-vargeëä vä kalpitä
çrémad-bhägavataà pramäëam amalaà premä pum-artho mahän
çré-caitanya mahäprabhor matam idaà taträdaräù naù paraù

ärädhyo—worshipable; bhagavän—the Supreme Lord; vraja-éça-tanayaù—the son of the Lord

of Våndävana, Nanda Mahäräja; tat-dhäma—His abode; våëdävanam—Våndävana; ramya—
pleasing; käcit—which; upäsanä—the process of worship; vraja-vadhü—of the gopis of Vraja;
vargeëä—by the group; vä—and; kalpitä—performed; çrémad-bhägavatam—Çrémad
Bhägavatam; pramäëam—the standard authority; amalam—spotless; premä—pure love of
Kåñëa; pum-arthaù—the ultimate goal of life for human beings; mahän—the great; çré-caitanya
mahäprabhoù—of Lord Caitanya; matam—the opinion; idam—this; tatra—that; ädaräù—
regard; naù—of us; paraù—the highest.

The Supreme Personality of Godhead, Lord Çré Kåñëa, the son of Nanda Mahäräja, is
worshipped along with His transcendental abode Våndävana. The most pleasing form of worship
for the Lord is that which was performed by the gopis of Våndävana. Çrémad Bhägavatam is the
spotless authority on everything and pure love of God is the ultimate goal of life for all men.
These statements, for which we have the highest regard, are the opinion of Çré Caitanya
Mahäprabhu.
Çrénatha Cakravarti

KAIVALYAM NARAKÄYATE...
Caitanya-candrämåta
kaivalyaà narakäyate tri-daça-pür äkäça-puñpäyate
durdäntendriya-käla-sarpa-paöalé protkhäta-daàñöräyate
 246

viçvaà pürëa-sukhäyate vidhi-mahendrädiç ca kéöäyate

yat käruëya-kaöäkña-vaibhavavatäà taà gauram eva stumaù

kaivalyam—impersonal liberation; narakäyate—becomes like hell; tré-daça—of the demigods;

püù—the abode; äkäça—in the sky; puñpäyate—becomes like a flower; durdänta—untameable;
indriya—of the senses; käla-sarpa—of poisonous snakes; paöalé—multitude; protkhäta—
removed; daàñöräyate—teeth; viçvam—the universe; pürëa-sukhäyate—becomes full of
happiness; vidhi—Lord Brahmä; mahendra—Lord Indra; ädiù—the demigods; ca—and;
kéöäyate—become like tiny insects; yat—of Whom; käruëya—of mercy; kaöäkña—sidelong
glance; vaibhava-vatäm—those attaining the power; tam—to Him; gauram—Lord Gauraìga; eva
—certainly; stumaù—we glorify.

Let us glorify Lord Gauraìga for if one attains His meciful sidelong glance, the impersonal
liberation becomes as palatable as going to hell, and the heavenly cities of the demigods appears
as phantasmagoria. The poisonous fangs of the unteameable black-snakes of the senses become
broken. The whole world becomes full of joy and Lord Brahmä, Lord Indra and all the other
demigods appear as insignificant tiny insects.
Prabhodänanda Sarasvati

ACINTYÄÙ KHALU YE BHÄVÄ

Mahäbhärata
acintyäù khalu ye bhävä
na täàs tarkeëa yojayet
prakåtibhyaù paraà yac ca
tad acintyasya lakñaëam

acintyäù—inconceivable; khalu—certainly; ye—those; bhävaù—subject matters; na—not; tän—

them; tarkeëa—by argument; yojayet—one may understand; prakåtibhyaù—to material nature;
param—transcendental; yat—that which; ca—and; tat—that; acintyasya—of the inconceivable;
lakñaëam—a symptom.

Anything transcendental to material nature is called inconceivable, whereas arguments are all
mundane. Since mundane arguments cannot touch transcendental subject matters, one should not
try to understand transcendental subjects through mundane arguments.

STOOL-LIKE DESIRE FOR FAME

Hari-bhakti-viläsa
sarva tyäge ’py aheyäyäù
sarvänartha bhuvaç ca te
kuryuù pratiñöhäviñöhäyä
yatnam asparçane varam

Even if one can give up all material desires, the desire for fame is very difficult to give up. This
desire for fame, which is compared to stool, is the root cause of all anarthas. Therefore, one
should carefully avoid touching this stool-like desire for fame.

ÇRUTI-SMÅTI-PURÄËÄDI
Brahma-yämala
çruti-småti-puräëädi-
païcarätra-vidhià vinä
aikäntiké harer bhaktir
utpätäyaiva kalpate

Devotional service of the Lord that ignores the authorized Vedic literatures like the Upaniñads,
puräëas and Närada-païcarätra is simply an unnecessary disturbance in society.
 247

ÑAÒ-AIÇVARYA
Viñëu Puräëa
aiçvaryasya samagrasya
véryasya yaçasaù çriyaù
jïäna-vairägyayoç caiva
saëëäà bhaga itiìgana

Bhagavän, the Supreme Personality of Godhead, is thus defined by Paräçara Muni as one who is
full in six opulences—who has full strength, fame, wealth, knowledge, beauty, and renunciation.

KÅÑËA NEVER LEAVES VÅNDÄVANA

Laghu-Bhägavatämåta
våndävanaà parityajya sa kvacit naiva gacchati

ANYTHING ELSE THAN BHAKTI IS DECOTATION OF A DEAD BODY

Hari-bhakti-sudhodaya
bhagavad-bhakti-hénasya
jätiù çästraà japas tapaù
apräëasyaiva dehasya
maëòanaà loka-raïjanam

Without devotion to the Lord, good birth, knowledge of scripture, chanting mantras, and doing
austerities are like decorating a dead body to please the common people.

WORSHIPING THE GURU FIRST AND THEN KÅÑËA

Hari-bhakti-viläsa
prathaman tu guruà püjya
tataç caiva mamärcanam
kurvan siddhim aväpnoti
hy anyathä niñphalaà bhavet

Çré Kåñëa says: “A devoteee who worships the guru first and then worships Me attains
perfection. It is fruitless to worship Me alone.”

ÇIKÑÄÑÖAKA

ceto-darpaëa-märjanaà bhava-mahä-dävägni-nirväpaëaà
çreyaù-kairava-candrikä-vitaraëaà vidyä-vadhü-jévanam
änandämbudhi-vardhanaà prati-padaà pürëämåtäsvädanaà
sarvätma-snapanaà paraà vijayate çré-kåñëa-saìkértanam

cetaù—of the heart; darpaëa—the mirror; märjanam—cleansing; bhava—of material existence;

mahä-dävägni—the blazing forest fire; nirväpaëam—extinguishing; çreyaù—of good fortune;
kairava—the white lotus; candrikä—the moonshine; vitaraëam—spreading; vidyä—of all
education; vadhü—wife; jévanam—the life; änanda—of bliss; ambudhi—the ocean; vardhanam
—increasing; prati-padam—at every step; pürëa-amåta—of the full nectar; äsvädanam—giving
a taste; sarva—for everyone; ätma-snapanam—bathing of the self; param—transcendental;
vijayate—let there be victory; çré-kåñëa-saìkértanam—for the congregational chanting of the
holy name of Kåñëa.

“Let there be all victory for the chanting of the holy name of Lord Kåñëa, which can cleanse the
mirror of the heart and stop the miseries of the blazing fire of material existence. That chanting is
the waxing moon that spreads the white lotus of good fortune for all living entities. It is the life
and soul of all education. The chanting of the holy name of Kåñëa expands the blissful ocean of
transcendental life. It gives a cooling effect to everyone and enables one to taste full nectar at
every step.
 248

nämnäm akäri bahudhä nija-sarva-çaktis

taträrpitä niyamitaù smaraëe na kälaù
etädåçé tava kåpä bhagavan mamäpi
durdaivam édåçam ihäjani nänurägaù

nämnäm—of the holy names of the Lord; akäri—manifested; bahudhä—various kinds; nija-
sarva-çaktiù—all kinds of personal potency; tatra—in that; arpitä—bestowed; niyamitaù—
restricted; smaraëe—in remembering; na—not; kälaù—consideration of time; etädåçé—so
much; tava—Your; kåpä—mercy; bhagavan—O Lord; mama—My; api—although; durdaivam
—misfortune; édåçam—such; iha—in this (the holy name); ajani—was born; na—not; anurägaù
—attachment.

“My Lord, O Supreme Personality of Godhead, in Your holy name there is all good fortune for
the living entity, and therefore You have many names, such as Kåñëa and Govinda, by which
You expand Yourself. You have invested all Your potencies in those names, and there are no
hard and fast rules for remembering them. My dear Lord, although You bestow such mercy upon
the fallen, conditioned souls by liberally teaching Your holy names, I am so unfortunate that I
commit offenses while chanting the holy name, and therefore I do not achieve attachment for
chanting.

tåëäd api sunécena

taror iva sahiñëunä
amäninä mänadena
kértanéyaù sadä hariù

tåëät api—than downtrodden grass; sunécena—being lower; taroù—than a tree; iva—like;

sahiñëunä—with tolerance; amäninä—without being puffed up by false pride; mänadena—
giving respect to all; kértanéyaù—to be chanted; sadä—always; hariù—the holy name of the
Lord.

“One who thinks himself lower than the grass, who is more tolerant than a tree, and who does not
expect personal honor but is always prepared to give all respect to others can very easily always
chant the holy name of the Lord.

na dhanaà na janaà na sundaréà

kavitäà vä jagadéça kämaye
mama janmani jamanéçvare
bhavatäd bhaktir ahaituké tvayi

na—not; dhanam—riches; na—not; janam—followers; na—not; sundarém—a very beautiful

woman; kavitäm—fruitive activities described in flowery language; vä—or; jagat-éça—O Lord
of the universe; kämaye—I desire; mama—My; janmani—in birth; janmani—after birth; éçvare
—unto the Supreme Personality of Godhead; bhavatät—let there be; bhaktiù—devotional
service; ahaituké—with no motives; tvayi—unto You.

“O Lord of the universe, I do not desire material wealth, materialistic followers, a beautiful wife
or fruitive activities described in flowery language. All I want, life after life, is unmotivated
devotional service to You.

ayi nanda-tanuja kiìkaraà

patitaà mäà viñame bhavämbudhau
kåpayä tava päda-paìkaja-
sthita-dhülé-sadåçaà vicintaya
 249

ayi—oh, My Lord; nanda-tanuja—the son of Nanda Mahäräja, Kåñëa; kiìkaram—the servant;

patitam—fallen; mäm—Me; viñame—horrible; bhava-ambudhau—in the ocean of nescience;
kåpayä—by causeless mercy; tava—Your; päda-paìkaja—lotus feet; sthita—situated at; dhülé-
sadåçam—like a particle of dust; vicintaya—kindly consider.

“Oh, My Lord, O Kåñëa, son of Mahäräja Nanda, I am Your eternal servant, but because of My
own fruitive acts, I have fallen in this horrible ocean of nescience. Now please be causelessly
merciful to Me. Consider Me a particle of dust at Your lotus feet.

nayanaà galad-açru-dhärayä
vadanaà gadgada-ruddhayä girä
pulakair nicitaà vapuù kadä,
tava näma-grahaëe bhaviñyati

nayanam—the eyes; galat-açru-dhärayä—by streams of tears running down; vadanam—mouth;

gadgada—faltering; ruddhayä—choked up; girä—with words; pulakaiù—with erection of the
hairs due to transcendental happiness; nicitam—covered; vapuù—the body; kadä—when; tava—
Your; näma-grahaëe—in chanting the name; bhaviñyati—will be.

“My dear Lord, when will My eyes be beautified by filling with tears that constantly glide down
as I chant Your holy name? When will My voice falter and all the hairs on My body stand erect
in transcendental happiness as I chant Your holy name?

yugäyitaà nimeñeëa
cakñuñä prävåñäyitam
çünyäyitaà jagat sarvaà
govinda-viraheëa me

yugäyitam—appearing like a great millennium; nimeñeëa—by a moment; cakñuñä—from the

eyes; prävåñäyitam—tears falling like torrents of rain; çünyäyitam—appearing void; jagat—the
world; sarvam—all; govinda—from Lord Govinda, Kåñëa; viraheëa me—by My separation.

“My Lord Govinda, because of separation from You, I consider even a moment a great
millennium. Tears flow from My eyes like torrents of rain, and I see the entire world as void.

äçliñya vä päda-ratäà pinañöu mäm

adarçanän marma-hatäà karotu vä
yathä tathä vä vidadhätu lampaöo
mat-präëa-näthas tu sa eva näparaù

äçliñya—embracing with great pleasure; vä—or; päda-ratäm—who is fallen at the lotus feet;
pinañöu—let Him trample; mäm—Me; adarçanät—by not being visible; marma-hatäm—
brokenhearted; karotu—let Him make; vä—or; yathä—as (He likes); tathä—so; vä—or;
vidadhätu—let Him do; lampaöaù—a debauchee, who mixes with other women; mat-präëa-
näthaù—the Lord of My life; tu—but; saù—He; eva—only; na aparaù—not anyone else.

“Let Kåñëa tightly embrace this maidservant, who has fallen at His lotus feet. Let Him trample
Me or break My heart by never being visible to Me. He is a debauchee, after all, and can do
whatever He likes, but He is still no one other than the worshipable Lord of My heart.

NÄMÄPARÄDHAS

Padma Puräëa
ke te ’parädhä vipendra
nämno bhagavataù kåtäù
vinighnanti nlrlnlalm kåtyaà
 250

präkåtaà hyänayanti hi
Oh foremost of brähmanas, what are the offenses against the name of the Lord that cancel the
results of all one’s pious works nad lead to a material conception even of spiritual topics?

Vaiñëava-tantra
yas tu näräyaëaà devaà
brahma-rudrädi-daivataiù
samatvenaiva vékñeta
sa päñaëòé bhaved dhruvam

“A person who considers demigods like Brahmä and Çiva to be on an equal level with Näräyaëa
must certainly be considered an offender.”

Padma Puräëa
nämno baläd yasya hi päpa-buddhir
na vidyate tasya yamair hi çuddhiù

One who commits sen on the strength of the holy name cannot be purified even practicing the
rules and regulations of yoga for thousands of years.

satäà nindä nämnaù paramam aparädhaà vitanute

yataù khyätià yätaà katham u sahate tad-vigarhäm

To blaspheme the great saintly persons who are engaged in preaching the glories of the Hare
Kåñëa mahä-mantra is the worst offense at the lotus feet of the holy name.

çivasya çré-viñëor ya iha guëa-nämädi-sakalaà

dhiyä bhinnaà paçyet sa khalu hari-nämähita-karaù

To think Lord Çiva and the other demigods to be other forms of God and therefore equal to
Viñëu—is also blasphemous.

The third offense: guror avajïä.

The fourth offense: çruti-çästra-nindanam.
The fifth offense: artha-vädaù — to consider the glories of the holy name to be exaggerations.
The sixth offense: hari-nämni kalpanam — to consider the holy name of the Lord to be
imaginary.
The seventh offense:
nämno baläd yasya hi päpa-buddhir
na vidyate tasya yamair hi çuddhiù
To think that since the Hare Kåñëa mantra can counteract all sinful reactions one may therefore
go on with his sinful activities and at the same time chant the Hare Kåñëa mantra to neutralize
them.
The eighth offense:
dharma-vrata-tyäga-hutädi-sarva-
çubha-kriyä-sämyam api pramädaù
To consider the chanting of the Hare Kåñëa mantra to be a religious ritualistic ceremony.
The ninth offense:
açraddadhäne vimukhe ’py açåëvati
yaç copadeçaù çiva-nämäparädhaù
To preach the glories of the holy name among persons who have no intelligence or no faith in the
subject matter.
The tenth offense:
çrute ’pi näma-mähätmye yaù préti-rahito naraù
ahaà-mamädi-paramo nämni so ’py aparädha-kåt
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If one has heard the glories of the transcendental holy name of the Lord but nevertheless
continues in a materialistic concept of life, thinking “I am this body and everything belonging to
this body is mine [ahaà mameti],” and does not show respect and love for the chanting of the
Hare Kåñëa mahä-mantra, that is an offense.