FAMOUS VERSES FROM VARIOUS SCRIPTURES BILVAMANGALA'S GURUS Krishna-karnamrta cintamanir jayati somagirir gurur me siksa-gurus ca bhagavan sikhi-pincha-maulih

yat-pada-kalpataru-pallava-sekharesu lila-svayamvara-rasam labhate jayashrih cintamanih jayati-all glory to Cintamani; soma-girih-Somagiri (the initiating guru); guruh-spiritual master; me-my; siksa-guruh-instructing spiritual master; ca-and; bhagavan-the Supreme Personality of Godhead; sikhi-pincha-with peacock feathers; maulih-whose head; yat-whose; pada-of the lotus feet; kalpa-taru-like desire trees; pallava-like new leaves; sekharesu-at the toe nails; lila-svayam-vara-of conjugal pastimes; rasam-the mellow; labhate-obtains; jaya-shrihShrimati Radharani. "All glories to Cintamani 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, Jayashri [Radharani] enjoys the transcendental mellow of an eternal consort." MAHABHARATA'S PREDICTION Mahabharata suvarna-varno hemango varangas candanangadi sannyasa-krc chamah santo nistha-santi-parayanah suvarna-of gold; varnah-having the color; hema-angah-whose body was like molten gold; varaangah-having a most beautiful body; candana-angadi-whose body was smeared with sandalwood; sannyasa-krt-practicing the renounced order of life; samah-equipoised; santahpeaceful; nistha-devotion; santi-and of peace; parayanah-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 sannyasa order, and He is equipoised and peaceful. He is the highest abode of peace and devotion, for He silences the impersonalist nondevotees." CAITANYA=RADHA+KRSNA Tattva-Sandarbha antah krishnam bahir gauram darsitangadi-vaibhavam kalau sankirtanadyaih sma krishna-chaitanyam ashritah antah-internally; krishnam-Lord Krishna; bahih-externally; gauram-fair-colored; darsitadisplayed; anga-limbs; adi-beginning with; vaibhavam-expansions; kalau-in the Age of Kali;

sankirtana-adyaih-by congregational chanting, etc.; sma-certainly; krishna-chaitanyam-unto Lord Chaitanya Mahaprabhu; ashritah-sheltered. "I take shelter of Lord Shri Krishna Chaitanya Mahaprabhu, who is outwardly of a fair complexion but is inwardly Krishna Himself. In this Age of Kali He displays His expansions [His angas and upangas] by performing congregational chanting of the holy name of the Lord." DEMONS & DEVOTEES Padma Purana dvau bhuta-sargau loke 'smin daiva asura eva ca visnu-bhaktah smrto daiva asuras tad-viparyayah dvau-two; bhuta-of the living beings; sargau-dispositions; loke-in the world; asmin-in this; daivah-godly; asurah-demoniac; eva-certainly; ca-and; visnu-bhaktah-a devotee of Lord Vishnu; smrtah-remembered; daivah-godly; asurah-demoniac; tat-viparyayah-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 Vishnu are the godly, whereas those who are just the opposite are called demons." HLADINI, SANDHINI, SAMVIT Vishnu Purana hladini sandhini samvit tvayy eka sarva-samsthitau hlada-tapa-kari misra tvayi no guna-varjite hladini-pleasure potency; sandhini-existence potency; samvit-knowledge potency; tvayi-in You; eka-one; sarva-samsthitau-who are the basis of all things; hlada-pleasure; tapa-and misery; karicausing; misra-a mixture of the two; tvayi-in You; na u-not; guna-varjite-who are without the three modes of material nature. "O Lord, You are the support of everything. The three attributes hladini, sandhini 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." SRIMATI RADHARANI Brhad-gautamiya-tantra devi krishna-mayi prokta radhika para-devata sarva-laksmi-mayi sarvakantih sammohini para devi-who shines brilliantly; krishna-mayi-nondifferent from Lord Krishna; prokta-called; radhikaShrimati Radharani; para-devata-most worshipable; sarva-laksmi-mayi-presiding over all the

goddesses of fortune; sarva-kantih-in whom all splendor exists; sammohini-whose character completely bewilders Lord Krishna; para-the superior energy. "The transcendental goddess Shrimati Radharani is the direct counterpart of Lord Shri Krishna. 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 DARUKA Bhakti-rasamrta-sindhu anga-stambharambham uttungayantam premanandam daruko nabhyanandat kamsarater vijane yena saksad aksodiyan antarayo vyadhayi anga-of the limbs; stambha-arambham-the beginning of stupefaction; uttungayantam-which was causing him to reach; prema-anandam-the joy of love; darukah-Daruka, the Lord's chariot driver; na-not; abhyanandat-welcomed; kamsa-arateh-of Lord Krishna, the enemy of Kamsa; vijane-in fanning with a camara fan; yena-by which; saksat-clearly; aksodiyan-greater; antarayah-obstacle; vyadhayi-has been created. "Shri Daruka did not relish his ecstatic feelings of love, for they caused his limbs to become stunned and thus obstructed his service of fanning Lord Krishna." BRAHMAN & BHAGAVAN Bhakti-rasamrta-sindhu yad arinam priyanam ca prapyam ekam ivoditam tad brahma-krishnayor aikyat kiranarkopama-jusoh yat-that; arinam-of the enemies of the Supreme Personality of Godhead; priyanam-of the devotees, who are very dear to the Supreme Personality of Godhead; ca-and; prapyamdestination; ekam-one only; iva-thus; uditam-said; tat-that; brahma-of impersonal Brahman; krishnayoh-and of Krishna, the Supreme Personality of Godhead; aikyat-due to the oneness; kirana-the sunshine; arka-and the sun; upama-the comparison; jusoh-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 Krishna. This may be understood by the example of the sun and the sunshine, in which Brahman is like the sunshine and Krishna Himself is like the sun." DO NOT LOOK TO THE FACE OF GOVINDA! Bhakti-rasamrta-sindhu smeram bhangi-traya-paricitam saci-vistirna-drstim vamsi-nyastadhara-kisalayam ujjvalam candrakena govindakhyam hari-tanum itah kesi-tirthopakanthe ma preksisthas tava yadi sakhe bandhu-sange 'sti rangah

smeram-smiling; bhangi-traya-paricitam-bent in three places, namely the neck, waist and knees; saci-vistirna-drstim-with a broad sideways glance; vamsi-on the flute; nyasta-placed; adhara-lips; kisalayam-newly blossomed; ujjvalam-very bright; candrakena-by the moonshine; govindaakhyam-named Lord Govinda; hari-tanum-the transcendental body of the Lord; itah-here; kesitirtha-upakanthe-on the bank of the Yamuna in the neighborhood of Kesighata; ma-do not; preksisthah-glance over; tava-your; yadi-if; sakhe-O dear friend; bandhu-sange-to worldly friends; asti-there is; rangah-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 Yamuna at Kesighata. 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 MAYA-SUKHA Hari-bhakti-sudhodaya tvat-saksat-karanahladavisuddhabdhi-sthitasya me sukhani gospadayante brahmany api jagad-guro tvat-Your; saksat-meeting; karana-such action; ahlada-pleasure; visuddha-spiritually purified; abdhi-ocean; sthitasya-being situated; me-by me; sukhani-happiness; gospadayante-a small hole created by the hoof of a calf; brahmani-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.' " VISNU-SAKTI PARA PROKTA Vishnu Purana visnu-saktih para prokta ksetra-jnakhya tatha para avidya-karma-samjnanya trtiya saktir isyate visnu-saktih-the potency of Lord Vishnu; para-spiritual; prokta-it is said; ksetra-jna-akhya-the potency known as ksetra-jna; tatha-as well as; para-spiritual; avidya-ignorance; karma-fruitive activities; samjna-known as; anya-other; trtiya-third; saktih-potency; isyate-known thus. " `The potency of Lord Vishnu 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.' YAMUNA DEVI Chaitanya-candrodaya-nataka cid-ananda-bhanoh sada nanda-sunoh

para-prema-patri drava-brahma-gatri aghanam lavitri jagat-ksema-dhatri pavitri-kriyan no vapur mitra-putri cit-ananda-bhanoh-of the direct manifestation of spiritual energy and bliss; sada-always; nandasunoh-of the son of Maharaja Nanda; para-prema-patri-the giver of the highest love; dravabrahma-gatri-composed of the water of the spiritual world; aghanam-of all sins and offenses; lavitri-the destroyer; jagat-ksema-dhatri-the performer of everything auspicious for the world; pavitri-kriyat-kindly purify; nah-our; vapuh-existence; mitra-putri-the daughter of the sun-god. "O river Yamuna, you are the blissful spiritual water that gives love to the son of Nanda Maharaja. 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-karnapura LORD SIVA'S MISSION Padma Purana svagamaih kalpitais tvam ca janan mad-vimukhan kuru mam ca gopaya yena syat srstir esottarottara sva-agamaih-with your own theses; kalpitaih-imagined; tvam-you; ca-also; janan-the people in general; mat-vimukhan-averse to Me and addicted to fruitive activities and speculative knowledge; kuru-make; mam-Me, the Supreme Personality of Godhead; ca-and; gopaya-just cover; yena-by which; syat-there may be; srstih-material advancement; esa-this; uttara-uttaramore and more. " `[Addressing Lord Siva, 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 SIVA CAME AS SANKARACARYA Padma Purana mayavadam asac-chastram pracchannam bauddham ucyate mayaiva vihitam devi kalau brahmana-murtina mayavadam-the philosophy of Mayavada; asat-sastram-false scriptures; pracchannam-covered; bauddham-Buddhism; ucyate-it is said; maya-by me; eva-only; vihitam-taught; devi-O goddess of the material world; kalau-in the Age of Kali; brahmana-murtina-having the body of a brahmana. "[Lord Siva informed the Goddess Durga, the superintendent of the material world,] `In the Age of Kali I take the form of a brahmana and explain the Vedas through false scriptures in an atheistic way, similar to Buddhist philosophy.' "

THE PRICE OF PREMA-BHAKTI Padyavali krishna-bhakti-rasa-bhavita matih kriyatam yadi kuto 'pi labhyate tatra laulyam api mulyam ekalam janma-koti-sukrtair na labhyate krishna-bhakti-rasa-bhavita-absorbed in the mellows of executing devotional service to Krishna; matih-intelligence; kriyatam-let it be purchased; yadi-if; kutah api-somewhere; labhyate-is available; tatra-there; laulyam-greed; api-indeed; mulyam-price; ekalam-only; janma-koti-of millions of births; sukrtaih-by pious activities; na-not; labhyate-is obtained. " `Pure devotional service in Krishna 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-rasamrta-sindhu yathottaram asau svadavisesollasa-mayy api ratir vasanaya svadvi bhasate kapi kasyacit yatha uttaram-one after another; asau-that; svada-visesa-of particular tastes; ullasa-pleasing; mayi-empowered with; api-although; ratih-love; vasanaya-by desire; svadvi-sweet; bhasateappears; ka api-someone; kasyacit-one of them. " `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.' SRIMATI RADHARANI & SRI RADHA-KUNDA Laghu-bhagavatamrta yatha radha priya visnos tasyah kundam priyam tatha sarva-gopisu saivaika visnor atyanta-vallabha yatha-just as; radha-Shrimati Radharani; priya-very dear; visnoh-to Lord Krishna; tasyah-Her; kundam-bathing place; priyam-very dear; tatha-so also; sarva-gopisu-among all the gopis; saShe; eva-certainly; eka-alone; visnoh-of Lord Krishna; atyanta-vallabha-very dear. " `Just as Shrimati Radharani is most dear to Shri Krishna, Her bathing place known [Radhakunda] is also dear to Him. Among all the gopis, Shrimati Radharani is supermost and very dear to Lord Krishna.' AKHILA-RASAMRTA-MURTIH

Bhakti-rasamrta-sindhu akhila-rasamrta-murtih prasrmara-ruci-ruddha-taraka-palih kalita-syama-lalito radha-preyan vidhur jayati akhila-rasa-amrta-murtih-the reservoir of all pleasure, in which exist all the mellows of devotional service, namely santa, dasya, sakhya, vatsalya and madhurya; prasrmara-spreading forth; ruciby His bodily luster; ruddha-who has subjugated; taraka-the gopi named Taraka; palih-the gopi named Pali; kalita-who has absorbed the minds of; syama-the gopi named Syama; lalitah-and the gopi named Lalita; radha-preyan-dearmost to Shrimati Radharani; vidhuh-Krishna, the Supreme Personality of Godhead; jayati-all glories to. " `Let Krishna, the Supreme Personality of Godhead, be glorified! By virtue of His expanding attractive features, He subjugated the gopis named Taraka and Pali and absorbed the minds of Syama and Lalita. He is the most attractive lover of Shrimati Radharani and is the reservoir of pleasure for devotees in all devotional mellows.' KRSNA IS ATTRACTED BY HIS OWN FORM Lalita-madhava aparikalita-purvah kas camatkara-kari sphurati mama gariyan esa madhurya-purah ayam aham api hanta preksya yam lubdha-cetah sa-rabhasam upabhoktum kamaye radhikeva aparikalita-purvah-not previously experienced; kah-who; camatkara-kari-causing wonder; sphurati-manifests; mama-My; gariyan-more great; esah-this; madhurya-purah-abundance of sweetness; ayam-this; aham-I; api-even; hanta-alas; preksya-seeing; yam-which; lubdha-cetahMy mind being bewildered; sa-rabhasam-impetuously; upabhoktum-to enjoy; kamaye-desire; radhika iva-like Shrimati Radharani. " `Upon seeing His own reflection in a bejeweled pillar of His Dvaraka palace, Krishna 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 Shrimati Radharani." ' " WHY UDDHAVA BECOME ATTRACTED BY GOPI-BHAVA Bhakti-rasamrta-sindhu premaiva gopa-ramanam kama ity agamat pratham ity uddhavadayo 'py etam vanchanti bhagavat-priyah prema-love of Godhead; eva-certainly; gopa-ramanam-of all the gopis; kamah-lust; iti-thus; agamat-became current; pratham-the process; iti-thus; uddhava-adayah-all devotees, headed by Uddhava; api-certainly; etam-this type of behavior; vanchanti-desire; bhagavat-priyah-those who are very, very dear to the Supreme Personality of Godhead.

" `The dealings of the gopis with Krishna 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 `RAMA' Padma Purana. ramante yogino 'nante satyanande cid-atmani iti rama-padenasau param brahmabhidhiyate ramante-take pleasure; yoginah-transcendentalists; anante-in the unlimited; satya-anande-real pleasure; cit-atmani-in spiritual existence; iti-thus; rama-Rama; padena-by the word; asau-He; param-supreme; brahma-truth; abhidhiyate-is called. " `The Supreme Absolute Truth is called Rama because the transcendentalists take pleasure in the unlimited true pleasure of spiritual existence.' KRS + NA Mahabharata krsir bhu-vacakah sabdo nas ca nirvrti-vacakah tayor aikyam param brahma krishna ity abhidhiyate krsih-the verbal root krs; bhu-attractive existence; vacakah-signifying; sabdah-word; nah-the syllable na; ca-and; nirvrti-spiritual pleasure; vacakah-indicating; tayoh-of both; aikyamamalgamation; param-supreme; brahma-Absolute Truth; krishnah-Lord Krishna; iti-thus; abhidhiyate-is called. " `The word "krs" is the attractive feature of the Lord's existence, and "na" means spiritual pleasure. When the verb "krs" is added to the affix "na," it becomes "Krishna," which indicates the Absolute Truth.' 1 RAMA=1000 VISNU NAMES Padma Purana rama rameti rameti rame rame manorame sahasra-namabhis tulyam rama-nama varanane rama-Rama; rama-Rama; iti-thus; rama-Rama; iti-thus; rame-I enjoy; rame-in the holy name of Rama; manah-rame-most beautiful; sahasra-namabhih-with the one thousand names; tulyamequal; rama-nama-the holy name of Rama; vara-anane-O lovely-faced woman. " `Lord Siva addressed his wife Durga as Varanana and explained, "I chant the holy name of Rama, Rama, Rama and thus enjoy this beautiful sound. This holy name of Ramacandra is equal to one thousand holy names of Lord Vishnu."'

3 X 1000 VISNU NAMES=1 KRSNA Brahmanda Purana sahasra-namnam punyanam trir-avrttya tu yat phalam ekavrttya tu krishnasya namaikam tat prayacchati sahasra-namnam-of one thousand names; punyanam-holy; trih-avrttya-by thrice chanting; tubut; yat-which; phalam-result; eka-avrttya-by one repetition; tu-but; krishnasya-of Lord Krishna; nama-holy name; ekam-only one; tat-that result; prayacchati-gives. The pious results derived from chanting the thousand holy names of Vishnu three times can be attained by only one utterance of the holy name of Krishna. DRINKING POISON WILLINGLY Shri Chaitanya-candrodaya-nataka niskincanasya bhagavad-bhajanonmukhasya param param jigamisor bhava-sagarasya sandarsanam visayinam atha yositam ca ha hanta hanta visa-bhaksanato 'py asadhu niskincanasya-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; param-to the other side; param-distant; jigamisoh-who is desiring to go; bhavasagarasya-of the ocean of material existence; sandarsanam-the seeing (for some material purpose); visayinam-of persons engaged in material activities; atha-as well as; yositam-of women; ca-also; ha-alas; hanta hanta-expression of great lamentation; visa-bhaksanatah-than the act of drinking poison; api-even; asadhu-more abominable. Greatly lamenting, the Lord then informed Sarvabhauma Bhattacarya, " `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.' " DASA-DASANUDASA Padyavali naham vipro na ca nara-patir napi vaisyo na sudro naham varni na ca grha-patir no vanastho yatir va kintu prodyan-nikhila-paramananda-purnamrtabdher gopi-bhartuh pada-kamalayor dasa-dasanudasah na-not; aham-I; viprah-a brahmana; na-not; ca-also; nara-patih-a king or ksatriya; na-not; apialso; vaisyah-belonging to the mercantile class; na-not; sudrah-belonging to the worker class; na-not; aham-I; varni-belonging to any caste, or brahmacari (A brahmacari may belong to any caste. Anyone can become a brahmacari or lead a life of celibacy.); na-not; ca-also; grha-patihhouseholder; no-not; vana-sthah-vanaprastha, one who, after retirement from family life, goes to the forest to learn how to be detached from family life; yatih-mendicant or renunciant; va-

either; kintu-but; prodyan-brilliant; nikhila-universal; parama-ananda-with transcendental bliss; purna-complete; amrta-abdheh-who is the ocean of nectar; gopi-bhartuh-of the Supreme Person, who is the maintainer of the gopis; pada-kamalayoh-of the two lotus feet; dasa-of the servant; dasa-anudasah-the servant of the servant. " `I am not a brahmana, I am not a ksatriya, I am not a vaisya or a sudra. Nor am I a brahmacari, a householder, a vanaprastha or a sannyasi. I identify Myself only as the servant of the servant of the servant of the lotus feet of Lord Shri Krishna, the maintainer of the gopis. He is like an ocean of nectar, and He is the cause of universal transcendental bliss. He is always existing with brilliance.' " NAMA CINTAMANIH KRSNAH Padma Purana nama cintamanih krishnas chaitanya-rasa-vigrahah purnah suddho nitya-mukto 'bhinnatvan nama-naminoh namah-the holy name; cintamanih-transcendentally blissful giver of all spiritual benedictions; krishnah-not different from Krishna; chaitanya-rasa-vigrahah-the form of all transcendental mellows; purnah-complete; suddhah-pure, without material contamination; nitya-eternal; muktah-liberated; abhinna-tvat-due to not being different; nama-of the holy name; naminoh-and of the person who has the name. " `The holy name of Krishna is transcendentally blissful. It bestows all spiritual benedictions, for it is Krishna Himself, the reservoir of all pleasure. Krishna'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 Krishna Himself. Since Krishna's name is not contaminated by the material qualities, there is no question of its being involved with maya. Krishna's name is always liberated and spiritual; it is never conditioned by the laws of material nature. This is because the name of Krishna and Krishna Himself are identical.' ATAH SRI-KRSNA-NAMADI Bhakti-rasamrta-sindhu atah shri-krishna-namadi na bhaved grahyam indriyaih sevonmukhe hi jihvadau svayam eva sphuraty adah atah-therefore (because Krishna's name, form, quality are all on the absolute platform); shrikrishna-nama-adi-Lord Krishna's name, form, quality, pastimes and so on; na-not; bhavet-can be; grahyam-perceived; indriyaih-by the blunt material senses; seva-unmukhe-to one engaged in His service; hi-certainly; jihva-adau-beginning with the tongue; svayam-personally; eva-certainly; sphurati-become manifest; adah-those (Krishna's name, form, quality, and so on). " `Therefore material senses cannot appreciate Krishna's holy name, form, qualities and pastimes. When a conditioned soul is awakened to Krishna 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 Krishna really is.' TARKO 'PRATISTHAH... Mahabharata tarko 'pratisthah srutayo vibhinna nasav rsir yasya matam na bhinnam dharmasya tattvam nihitam guhayam mahajano yena gatah sa panthah tarkah-dry argument; apratisthah-not fixed; srutayah-Vedas; vibhinnah-possessing different departments; na-not; asau-that; rsih-great sage; yasya-whose; matam-opinion; na-not; bhinnam-separate; dharmasya-of religious principles; tattvam-truth; nihitam-placed; guhayam-in the heart of a realized person; maha-janah-self-realized predecessors; yena-by which way; gatahacted; sah-that; panthah-the pure unadulterated path. Shri Chaitanya Mahaprabhu 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 selfrealized person. Consequently, as the sastras confirm, one should accept whatever progressive path the mahajanas advocate.' > Yudhisthira Maharaja ANYABHILASITA-SUNYAM Bhakti-rasamrta-sindhu anyabhilasita-sunyam jnana-karmady-anavrtam anukulyena krishnanusilanam bhaktir uttama anya-abhilasita-sunyam-without desires other than those for the service of Lord Krishna, or without material desires (such as those for meat-eating, illicit sex, gambling and addiction to intoxicants); jnana-by the knowledge of the philosophy of the monist Mayavadis; karma-by fruitive activities; adi-by artificially practicing detachment, by the mechanical practice of yoga, by studying the Sankhya philosophy, and so on; anavrtam-uncovered; anukulyena-favorable; krishna-anusilanam-cultivation of service in relationship to Krishna; bhaktih uttama-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 Krishna favorably, as Krishna desires. SARVOPADHI-VINIRMUKTAM Narada-pancaratra sarvopadhi-vinirmuktam tat-paratvena nirmalam hrsikena hrsikesa-

sevanam bhaktir ucyate sarva-upadhi-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; hrsikena-by purified senses freed from all designations; hrsikesa-of the master of the senses; sevanam-the service to satisfy the senses; bhaktih-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-rasamrta-sindhu bhukti-mukti-sprha yavat pisaci hrdi vartate tavad bhakti-sukhasyatra katham abhyudayo bhavet bhukti-for material enjoyment; mukti-and for liberation from material existence; sprha-desire; yavat-as long as; pisaci-the witches; hrdi-within the heart; vartate-remain; tavat-that long; bhakti-of devotional service; sukhasya-of the happiness; atra-here; katham-how; abhyudayahawakening; 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 Naradiya Purana acirad eva sarvarthah sidhyaty esam abhipsitah sad-dharmasyavabodhaya yesam nirbandhini matih acirat-very soon; eva-certainly; sarva-arthah-the goal of life; sidhyati-becomes fulfilled; esam-of these persons; abhipsitah-desired; sat-dharmasya-of the path of progressive devotional service; avabodhaya-for understanding; yesam-those whose; nirbandhini-unflinching; matih-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 SAKTIS ARE SPREAD EVERYWHERE Vishnu Purana

eka-desa-sthitasyagner jyotsna vistarini yatha parasya brahmanah saktis tathedam akhilam jagat eka-desa-in one place; sthitasya-being situated; agneh-of fire; jyotsna-the illumination; vistariniexpanded everywhere; yatha-just as; parasya-of the illumination; vistarini-expanded everywhere; yatha-just as; parasya-of the Supreme; brahmanah-of the Absolute Truth; saktih-the energy; tatha-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.' PURNA-PURNATARA-PURNATAMA Bhakti-rasamrta-sindhu krishnasya purnatamata vyaktabhud gokulantare purnata purnatarata dvaraka-mathuradisu krishnasya-of Lord Krishna; purna-tamata-being most perfect; vyakta-manifested; abhutbecame; gokula-antare-in the domain of Gokula Vrndavana; purnata-completeness; purna-taratamore completeness; dvaraka-in Dvaraka; mathura-adisu-and Mathura, and so on. " `The most complete qualities of Krishna are manifest within Vrndavana, and His complete and more complete qualities are manifest in Dvaraka and Mathura.' SVAMIN KRTARTHO 'SMI VARAM NA YACE Hari-bhakti-sudhodaya sthanabhilasi tapasi sthito 'ham tvam praptavan deva-munindra-guhyam kacam vicinvann api divya-ratnam svamin krtartho 'smi varam na yace sthana-abhilasi-desiring a very high position in the material world; tapasi-in severe austerities and penances; sthitah-situated; aham-I; tvam-You; praptavan-have obtained; deva-muni-indraguhyam-difficult to achieve even for great demigods, saintly persons and kings; kacam-a piece of glass; vicinvan-searching for; api-although; divya-ratnam-a transcendental gem; svamin-O my Lord; krta-arthah asmi-I am fully satisfied; varam-any benediction; na yace-I do not ask. [When he was being benedicted by the Supreme Personality of Godhead, Dhruva Maharaja 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-rasamrta-sindhu sastre yuktau ca nipunah sarvatha drdha-niscayah praudha-sraddho 'dhikari yah sa bhaktav uttamo matah sastre-in the revealed scriptures; yuktau-in logic; ca-also; nipunah-expert; sarvatha-in all respects; drdha-niscayah-who is firmly convinced; praudha-deep; sraddhah-who has faith; adhikari-eligible; yah-who; sah-he; bhaktau-in devotional service; uttamah-highest; matah-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-rasamrta-sindhu yah sastradisv anipunah sraddhavan sa tu madhyamah yah-anyone who; sastra-adisu-in the revealed scriptures; anipunah-not very expert; sraddhavanfull of faith; sah-he; tu-certainly; madhyamah-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.' KANISTHA-BHAKTA Bhakti-rasamrta-sindhu yo bhavet komala-sraddhah sa kanistho nigadyate yah-anyone who; bhavet-may be; komala-soft; sraddhah-having faith; sah-such a person; kanisthah-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-rasamrta-sindhu shri-visnoh sravane pariksid abhavad vaiyasakih kirtane prahladah smarane tad-anghri-bhajane laksmih prthuh pujane akruras tv abhivandane kapi-patir dasye 'tha sakhye 'rjunah sarvasvatma-nivedane balir abhut krishnaptir esam para shri-visnoh-of Lord Shri Vishnu; sravane-in hearing; pariksit-King Pariksit, known also as Vishnurata, or one who is protected by Lord Vishnu; abhavat-was; vaiyasakih-Sukadeva Gosvami; kirtane-in reciting Shrimad-Bhagavatam; prahladah-Maharaja Prahlada; smarane-in remembering; tat-anghri-of Lord Vishnu's lotus feet; bhajane-in serving; laksmih-the goddess of

fortune; prthuh-Maharaja Prthu; pujane-in worshiping the Deity of the Lord; akrurah-Akrura; tubut; abhivandane-in offering prayers; kapi-patih-Hanumanji, or Vajrangaji; dasye-in servitude to Lord Ramacandra; atha-moreover; sakhye-in friendship; arjunah-Arjuna; sarvasva-atmanivedane-in fully dedicating oneself; balih-Maharaja Bali; abhut-was; krishna-aptih-the achievement of the lotus feet of Lord Krishna; esam-of all of them; para-transcendental. " `Maharaja Pariksit attained the highest perfection, shelter at Lord Krishna's lotus feet, simply by hearing about Lord Vishnu. Sukadeva Gosvami attained perfection simply by reciting ShrimadBhagavatam. Prahlada Maharaja attained perfection by remembering the Lord. The goddess of fortune attained perfection by massaging the transcendental legs of Maha-Vishnu. Maharaja Prthu attained perfection by worshiping the Deity, and Akrura attained perfection by offering prayers unto the Lord. Vajrangaji [Hanuman] attained perfection by rendering service to Lord Ramacandra, and Arjuna attained perfection simply by being Krishna's friend. Bali Maharaja attained perfection by dedicating everything to the lotus feet of Krishna.' RAGATMIKA-BHAKTI Bhakti-rasamrta-sindhu iste svarasiki ragah paramavistata bhavet tanmayi ya bhaved bhaktih satra ragatmikodita iste-unto the desired object of life; svarasiki-appropriate for one's own original aptitude of love; ragah-attachment; parama-avistata-absorption in the service of the Lord; bhavet-is; tat-mayiconsisting of that transcendental attachment; ya-which; bhavet-is; bhaktih-devotional service; sa-that; atra-here; ragatmika-udita-called ragatmika, 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 ragatmika, or spontaneous devotional service.' RAGANUGA-BHAKTI Bhakti-rasamrta-sindhu virajantim abhivyaktam vraja-vasi-janadisu ragatmikam anusrta ya sa raganugocyate virajantim-shining intensely; abhivyaktam-fully expressed; vraja-vasi-jana-adisu-among the eternal inhabitants of Vrndavana; ragatmika-devotional service consisting of spontaneous love; anusrta-following; ya-which; sa-that; raganuga-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 Vrndavana. Devotional service that accords with their devotional service is called raganuga bhakti, or devotional service following in the wake of spontaneous loving service.'

SPONTANEOUS DEVOTIONAL SERVICE Bhakti-rasamrta-sindhu tat-tad-bha' vadi-madhurye srute dhir yad apeksate natra sastram na yuktim ca tal lobhotpatti-laksanam tat-tat-respective; bhava-adi-madhurye-the sweetness of the loving moods (namely santa-rasa, dasya-rasa, sakhya-rasa, vatsalya-rasa and madhurya-rasa) of the inhabitants of Vrndavana; srute-when heard; dhih-the intelligence; yat-which; apeksate-depends on; na-not; atra-here; sastram-revealed scriptures; na-not; yuktim-logic and argument; ca-also; tat-that; lobha-of covetousness to follow in the footsteps; utpatti-laksanam-the symptom of awakening. " `When an advanced realized devotee hears about the affairs of the devotees of Vrndavana-in the mellows of santa, dasya, sakhya, vatsalya and madhurya-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 sastra, revealed scripture, logic or argument.' SADHAKA-RUPA & SIDDHA-RUPA Bhakti-rasamrta-sindhu seva sadhaka-rupena siddha-rupena catra hi tad-bhava-lipsuna karya vraja-lokanusaratah seva-service; sadhaka-rupena-with the external body as a devotee practicing regulative devotional service; siddha-rupena-with a body suitable for eternal, self-realized service; ca-also; atra-in this connection; hi-certainly; tat-of that; bhava-the mood; lipsuna-desiring to obtain; karya-to be executed; vraja-loka-of the particular servant of Krishna in Vrndavana; anusaratahby following in the footsteps. " `The advanced devotee who is inclined to spontaneous loving service should follow the activities of a particular associate of Krishna in Vrndavana. 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.' RAGANUGA PRACTICE Bhakti-rasamrta-sindhu krishnam smaran janam casya prestham nija-samihitam tat-tat-katha-ratas casau kuryad vasam vraje sada krishnam-Lord Krishna; smaran-thinking of; janam-a devotee; ca-and; asya-of His; presthamvery dear; nija-samihitam-chosen by oneself; tat-tat-katha-to those respective topics; ratahattached; ca-and; asau-that; kuryat-should do; vasam-living; vraje-in Vrndavana; sada-always.

" `The devotee should always think of Krishna within himself, and one should choose a very dear devotee who is a servitor of Krishna in Vrndavana. One should constantly engage in topics about that servitor and his loving relationship to Krishna, and one should live in Vrndavana. However, if one is physically unable to go to Vrndavana, he should mentally live there.' RAGANUGA-BHAKTAS Bhakti-rasamrta-sindhu pati-putra-suhrd-bhratrpitrvan mitravad dharim ye dhyayanti sadodyuktas tebhyo 'piha namo namah pati-a husband; putra-a son; suhrt-a friend; bhratr-a brother; pitr-a father; vat-like; mitra-an intimate friend; vat-like; harim-on the Supreme Personality of Godhead; ye-all those who; dhyayanti-meditate; sada-always; udyuktah-full of eagerness; tebhyah-unto them; api-also; ihahere; namah namah-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.' BHAVA IS EXPLAINED Bhakti-rasamrta-sindhu suddha-sattva-visesatma prema-suryamsu-samya-bhak rucibhis citta-masrnyakrd asau bhava ucyate suddha-sattva-by unadultered goodness; visesa-distinguished; atma-whose nature; prema-of love of God; surya-like the sun; amsu-a ray; samya-bhak-which is similar to; rucibhih-by different tastes; citta-of the heart; masrnya-softness; krt-which causes; asau-that softness; bhavahemotion; 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 Krishna. At such a time, devotional service causes the heart to be softened by various tastes, and it is called bhava [emotion].' PREMA IS EXPLAINED Bhakti-rasamrta-sindhu samyan masrnita-svanto mamatvatisayankitah bhavah sa eva sandratma budhaih prema nigadyate samyak-completely; masrnita-svantah-which makes the heart soft; mamatva-of a sense of ownership; atisaya-ankitah-marked with an abundance; bhavah-emotion; sah-that; eva-certainly;

sandra-atma-whose nature is very condensed; budhaih-by learned persons; prema-love of Godhead; nigadyate-is described. " `When that bhava 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 Narada-pancaratra ananya-mamata visnau mamata prema-sangata bhaktir ity ucyate bhismaprahladoddhava-naradaih ananya-mamata-having a sense of relationships with no others; visnau-in Lord Vishnu, or Krishna; mamata-the sense of ownership; prema-sangata-endowed only with love; bhaktih-devotional service; iti-thus; ucyate-is said; bhisma-by Bhisma; prahlada-by Prahlada Maharaja; uddhava-by Uddhava; naradaih-and by Narada. " `When one develops an unflinching sense of ownership or possessiveness in relation to Lord Vishnu, or, in other words, when one thinks Vishnu and no one else to be the only object of love, such an awakening is called bhakti [devotion] by exalted persons like Bhisma, Prahlada, Uddhava and Narada.' FROM SRADDHA TO PREMA Bhakti-rasamrta-sindhu adau sraddha tatah sadhusango 'tha bhajana-kriya tato 'nartha-nivrttih syat tato nistha rucis tatah athasaktis tato bhavas tatah premabhyudancati sadhakanam ayam premnah pradurbhave bhavet kramah adau-in the beginning; sraddha-firm faith, or disinterest in material affairs and interest in spiritual advancement; tatah-thereafter; sadhu-sangah-association with pure devotees; atha-then; bhajana-kriya-performance of devotional service to Krishna (surrendering to the spiritual master and being encouraged by the association of devotees, so that initiation takes place); tatahthereafter; anartha-nivrttih-the diminishing of all unwanted habits; syat-there should be; tatahthen; nistha-firm faith; rucih-taste; tatah-thereafter; atha-then; asaktih-attachment; tatah-then; bhavah-emotion of affection; tatah-thereafter; prema-love of God; abhyudancati-arises; sadhakanam-of the devotees practicing Krishna consciousness; ayam-this; premnah-of love of Godhead; pradurbhave-in the appearance; bhavet-is; kramah-the chronological order. " `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 sadhanabhakti, 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 Krishna consciousness.' PRAYING FOR THE MERCY OF KRSNA Bhakti-rasamrta-sindhu na prema sravanadi-bhaktir api va yogo 'thava vaisnavo jnanam va subha-karma va kiyad aho saj-jatir apy asti va hinarthadhika-sadhake tvayi tathapy acchedya-mula sati he gopi-jana-vallabha vyathayate ha ha mad-asaiva mam na-not; prema-love of Godhead; sravana-adi-consisting of chanting, hearing and so on; bhaktihdevotional service; api-also; va-or; yogah-the power of mystic yoga; athava-or; vaishnavahbefitting a devotee; jnanam-knowledge; va-or; subha-karma-pious activities; va-or; kiyat-a little; aho-O my Lord; sat-jatih-birth in a good family; api-even; asti-there is; va-or; hina-artha-adhikasadhake-who bestows greater benedictions upon one who is fallen and possesses no good qualities; tvayi-unto You; tathapi-still; acchedya-mula-whose root is uncuttable; sati-being; heO; gopi-jana-vallabha-most dear friend of the gopis; vyathayate-gives pain; ha ha-alas; mat-my; asa-hope; eva-certainly; mam-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 Vaishnava, 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 gopis, 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.' MADHURAM MADHURAM Krishna-karnamrta madhuram madhuram vapur asya vibhor madhuram madhuram vadanam madhuram madhu-gandhi mrdu-smitam etad aho madhuram madhuram madhuram madhuram madhuram-sweet; madhuram-sweet; vapuh-the transcendental form; asya-His; vibhoh-of the Lord; madhuram-sweet; madhuram-sweet; vadanam-face; madhuram-more sweet; madhugandhi-the fragrance of honey; mrdu-smitam-soft smiling; etat-this; aho-oh; madhuram-sweet; madhuram-sweet; madhuram-sweet; madhuram-still more sweet. " `O my Lord, the transcendental body of Krishna 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-rasamrta-sindhu duruhadbhuta-virye 'smin sraddha dure 'stu pancake yatra svalpo 'pi sambandhah saddhiyam bhava-janmane

duruha-difficult to be reconciled; adbhuta-wonderful; virye-in the power; asmin-in this; sraddhafaith; dure-far away; astu-let it be; pancake-in the above-mentioned five principles; yatra-in which; svalpah-a little; api-even; sambandhah-connection; sat-dhiyam-of those who are intelligent and offenseless; bhava-janmane-to awaken one's dormant love for Krishna. " `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 Krishna simply by being a little connected with them.' THE NECTAR OF THE WORD `KRSNA' Vidagdha-madhava tunde tandavini ratim vitanute tundavali-labdhaye karna-kroda-kadambini ghatayate karnarbudebhyah sprham cetah-prangana-sangini vijayate sarvendriyanam krtim no jane janita kiyadbhir amrtaih krsneti varna-dvayi tunde-in the mouth; tandavini-dancing; ratim-the inspiration; vitanute-expands; tunda-avalilabdhaye-to achieve many mouths; karna-of the ear; kroda-in the hole; kadambini-sprouting; ghatayate-causes to appear; karna-arbudebhyah sprham-the desire for millions of ears; cetahprangana-in the courtyard of the heart; sangini-being a companion; vijayate-conquers; sarvaindriyanam-of all the senses; krtim-the activity; no-not; jane-I know; janita-produced; kiyadbhihof what measure; amrtaih-by nectar; krishna-the name of Krishna; iti-thus; varna-dvayi-the two syllables. "I do not know how much nectar the two syllables `Krs-na' have produced. When the holy name of Krishna 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." SRI CAITANYA-MATAM Chaitanya-matta-manjusa aradhyo bhagavan vrajesa-tanayas tad-dhama vrndavanam ramya kacid upasana vraja-vadhu-vargena va kalpita shrimad-bhagavatam pramanam amalam prema pum-artho mahan shri-chaitanya mahaprabhor matam idam tatradarah nah parah aradhyo-worshipable; bhagavan-the Supreme Lord; vraja-isa-tanayah-the son of the Lord of Vrndavana, Nanda Maharaja; tat-dhama-His abode; vrndavanam-Vrndavana; ramya-pleasing; kacit-which; upasana-the process of worship; vraja-vadhu-of the gopis of Vraja; vargena-by the group; va-and; kalpita-performed; shrimad-bhagavatam-Shrimad Bhagavatam; pramanam-the standard authority; amalam-spotless; prema-pure love of Krishna; pum-arthah-the ultimate goal of life for human beings; mahan-the great; shri-chaitanya mahaprabhoh-of Lord Chaitanya; matam-the opinion; idam-this; tatra-that; adarah-regard; nah-of us; parah-the highest. The Supreme Personality of Godhead, Lord Shri Krishna, the son of Nanda Maharaja, is worshipped along with His transcendental abode Vrndavana. The most pleasing form of worship

for the Lord is that which was performed by the gopis of Vrndavana. Shrimad Bhagavatam 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 Shri Chaitanya Mahaprabhu. Shrinatha Cakravarti KAIVALYAM NARAKAYATE... Chaitanya-candramrta kaivalyam narakayate tri-dasa-pur akasa-puspayate durdantendriya-kala-sarpa-patali protkhata-damstrayate visvam purna-sukhayate vidhi-mahendradis ca kitayate yat karunya-kataksa-vaibhavavatam tam gauram eva stumah kaivalyam-impersonal liberation; narakayate-becomes like hell; tri-dasa-of the demigods; puh-the abode; akasa-in the sky; puspayate-becomes like a flower; durdanta-untameable; indriya-of the senses; kala-sarpa-of poisonous snakes; patali-multitude; protkhata-removed; damstrayateteeth; visvam-the universe; purna-sukhayate-becomes full of happiness; vidhi-Lord Brahma; mahendra-Lord Indra; adih-the demigods; ca-and; kitayate-become like tiny insects; yat-of Whom; karunya-of mercy; kataksa-sidelong glance; vaibhava-vatam-those attaining the power; tam-to Him; gauram-Lord Gauranga; eva-certainly; stumah-we glorify. Let us glorify Lord Gauranga 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 Brahma, Lord Indra and all the other demigods appear as insignificant tiny insects. Prabhodananda Sarasvati ACINTYAH KHALU YE BHAVA Mahabharata acintyah khalu ye bhava na tams tarkena yojayet prakrtibhyah param yac ca tad acintyasya laksanam acintyah-inconceivable; khalu-certainly; ye-those; bhavah-subject matters; na-not; tan-them; tarkena-by argument; yojayet-one may understand; prakrtibhyah-to material nature; paramtranscendental; yat-that which; ca-and; tat-that; acintyasya-of the inconceivable; laksanam-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-vilasa sarva tyage 'py aheyayah sarvanartha bhuvas ca te

kuryuh pratisthavisthaya yatnam asparsane 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. SRUTI-SMRTI-PURANADI Brahma-yamala sruti-smrti-puranadipancaratra-vidhim vina aikantiki harer bhaktir utpatayaiva kalpate Devotional service of the Lord that ignores the authorized Vedic literatures like the Upanisads, puranas and Narada-pancaratra is simply an unnecessary disturbance in society. SAD-AISVARYA Vishnu Purana aisvaryasya samagrasya viryasya yasasah shriyah jnana-vairagyayos caiva sannam bhaga itingana Bhagavan, the Supreme Personality of Godhead, is thus defined by Parasara Muni as one who is full in six opulences-who has full strength, fame, wealth, knowledge, beauty, and renunciation. KRSNA NEVER LEAVES VRNDAVANA Laghu-Bhagavatamrta vrndavanam parityajya sa kvacit naiva gacchati ANYTHING ELSE THAN BHAKTI IS DECOTATION OF A DEAD BODY Hari-bhakti-sudhodaya bhagavad-bhakti-hinasya jatih sastram japas tapah apranasyaiva dehasya mandanam loka-ranjanam 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 KRSNA Hari-bhakti-vilasa prathaman tu gurum pujya tatas caiva mamarcanam kurvan siddhim avapnoti hy anyatha nisphalam bhavet

Shri Krishna says: "A devoteee who worships the guru first and then worships Me attains perfection. It is fruitless to worship Me alone." SIKSASTAKA ceto-darpana-marjanam bhava-maha-davagni-nirvapanam sreyah-kairava-candrika-vitaranam vidya-vadhu-jivanam anandambudhi-vardhanam prati-padam purnamrtasvadanam sarvatma-snapanam param vijayate shri-krishna-sankirtanam cetah-of the heart; darpana-the mirror; marjanam-cleansing; bhava-of material existence; mahadavagni-the blazing forest fire; nirvapanam-extinguishing; sreyah-of good fortune; kairava-the white lotus; candrika-the moonshine; vitaranam-spreading; vidya-of all education; vadhu-wife; jivanam-the life; ananda-of bliss; ambudhi-the ocean; vardhanam-increasing; prati-padam-at every step; purna-amrta-of the full nectar; asvadanam-giving a taste; sarva-for everyone; atmasnapanam-bathing of the self; param-transcendental; vijayate-let there be victory; shri-krishnasankirtanam-for the congregational chanting of the holy name of Krishna. "Let there be all victory for the chanting of the holy name of Lord Krishna, 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 Krishna expands the blissful ocean of transcendental life. It gives a cooling effect to everyone and enables one to taste full nectar at every step. namnam akari bahudha nija-sarva-saktis tatrarpita niyamitah smarane na kalah etadrsi tava krpa bhagavan mamapi durdaivam idrsam ihajani nanuragah namnam-of the holy names of the Lord; akari-manifested; bahudha-various kinds; nija-sarvasaktih-all kinds of personal potency; tatra-in that; arpita-bestowed; niyamitah-restricted; smarane-in remembering; na-not; kalah-consideration of time; etadrsi-so much; tava-Your; krpamercy; bhagavan-O Lord; mama-My; api-although; durdaivam-misfortune; idrsam-such; iha-in this (the holy name); ajani-was born; na-not; anuragah-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 Krishna 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. trnad api sunicena taror iva sahisnuna amanina manadena kirtaniyah sada harih

trnat api-than downtrodden grass; sunicena-being lower; taroh-than a tree; iva-like; sahisnunawith tolerance; amanina-without being puffed up by false pride; manadena-giving respect to all; kirtaniyah-to be chanted; sada-always; harih-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 dhanam na janam na sundarim kavitam va jagadisa kamaye mama janmani jamanisvare bhavatad bhaktir ahaituki tvayi na-not; dhanam-riches; na-not; janam-followers; na-not; sundarim-a very beautiful woman; kavitam-fruitive activities described in flowery language; va-or; jagat-isa-O Lord of the universe; kamaye-I desire; mama-My; janmani-in birth; janmani-after birth; isvare-unto the Supreme Personality of Godhead; bhavatat-let there be; bhaktih-devotional service; ahaituki-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 kinkaram patitam mam visame bhavambudhau krpaya tava pada-pankajasthita-dhuli-sadrsam vicintaya ayi-oh, My Lord; nanda-tanuja-the son of Nanda Maharaja, Krishna; kinkaram-the servant; patitam-fallen; mam-Me; visame-horrible; bhava-ambudhau-in the ocean of nescience; krpayaby causeless mercy; tava-Your; pada-pankaja-lotus feet; sthita-situated at; dhuli-sadrsam-like a particle of dust; vicintaya-kindly consider. "Oh, My Lord, O Krishna, son of Maharaja 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. nayanam galad-asru-dharaya vadanam gadgada-ruddhaya gira pulakair nicitam vapuh kada, tava nama-grahane bhavisyati nayanam-the eyes; galat-asru-dharaya-by streams of tears running down; vadanam-mouth; gadgada-faltering; ruddhaya-choked up; gira-with words; pulakaih-with erection of the hairs due to transcendental happiness; nicitam-covered; vapuh-the body; kada-when; tava-Your; namagrahane-in chanting the name; bhavisyati-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? yugayitam nimesena caksusa pravrsayitam sunyayitam jagat sarvam govinda-virahena me yugayitam-appearing like a great millennium; nimesena-by a moment; caksusa-from the eyes; pravrsayitam-tears falling like torrents of rain; sunyayitam-appearing void; jagat-the world; sarvam-all; govinda-from Lord Govinda, Krishna; virahena 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. aslisya va pada-ratam pinastu mam adarsanan marma-hatam karotu va yatha tatha va vidadhatu lampato mat-prana-nathas tu sa eva naparah aslisya-embracing with great pleasure; va-or; pada-ratam-who is fallen at the lotus feet; pinastulet Him trample; mam-Me; adarsanat-by not being visible; marma-hatam-brokenhearted; karotulet Him make; va-or; yatha-as (He likes); tatha-so; va-or; vidadhatu-let Him do; lampatah-a debauchee, who mixes with other women; mat-prana-nathah-the Lord of My life; tu-but; sah-He; eva-only; na aparah-not anyone else. "Let Krishna 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. NAMAPARADHAS Padma Purana ke te 'paradha vipendra namno bhagavatah krtah vinighnanti nlrlnlalm krtyam prakrtam hyanayanti hi Oh foremost of brahmanas, 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? Vaishnava-tantra yas tu narayanam devam brahma-rudradi-daivataih samatvenaiva vikseta sa pasandi bhaved dhruvam "A person who considers demigods like Brahma and Siva to be on an equal level with Narayana must certainly be considered an offender."

Padma Purana namno balad yasya hi papa-buddhir na vidyate tasya yamair hi suddhih 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. satam ninda namnah paramam aparadham vitanute yatah khyatim yatam katham u sahate tad-vigarham To blaspheme the great saintly persons who are engaged in preaching the glories of the Hare Krishna maha-mantra is the worst offense at the lotus feet of the holy name. sivasya shri-visnor ya iha guna-namadi-sakalam dhiya bhinnam pasyet sa khalu hari-namahita-karah To think Lord Siva and the other demigods to be other forms of God and therefore equal to Vishnu-is also blasphemous. The third offense: guror avajna. The fourth offense: sruti-sastra-nindanam. The fifth offense: artha-vadah - to consider the glories of the holy name to be exaggerations. The sixth offense: hari-namni kalpanam - to consider the holy name of the Lord to be imaginary. The seventh offense: namno balad yasya hi papa-buddhir na vidyate tasya yamair hi suddhih To think that since the Hare Krishna mantra can counteract all sinful reactions one may therefore go on with his sinful activities and at the same time chant the Hare Krishna mantra to neutralize them. The eighth offense: dharma-vrata-tyaga-hutadi-sarvasubha-kriya-samyam api pramadah To consider the chanting of the Hare Krishna mantra to be a religious ritualistic ceremony. The ninth offense: asraddadhane vimukhe 'py asrnvati yas copadesah siva-namaparadhah To preach the glories of the holy name among persons who have no intelligence or no faith in the subject matter. The tenth offense: srute 'pi nama-mahatmye yah priti-rahito narah aham-mamadi-paramo namni so 'py aparadha-krt 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 [aham mameti]," and does not show respect and love for the chanting of the Hare Krishna maha-mantra, that is an offense.