Dedication Acknowledgements Introduction rla Narottamakam Mangalcaraa 1. r Guru Mahim 2. Eknta-bhakti 3. tma-nivedana 4. Yugala-bhajana-niha 5. Rgnug-bhakti-rt 6.

Topics of Meditation for Arousing Prema-bhakti 7. The Characteristics of an Unalloyed Devotee 8. Fixed Loving Devotional Service 9. The Ultimate Instructions Appendix One Appendix Two Appendix Three

The Moonrays of Loving Devotion

rla Narottama dsa hkura Mahaya

Roman transliterations, word-for-word meanings, English translations and Purports of rla Vivantha Cakravart hkura Adapted and Published by vara dsa Bengali Translator: Bhumipati dsa Sanskrit Translator: Vinode-Bihari dsa Edited by Keidamana dsa Proofread by Braja Bihari dsa and Mahakt ds Design and Layout by vara dsa

Dedication
This book is dedicated to His Divine Grace A.C. Bhaktivednta Svm Prabhupda who brought the true light of rla Narottama dsa hkura and all the dear devotees of Lord Caitanya Mahprabhu to the whole world which is deeply immersed in the darkness of ignorance

Acknowledgements
I would like to thank several personalities who were instrumental in bringing about the succesful publication of this book. I first thank my dearmost ika-gurudeva, rla Gour Govinda Svm Mahraja, who left this world while discussing the intimate loving pastimes of Rdh-Ka in Mayapura on February 9th 1996. Greatest thanks go to His Divine Grace A.C. Bhaktivedanta Svm Prabhupda, who is the eternal ikaguru of all ISKCON devotees. Thanks to Bhmipati Prabhu for his translation of the Bengali texts of rila Narottama dsa hkura, and to Vinode-Bihari dsa Brahmcri for his translation of the Sanskrit commentary of rla Vivantha Cakravarti hkura. I would like to thank Gopiparaadhana Prabhu for
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his effort in translating some of the Sanskrti references. Thanks to Keidamana Prabhu for his expert editing of this book. I thank Brajabihari Prabhu and mother Mahakt for proofreading. I thank many devotees who either directly or indirectly helped in the production of this book especially my wife Sandhya dasi, for her help in some of the Bengali and Sanskrit diacritics.

Introduction
r Prema Bhakti-candrik is perhaps the most important of all of rla Narottama dsa hkuras work during his manifest pastimes on earth a little over four hundred years ago. rla Narottama dsa hkura wrote many songs that were full of instructions. The most popular among his works, are Prrthan, and r Prema Bhakti-candrik. Prema Bhakti-candrik is known as r rpnug-gt as it contains the essence of all the teachings of Lord Caitanya Mahprabhu. Prema Bhakti-candrik literarily means, the rays of the moonlight of loving devotional service to Lord Ka. These rays of the moonlight of premabhakti are so soothing that they cool down the effects of the burning fire of material existence, and they enable the conditioned soul to drink the nectar of loving devotional service of r r Rdh-Ka. The personality and mission of Lord Caitanya Mahprabhu was summarized by rla Svarpa Dmodara Gosvm in the following sloka: anarpita-car cirt karuayvatra kalau samarpayitum unnatojjvala-ras sva-bhakti-riyam hari puraa-sundara-dyuti-kadamba-sandpita sad hdaya-kandare sphuratu va ac-nandana May that Lord, who is known as the son of rmat acdev, 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 other incarnation has ever offered before, the most sublime and radiant spiritual
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knowledge of the mellow taste of His service. (Cc. di 1.4) This unnatojjvala-rasa, or the condensed elevated mellows of devotional service is the real hankering of the followers of rla Rpa Gosvm, who are known as rpnugs. What makes the followers of rla Rpa Gosvm so unique? rmat Rdhr has unlimited sakhs headed by Lalit dev and Vikh dev. These sakhis are in the same age group as rmat Rdhr. Thus they sometimes have direct dealings with Lord Ka. The sakhs facilitate the pastimes of Rdh and Ka, and sometimes rmat Rdhr arranges that Her friends have direct union with Ka. However the direct maidservants of rmat Rdhr are the majars; majar means bud, young, or very tender. The majars are young and innocent girls. Their ages not more than that of a thirteen years old. They are the exclusive maidservants of rmat Rdhr. The unique position of the majars is that they are allowed to witness the intimate loving pastimes of Rdh and Ka in the inner chambers of the groves of Vndvana, and render personal service there, to which the sakhs have no access. Thus they relish the unparallel bliss of bhakti-rasa. One of the principal majars is r Rpa Majari, who incarnated as rla Rpa Gosvm in gaura-ll. rla Narottama dsa hkura composed a very beautiful song in praise of the dust of the lotus feet of r Rpa Majar. This song is in the prrthan as follows; r rpa majar pda sei more sampada sei mora bhajana pujana. Rpnug bhajana means following the footsteps of rla Rpa Gosvm by meditating to become a maidservant of rmat Rdhr, the enchanter of r Ka. Just as r Ka captivates all the living entities by His energy and attractive qualities, similarly rmat Rdhr captivates Lord Ka by Her love and charming qualities. The goal of a devotee of Lord Caitanya, following in the footsteps of rla Rpa Gosvm, is to become a maidservant of rmat Rdhr. rmat Rdhras love for Ka is so intense that Ka is maddened by it and so accepts the form of Lord Caitanya Mahprabhu in order to understand and relish the love of Himself. While relishing love of Ka, r Caitanya Mahprabhu revealed to the world the essence of ka-bhakti. He gave to the world what was never given beforelove of Ka, as practiced by the inhabitants of Vndvana. Lord Caitanya Mahprabhu instructed the six Gosvms
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headed by r Rpa and r Santana to write volumes of devotional scriptures about the nature of this love of Ka. The Gosvms carried out the instructions of Lord Caitanya Mahprabhu by writing volumes of devotional scriptures such as: r Bhad-bhgavatmta, Bhakti-rasmta-sindhu, Ujjvalla-nlama, Haribhakti-vilsa, Lalita-mdhava, Vidagdha-madhava, a-sandarbhas, and others. rla Kadsa Kavirja Gosvm then took the essence from these writings, and presented it to the world in the form of r Caitanyacaritmta. rla Narottama dsa hkura Mahaya was a disciple of Lokantha Gosvm, a principal followers of Lord Caitanya. Lord Caitanya Mahprabhu ordered Lokantha Gosvm to go to Vndvana and excavate lost places of Kas pastimes. He foretold the appearance of Narottama dsa to Lokantha Gosvm, saying, he would have a disciple who will manifest a unique style of krtana that will captivate all human beings. rla Narottama dsa hkura studied along with rnivsa crya and ymnanda Prabhu under rla Jva Gosvm. Thereafter, the famous trio were ordered to broadcast the writings of the Gosvms in Bengal. Being an empowered crya who teaches according to time, place and circumstance, rla Narottama dsa hkura composed Prema Bhakticandrik in a simple style of Bengali language. Though the renditions of r Caitanyas teachings are simple, the purport is deep. The teachings of Lord Caitanya has thus been given in gist in the form of r Prema Bhakti-candrik. The Gosvms books that were difficult to undersatnd by the common masses were thus made easily understandable by the teachings of rla Narottama dsa hkura in his bookr Prema Bhakti-candrik. The only book rla Gaura Kiora dsa Bbj carried with him was r Prema Bhakti-candrik. rla Bhaktisiddhnta Sarasvat hkura instructed all his disciples to daily read r Prema Bhakti-candrik. When asked about how to develop love of Godhead, rla Gaura Kiora dsa Bbj instructed, Go to the market place with five annas and purchase two booksPrrthan and r Prema Bhakti-candrik, by rla Narottama dsa hkura. Read them daily, and you will develop love of Ka.
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This present English edition of r Prema Bhakti-candrik is perhaps the most complete so far. There are some other translations, but they have not been as comprehensive as this edition. In this edition, it is our fortune that we include a short commentary by rla Vivantha Cakravart hkura. There are a few commentaries on r Prema Bhakticandrik, but the most authoritative are those composed by rla Rdh Mohan dsa, a grandson of rla rnivasa crya, and by rla Vivantha Cakravart hkura. As a publisher of this book, r Prema Bhakti-candrik, I am simply a beggar of the mercy of rla Narottama dsa hkura. I hope that this presentation to the English speaking world will enhance and nourish the readers progress in the development of love of Ka. vara dsa Completed Gaura Purima 1999 Vndvana dhma, India.

rla Narottamakam

rla Narottama Prabhorahakam

Eight Prayers to rla Narottama dsa hkura
by rla Vivantha Cakravart hkura TEXT 1 r ka nmmta vari vaktra candra prabh dhvasta tamo bharya gaurga deva anucarya tasmai namo nama rla narottamaya r kaof Lord Ka; nmmtathe nectar of the holy name;
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varishowering; vaktrawhose mouth; candra prabhjust like moon rays; dhvastadestroying; tamo bharyaall ignorance; gaurga devaof Lord Gaurga, anucaryatrue follower; namo namaI offer my obeisances again and again; rla narottamayaunto rla Narottama. Again and again I offer my obeisances unto rla Narottama dsa hkura. He is indeed a true follower of Lord Gaurga Deva. From his lotus mouth, showers the nectar of r Kas name which emanates the wonderful effulgence that destroys all ignorance. TEXT 2 sakrtannanda jamnada hsya danta dyuti dyotita dig-mukhya vedrudhr snapitya tasmai namo nama rla narottamya sakrtana-nandathe bliss of chanting the holy name of Lord Ka; jaborn of Manda; hasyaslight smile; danta dyutishining teeth; dyotitailluminate; digall directions; mukhayawhose face; veda sweat; aru dharatorrents of tears; snapityawho is bathed in; tasmaiinto him; namo namaI offer my obeisances again and again; rla narottamyaunto rla Narottama Again and again I offer my obeisances unto rla Narottama dsa hkura. He smiles slightly being absorbed in the bliss of chanting the holy names. His teeth illuminate all directions. Currents of ecstatic tears constantly bathe his face. TEXT 3 mdaga nga rtimtra cancat pad yuj mandamanoharya sadya samudyat pulakya tasmai namo nama rla narottamya
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mdaga ndasound of mdanga; rti mtrajust by hearing; cancatbegin dancing; pad-yujwhose feet; manda manoharya who gives pleasure and captures ones mind; sadyaimmediately; samudyat-pulakyahair standing on end; tasmaiunto him; namo namaI offer my obeisances again and again; rla narottamyaunto rla Narottama Again and again I offer my obeisances unto rla Narottama dsa hkura. Just by hearing the sounds of mdanga, his feet begin dancing. This captures ones mind, giving such pleasure that ones hair stands on end. TEXT 4 gandharva garbokapaa svalsyavismpitea kti vraj svasapna prathithya tasmai namo nama rla narottamya gandharvaof Gandharvas; garvapride; kapanadestroyed; svalsyawhose dancing; vismpitabrought to amazement; aea kti vrajthe assembly of learned musicians and dancers; sva sa pana prathityawho has initiated manohara sahi style of singing and playing mdaga; tasmai unto him; namo namaI offer my obeisances again and again; rla narottamyaunto rla Narottama Again and again I offer my obeisances unto rla Narottama dsa hkura. His dancing is so beautiful that it conquers the pride of the Gandharvas and amazes the assembly of all expert dancers and singers. rla Narottama dsa hkura has thus initiated his own style of singing and playing the mdaga called manohara sahi. TEXT 5 nanda murcch vanipta-bhtadhulbharlankara vigrahya
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yad darana bhgya bharea tasmai namo nama rla narottamya nandaemerged in bliss; murcchbeing unconscious; avanipta falling on the ground; bhtawhose body shines; dhuldust; bhara lankarawearing as decoration; vigrahyawhose form; yad daranamto see whom; bhgya bhareaone can only due to good fortune; tasmaiunto him; namo namaI offer my obeisances again and again; rla narottamyaunto rla Narottama Again and again I offer my obeisances unto rla Narottama dsa hkura. Sometimes, in ecstasy he falls unconscious to the ground. Thus his effulgent body wears the dust as a decoration. Only by the greatest fortune may one obtain this divine sight. TEXT 6 sthale sthale yasya kpa-prapbhi ka anya t jana sahatnm nirmulit eva bhavanti tasmai namo nama rla narottamya sthale sthalewherever; yasya kpa prapbhitheres a flow of his mercy; ka anya tany thirst other than thirst for Ka; jana sahatnamof all the assembled people; nirmulitcompletely uprooted; eva bhavanticertainly become; tasmaiunto him; namo namaI offer my obeisances again and again; rla narottamyaunto rla Narottama Again and again I offer my obeisances unto rla Narottama dsa hkura. Wherever his mercy flows, it will completely uproot the thirst for anything other than Ka, in all the people assembled there. TEXT 7 yad bhakti niha upalarekhika iva spara puna paramaiva yasya
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prmyam eva rtivad yad ya tasmai namo nama rla narottamya yad bhakti nihawhose faith or steadiness of devotion; upalarekhika ivais as strong as a rock; sparatouch; punaagain; sparamai ivajust like a touch of a philosophers stone (turns everything into gold); yasyawhose; prmyamtalk, (words, explanations); eva certainly; rtivadis as good as scripture; yadwhose; yamthis; tasmaiunto him; namo namaI offer my obeisances again and again; rla narottamyaunto rla Narottama. Again and again I offer my obeisances unto rla Narottama dsa hkura. His faith and steadiness of devotion is as strong as a rock. His touch transforms like the philosophers stone. His words are as good as the words of the scriptures. TEXT 8 murta eva bhakti kimaya kim ea vairgya-sra stuman n-loke sabhvyate ya ktibhi sada-eva tasmai namo nama rla narottamya murta eva bhaktiembodiment of devotion; kim aymis he?; kim eais he?; vairgya sraessence of renunciation; murtimanform; n-lokein this world; sabhvyatethought; yawho; ktibhihby the pious people; sada-evaalways; tasmaiunto him; namo namaI offer my obeisances again and again; rla narottamyaunto hkura Narottama Again and again I offer my obeisances unto rla Narottama dsa hkura. Whenever pious people see him they begin to think: Is he an embodiment of devotion, is he the incarnation of renunciation in this world? TEXT 9

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r rdhik ka vilsa sindhau nimajjata rla narottamasya pahed ya evakam etad uccai asau tady padavi prayti r rdhik kaof r r Rdh and Ka; vilsa sindhauin the ocean of pastimes; nimajjatahdrawn (absorbed); rla narottamasya of rla Narottama dsa hkura; pahetshould read; yahe who; evacertainly; aakam etadthis aaka; uccaialoud; asauhe; tady padavimto that same abode obtained by rla Narottama; praytigoes A person who is absorbed in the ocean of the pastimes of r r Rdh and Ka should read these eight prayers aloud. And by so doing, he will certainly reach the same abode obtained by rla Narottama himself. TEXT 10 kruya di amit rta manyukoti ramya adharodyadati sundara danta knti rman narottama mukha buja manda hsya lsya tano tu hdi me vitarat svadsyam kruya diby his merciful glance; amit arita many kotianyones overflowing anger will be pacified; ramya adhara udyat atisundarahis limbs are extremely beautiful; danta kntihis teeth shine; rman narottama mukhabujathe lotus-like face of rla Narottama; mandahsyamhis slight smile; lsyamhis dancing; tano tu hdi let it be manifested in my heart; me vitarat svadsyamlet me obtain his personal service By rla Narottamas merciful glance even such qualities as unlimited anger will be pacified. Let his beautiful limbs, the shine of his teeth, his lotus-like face, his slight smile and his dancing be manifested in my heart. My request is that he bestows upon me his personal service.

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Mangalcaraa

Auspicious Invocation
TEXT 1 ajna-timirndhasya jnjana-alkay cakur unmlita yena tasmai r-gurave nama ajnaof ignorance; timirndhasyaof the darkness; janaof knowledge; ajana-alkaywith the torchlight; cakureyes; unmlitaopened; yenaby whom; tasmaito him; r-guravemy spiritual master; namaI offer my respectful obeisances. I was born in the darkest region of ignorance, and my spiritual master opened my eyes with the torchlight of knowledge. I offer my respectful obeisances unto him. advaita prakakto narahari preha svarpapriyo nitynanda sakha santana gati rrpahtketana lakm prapatir gaddhara rasolls jagannthabhu sagopstra saprada sadayat deva acnandana Lord Caitanya has advented Himself in response to the prayerful appeals of Advaita crya. He is very dear to Narahari and Svarpa Dmodara. He is the friend of Lord Nitynanda, the shelter of Santana Gosvm, and He resides eternally in the heart of Rpa Gosvm. He is the Lord of Lakm (Lakmpriya), and the delight of Gaddhara. He is Lord Jaganntha Himself, accompanied by His eternal associates and weapons.
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He is the Lord of the devotees and the son of Mother ac.

(Invocation by rla Vivantha Cakravart hkura)

The name of this book is r Prema Bhakti-candrik as it is like moonrays on the path of loving devotional service. Just as a confused traveller who has lost his way in a dense forest filled with ferocious animals is clearly directed to his destination by a quickly rising moon, similarly the various pure processes of sdhan mentioned in this book are like the nectarean rays of the moonlike devotional service that clearly direct a conditioned soul, who has forgotten his real identity and fallen into this material world full of mundane desires, to achieve the lotus feet of RdhMdhava. The treasure of the loving devotional service distributed by the most merciful incarnation of the Supreme Personality of Godhead r Gaurasundara, has never been bestowed before; to achieve this it is most essential to take shelter of a bonafide spiritual master. For this reason, and also to complete this book without any obstacle, rla Narottama dsa hkura offers his humble obeisances unto the lotus feet of his spiritual master. With extraordinary gratitude and humility, rla Narottama dsa hkura is praying like an ordinary conditioned soul to his spiritual master saying, I have fallen into the darkest ignorance. The word ajana-timira means duplicious. The living entities who are averse to the Supreme Lord from time immemorial have forgotten their constitutional position as eternal servants of Ka and have fallen under the clutches of My. The conditioned souls are absorbed in the bodily activities by nescience and are suffering unlimited material miseries. The more they forget the loving service of Lord r Ka and endeavor for their own happiness, the more they become covered by the darkness of ignorance. All endeavors for personal happiness without the service of the Supreme Lord further cover the eternal constitutional position of the conditioned souls and are therefore known as cheating religions. The desire for dharma (religious activities), artha (economic development), kma (sense gratification), and moka (liberation), are all meant for ones own happiness and hence are cheating religions. It is stated in r Caitanyacaritmta di-ll 1.90, 92 & 94; ajna-tamera nma kahiye kaitava
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dharma-artha-kma-moka-vch di saba The darkness of ignorance is called kaitava, the way of cheating, which begins with religiosity, economic development, sense gratification and liberation. tra madhye moka-vch kaitava-pradhna yh haite ka-bhakti haya antardhna The foremost process of cheating is the desire to achieve liberation by merging into the Supreme, for this causes the permanent disappearance of loving service to Ka. ka-bhaktira bdhaka-yata ubhubha karma seha eka jvera ajna-tamo-dharma All kinds of activities, both auspicious and inauspicious, that are detrimental to the discharge of transcendental loving service to Lord r Ka are actions in the darkness of ignorance. The word jna in this verse indicates knowledge of the Absolute Truth Lord Ka. Regarding r Ka being the Supreme Lord, it is stated in Brahma Sahit 5.1, vara parama ka sac-cid-nanda-vigraha andir dir govinda sarva-kraa-kraam Ka who is known as Govinda is the Supreme Godhead. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, and He is the prime cause of all causes. He, who is the origin of all the universes, the Lord of the lords, who has no other origin, who is known as Govinda, the moonlike Personality of Godhead ascertained by the study of the Vedas, the cause of all causes, eternally blissful and full of knowledge, is the Supreme Personality of Godhead, r Ka. He is described in the rmad Bhgavatam 1.3.28: ete ca-kal pusa kas tu bhagavn svayam indrri-vykula loka mayanti yuge yuge All of the above mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord r Ka is the
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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. It is also mentioned in r Caitanya-caritmta di-ll 4.67 as follows: ke bhagavatt-jna-savitera sra brahma-jndika saba tra parivra The essence of the savit potency is the knowledge that the Supreme Personality of Godhead is Lord Ka. All other kinds of knowledge, such as the knowledge of Brahman, are its components. Lord Ka is the Supreme Brahman. He is the Supersoul and the principal shelter of all the forms of the Supreme Lord. Therefore r Ka is the only object of worship and the indwelling director of all. My spiritual master has mercifully instructed me in the above mentioned supremacy of Lord r Ka by the touch of an ointment, which has destroyed the diseased condition of my eyes in the form of nescience. He has imparted unto me the transcendental vision that r Ka is my Lord and I am His eternal servant. My only duty is to serve Him. This transcendental knowledge was awarded to me by my most merciful spiritual master. I offer my respectful obeisances unto him. TEXT 2 r-caitanya-mano bha sthpita yena bh-tale svayam rpa kad mahya dadti sva-padntikam r-caitanyaof Lord Caitanya; mano-abhathe desire; sthpitaestablished; yenaby whom; bh-talein the material world; svayampersonally; rparla Rpa Gowm; kadwhen; mahyamto me; dadtiwill give; sva-padntikamshelter under His lotusfeet When will rla Rpa Gosvm Prabhupda, who has established within this material world the mission to fulfill the desire of Lord Caitanya, give
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me shelter under his lotus feet? rla Rpa Gosvm has established (nirupitam), within this world, the rasa stra of the devotional service to the Lord (bhagavad-bhakti) which was desired by r Caitanya Mahprabhu. When will that r Rpa mercifully give me nija caraa nikaamthe proximity of his lotus feet? By his mercy, I aspire to the position of being his personal follower (nija anucara) in transcendental devotional service. TEXT 3 akhila-rasmta-mrti prasmara-ruci-ruddha-traka-pli kalita-ym-lalito rdh-preyn vidhur jayati akhila-rasmta-mrtithe reservoir of all pleasures; prasmara spreading forth; ruciby His bodily luster; ruddhawho has subjugated; trakathe gop named Tarak; plithe gop named Pl; kalita who has absorbed; ymthe gop named yma; lalitoand the gop named Lalit; rdh-preyndearmost to rmat Rdhr; vidhur Ka; jayatiall glories to May r Ka, the Supreme Personality of Godhead, be glorified! By virtue of His ever expanding attractive features, He has subjugated the gops named Trak and Pl and absorbed the minds of ym and Lalit. He is the dearmost lover of rmat Rdhr and the reservoir of pleasure in all devotional mellows.

by His Divine Grace A.C. Bhaktivednta Svm Prabhupda

(Back to Godhead, Vol. 3, Part 17, April 15, 1960) Lord r Kawho is the Personality of Godhead in His eternal form is glorified because He has endeared Himself by His acts of benevolence in disseminating the different kinds of rasa or zests. Rasa is psychologically described as sense perception. But the sense perception
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which we experience in our material conception of life, is a perverted reflection of the reality. The reality is approached by a realization of the all-inclusive personal form of the Supreme, who is the all-attractive r Ka. The very name of r Ka is suggestive of a conception of complete attraction by dint of wealth, strength, influence, beauty, knowledge and renunciation. The complete embodiment of all these opulences combined together in their fullness, is exhibited by the manifested activities of the Lord when He is, out of His causeless mercy, within our view, although the Supreme Person is transcendental to the speculative actions of thinking, feeling and willing of a living being. The eternal consort of rmat Rdhr is Lord r Ka, who is plenarily manifested as the speaker of the Bhagavad-gt. He has His innumerable beams of expansions, and each and every one of them is a complete vidhu or the one who vanquishes all kinds of distresses of the devotee. Even the asuras or the atheists who are the enemies of the Lord are benefited by His causeless mercy, although superficially they appear to be slain by the Lord. Asuras who are killed by the Lord also attain to the platform of mukti or liberation which is the destination of the impersonalist empiric philosophers. As such He is all attractive, both for the asuras or non-devotees, materialistic living being and the suras or the devotees. He is glorified evidently by suras and asuras alike. On the battlefield of Kuruketra Lord r Ka was glorified even by the opposite camp of Arjuna, when Bhisma addressed Lord r Ka to be the relative of Arjuna, the victorious warrior. And those who died in the battlefield of Kuruketra attained the highest stage of liberation simply by fixing their eyes upon Him while dying on the field. By His fullness of opulence, and on account of being the One without a second competitor and His being the Lord of all creatures, He is worshiped even by the supreme directors of the cosmic creation. He is attractive even by His personal decorative features. Lord r Ka is observed to be always decorated with multi ornaments of apt position. His earrings, His crown, His bangles, His necklace, and belt etc., bedecked with most valuable jewels, His attractive smiling face smeared with the pulp of sandalwood on the forehead, and His yellowish silken garments all combine together to make His full attractive Personality. The whole Bhgavata Pura is practically a vivid description of His
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fullness of attraction, and in the beginning of the same, the Lord r Ka is discriminated from all other plenary manifestations or incarnations with emphasis on His being the original form of Godhead and the Personality of Godhead as He is. And considering all these features of His personal and transcendental qualities as described in all the Vedic revealed scriptures, Lord r Ka is undoubtedly the allattractive eternal form of all rasas. In the present context of His transcendental features, He is the predominating Lord of the primary rasas called nta (transcendental inaction), dsya (transcendental servitorship), sakhya (transcendental fraternity), vtsalya (transcendental parentalhood). In His transcendental Form in relation with the denizens of Brajabhmi, He is the embodiment of spiritual bliss. That spiritual bliss is described in the Brahma Sutras also. For other rasas which are secondary and individually connected with Him, He is very properly described in the Bhgavatam in the arena of King Kasa of Mathur. He is described there as follows; mamallnm asani (as a thunderbolt for the wrestlers), nar narabara (for the ordinary man, He is the most perfect form of man), strinm smara mrtinm (for the woman He appeared to be personified Cupid or the most desired of the opposite sex), gopnam swajana (for the cowherdsmen He appeared to be the most beloved kinsman), asatm kitibhujm st (for the culprit-minded rulers, He appeared to be the most redundant governor), and swapitro isu (for the parents He appeared to be a small child), mtyu bhojapate (He appeared to be death personified before the King of Bhoja, Kasa) virata avidusham (He identified Himself with the all pervading universal-self for the less intelligent persons), tattvam param yoginm (He appeared to the mystics to be the Absolute Truth), vinam paradeva (for the Vaiavas or to the descendants of Vni He appeared to be the highest worshipable Deity). And thus known to the respective knowers according to their respective power of knowing Him, then Lord Ka entered the arena of King Kasa accompanied by His elder brother r Baladeva. In the revealed scriptures the rasas are described to be of twelve different sets. They are as follows:-

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1. roudra (anger) 2. adbhuta (wonderful) 3. ngra (conjugal) 4. hsya (comic) 5. vira (chivalrous) 6. day (merciful) 7. dsya (servitorship) 8. sakhya (fraternity) 9. bhaynaka (ghastly) 10. vibhatsa (shocking) 11. nta (neutral) 12. vtsalya (parental) gra and the mdhurya rasa are one and the same. These twelve rasas are standard rasas and Lord r Ka is evidently the embodiment of all these rasas. He is not only the enjoyer of the mdhurya rasa or the ngra- rasa with rmat Rdhr but He is the enjoyer of the vivatsya-rasa when He kills asuras like Kasa and Jarsandha. In the creation of the Lord, there is nothing more than the above mentioned standard twelve rasas in the matter of dealings with one another. The activities of the living being are accelerated by one of the rasas either in its original form or in a perverted form. But all the rasas are emanations from the Transcendence. There is no existence of any sort of reciprocation of rasa if it is not emanated from the Supreme. Everything that be, has its original source of emanation from the Supreme Being and that is the confirmation by the first sutra of the vednta sutras (janmadyasyayata) and r Ka being the original form of Godhead, is conclusively the reservoir Fountain Head of all the rasas described above. And as such the rasa in relation with Him becomes absolute in nature. The Lord being the Absolute Truth, anyone of the above rasas is absolute in nature in relation of reciprocation with His service. The Lord being the enjoyer of all the rasas, the reciprocator is either directly or indirectly a constitutional servitor of the Lord exchanging the different rasas. And therefore the devotees who serve the Lord directly in the primary rasas of dsya, sakhya, vatsalya and madhurya are super servitors or eternal servitors than those who serve Him in the secondary rasas of roudhra, adbhuta, hasya etc. which are seven in all.
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Actual position of the living being is to serve the Lord and nothing more. The living being cannot become the Absolute Master at any stage of his existence, namely materially or spiritually. Materially he can falsely pose himself as the master, and being baffled in that attempt such servitor desires to annihilate his existence by becoming one with the Lord. This desire of becoming one with the Lord is not even within the jurisdiction of the nta rasa and therefore except the five primary rasas all other rasas are exhibited outside the spiritual realm. But His oneness is transcendentally realized in the primary five rasas, because in the absolute realm although there is constant reciprocation of the primary rasas between the Lord and His eternal reciprocators or eternal servitors, qualitatively there is no difference between the Lord and the servitors. In the absolute realm there is no difference between Rdhr and Ka or between Yaod and Ka and so on. The reciprocators in the absolute realm and in the relative world, are essentially and qualitatively one and the same but quantitatively there is difference between them, namely the Lord and the servitors. The Lord is the immense source of supply of all the rasas while the living entities are recipients only in their different capacities. In other words the Lord is the Whole, while His servitors are constitutional parts and parcels only. The parts and parcels have therefore limited potency to enjoy, and as such the parts and parcels of the Lord cannot be actually said as enjoyer in the proper sense of the term. Such reciprocators of the rasas are therefore properly termed as the enjoyed or the servitor partaker of the enjoyment enjoyed by the Lord. Although the rasa of reciprocation is equally partaken both by the Lord and the servitors, the Lord is the predominator enjoyer while the parts and parcels are predominated enjoyed. Real enjoyment of the living entity is realized in that way, otherwise he can simply merge himself with the Lord by annihilating his constitutional position as he is emanated from the Supreme. This constitutional position of the parts and parcels are predominantly existent in the Absolute Realm, whereas the secondary rasas are manifested in the relative world. When the Lord therefore desires to enjoy the secondary rasa with His servitors, such reciprocation is brought into existence in the relative world by the desire of the Lord. When these secondary rasas are actually dove-tailed with the Absolute
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Person the result is the same as that of the other primary rasas. Therefore the vivatsa rasa, displayed between the Lord and Kasa also terminated in the liberation of Kasa on account of r Ka's being the Absolute Person. Therefore the servitor living being, if at all he wants to relish any one of the above rasas, must reciprocate the same with r Ka who is the unlimited ocean or source of all rasas. One can derive any amount of rasa of a particular type from that resource simply by such reciprocation with Ka. Gopla Tapani Upaniad directs therefore conclusively that r Ka is the Supreme Fountain-Head of all the rasas which is also confirmed by the rti or the Vedas. One should therefore always meditate upon r Ka to derive a particular type of rasa, according to one's choice and under proper direction of the spiritual master. Ka appeared to Kasa as death personified because Kasa choose to kill Ka from the beginning of His appearance. Similarly the gops wanted to have Ka as their lover and therefore Ka reciprocated with them as the most fascinating lover displayed by the madhurya rasa of a transcendental paramour. The conclusion is that the Personality of Godhead reciprocates with His servitors in the proportion and quality of service rendered unto Him. Nobody is doing anything except this reciprocation of rasas between r Ka and himself, and thus one is reaping the desired result in the proportion and quality of service illusioned in contamination with the material energy. Whereas such service is transcendental in the Absolute Realm where illusion is conspicuous by its absence only. The quality of service to r Ka in the highest platform is exhibited by the gops and such service is eulogized in the Bhgavatam in the following words: "What is the penance the gops performed, that they are privileged to enjoy drinking the nectar of the Lord's beauty which is as much unfathomed as His other opulences are?" With the gops therefore, the highest transcendental quality of rasa is reciprocated by the Lord, and out of them the specifically mentioned gops of the name Tarak, Pal, ym, Lalit and rmat Rdhr are significant. In the Puras the names of the gops like Gopl, Palik, Dhany, Vikh, Danih, Rdh, Anrdh, Somabh, Tarak etc. are mentioned. And in the Dvrak Mahtmya, the names of the gops
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Lalit, ymal, Saiby, Padm, Bhadr along with Vikh are mentioned as the chief of the damsels of Brajabhmi. There is such mention of the names of the gopis in Skanda Puram also. Such gops were attracted by the beautiful and attractive features of the form of r Ka. They were not only attracted but also they were actually under the control of the Lord as a paramour, the feeling of the lover and the beloved. Such transcendental feelings of the pure gops are never to be compared with the erotic principles of the mundane world. In these transactions of the highest reciprocation of rasas, rmat Rdhr stands to be the supermost partaker. She is therefore actually the counterpart emblem of all the rasas which are reciprocated between Ka and Rdh in a specific manner, unknown even to KrsnaBoth being equally full and perfect. There is constantly an overflow of transcendental bliss which is the purest form of competition of the hldn energy or the transcendental pleasure giving element potency in the Lord but displayed by Rdhr. In the Uttara khanda of the Padma Pura, such reciprocation of the highest transcendental mellows is affirmed by eulogizing the place named Rdh-kua where Lord Ka and Rdhr exhibited Their reciprocal fullness. Rdh-kua is therefore as much dear to r Ka as rmat Rdhr. In Dvrak Rukmi is mentioned as the topmost queen of the Lord and similarly in Vndvana, Rdhr is the topmost of the gops. The pastimeous functions of Vndvana represent a greater degree of rasa reciprocation than Dvrak. As such Rdhr is more conspicuous than Rukmi. She is the all-attractive counterpart of the all-attractive Lord and therefore She is the highest embodiment of the hldn potency of the Lord. Voluntarily the Lord bifurcated Himself both as Rdh and Ka and again joined together in the still more attractive form of r Chaitanya Mahprabhu. In other words, the devotees of Lord r Chaitanya Mahprabhu are eligible candidates for approaching the Fountain-Head of all rasas. According to r Jva Gosvm the names of both Rdh and Ka are mentioned in the g veda as "Rdh-Madhava". Men with a poor fund of knowledge, and so called adherents of the Vedas, indulge in pragmatic discussions concerning Rdh and Ka without consulting the authoritative statements of the Gosvms headed by r Rpa Gosvm and followed
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by r Raghuntha dsa Gosvm. r Narottama dsa hkura therefore recommends to the serious students of rasa science to surrender unto the protection of the merciful Gosvms, who left all material association of aristocracy and comfort and voluntarily accepted the part of a rigid mendicant to bestow upon the fallen souls like us their highest gift of benediction in the matter of love affairs of Rdh and Ka. The transcendental science of the love affairs of Rdh and Ka is not a thing easily understandable even by the highest talented persons and materialistic opportunists. Those who therefore try to realize the affairs of Rdh and Ka in the puffed up manner of materialistic scholarship will be vanquished in the womb of oblivion if they are reluctant to consult the books left by the Gosvms.

Chapter One r Guru Mahim

Glories of the Spiritual Master

TEXT 1 r-guru-caraa-padma, kebala-bhakati-sadma bando mui sbadhna mate jhra prasde bhi, e bhava tariy ji ka-prpti haya jh hate r-guruthe spiritual master; caraa-padmalotus feet; kebalaonly; bhakati-sadmaabode of devotional service; bandobow down; mui I; sbadhna matewith care and attention; jhraby whose; prasdemercy; bhimy dear brother; e bhavathis material world; tariy jicross beyond; ka-prptiattainment of Ka; hayais; jh hatefrom whom. The lotus feet of the spiritual master are the abode of pure devotional
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service. I bow down to those lotus feet with great care and attention. My dear brother (my dear mind)! It is through the grace of the spiritual master that we cross over this material existence and obtain Ka. It is impossible to achieve the mercy of the Supreme Lord or devotional service without taking shelter of the lotus feet of the spiritual master. Therefore in order to enter the temple of devotional service, one must first take shelter of the lotus feet of the spiritual master. Hence, rla Narottama dsa hkura is offering his prayers to his spiritual master. The words r guru mean the spiritual master with all spiritual opulence. The spiritual master is endowed with the potency to deliver his disciples from the grip of nescience and take them to the lotus feet of r Ka. In other words, the spiritual master is the treasury of loving devotional service. The words r-guru-caraa-padma do not only mean the lotus feet of the spiritual master, but the word caraa is used here for respect, just as in rdhara Svm caraa or r Goswm caraa etc. The word padma indicates that the spiritual master is the embodiment of love for r Ka and full of transcendental sweetness. It is also understood that just as the lotus flower is relished by the bumblebees, similarly, the sweet mercy of the spiritual master is relished by the devotees. Such a spiritual master is known as kevala-bhakati-sadma, the only shelter of unalloyed devotional service. The words kevala-bhakti refer to pure devotional service devoid of fruitive activities, mental speculation and material desires. The word mui means I am. Due to the nature of pure devotional service, rla Narottama dsa hkura has used the word mui in order to express his humility. I offer my obeisances unto the lotus feet of the spiritual master, (described above), with great care and attention. One should worship the spiritual master with great awe and reverence, without the desire for material enjoyment. One should search for the servitorship of the spiritual master and r Ka. TEXT 2 guru-mkha-padma-vkya, cittete kariya aikya r n kariha mane
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r-guru-carae rati, ei se uttama-gati je prasde pre sarba guruthe spiritual master; mkhamouth, padmalotus; vkya words; cittetein the heart; kariya-aikyamake one with; ramore; nnot; karihado; manein the mind; desires; r-guruthe spiritual master; caraeunto the lotus feet; ratiattachment; ei this; sethat; uttama-gatithe highest goal; je prasdeby whose mercy; prefulfills; sarbaall; desires. Make the teachings from the lotus mouth of the spiritual master one with your heart, and do not desire anything else. Attachment to the lotus feet of the spiritual master is the best means of spiritual advancement. By his mercy all desires for spiritual perfection are fulfilled. The spiritual master instructs one in the loving devotional service of r Ka. The instructions from the mouth of the spiritual master are very powerful, in other words, they are fully potent to enable one to achieve Lord r Ka. The words of the spiritual master are in accordance with all revealed scriptures. Therefore, those who are eager to attain r Ka should take the words of the spiritual master into their hearts as their life and soul. The word vkya in this text refers to the instructions on prema-rasatattva, the science of loving relationship in devotion to Ka. The word sakya refers to ones ability to obtain Ka. Uttama gati means the highest destination. Uttama gati may also refer to the best out of all obtainable things, and that is prema seva or service in love. Another reading of cittete kariya aikya is hdi kari mah sakya. This means that whatever instructions the spiritual master gives to his disciples about their eternal constitutional relationship as that of a majar; should be keenly kept within their hearts. The word sarva s indicates that one should be transcendentally greedy to achieve the loving service of r r Rdh-Ka, such as massaging Their feet, or offering Them a cmara in a Vndvana nikuja, a grove decorated with jewels and pearls. With whomever the spiritual master is pleased, r r Rdh and Ka are also pleased. yasya prasda bhagavat prasda. By the mercy of the spiritual master, one can attain the mercy of the
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Supreme Lord. Therefore, only by the mercy of the spiritual master is the loving service to r r Rdh-Ka attained. TEXT 3 cakhu-dna dil jei, janme janme prabhu sei divya-jna hde prakita prema-bhakti jh haite, abidy bina jte bede gya jhra carita cakhu-dnatranscendental vision; dilgave; jeiwhoever; janme janmebirth after birth; prabhu seiis my lord; dibya-jnadivine knowledge; hdein the heart; prakitamanifested; prema-bhakti loving devotional service; jh haitefrom whom; abidynescience; binadestroy; jteby which; bedethe Vedas; gyaglorify; jhrawhose; caritacharacteristics. He who has given me the gift of transcendental vision is my lord, birth after birth. By his mercy, divine knowledge is revealed within the heart, bestowing prema-bhakti and destroying ignorance. The Vedic scriptures sing of his character. r Ka is my Lord and I am His eternal servant. This constitutional position has been forgotten by the living entities from time immemorial. Taking this opportunity, the external energy of the Supreme Lord, my, has entangled the living entities in unlimited material miseries and caused them to accept the material body made of ignorance, as their own self. The spiritual master alone is able to deliver such living entities from the miseries of material existence and establish them in their constitutional position. The phrase cakhu dna dil jei indicates that the spiritual master opens our darkened eyes covered with nescience and awards divine vision with which we can cross the ocean of material existence and become qualified to behold the higher spiritual reality. The words divya-jna refer to the knowledge through which one can learn how to worship Ka. It is understood that such knowledge can be revealed in ones heart only by the mercy of r guru. The word divyajna also means transcendental knowledge in the form of initiation
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into the teachings of r Ka. It is stated in Hari Bhakti Vilsa; divya jna yato dadyt kuryt ppasya sakyam tasmd diketi s prokt deike tattva kovidai When one is initiated into the knowledge of Ka and his relationship with Ka is revived, it is to be understood that he is educated in transcendental knowledge. The word janme janme prabhu means that the spiritual master is able to remove the coverings of nescience of the living entities born in this material world, and he is also able to engage the living entities in the loving service of r Govinda, the transcendental cowherd boy of Braja Maala, which is beyond the realm of My. Therefore, whether one is in the practicing stage or one is in the perfected stage, the spiritual master is always ones worshipable lord. The words vede gya indicate that not only Narottama dsa hkura glorifies the spiritual master, but the Vedas and the supplementary Vedic scriptures also glorify the spiritual master. As stated by Lord Ka to Uddhava in rmad-Bhgavatam 11.17.24, crya m vijnyt, One should consider the spiritual master as non-different from Me. Also it is stated in the Vedas: cryavan puruo veda, that one who associates with the crya can become familiar with all the Vedic knowledge. TEXT 4 r-guru karu-sindhu, adhama janra bandhu lokantha lokera jbana h h prabh kara day, deha mora pada-chy ebe jaa ghuuk tribhvana r-guruthe spiritual master; karumercy; sindhuocean; adhamafallen; janrapersons; bandhufriend; lokantha protector of the people; lokera jbanalife and soul of the people; h h prabhO my lord; karado; daymercy; dehaplease give; mora to me; pada-chyshelter of the lotus feet; ebenow; jaafame; ghuukbe preached; tribhvanain the three worlds.

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O spiritual master, ocean of mercy and friend of the fallen souls, you are the teacher of everyone and the life of all people. O master! Be merciful unto me, and give me the shade of your lotus feet. May your glories now be proclaimed throughout the three worlds. TEXT 5 r Vaiava Mahim

The Glories of the Vaiava

baiaba-caraa-re bhana kariy tan jh haite anbhava haya mrjjana haya bhajana sdhu-sage ankaa ajna-abidy-parjaya baiabathe Vaiavas; caraa-rethe dust of the feet; bhana decorate; kariydoing; tanbody; jh haiteby which; anbhava realization; hayais; mrjjanacleanse; hayais; bhajanaworship; sdhu-sagein the association of the devotees; ankaaconstantly; ajnaignorance; abidynescience; parjayadefeat One should decorate the body with the dust from the lotus feet of the Vaiavas, because, by this, one can achieve transcendental realizations. By constantly associating with the devotees, ones cultivation of devotional service is purified and one can conquer nescience. The words yh haite refer to the person who has decorated himself with the dust of the lotus feet of the devotees. Avidy in this case refers to the desires of four purposes of life; dharma, artha, kma, and moka. TEXT 6

The Glories of rla Rpa and Santana Gosvms

jaya santana rpa prema-bhakti-rasa-kpa jgala-ujjwala-rasa-tan jhra prasde loka parila dkha oka
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prakaa kalpa-taru jan jayaall glories; santanaSantana Gosvm; rpaRpa Gosvm; prema-bhaktiloving devotional service; rasatranscendental mellows; kpawell; jgalaboth; ujjwala-rasabright devotional mellows; tanbody; jhraby whose; prasdemercy; lokapeople; parilaforgot; dkhadistresses; okalamentation; prakaa manifest; kalpa-tarudesire tree; jangeneration. All glories to r Rpa and r Santana Gosvms, who are the reservoirs of loving devotional service, being the personifications of the highest transcendental mellows directed towards r r Rdh-Ka. By their mercy, a desire tree has been generated in this world that can relieve the distress and lamentation of all people. Although the chanting of the holy names of the Lord are included among the sixty-four limbs of devotional service, still in order to distinguish this limb from other limbs, rla Narottama dsa hkura has again mentioned sakrtana. Similarly, he has glorified the characteristics of the Vaiavas with the phrase vaiava caraa reu. Yet in order to specifically glorify the Gosvms, he says jaya santana rpa...etc. The phrase vaiava caraa reu generally includes all the Vaiavas such as sakhya-vaiavas, vtsalya-vaiavas etc. Principally, there are five relationships in devotional service: anta, dsya, akhya, vtsalya and ujjvala or madhura. The quality of anta-rasa is to be fixed in Ka. Dsya-rasa is to serve the Lord. Sakhya-rasa is association with the Lord without any fear or hesitation in a mood of equality. Vtsalyarasa is parental affection. Ujjvalla-rasa is conjugal mellows. As the qualities of each rasa are included in the next rasa, it is to be understood that each rasa is gradually superior to the previous. In ujjvalla-rasa there are five qualities, therefore, it is the highest rasa. Among the associates of ujjvalla-rasa, only those who are situated in the group of rmat Rdhik relish the highest unparalleled sweetness of r r Rdh Madana-Mohan. Yet among them, only the maidservants of rmat Rdhr are able to relish the topmost and wonderful sweetness of Their Lordships. Many sakhs cannot see the most confidential pastimes of r r Rdh-Madhava, but the maidservants of
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rmat Rdhr are able to bathe in the waters of matchless sweet transcendental mellows. These maidservants are called majars (unblossomed buds) of the desire creeper in the form of r Rdhik. The symptoms of enjoyment found on the limbs of r Rdhik are also manifested on the limbs of the majars. The maidservants of rmati Rdhr, r Rpa Majar and r Lavang Majar are none other than rla Rpa Gosvm and rla Santana Gosvm. Both are the topmost relishers of ujjvalla-rasa or madhura-rasa. Therefore, rla Narottama dsa hkura has described them as ujjvalla-rasa-tan, the personification of ujjvalla-rasa. rla Narottama dsa hkura has not described r Rpa and r Santana as the ocean of loving devotional mellows, rather he has described them as the well of loving devotional mellows. The reason being that the water of the ocean is mixed with the waters of various rivers, however, the water of the well is not. Similarly, the loving devotional service preached by r Rpa and r Santana is not mixed with the rivers in the form of jana and yoga. This loving devotional service is original and pure. Hence rla Narottama dsa hkura has used well instead of ocean. Another reason is that a thirsty person cannot quench his thirst and be cooled by drinking the water of a river or pond in the summer. The water of the well remains very cool however. Therefore, the well of devotional service is able to cool a thirsty person, whereas jna and yoga are not able to extinguish the fire of lamentation and illusion of the living entities in this age of Kali, who are afflicted by the threefold miseries of material nature. The processes of jna and yoga cannot fully destroy lamentation and distress. Devotional service alone is able to completely destroy the fire of material lamentation and misery of the living entities situated in the kingdom of My, thereby helping them to relish the sweet mellows of r r Rdh-Ka. r Rpa and r Santana are the shelter of this cooling, sweet, loving, devotional mellow. Hence, they are addressed as rasa kpa. That is why even today, many living entities are forgetting their lamentation and misery by drinking from the well of mellows in the form of devotional scriptures composed by r Rpa and r Santana Gosvms, and are being satisfied by relishing these devotional mellows. rla Narottama dsa hkura has addressed r Rpa and r
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Santana Gosvms as the personifications of the desire trees of devotional service. Therefore, it is most auspicious to take shelter of their lotus feet. TEXT 7 prema-bhakti-rti jata nija-granthe s-bekata kariychena dui mahaya jhra rabana haite parnanda haya cite jgala-madhra-rasraya prema-bhaktiloving devotional service; rtiprocess; jataall those; nija-granthein this books; s-bekataproperly described; kariychenahave written; dui mahayathe two personalities; jhraby which; rabanahearing; haitefrom; parnanda transcendental happiness; hayais; citein the heart; jgalaboth; madhrasweet; rasrayathe shelter of sweet mellows The various characteristics of loving devotional service have been elaborately described by these two great personalities in their books. One who hears these descriptions feels transcendental happiness in his heart and takes shelter of the sweet Divine Couple. The process of attaining loving devotional service and the process practiced by the pure devotees who have already attained loving devotional service are correctly and elaborately described by r Rpa and r Santana Gosvms in their books such as, Bhakti-rasmtasindhu, Ujjvalla Nlamai, Lalit Madhava, Vidgdha Madhava, Dana-keli Kaumaudi, Stava-ml and r Bhad-Bhgavatmta. By hearing and reciting these scriptures, the hearts of the devotees are merged in the ocean of loving ecstacy under the shelter of the sweet mellows of r Rdh-Madhava. r Rpa and r Santana Gosvms are directly under the shelter of rmat Rdhr, hence rla Narottama dsa hkura has addressed r Rpa and r Santana Gosvms as mahaya or great personalities. It is stated elsewhere in this book: rdhike caraa raya, je kare se mahaya, this means that whoever takes shelter of the lotus feet of r Rdhik, is a great personality.
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TEXT 8 jgala-kiora-prema laka bna jini hema hena dhana prakila jr jaya rpa santana deha more sei dhana se ratana mora gale hr jgala-kioraDivine Young Couple; premalove; laka bna refined; hemagold; henasuch; dhanatreasure; prakila disclosed; jrthose who; jaya rpa santanaall glories to r Rpa and Santana Gosvm; dehaplease give; moreto me; seithat; dhanawealth; sethat; ratanajewel; moramine; galeneck; hrgarland The loving affairs of the young Divine Couple are like refined gold. O r Rpa and r Santana! You have unfolded this treasure to me and I will wear these jewels of love as a garland around my neck. The word lakavna refers to gold which is thoroughly refined, being without a tinge of any impurities. Such gold shines brightly. In the same way, the loving dealings of r r Rdh-Ka are most pure, without a tinge of selfishness. All glories to r Rpa and Santana Gosvms who have, out of compassion, revealed this treasure of sweet love of r r Rdh-Ka to the world through their writings. O most merciful r Rpa and Santana Gosvms! Please bestow upon this poor fellow, the treasure of this love and be glorified as the most munificent. Please put a garland made from the jewels of prema around my neck. TEXT 9 uddha-bhakti-tattva

Truth About Pure Devotional Service

bhgabata-stra-marma naba-bidha bhakti-dharma sadyei kariba s-sebana anya-devraya ni tomre kahila bhi ei bhakti parama-kraa
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bhgabatarmad-Bhgavatam; strascriptures; marmapurport; nabanine; bidhatypes; bhakti-dharmadevotional service; sadyeialways; karibawill do; s-sebanaserve; anyaother; devrayataking shelter of the demigods; ninot; tomreto you; kahilatelling; bhiO dear brother; eithis; bhaktidevotional service; paramasupreme; kraamethod. The nine processes of devotional service are the essence of rmadBhgavatam. O brother! The best method of attaining loving devotional service is to always engage in performing these nine limbs of devotional service without taking shelter of the demigods. O my dear brother (mind), do not take shelter of any demigod such as Lord Brahm or Lord iva, but take shelter of Lord Ka without deviation and engage in the nine types of devotional service. TEXT 10 sdhu-stra-guru-bkya hdaye kariy aikya satata bhsiba prema-mjhe karm jni bhakti-hna ihke karibe bhina narottama ei tattwa gje sdhudevotees; strascriptures; guruspiritual master; bkya words; hdayein the hearts; kariydoing; aikyaunity; satata always; bhsibafloat; prema-mjhin love of God; karmfruitive workers; jnimental speculators; bhakti-hnapersons devoid of devotional service; ihkethem; karibewill do; bhinaseparate; narottamaNarottama dsa; eithis; tattwatruth; gjesings. My desire is to have my heart purified by the statements of the Vaiavas, scriptures and spiritual master, and seeing the unity of these three, I will always float in the ocean of love of God. I will be aloof from the bad association of the fruitive workers, mental speculators, and the people devoid of devotional service. I, Narottama Dsa, sing this truth.

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Chapter Two Eknta-bhakti

The Process of Fixed Devotional Service

rmad-rpa-gosvm-prabhupadenoktam anybhilita-sunyam jna-karmady-anavtam anukulyena knulanam bhaktir uttama rmad-rpa-gosvm-prabhupadenaby rla Rpa Gosvm Prabhupda; uktamsaid; anyaother than devotional services; bhilitaact of desiring; snyamdevoid of; jnathe path of the monists; karmafruitive work; adiet cetera; anvtamuncovered by; anukuIyenafavorably; kathe Supreme Personality of Godhead, Lord Ka; anuilanamto act practically; bhakti devotional services; uttamasuperior quality rla Rpa Gosvm Prabhupda has said in (Bhakti-rasamta-sindhu 1.1.11): The superior quality of devotional service to Ka is to act favorably for the Personality of Godhead. This means that the service must not be covered by the path of the monists, fruitive workers or desires other than devotional service.

by His Divine Grace A.C. Bhaktivedanta Svm Prabhupda

(Back to Godhead, Volume 3, Part 20, May 20, 1960) rla Rpa Gosvm begins with pure devotional service and he defines in the very beginning the characteristics of unadulterated service of the Lord. In the Bhagavad-gt it is said that four kinds of men who had performed pious activities in the past take to the devotional service of
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the Lord. They are the distressed, the poverty stricken, the learned and the inquisitive. The distressed man takes to devotional service with a view to receive some favor from the Lord. The poverty stricken also takes to devotional service to remove his adversities. The learned man takes to devotional service, not for any material gain but for spiritual salvation, and the inquisitive takes to devotional services to know only the principles of theism etc. All these devotees are not pure devotees because all of them take to such devotional activities with an intention of personal gain. rla Rpa Gosvm in the very beginning of his definition of devotional service wants to impress upon us that there is no question of personal gain in pure devotional service. Such service must be rendered to the Lord out of pure love of Godhead which is lying dormant in every living being. As no one is taught how to laugh or cry or to begin sex life as all these actions automatically come into being in due course, so also love of Godhead is spontaneous and nobody is required to learn it by some external agent. But as sex life or other similar spontaneous activities of a man are sometimes conspicuous by absence on account of a diseased condition of the body, such as impotency etc, similarly, due to the diseased condition of the living being on account of long association with material energy, love of Godhead has to be awakened by practical and prescribed services. Such routine services will be discussed in due course. So far as the definition of pure devotional service is concerned, it is described here that such devotional service must be active. There is no place for mental speculative action in devotional service. Anulanam means practical work. Such practical work is done in relation with the body, mind and speech. And such practical work is done also in terms of initiative and obstructive tendencies. That practical work is done favorably and unfavorably. And there are so many sections and subsections of that practical way of thinking, feeling and willing for the benefit of Ka. The primary practical work in devotional service is to accept a practical spiritual master, both initiator and instructor, and inquire from him about all practical problems in the line of devotional service. The devotee having followed the primary rules in this connection will gradually develop an attachment and taste for the service. After this, an atmosphere of constant association for devotional service will be felt,
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and such temperament will help the devotee to rise up to the stage of fixed up position in rank. All these higher stages of devotional improvements will depend more or less on the merciful benediction of a superior devotee who is already himself engaged in transcendental loving service. The word Ka indicates the Personality of Godhead with His unlimited expansions. The Lord expands Himself in innumerable forms such as r Rma, r Nsiha, r Varha, and many other incarnations and beams of expansions. Some of them are mentioned in the scriptures like the Bhgavata Pura, and all of them are viu tattva and thus they are also on an equal footing and status with Ka. In other words, the word Ka includes all other expansions and incarnations of the Personality of Godhead. The process of devotional service in the primary stage is the same as that of devotional service of Ka or Viu or Nryaa. In the higher stages of service there is a difference of rasa, which we have already discussed in the beginning of this translation. In the critical differentiation of rasa study there is specific transcendental difference of reciprocating the devotional service, but in essence there is no difference between the service of Rma or Ka. These particular differences will be taken up later on. Specific use of the word nuklyena is significant. This means that loving service of the Lord, and not just simple attachment for the Lord, is to be called devotional service. When the attachment is inimical it is not called devotional service. The attachment of Kasa with Ka was from the opposite side of love. But there was indirect attachment for the Lord. That sort of attachment is not to be accepted as devotional service. The devotee must render service to the Lord which is acceptable to Him. The neophyte devotee must therefore take the shelter of a superior devotee who is already engaged in the service of the Lord under the direction of his spiritual master. The spiritual master is the via media between Ka and the devotee. The order of the Lord is transmitted to the devotee through the medium of the spiritual master. Therefore, to accept the service of a bonafide spiritual master is the first thing to be done in the matter of devotional service. From the study of the Bhagavad-gt, which is directly spoken by the Lord, we can have a glimpse of our eternal relation with the Lord. It is
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said there clearly that the living entity must take to the service of the Lord, leaving aside all other engagements. There is further instruction in that book of knowledge that a man who preaches the teachings of the Bhagavad-gt is the most confidential servitor of the Lord. From this it appears that the nature of the service which is acceptable to the Lord, is generally engagement of a devotee, constantly, without any deviation in the service of the Lord, and that service, especially in this age of forgetfulness, is to educate people in the matter of God consciousness generally. The bonafide spiritual master can give direction to the neophyte devotee on the principles of the primary stages of devotional service of the Lord. If one has not developed the aptitude of loving service of the Lord by engaging himself under the direction of the spiritual master, one cannot make any progress whatsoever. The test of devotional service will also be discussed later on. Nobody can claim to have made any progress in devotional service without being tested by the symptoms. rla Jva Gosvm says, when we speak of inviting the warrior it does not mean we invite the weapons of the warrior. The warrior means always to be decorated or followed by his weapons. But the host does not mean to please the weapons but the warrior himself. Similarly we must know whether the Lord is satisfied by our service, without being too much attached in the formulas. There are many who pass by the name of devotees, but when they are put in the acid test of genuine symptoms, generally they come to the class of mundaners. Lord Caitanya says that ka-prema or a genuine love for the Lord is the last word in the kingdom of devotional service. In the absence of such genuine love for Ka, which is followed by the symptoms of detachment for mundane things, one cannot be certified. The word anu suggests service of the Lord without any interval. He must be engaged in the service cent percent and always. There must not be any interruption in such progress of devotional service. These are some of the symptoms of devotional service in reality. Besides these, there are other secondary symptoms which are as follows: The devotee must be completely freed from all desires other than devotional service. That is the standard of first quality devotional service. Desires other than devotional service are many under the
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heading of karma, jna, yoga, etc. Jna or knowledge is generally accepted in the sense of monism or to become one with the Supreme. When we say that devotional service must be untouched by jna we mean this philosophy of oneness. Otherwise, knowledge pertaining to the culture of devotional service has to be attained with full vigor. Without specific knowledge in the matter of pure devotional service with reference to the context of Vedas, Puras, Mahbhrata and pacartric regulations, no devotional service will stand bona fide. Any pretension of devotional service without knowledge of the above mentioned scriptures is nothing but a disturbance on that path. When we speak of karma detached from devotional service, we mean fruitive works which are mentioned in the smti stras for obtaining elevation in material existence. Devotional service must be freed from such fruitive activities, but such work as is conducive to the development of devotional service must be cultured. Such work which helps enlightenment of devotional service must be cultured. The word adi is the sum total of all such non-devotional activities like yoga or unnecessary penances for sense gratification. Great kings like Rvana or Hiranyakaip had undergone severe penances for many, many years just to obtain the temporary benefit of sense enjoyment. But ultimately they could not protect themselves, in spite of all these penances, from the punishment imposed upon them by the Personality of Godhead. The conclusion is that, the culture of devotional service of the Lord must be restricted within the pure devotional activities only, and nothing more whatsoever. Such activities are elaborately mentioned in the Bhgavatam and other scriptures. The Bhakti-rasmta-sindhu is also within the category of those scriptures. TEXT 1 anya-abhilsa chi jna karma parihari kya mane kariba bhajana sdhu-sage ka-seb n pjiba dev-dev ei bhakti parama-kraa anyaother; abhilsadesires; chigive up; jnaspeculative
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knowledge; karmafruitive actions; parihariabandon; kya mane with body and mind; karibawill do; bhajanaworship; sdhu-sage in the association of devotees; ka-sebserving Lord Ka; n not; pjibawill worship; devdemigodesses; devor demigods; ei this; bhaktidevotional service; paramathe supreme; kraa process The topmost process of devotional service is to worship the Lord with body and mind, giving up desires for fruitive activities and mental speculation. One should serve Lord Ka in the association of devotees without worshipping any demigods. TEXT 2 mah janera jei patha tte habe anrata prbpara kariy bicra sdhana-smaraa-ll ihte n kara hel kya mane kariy ssra mah janeraof the mahjanas; jeithat which; pathapath; ttein that; habewill be; anrataattached; prbparaprevious and later; kariydoing; bicraconsideration; sdhanapractise; smaraa remembrance; llpastimes; ihtein this; nnot; karado; hel neglect; kya-manewith body and mind; kariydoing; ssra essence. The essence of sdhana bhakti is to carefully consider and follow the path displayed by the previous and the present mahjanas (great personalities). One should not neglect the practice of remembering the pastimes of the Lord, for devotional service should be performed with the mind as well as the body. Previous mahjanas refers to the sages of Daakraya, and the rtis described in Bht Vamaa Pura, and Cndrakant, etc. They were extremely eager to have Ka as their lover. Hence, they accepted the mood and form of a beloved gop, and engaged in the loving service of r Ka. r Bilvamagala hkura also attained the mood of a sakh,
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being greedy for the mood of a sakh of rmat Rdhik. Thus he displayed the mood of a sakh and the process of worshipping Ka under the guidance of the sakhs. Since these personalties appeared before rman Mahprabhu, they are known as the previous mahjanas. However, the present mahjanas are the six Gosvms headed by rla Rpa and Santana Gosvms. The word ssra means highest perfection. TEXT 3 asat-saga sad tyga cha anya gta-rga karm jn parihari dre kebala bhakata-saga prema-kath-rasa-raga ll-kath braja-rasa-pre asat-sagabad association; sadalways; tygagive up; cha leave; anyaother; gta-rgaattachment for worldly songs; karm fruitive worker; jnmental speculator; pariharireject; dreaway; kebalaonly; bhakata-sagaassociation with devotees; prema-kath topics of love; rasamellows; ragahappiness; ll-kathpastimes; braja-rasa-prein braja. O my dear brothers, always give up the bad association of the karms and jns from a distance, and give up the attachment for singing songs not related to Ka. Associate only with the devotees and merge in topics of the loving pastimes of Ka in Braja. TEXT 4 jog nys karm jn anya-deba-pjaka dhyn iha-loka dre parihari karma dharma dkha oka jeb thke anya joga chi bhaja giribara-dhr jogthe yogs; nysthe renunciates; karmfruitive workers; jnimpersonalists; anya-deba pjakaworshippers of the demigods; dhynthe meditators; iha-lokathese people; drefar away;
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pariharigive up; karmafruitive actions; dharmareligious duties; dkhamiseries; okalamentations; jebwhatever; thkein these; anyaother; jogaattachment; chiby giving up; bhaja worship; giribara-dhrthe lifter of Govardhana Hill. Please give up the association of the yogs, sannyss, karms, jns, meditators, and the worshippers of the demigods. Also abandon attachment for all varieties of fruitive activities, religious duties, distresses, lamentations and material objects. Just worship Ka, the lifter of Govardhana Hill. The word anya-yoga refers to ones attachment for wife, children and material objects. TEXT 5 trtha-jtr parirama kebala-manera-bhrama sarba-siddhi gobinda-caraa ddha-biwsa hde dhari mada-mtsarjya parihari sad kara anany bhajana trtha-jtrtravelling to the holy places; pariramahard labour; kebalaonly; maneramind; bhramaillusion; sarba-siddhihighest perfection; gobinda-caraathe lotus feet of Govinda; ddhafirm; bivsaconviction; hdein the heart; dharikeeping; madapride; mtsarjyaenvy; pariharigive up; sadalways; karado; anany bhajanaunalloyed. Travelling to the holy places is a waste of energy and born from illusion, for the lotus feet of r Govinda are the perfection of ones life. Therefore, one should give up pride and envy and with firm determination in the heart, one should always worship the Lord without deviation. Srvasiddhi refers to the perfection obtained from performing pious activities such as visiting holy places. Mada means the happiness that leaves one without intelligence. Mtsarya means the inability to tolerate someone elses superiority.
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TEXT 6 ka-bhakta saga kari ka-bhakta aga heri raddhnbita rabaa-krtana arcana bandaa dhyna naba-bhakti mah-jna ei bhakti parama-kraa ka-bhaktadevotees of Ka; saga-kariby associating; kabhaktadevotees of Ka; aga heriseeing Their body; raddhnbitawith faith; rabaa-krtanahearing and chanting; arcanaworshiping; bandaaoffering prayers; dhynameditating; naba-bhaktinine types of devotional service; mah-jnahighest place; ei-bhaktithis devotional service; paramasupreme; kraa method The best process of devotional service is to hear, chant, worship, glorify and meditate with faith on the names, forms, qualities and pastimes of Ka in the association of the devotees of Ka through the nine forms of bhakti. To faithfully hear the names, qualities, and the pastimes of the Supreme Lord is called ravaa. To chant the names of the Supreme Lord clearly and faithfully is called krtana. Offering of worshipable ingredients with proper mantras after purifying oneself is called arcana. Partial remembrance of the names, qualities, and the pastimes of the Lord is called smaraam. Dhyna is another word for smaraa. There are five stages of smaraam; smaraam, dhraam, dhynam, dhruvanu mti, and samdhi. Partial engagement of the mind is called smaraa. Withdrawing the mind from all material objects and ordinarily engaging the mind on the Lord is called dhra. Thinking specifically about the names, forms etc., of the Lord is called dhya. Thinking of the forms of the Lord without interruption, just like a flow of nectar is called dhrvanu-smti. Constant manifestation of the names, forms, qualities, and pastimes being the only object of meditation is called samdhi. The word raddhnvita, which means to be endowed with faith, applies to all the above mentioned five processes.
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TEXT 7 hske gobinda-seb n pjiba dev-dev ei ta ananya-bhakti-kath ra jata uplambha biea sakali dambha dekhite lgaye mane byath hskewith the sense; gobinda-sebserving the Supreme Lord Govinda; nnot; pjibawill worship; dev-devdemigods and demigodesses; eithis; taonly; ananyaunalloyed; bhakti devotional service; kathtopics; ra jataeverything else; uplambhacondemned; bieaparticularly; sakaliall; dambha pride; dekhiteto see; lgayefeels; manein the mind; byathpain I will serve Govinda with all my senses and I will not worship demigods and goddesses. This is the highest principle of devotional service. All other processes are simply born of pride and I feel great pain in my heart by seeing them. One should not separately worship other demigods such as Mother Parvat and Lord iva, but should serve only r Govinda with all his senses. Ones endeavour should only be in performing Kas krtana, ravaa or kath. TEXT 8 dehe baise rip-gaa jateka indriya-gaa keha kra bdhya nhi haya unile n una ka jnile n jne pra dahite n pre nicaya dehein the body; baisereside; rip-gaathe enemies; jatekaall; indriya-gaathe senses; kehaanybody; kroof anyone else; bdhyacontrolled; nhinot; hayais; unileby hearing; nnot; unahears; kaears; jnileknowing; nnot; jneknows; pralife; dahiteto determine; nnot; precan; nicaya confidence

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The six enemies; lust, anger, greed, illusion, pride and envy and the five senses of sight, sound, smell, taste, and touch reside in my body but I am unable to control them. Although I hear and understand repeatedly that one should serve Ka with all his senses, still I cannot accept this fact with firm determination. TEXT 9 kma krodha moha lobha mada mtsarjya dambha-saha sthne sthne nijkta kariba nanda kari hdaya rip kari parjaya anyse gobinda bhajiba kmalust; krodhaanger; mohaillusion; lobhagreed; mada pride; mtsarjyaenvy; dambha-sahawith vanity; sthne sthnein their respective places; nijktaengage; karibawill do; nanda happiness; karidoing; hdayaheart; ripthe enemies; karido; parjayadefeat; anyseeasily; gobindaLord Govinda; bhajiba will worship. I will engage lust, anger, greed, illusion, envy and pride in their proper places. In this way, I will defeat the enemies and with ecstacy in my heart, I will worship Govinda without difficulty. TEXT 10 ka sev kmrpane krodha bhakta-dwesi-jane lobha sdhu-sage hari-kath moha ia-lbha-bine mada ka-gua-gne nijkta kariba jath tath ka sevservice to Ka; kmrpaneengage lust; krodhaanger; bhaktadevotee; dwesi-janeenvious persons; lobhagreed; sdhusagein the association of devotees; hari-kathopics of Hari; mohaillusion; ia-lbhaattaining; binewithout; madapride; kaLord Ka; gua-gneglorifying the qualities; nijkta engaged; karibawill do; jath tathproper places
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I will engage my lust in eagerness to serve Ka and I will use my anger against those who are envious of the devotees. I will be greedy to hear the topics of Hari in the association of the devotees. I will be illusioned if I fail to achieve my worshipable Lord and I will feel proud to chant the glories of Ka. In this way, I will engage them in their respective duties. TEXT 11 anyath swatantra kma anarthdi jra nma bhakti-pathe sad deya bhaga kib b karite pre kma-krodha sdhakere jadi haya sdhu-janra saga anyathotherwise; swatantraindependent; kmalust; anarthdi unwanted things; jrawhose; nmanames; bhakti-patheon the path of devotional service; sadalways; deyagives; bhagaruins; kibwhat; belse; karite precan do; kmalust; krodhaanger; sdhakereto the practitioners; jadiif; hayais; sdhu-janraof the devotees; sagaassociation. Otherwise, independent lusty desires, which are the source of all unwanted things will always disturb the path of devotional service. What harm can lusty desires and anger do to a practioner of devotional service if he associates with devotees? TEXT 12 krodha b n kare kib krodha-tyaga sad dib lobha moha ei ta kathana chaya rip sad hna kariba manera adhna kacandra kariy smaraa krodhaby anger; b nwhat not; karedoes; kibwhat; krodha anger; tyagagive up; sadalways; dibwill give; lobhagreed; mohaillusion; eithis; tais all; kathanaopinion; chayasix; ripenemies; sadalways; hnainferior; karibawill do;
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maneraof the mind; adhnaunder the control; kacandraLord Ka; kariy smaraaby remembering. Anger spoils everything. Therefore, I will always give up anger, greed and illusion. I will control the six enemies with the help of my mind while remembering Lord Ka. Following the verse in the Bhagavad-gt 7.14, mm eva ye prapadyante myam et taranti te, one should remember Ka and bring these enemies under control. TEXT 13 pani plbe saba uniy gobinda raba siha-rabe jena kari-gaa sakali vipatti jbe mahnanda skha pbe jra haya ekta bhajana paniautomatically; plberun away; sabaall; uniyby hearing; gobindaLord Govinda; rabasound; siha-rabeby the sound of a lion; jenajust as; kari-gaadeers; sakaliall; vipattidangers; jbewill vanquish; mahnandagreat pleasure; skhahappiness; pbewill; jrawho; hayais; ektaunalloyed; bhajanaworship. All the enemies will run away by hearing the sound vibration of Govindas name just as a deer flee upon hearing the roar of a lion. One who performs unalloyed devotional service will feel great happiness and all his dangers will be vanquished. TEXT 14 n kariha asat-cea lbha pj pratiha sad cinta gobinda-caraa sakal vipatti jbe mahnanda skha pbe prema-bhakti parama-kraa nnot; karihado; asatill; ceaendeavour; lbhaprofit; pj adoration; pratihadistinction; sadaalways; cintaremember;
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gobinda-caraalotus feet of Govinda; sakalall; vipattidanger; jbewill go; mahnandaecstacy; skhahappy; pbewill receive; prema-bhaktiloving devotional service; paramasupreme; kraa process. Therefore my dear mind, do not endeavour for bad association, profit, adoration and distinction, but always remember the lotus feet of Govinda. Please engage in loving devotional service with great happiness and all your dangers will be destroyed. TEXT 15 asat-kriya kuini cha anya parip anya debe n kariha rati pana pana sthne pirti sabhya ane bhakti-pathe paaye bigati asat-kriyasinful activities; kuiniduplicity; chagive up; anyaother; paripbodily care; anya debeto other demigods; n not; karihado; ratiattachment; pana panarespective; sthne places; pirtilove; sabhyaall; aneattracts; bhakti-patheon the path of devotion; paayehappens; bigatichecked. Please give up all duplicity, illusory activities and the search for bodily happiness. Do not be attached to the worship of various demigods. Mundane love and affection for material relationships attracts everyone to their respective illusions and thus advancement on the path of devotional service is checked. The words asat-kriya indicate that even after renouncing engagement in irreligious activities, these following activities will still make one incapable of following the path of bhakti. Sabhya refers to all people. TEXT 16 Naihika Bhajana

Fixed Devotional Service

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pana bhajana-patha tahe habe anrata ia-deva-sthne-ll-ga naihika bhajana ei tomre kahin bhi hanumn thte pramna panaones own; bhajana-pathathe path of worship; tahein that; habewill be; anrataattached; ia-devaworshipable Lord; sthnein the place; ll-gasing the pastimes; naihikafixed; bhajanaworship; eithis; tomreto you; kahinspeaking; bhi O brother; hanumnr Hanumn; thtein that; prama example O dear brother, my mind, be continuously engaged on the path of devotional worship and be attached to glorifying the pastimes of r Ka in Vndvana. This process of devotional service is known as steady devotional service. The prime example of this is Hanumn. TEXT 17 rnthe jnak-nthe cbheda paramtmani tathpi mama sarvasva rma kamala-locana rnthethe Lord of Lakmi; jnak-nthethe Lord of St; caalso; abhedano difference; paramtmaniSupersoul; tathpistill; mamamy; sarvasvaall in all; rmaLord Ramacandra; kamalalocanalotus eyed As spoken by Sri Hanumn, Although r Nryaa, the Husband of Lakmdev and r Rma, the Husband of Stadev are both the Supersoul, still the lotus-eyed r Rma is my all in all. There is no difference between r Nryaa, the Lord of Lakmdev, and r Rmacandra, the Husband of Stdev. Because both of Them are the Supreme Personality of Godhead, the one Supreme Soul. Still, my lotus-eyed Lord Rmacandra is everything to me. Without Him, nothing is of any value for me.
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By this verse, the dedication avadhitvam to ones own desired object is being shown. Avadhitvam means limitation. TEXT 18 devaloka pitloka pya tr- mah-skha sdhu sdhu bale ankana jgala bhajana jr premnande bhse tr tribhbanatdera nichani devalokaheavenly planets; pitlokathe planets of the ancestors; pyareceive; trthey; mah-skhagreat happiness; sdh sdhwell done, well done; baleaddressed; ankanaalways; jgala-bhajanaworship of the Divine Couple; jrthose; premnandein the ocean of love; bhsefloat; trthey; tribhbanathe three worlds; tderaof his; nichaniinsignificant. Those who worship Their Divine Lordships r r Rdh-Ka, float in the ocean of ecstatic love, and the inhabitants of all the three worlds worship such persons. The demigods and the forefathers become greatly pleased and shower their blessings saying, well done, well done. The doubt may arise that if one must give up the worship of demigods, then how can one repay the debts owed to the demigods, the sages and the forefathers? In order to remove this doubt, rla Narottama dsa hkura is saying here that one who worships r Ka, giving up the worship of the demigods, actually pleases the demigods and forefathers with this unalloyed devotional service. Such a devotee no longer become indebted to anyone, just as if one waters the root of a tree, all the branches, sub-branches, leaves, twigs, and buds are all automatically nourished. Similarly, if one worships r Ka, who is the supreme shelter, all the demigods, sages, and the forefathers are automatically satisfied. The forefathers dance jubilantly and say, Look, there is a devotee of Ka born in my family. He will deliver us. ntyanti ptara sarve ntyanti ca ptmah madvase vaiavo jta sa me trt bhavisyati.

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TEXT 19 pthak bsa-joge dkamaya-viaya-bhge braja bsa gobinda-sevana ka-kath ka-nma satya-satya rasa-dhma braja-loka-sage ankaa. pthakseparate; bsa-jogereside in; dkamayafull of misery; viaya-bhgematerial enjoyments; brajain Braja; bsareside; gobinda-sevanaservice to r Govinda; ka-kathtopics of Lord Ka; ka-nmathe holy names of Ka; satya-satyatrully; rasadhmathe abode of transcedental bliss; braja-loka-sagein the association of the residents of Braja; ankaaconstantly One should not reside in ordinary places and enjoy material objects which are full of miseries, but should live in Braja and serve r Govinda. The names and topics of r Ka are actually the reservoir of all pleasures and one should constantly glorify Them in the association of the residents of Braja. The word bsa-joge mean to build residence. All places beside Braja are mundane. Wherever material enjoyments are available, there is the presence of the modes of material nature and hence misery. If one resides in places other than Braja, one will automatically suffer miserable material life. But if one resides in Braja, then one may happily worship the lotus feet of Govinda. If one is unable to personally reside in Braja, then one may mentally do so, and thereby attain the happiness of worshiping Ka. However, if one resides in Braja but does not worship the lotus feet of r Govinda, then one will not achieve any happiness from residing in Braja. In this connection, rla Kadsa Kavrja Gosvm has stated in the following verse: TEXT 20 vndvane kimathavnija mandira v krghe kimathav kanakasane v ndram jaje kimathav naraka bhajmi
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r ka-sevanmta na sukha kadpi vndvanein Vndvan; kimathavor; nija mandiraown house; vor; krghein prison; kimathavor; kanakasaneon a golden throne; vor; ndramthe post of Indra; jajeawarded; kimathav or; narakain the hell; bhajmireach; r kaLord Ka; sevanmtathe nectar of this service; nanot; sukhahappiness; kadpiever "Whether I live in Vndvana or at home, whether I live in the prison or I sit on a golden throne, whether I am awarded the post of Indra or go to hell, there is no happiness anywhere without the worship of Ka." If one constantly resides in Braja and hears and chants about the names and pastimes of r Ka, with the residents of Braja, then he certainly receives transcendental bliss. In other words, it is the source of the highest pleasure. TEXT 21 sad seb-abhila mane kari bioysa sarbakhya haiy nirbhaya narottama dsa bole pain asat-bhole paritra kara mahaya sadalways; sebservice; abhiladesire; mane kariin the mind; bioysa with faith; sarbakhyaby all respects; haiybeing; nirbhayafearless; narottama dsaNarottama dsa; bolesays; painfell; asat-bholein the false conception; paritradeliver; karaplease do; mahayaO Lord. In my mind, with firm faith and fearlessness, I always desire the service of Their Lordships in all respects. Narottama dsa prays, O r Ka, most merciful Lord! I have fallen into miserable material illusion, please deliver me. The word vioysa means vivasa or faith. Keeping firm faith in the above statements, one should take shelter of the lotus feet of Lord Ka by all means and live fearlessly with the residents of Braja while
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constantly desiring the service of r Ka. The word mahaya means Oh r Ka.

Chapter Three tma-nivedana

Self Surrender
TEXT 1 tmi ta dayra sindh adhama-janra bandhu more prabhu kara abadhna pain asat-bhole kma-timigile gile e ntha kara paritra tmiyou; taare; dayraof mercy; sindhocean; adhamafallen; janraperson; bandhufriend; moreto me; prabhuO Lord; kara abadhnaglance; painfell; asat-bholein the misconception; kmalust; timigilewhale; gileswallow; e nthaO Lord; kara paritraprotect me. O Lord, You are the ocean of mercy, the friend of the poor. Please mercifully glance towards me. I have fallen into the ocean of illusion where whales in the form of lust are trying to swallow me. Please protect me, O Lord! TEXT 2 jvat janama mora aparadhe hain bhora niskapae n bhajin tom tathpi ha tmi gati n chaiha pra-pati mi sama nhika adham
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jvatas long as; janamabirth; moramine; aparadhewith offenses; hainbecame; bhorafilled with; niskapaewithout duplicity; nnot; bhajinworship; tomyou; tathpi-ha nevertheless; tmiyou; gatidestination; nnot; chaihaleave; pra-patiLord of my life; mime; samaequal; nhikanot; adhamfallen. Since my birth, I have committed unlimited offenses and have not worshiped You without duplicity. Nevertheless, You are my only shelter. O Lord of my life, please do not neglect me, there is none more fallen than me. TEXT 3 patita-pbana nma ghoa tomra yma upekhile nhi mora gati jadi hai apardh tathpiha tmi gati satya satya jena sat pati patita-pbanadeliverer of the fallen souls; nmaholy names; ghoadeliverers; tomraYour; ymaLord Ka; upekhileif You neglect; nhinot; moramine; gatishelter; jadiif; haibe; apardhoffender; tathpihayet; tmiYou; gatidestination; satya satyatruly; jenaas; satchaste; patihusband. O Lord ymasundara, You are known as the saviour of the fallen. If You neglect me, I have no alternative. Even if I be an offender, You are my only hope, just as the husband is the only hope for a chaste wife. TEXT 4 tmi ta parama deb nhi more upekhib una una prera vara jadi karon apardha tathpiha tmi ntha seb diy kara ancara tmi taYou are; parama debSupreme Lord; nhinot; moreme;
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upekhibwill neglect; una unaplease hear; prera varaO Lord of my life; jadiif; karondo; apardhaoffense; tathpihastill; tmiYou; nthaLord; sebservice; diyby giving; karamake; ancaraservant. O Lord of my heart, please hear my prayer. You are the Supreme Lord. Please do not reject me. Even if I commit offenses, still You are my only protector. Please give me some insignificant service and consider me Your own servant. TEXT 5 kme mora hata cita nhi jne nija hita manera n ghce durbsan more ntha ag kr tumi bcha-kalpa-tar kar dekhka sarba-jan kmewith lust; moramine; hatapierced; citaheart; nhido not; jneknows; nijaown; hitabenefit; maneraof the mind; nnot; ghcevanquish; durbsanmaterial desires; moreto me; nthao my Lord; ag kraccept me; tumiYou; bchadesire; kalpa-tarwish fulfilling tree; karmercy; dekhkalet them be; sarba-janeveryone My heart is pierced by lusty desires and so I do not know what is beneficial for me. I cannot vanquish the material desires in my polluted mind. O my Lord, You are the wish fulfilling desire tree. Please accept and purify me and let everyone see Your mercy. TEXT 6 mo-sama patita ni tribhvane dekha ci narottama-pvana nma dhara ghka sasre nma patita-pvana yma nija-dsa kara giridhara mo-samalike me; patitafallen; ninot; tribhvanein the three
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worlds; dekhalook; cicarefully; narottama-pvanadeliverer of Narottama dsa; nmaname; dharato be known; ghkalet it be; sasrein the world; nmaholy names; patita-pvana ymaLord ymasundara is the deliverer of the fallen; nijaown; dsaservant; karamake me; giridharaO lifter of Govardhana Hill. O my Lord, please look throughout the three worlds, there is no one more fallen than me. Be celebrated as the deliverer of Narottama. Throughout the three worlds of birth and death, let it be known that Lord ymasundara is the deliverer of the fallen souls. Therefore, O Giridhari, make me Your own servant. TEXT 7 narottama baa dkh ntha more kara skh tomra bhajana sakrtane antarya nhi jya ei ta parama bhaya nivedana karo ankana narottamaNarottama dsa; baavery much; dkhunhappy; nthaO Lord; moreme; karamake; skhhappy; tomraYour; bhajanaworship; sakrtanein the form of congregational chanting; ataryaobstacles; nhinot; jyagoes; ei tathis is the; parama bhayagreat fear; nivedanapray; karodo; ankanaconstantly. O Lord, Narottama is very unhappy. Please make me happy by inspiring me to perform sakrtana. My greatest fear is that I will not be able to surpass the impediments on the path of devotional service. Hence, I pray to You constantly. Antary means the impediments on the path of devotional service in the form of deep absorption in bodily activities, etc.

Chapter Four Yugala-bhajana-niha

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Undivided Service to the Divine Couple

TEXT 1 na kath na byath nhi jena ja tath tomra caraa smti-sjhe abirata abikala ty gua kala-kala gi jena satera samjhe na kathmundane topics; na byathmundane pains; nhido not; jenamay; jago; taththere; tomraYour; caraa smti remembering the lotus feet; sjhedecorate; abiratawithout interruption; abikalaproperly; tyYour; guaqualities; kalakalaglorify; gichant; jenamay I; sateraof the devotees; samjhein the society Wherever there are discussions on mundane topics, pains and pleasures, may I restrain myself from going there. Let the rememberance of Your lotus feet decorate my heart. May I properly chant Your transcendental qualities unceasingly in the society of devotees. Where there are other talks, there is anxiety and anguish, and I shall not go to such a place. TEXT 2 anya-brata anya-dna nhi karo bastu-jna anya-seb anya-deba-pj h h ka bali bali bea nanda kari mane mora nahe jena dj anya-brataother vows; anya-dnaother charities; nhinot; karodo; bastufactor; jnaconsider; anya-sebserving others; anya-deba-pjaworshiping the demidgods; h h kaO Lord Ka; bali balichanting; beawonder; nanda karihappily; manein the mind; moramine; nahedo not; jenamay I; dj duality.
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I will not give any importance to observing vows, giving in charity, serving materialistic people and worshipping demigods. Without any other thought, I will roam about in bliss, calling out O Ka, O Ka! Anya-brata indicates observing other vows for the fulfillments of material desires instead of observing vaiava vratas such as ekdai, etc. Anyadana refers to giving charity without the purpose of pleasing Ka or the Vaiavas. One should consider the science of Ka, devotional service to Ka, and servitorship of Ka, as knowledge. Apart from these, impersonal knowledge or knowledge regarding ones body or in relationship to the body are ignorance. Dj means to be doubtful. TEXT 3 jbane marae gati rdh-ka pra-pati dhra pirti-rasa-skhe jgala bhajana jr premnanda bhse tr ei kath rahu mora bke jbane maraein life and death; gatidestination; rdh-kaLord Ka and r Rdh; pra-patilife and soul; dhraboth; pirtirasaloving mellows; skhewith happiness; jgalaDivine Couple; bhajanaworship; jrthose; premnandawith ecstatic love; bhsefloat; trThem; eithis; kathfact; rahulet it remain; moramine; bkein my heart. r r Rdh-Ka are the Lords of my life. They are my only goal in life or death. Those who worship the Divine Couple, enjoy transcendental mellows and float always in the ocean of love of God. Let this fact ever remain in my heart. TEXT 4 jgala-caraa-seb ei dhana more dib jgalete manera pirti jgala-kiora-rpa kma-rati gaa-bhpa mane rahu o ll-kirti
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jgalathe Divine Couple; caraa-sebserving Their lotus feet; ei dhanathis treasury; moreto me; dibplease give; jgaletein both; maneraof the mind; pirtilove; jgala-kiora-rpathe beautiful form of the Young Couple; kma-rati gaa-bhpasuperior than Cupid and his wife, Rat; manein the mind; rahulet them remain; o llthose pastimes; kirtisuper excellent. Please bestow upon me the treasure of service to Your lotus feet. Let Your divine forms and loving affairs be always manifest in my mind. Your beauty is far superior to that of Kmadeva and his wife Rat. Let Your superexcellent transcendental pastimes be ever present in my mind. TEXT 5 daanete ta dhari h h kiora-kior carabje nibedana kari braja-rja-kmra-yma babhn kmr nma r-rdhik-nma manohr daanetein the mouth; tastraw; dhariholdings; h h kiorakiorO Young Couple; carabjeunto the lotus feet; nibedana karioffer prayers; braja-rja-kmra-ymayma, the son of King of Braja; babhn kmr nmathe name of daughter of King Babhn; r-rdhik-nma manohrthe most enchanting Rdhik. O Divine Youthful Couple, O ymasundara, the son of the King of Braja, O Rdhik the beautiful enchanting daughter of King Babhnu, taking a straw in my mouth, I pray to Your lotus feet. r Ka is the manohr. He captivates the mind of r Rdhik and other goddesses of fortune. TEXT 6 kanaka-ketak ri yma marakata ki darapa-darapa karu cra naa-bara-ikharin nainra iroma dhu-gue dhun-mana jhra
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kanakagolden; ketakthe color of ketak flower; rir Rdhik; ymar ymasundara; marakata-kithe color of blue sapphire; darapa-darapapride; karu cradefeat; naabarathe king of dancers; ikharincrest jewels; nainraof the dancers; iroma topmost; dhu-gueby the qualities of each other; dhun-mana the minds of both; jhraoverwhelmed. r Rdhik resembles a golden pine flower, and r ymasundara resembles a blue sapphire. Their beauty defeats the pride of all. r Rdhik and r yma are the topmost dancers and entrance one another by Their jewel-like qualities. Kai means desire. Peacock feather is the special decoration on the head of Ka who is the best of dancers. The head of r Rdh, who is also dancing, is decorated with ma, jewels. TEXT 7 rmkha sndara bara hema nla kntidhara bhva bhaa karu obh nla pta-bsadhara gaur yma manohara antarera bhve dhu lobh rmkhalotus face; sndara baramost beautiful; hemagolden; nlablue; knticomplexion; dharapossess; bhvathe mood; bhaadecoration; karu-obhbeautifies; nlablue; ptayellow; bsadharadresses; gaurthe golden r Rdhik; ymathe blackish Ka; manoharaenchanting; antarerainternal; bhvein the mood; dheboth of Them; lobhattracted. The enchanting faces of ymasundara and Rdhik are displaying Their ecstatic love. Their effulgent complexions are beautifully bluish and golden. They dress in yellow and deep blue garments and attract each other by Their innermoods of love. TEXT 8

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bharaa manimaya prati age abhinaya tach pya dna narottama dsa nii dina gua ga parama nanda pa mane mora ei abhila bharaaornaments; manimayajewelled; pratieach; agelimbs; abhinayaactings; tachhis; pyalotus feet; dnapoor; narottama dsaNarottama dsa; niinight; dinaday; gua gaglorifying the qualities; paramagreat; nandahappiness; pareceive; manein the mind; moramind; eithis; abhiladesires. Decorated with jewelled ornaments, Their limbs move with beautiful grace and drama. Narottama dsa prays, With great jubilation, I will glorify Your transcendental qualities, day and night. This is my only desire.

Chapter Five Rgnug-bhakti-rt

A Glimpse Into the Path of Loving Attachment

TEXT 1 rgera bhajana-patha kahi ebe abhimata loka-beda-sra ei bn sakhra ang ha braje siddha-deha p ei bhbe jbe parn rgeraof the attachment; bhajana-pathathe path of worship; kahi let me explain; ebenow; abhimataopinion; lokaworldly; beda vedic; sraessence; eithis; bnstatements; sakhraof the sakhs; angfollowing; habeing; brajein Braja; siddha-dehaspiritual body; phaving received; ei bhbein this way; jbecool down;
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parnthe soul. Now, I will explain the process of worshipping the Supreme Lord through the path of attachment (rgnug bhakti). These statements are the essence and in accordance with the Vedas and the pure devotees. * One should serve the Lord in Braja following in the footsteps of the sakhs with a suitable spiritual body. In this way, ones soul will be cooled and satisfied. TEXTS 2-3

The Truth About r Rdhik and the Sakhs

r rdhikra sakh jata th b kahiba kata mkhya sakh kariye gaana lalit bikh tath scitr campakalat ragadev sdev kathana tgabidy indrekh ei aa-sakh lekh ebe kahi narmasakh gaa iho seb saha car priya-preha nma dhari prema seb kare ankaa r rdhikraof r Rdhik; sakhthe sakhs; jataall; th b that; kahibawill explain; katahow much; mkhyaprincipal; sakhthe sakhs; kariyedoing; gaanacounting; lalitr Lalit; bikhr Vikh; tathand; scitrr Scitr; campakalat r Campakalat; ragadevr Ragadev; sdevr Sdev; kathanadescription; tgabidyr Tgabidy; indrekhr Indrekh; eithis; aa-sakheight sakhs; lekhexplaining; ebe now; kahiare known as; narma-sakh gaamost intimate sakhs; iho-seball these; saha carcompanions; priya-prehamost beloved; nmanames; dhariknown as; prema sebloving devotional service; karedo; ankaaconstantly The different types of sakhs of r Rdhik are countless. Therefore, I will only describe the principal ones. Lalit, Vik, Scitr, Champakalat, Ragadev, Sdev, Tugavidy, Indrekh are the eight
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principal sakhs. They are the most beloved companions of r Rdhik and are constantly serving Their Lordships with profound love. They are most intimately associated with Rdh and Ka. *See Appendix 1 TEXT 4 sama sneh biama sneh n kariha di lekha kahi mtra adhika sneh gaa nirantara thke sange ka kath ll range narma sakh ei sba jana sama snehequally affectionate; biama snehtowards one group only; n karihado not; di lekhaboth as equal; kahidescribe; mtraonly; adhikamore; sneh gaathe affectionate ones; nirantaraalways; thkeremain; sagewith; ka kathtopics of Ka; ll rangein the pastimes of; narma sakhmost confidential sakh; ei sba janaall these Some of the sakhs are more affectionate towards Ka, and some are more affectionate towards r Rdhik. All of them remain constantly with Rdh and Ka, engaged in singing Their pastimes. These sakhs are called the most confidential sakhs. *See Appendix Two TEXT 5 r-rpa-majar sra r-rati-majar ra labaga-majar majlal r-rasa-majar-sage kasturik-di rage prema-seb kare kthal r-rpa-majarr Rp Majar; sraessence; r-rati-majar r Rati Majar; raand; labaga-majarr Labag Majar; majnalr Majlal; r-rasa-majarr Rasa Majar; sage along with; kasturikKastur Majar; disuch as; rageblissfully; prema-sebloving devotional service; karedo; kthaleagerness.
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The most beloved r Rpa Majar along with r Rasa Majar, Anaga Majar, Majlal, r Rati Majar and Kasturik Majar, eagerly perform loving service to Their Lordships. *See Appendix Three TEXT 6 e-sabhara ang hai prema-seb niba c igite bjhiba saba kje rpa ga dagamagi sad haba anrg basati kariba sakh mjhe e-sabharaof these; angfollowing; haibeing; prema-seb loving devotional service; niba cwill beg; igiteby gesture; bjibawill understand; sabaall; kjeservices; rpa gawith beauty and qualities; dagamagijubilant; sadalways; habawill be; anrgattached; basatreside; karibawill do; sakh mjheamong the sakhs. I will beg from these sakhs the loving service to the Lord and understand the various required services simply by their gestures. I will be overwhelmed by the beauty and qualities of Rdh-Ka, be always attached to Them and live amongst the sakhs. TEXT 7 bndbane dui jana cari-dike sakh-gaa samayera seb rasa skhe sakhra igita habe camara dhlba tabe tmbla jogba cda-mkhe bndbanein Vndvana; dui janaboth of Them; cari-dikeall around; sakh-gaathe sakhs; samayeraof the appropriate time; seb rasaloving service; skhehappily; sakhraof the sakh; igita habewill gesture; camarathe camara; dhlbaswinging; tabe then; tmblabetel nuts; jogbawill supply; cda-mkhein the lotus mouth
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By the indication of the sakhs, I will offer camara and betelnuts in the lotus mouths of Rdh and Ka. The sakhs, with Rdh and Ka in their midst, are totally aware of the different services to be rendered at appropriate times. TEXT 8 jgala-caraa sebi niratara ei bhbi arge thkiba sadya sdhane bhbiba jh siddha-dehe pba th rga pathera ei se upya jgala-caraathe lotus feet of Rdh and Ka; sebiserving; nirataraconstantly; eithis; bhbithink; argewith attachment; thkibawill remain; sadyaalways; sdhanewill practice; bhbibawill think; jhwhatever; siddha-dehein the spiritual body; pbawill receive; ththat; rga patheraof the path of attachment; eithis; se upyathe process. I will constantly desire to serve the lotus feet of Rdh and Ka with loving attachment. Whatever I contemplate during the practice of devotional service, will certainly be achieved upon perfection in a spiritual body. This is the method on the path of attachment. TEXT 9 sdhane je dhana ci siddha-dehe th pi pakwa pakwa mtra se bicra pkile se prema-bhakti apakwe sdhana rti bhakati-lakaa-tattva sra sdhanewhile practicing; je dhanathe treasury; ciwant; siddhadehein the spiritual body; th pithat will get; pakwa pakwa matured and immatured; mtraonly; sethat; bicraconsideration; pkileimmaturities; sethat; prema-bhaktiloving devotional service; apakwein immatured stage; sdhana ritiregulative devotional service; bhakati-lakaasymptoms of devotion; tattva
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sraessence of the truth Whatever I aspire as a practitioner, I will surely receive in my spiritual body. It is only a consideration of immaturity or maturity. In the immature stage, it is called sdhana-bhakti or regulated devotional service. In the mature stage, it is called prema-bhakti or loving devotional service. This is the essence and truth of pure devotional service. TEXT 10 narottama dse kahe ei jena mora haye braja-pre arage bsa sakh-gaa-gaante mre gaibe tte tabahu priba abhila narottama dseNarottama dsa; kahesays; ei jenamay this; mora hayehappens to me; braja-prein Vndvana; aragefeelings of love; bsareside; sakh-gaathe sakhs; gaantecounting; mreme; gaibewill count; tteamong them; tabahuthen; pribawill be purified; abhiladesire Narottama dsa prays, O my Lord, please allow me to live in Braja and count me as one of the sakhs. Then only my desires will be fulfilled. TEXT 11 tath hisakhna sagin-rpm atmna vsan-maym j-sev-para tat-tatkpalankra-bhusitm tath hifurthermore; sakhnaof the gops; saginof a friend; rpmthe form; atmnaself; vsan-maymfull of desires; jaccording to the order; sevservice; paradevoted; tat-tat various; kpamercy; alankrawith ornaments; bhusitmdecorated

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Furthermore, one should meditate in this way: I am a companion of the sakhs and always absorbed in loving devotional service under their guidance. My body is decorated with various ornaments to please the mind of Ka A practitioner who desires loving service to the Lord should always think as follows; I am a companion of Lalit and Viakh sakhs, as well as r Rpa Majar. I am a maidservant of r Rdh-Mdhava under Their guidance. I am decorated with various ornaments which are the remnants of r Rdhik, who even attracts the mind of the most enchanting r Ka. I am always absorbed with resolution in the loving service of r r Rdh-Mdhava. TEXT 12 ka smaran jana csya preha nija-samhitam tat-tat-kath-rata csau kuryd vsa vraje sad kaLord Ka; smaranthinking of; janaa devotee; caand; asyaof His; prehamvery dear; nija-samhitamchosen by oneself; tat-tat-kathto those espective topics; ratasattached; caand; asauthat; kurytshould do; vsamliving; vrajeVndvana; sadalways. The devotee should always think of Ka within himself, and one should choose a very dear devotee who is a servitor of Ka in Vndvana. One should constantly engage in topics about that servitor and his loving relationship to Ka, and one should live in Vndvana. However, if one is physically unable to go to Vndvana, he should mentally live there. (Bhakti-rsmta-sindhu 1.2.294) Remembrance is the principle item on the path of rgnug-bhakti. A practitioner on the path of rgnug-bhakti should remember the specific pastimes of Ka into which he wishes to enter. One should always engage in discussing these topics and reside in Braja with both material and spiritual bodies. If one is unable to physically reside in
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Vndvana, then one should live in Braja within his purified mind. Regarding living in Braja with ones purified mind, it is mentioned in Bhakti-rasmta- sindhu as follows: sev sdhaka-rpea siddha-rpea ctra hi tad-bhva-lipsun kry vraja-loknusrata The advanced devotee who is inclined to spontaneous loving service should follow the activities of a particular associate of Ka in Vndvana. 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.

Chapter Six Topics of Meditation for Arousing Prema-bhakti

TEXT 1 jgala-caraa-prt parama-nanda tati rati-prem maya para-bandhe ka-nma-rdh-nma upsana rasa-dhma carae paiye parnande jgala-caraaunto the lotus feet of Rdh and Ka; prtlove; paramaSupreme; nandahappiness; tatiTheir; ratiattachment; prem mayaloving; para-bandhein the topics of; ka-nmathe holy names of Ka; rdh-nmathe holy names of Rdh; upsana worship; rasa-dhmaabode of transcendental mellows; caraeat the feet; paiyefalling; parnandespiritual bliss. In spiritual bliss, I will develop intense love for the youthful Divine
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Couple r r Rdh-Ka, and hear the glorious topics of Their loving affairs. Worshiping and chanting the holy names of Rdh and Ka is the abode of all transcendental mellows. I will fall at Their lotus feet in ecstasy. Let my attachment for the lotus feet of Rdh and Mdhava be steady. By this process, one achieves transcendental happiness. The word parnande refers to the loving topics. Let my mind be absorbed in the loving topics of Rdh and Mdhava by association with the devotees who are acquainted with the divine mellows of r Ka. TEXT 2 manera smaraa pra madhra madhra dhma jgala bilsa smti-sra sdhya sdhana ei ih bai ra ni ei tattwa sarba-siddha-sra maneraof the mind; smaraaremembrance; pralife; madhra madhravery sweet; dhmaabode; jgala bilsapastimes of Rdh and Ka; smtiremembrance; sraessence; sdhyagoal; sdhanaprocess of achieving the goal; eithis; ih baiwithout this; ra ninothing else; ei tattwathis truth; sarba-siddha-sraamong all the prescription. Remembrance of the Lords pastimes is the life and soul of the devotee. Remembering the sweet loving pastimes of Rdh and Ka is the essence of all the processes. This is the goal of life and as well as the best means of achieving the goal. This is the essence of all instructions regarding rules and regulations. The remembrance of the pastimes of the Lord is the only process for achieving the goal of ones life, relishing the transcendental mellows of the pastimes of Rdh and Ka. There is no higher goal or process than this. The remembrance of r r Rdh-Kas pastimes is the essence of all instructions given in the scriptures. This is also confirmed in the Padma Pura as follows: smartavya satata viur
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vismartavyo na jtucit sarve vidhi-niedh syur etayor eva kikar Ka is the origin of Lord Viu. He should always be remembered and never forgotten at any time. All the rules and prohibitions mentioned in the stras should be the servants of these two principles. TEXT 3 jalada-sndara kti madhra madhra bhti baidagadhi abadhi sbea pta-basana-dhara bharaa mai-bara mayra-candrik karu kea jaladaclouds; sndarabeautiful; ktieffulgence; madhra madhrasweet; bhtilike; baidagadhiexpert in conjugal pastimes; abadhiexpert; sbeahandsomely dressed; ptayellow; basana dress; dharawearing; bharaaornaments; mai-barajewels; mayrapeacock; candrikfeather; karu keacurly hairs. The sweet yma complexion of Ka is like the effulgent new rain clouds. He is wonderfully dressed and the most expert in performing conjugal pastimes. Jewelled ornaments adorn His yellow garments and a peacock feather decorates His curling Hair. Madhra madhra refers to something which is sweeter than the sweetest. In other words, it is extremely sweet. TEXT 4 mgamada candana kkma bilepana mana mrati tri-bhaga nabna-ksmbal r-age obhaye bhli madh-lbhe phire matta bhga mgamadamusk; candanasandalwood pulp; kkmared ointment; bilepanasmear; manaenchanting; mratiform; tri69

bhagathree-fold bending forms; nabnanew; ksmbalflowers; r-agein His beautiful body; obhayedecorated; bhligreat; madh-lbhebeing greedy for honey; phirewanders; matta maddened; bhgabees Sandalwood pulp mixed with saffron and musk is smeared upon His forehead. He stands in a most enchanting threefold bending form. His beautiful limbs are decorated with newly blossomed flowers which attract maddened bees for their honey. Next to Lord Ka are wandering bumblebees who are very anxious for the nectar from the fresh flowers of the Lords garland. TEXT 5 ata madhra-smita baidagadhi-llmta lbadhala braja-badh-bda caraa-kamala-para maimaya npra nakha-mai jhalamala-candra atalittle; madhrasweet; smitasmile; baidagadhi-llmta expert in conjugal pastimes; lbadhalaattracted; braja-badh-bda the damsels of Vndvana; caraa-kamala-paraupon the lotus feet; maimayajewelled; npraankle bells; nakha-maithe jewel-like nails; jhalamalashinning brightly; candrathe moon The sweet attractive smile of the Lord and His expertise in conjugal pastimes capture the minds of the damsels of Braja. Gem-studded ankle bells adorn His lotus feet, His jewel-like toe-nails shine brightly like the moon. TEXT 6 Braja Parakiya Tattva

The Truth About Paraky Bhva in Braja

npra-mrl-dhwani kla-badh-marlin
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uniy rahite nre ghare hdaye baye rati jena mile pati sat klera dharama jara dre npraankle bells; mrl-dhwanithe sounds of flute; kla-badh damsels of Braja; marlingoose; uniyhearing; rahiteremain; nredo not; ghareat home; hdayein their hearts; baye increases; ratilust; jenajust as; milemeets; patihusband; sat chaste wife; klerafamiliar; dharamareligious principles; jara dre transgressed. Hearing the sweet sounds of His ankle bells, and His flute which is like the call of a male swan, the female swan Braja gopis cannot remain in their homes. Forgetting the transgression of mundane morality in their hearts, their attraction for Ka increases unlimitedly and they run to Him like chaste wives meeting their husbands. TEXT 7 r Ka Vigrahe Nityatva

The Truth About the Eternal Form of Ka

gobinda-arra nitya tahra sebaka satya bndbana-bhmi tejomaya thte jamun-jala kare nitya jhalamala tra tre aa kja haya gobindaLord Govinda; arrabody; nityaeternal; tahraHis; sebakaservant; satyaeternal; bndbana-bhmithe land of Vndvana; tejomayaeffulgent; thtein that land; jamun-jala the waters of Yamun; karedoes; nityaeternal; jhalamalashining brightly; tra treon the bank of; aaeight; kjagroves; haya is. The transcendental body of Govinda is eternal. His servants are eternal. The abode of Vndvana is effulgent. The water of the Yamun is crystal clear. There are eight kujas or groves on the banks of Yamun.
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TEXT 8 tala-kiraa-kara kalpa-tar-gua-dhara taru-lat saa t-ob purna-candra-sama jyoti cidnanda-maya mrti mahll-darana-lobha talacooling; kiraa-karamoonshines; kalpa-tardesire tree; gua-dharaquality; tarutrees; latcreepers; saa tthe six seasons; obbeauty; purna-candrafull moon; samaequal; jyoti effulgence; cidnanda-mayafull of bliss and knowledge; mrtiform; mahllgreat pastimes; daranato see; lobhagreedy The groves of Vndvana are charming with soothing moonbeams. The six seasons beautify the forests wherein the trees fulfill all desires. The blissful personality of Ka is more effulgent than the full moon, and one should be eager to have a glimpse of His wonderful pastimes. TEXT 9 gobinda nandamaya nikae banit-caya bihare madhra ati obh duhu preme dagamagi duhu doha anrag duhu rpa duhu mana lobh gobindaLord Govinda; nandamayamost blissful; nikaenear; banit-cayathe damsels; bihareenjoys; madhrasweet; ativery; obhbeautiful; duhuboth of Them; premewith love; dagamagi overwhelmed; duhuboth of Them; dohatowards each other; anragattached; duhuboth; rpawith beauty; duhuboth; manamind; lobhattracted. r Govinda is personified bliss. He is surrounded by the gops and enjoys various sweet pastimes. They are overwhelmed by love, attracted and attached to each others beauty. TEXT 10
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braja-pra-banitra caraa raya sra kara mana eknta kariy anya bola gadu-gola n uniha uttarola rkha prema hdaye bhariy braja-praof Braja; banitrathe damsels; caraathe lotus feet; rayathe shelter; sraessence; karado; manamind; eknta without deviation; kariydoing; anyaother; bolatopics; gadugolagossiping; nnot; unihahear; uttarolaurge; rkhakeep; premalove; hdayein the heart; bhariyfilled. O my mind, take shelter of the lotus feet of the damsels of Braja without deviation. Do not hear useless gossips, instead fill my heart with Kas prema. The word uttarola indicates that one should keep the urge of loving ecstacy within ones heart and not exhibit it publicly. TEXT 11

External Renunciation for Internal Realization

ppa-puya-maya deha sakali anitya ehi dhana jana saba mich dhanda marile jibe koth n po thte byath tab niti kara karjya manda ppa-puya-mayamix with sin and piety; dehathe owner of the body; sakaliall; anityatemporary; ehithis; dhanawealth; jana followers; sabaall; michfalse; dhandaconception; marileafter death; jibewill go; kothwhere; nnot; poget; thtein that; byathpain; tabstill; nitirepeatedly; karado; karjya mandasinful activities O my mind, you should know this for certain that the dualities of sin and piety are all temporary. Wealth and followers are all false. You do not know where you will go after death. You do not feel pain about this and still you continue with your sinful activities.
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TEXT 12 rjra je rjya-pa jena natjra na dekhite dekhite kich naya hena my kare jei parama wara sei tre mana sad kara bhaya rjraof the king; jethat; rjya-pathe kingdom; jenaas if; natjra naact of play; dekhite dekhitegradually; kich nayaas if nothing; henasuch; myillusory; karedoes; jeiwhoever; parama warathe Supreme Lord; seihis; treto him; manaO my mind; sadalways; kara bhayabe afraid of. The state and administration of a king is just like an act of a play. It gradually vanquishes in due course of time. O my mind, it is He, the Supreme Lord who causes this show by His illusory energy. Be always afraid of falling under its control. TEXT 13 ppe n kariha mana adhama se pp-jana tre mana dre parihari pyaje skhera dhma tra n laio nma pya mukti dui tyaga kari ppein sinful activities; nnot; karihado; manamind; adhamafallen; sehe; pp-janaa sinner; treto him; manaO my mind; drefar away; pariharigive up; pyapiety; jethat which; skheraof happiness; dhmaabode; trathat; ndo not; laiotake; nmaname; pyapiety; muktiliberation; duiboth; tyga karigive up. O mind, do not indulge in sinful activities because sinners are most fallen. Give up bad association from a distance. Although piety is the abode of material happiness, do not strive for it, rather give up the desire for piety and liberation.

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TEXT 14 prema-bhakti-sdha-nidhi the dba nirabadhi ra jata kara nidhi prya niratara skha pbe sakala satapa jbe para-tattwa karile upya prema-bhaktiloving devotional service; sdha-nidhiocean of nectar; thein that; dbadrowned; nirabadhiconstantly; ra jataall others; kara nidhiocean of salt; pryaalmost; nirataraalways; skhahappiness; pbewill receive; sakalaall; satapathe threefold miseries; jbewill go away; para-tattwathe supreme truth; karileI have thus explained; upyaprocess Loving devotional service is the ocean of nectar. Be always drowned in that ocean. Everything else is like an ocean of salt. If you follow this process, you will achieve eternal bliss and all your lamentations will go away. TEXT 15 anyera paraa jena nhi kadcit hena ihte haibe sabdhna rdh-ka nma gna ei se parama dhyna ra n kariha parama anyeraof others; paraatouch; jenaeven; nhido not; kadcit seldom; henahappens; ihtein this; haibewill be; sabdhna cautious; rdh-kar Rdhik and r Ka; nma gnachant Their names; eithis; sethat; paramasupreme; dhyna meditation; ramore; nnot; karihado; paramagoal. Never associate with non-devotees. Be very careful about them. Chanting the names of Rdh and Ka is the highest form of meditation. Do not accept any other process as the goal of life. One should not associate with non-devotees such as yogs, pseudo renunciates, karms and jns, even if one is in danger. One should
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always meditate on the beautiful forms of Rdh and Ka and chant Their names. Besides this, one should not accept any other process such as fruitive activities as the goal of life. TEXT 16 karm jn mira-bhakta n habe tya anrakta uddha-bhajanete kara mana braja-janera jei mata the habe angata ei se parama tattwa-dhana karmthe performers of fruitive activities; jnimpersonalists; mira-bhaktamixed devotees; ndo not; habewill be; tyain that; anraktaattached; uddhapure; bhajanetein worshipping the Lord; kara manaengage your mind; braja-janeraof the residents of Braja; jei matathe opinion; thein that; habewill be; angata follow; ei sethis is the; parama tattwasupreme truth; dhana wealth. Do not mingle with fruitive workers, mental speculators and mixed devotees. Instead engage yourself in pure devotional service under the guidance of the residents of Braja. This is the highest treasure. TEXT 17 prrthan karibe sad uddha-bhve prema-kath nma-matre kariy abheda ika kariy mana bhaja rg r-caraa granthi-ppa habe pariccheda prrthanpray; karibewill do; sadalways; uddha-bhvepurely; prema-kathloving topics; nma-matrewith holy names and mantras; kariyconsidering; abhedanon-different; stikapurify; kariydoing; manamind; bhajaworship; rgrelished; rcaraalotus feet; granthiknots; ppasinful activities; habewill be; paricchedaunfolded.

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I will always desire to glorify the transcendental topics of Rdh and Ka, considering the holy names and mantras as non-different from Them. I will fix my mind in worshipping the lotus feet of Rdh and Ka. Then the knots of sinful desires within my heart will be undone. TEXT 18 rdh-ka r-caraa tte saba samarpaa r-carae balihri ja dhu nma uni uni bhakta mkhe pni pni parama nanda skha-p rdh-kar Rdh and Ka; r-caraalotus feet; ttein that; sabaeverything; samarpaasurrender; r-caraeunto the lotus feet; balihri jagreat; dhuboth; nmathe holy names; uni unirepeatedly hearing; bhakta mkhethrough the mouths of the devotees; pni pniagain and again; parama nandagreat happiness; skha-pwill be satisfied I surrender myself unto the lotus feet of Rdh and Ka and take Their merciful shelter. I will repeatedly hear the names of Rdh and Ka from the mouths of pure devotees and attain great happiness and satisfaction. TEXT 19 hema-gauri-tan ri khi daraana ci rodana kariba abhile jaladhara dhara dhara aga ati manohara rpe gue bhbana prake hema-gaurimolten gold; tanbody; rir Rdh; khieyes; daraana ciwant to see; rodana karibawill cry; abhilewith a desire; jaladharathe clouds; dhara dharanewly; agathe limbs; ati manoharamost enchanting; rpein beauty; guein qualities; bhbana prakeilluminates the whole world

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I will desire to see the golden complexioned Rdh with my own eyes. I will cry to see the enchanting form and qualities of Ka whose complexion is like the new clouds. TEXT 20 sakh-gaa cri-pe seb kare abhile parama se seb-skha dhare ei bhae mane mora ei rase ha bhora narottama sad-i bihare sakh-gaathe sakhs; cri-peon four sides; seb kareserve; abhileaccording to their desire; paramasupreme; sethat; seb service; skhahappiness; dhareyields; ei bhaethis desire; mane morain my mind; ei rasein this mellows; ha bhorabeing absorbed; narottamarla Narottama dsa hkura; sadialways; bihareenjoys The sakhs surround r r Rdh and Ka on all four sides, and while serving Them, feel ecstatic bliss in their hearts. Narottama dsa desires such service being absorbed in loving transcendental mellows.

Chapter Seven The Characteristics of an Unalloyed Devotee

TEXT 1 rdh-ka karo dhyna swapane n bala na prema bin na nhi cu jgala-kiora-prema laka-ba jena hema rati-pirti-rase dhya rdh-kar Rdh and r Ka. karo dhynameditate;
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swapanein the dream; ndo not; balaspeak; namundane topics; premalove of God; binwithout; naanything else; nhi not; cuhanker; jgala-kiorathe Divine Couple; premalove; laka-barefined a million times; jena hemalike gold; rati eagerly; pirti-rasein transcendental mellows; dhyameditate. I will meditate on Rdh and Ka. I will not speak about any other topics even in my dreams. I will not hanker for anything else except loving service to the Divine Youthful Couple. The loving sentiments of Rdh and Ka are like gold refined a million times. Therefore, O my mind, please constantly meditate on Rdh and Ka as your only loveable object. O my mind, because you have been in a miserable condition, now start meditating on that which has the nature of prti sukha, the happiness of love. TEXT 2 jala bin jena mna dkha pya y hna prema bin sei-mata bhakta ctaka jalada-gati e-mati eknta-rti jne jei sei anrakta jala binwithout water; jenaas; mnathe fish; dkha pya suffers; y hnadies; premalove; binwithout; sei-matalike that; bhaktathe devotee; ctakactaka bird; jaladarain; gati solace; e-matisuch; eknta-rtiunalloyed devotional service; jne jeione who knows; seihe; anraktapure devotee. Just as a fish out of water feels great distress and dies, similarly the devotee feels distressed without love of God. As a ctaka bird drinks only rain water, similarly unalloyed devotees relish only love of God. TEXT 3 maranda-bhramara jena cakora-candrik tena
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pati-brat janera yena pati anyatra n cale mana jena daridrera dhana ei-mata prema-bhakti-rti marandahoney; bhramarabumblebee; jenais for; cakoraa patridge; candrikrays of the moon; tenajust like; pati-brat janeraof a chaste wife; yenajust like; patihusband; anyatra n caledoes not deviate; manathe mind; jenalike; daridrera dhana the wealth of a poor man; eithis; mataway; prema-bhaktiloving devotional service; rticharacteristics. Just as a bumblebee is attached to honey, a cakora bird is attached to the nectar of the moon, a chaste wife is attached to her husband, and a poor man is attached to wealth, similarly the minds of devotees are attached to the loving service of Rdh and Ka. TEXT 4 viaya garala-maya the mna skha-caya se n skha dkha kari mna gobinda-biaya-rasa saga kara tra dsa prema-bhakti satya kari jna viayamaterial sense objects; garala-mayapoisonous; thein that; mnaconsider; skha-cayahappiness; sethat; nnot; skha happiness; dkhamisery; kari mnaaccept; gobinda-biaya-rasa the nectarean topics of Govinda; saga karaassociate; trahis; dsaservant; prema-bhaktiloving devotional service; satya kari eternal and factual; jnaaccept. Material enjoyments are full of poison, but you consider them pleasing. Do not think of them as a source of happiness, but understand them as distress. Be absorbed in full thought of Govinda, associate with His devotees and conclude that loving devotional service is the goal of life. TEXT 5

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madhye madhye che da di kari haya ra gake bigua kari mne gobinda-bimkha-jane sphrti nahe hena dhane laukika kariy saba jne madhye madhyesometimes; chethere are; damischievous people; di kariby seeing; hayais; raannoyed; gakethe qualities; biguadisqualification; kari mneconsider; gobindaLord Govinda; bimkhaaverse; janepersons; sphrtiinspiration; nahe not; henasuch; dhanewealth; laukikaworldly; kariyas; saba all; jneknows Sometimes the mischievous people become angry by seeing the dealings of devotees. They accept the good qualities of devotees as bad qualities. The wealth of loving devotional service does not manifest in the hearts of those who are averse to Govinda because they consider this wealth as mundane. There are many miscreants who are averse to r Ka. They become very angry by seeing the loving dealings of the devotees. They consider dancing, chanting, laughing, and crying of devotees, which are born from ecstatic love, as madness or fault. TEXT 6 ajna abhgy jata nhi laya sata-mata ahakare n jne pan abhimn bhakti-hna jaga-mjhe sei dna bth tra aea bhban ajnaignorant; abhgyunfortunate; jataall; nhido not; layatake; sata-matathe path of the devotees; ahakarewith false ego; n jnedo not know; panthemselves; abhimnproud; bhakti-hnadevoid of devotional service; jaga-mjhein this world; seihe; dnapoor; bthuseless; trahis; aeaunlimited; bhbandesires Those who are overwhelmed with nescience do not take to the path of
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devotion. Such persons are full of false ego, pride and innumerable useless desires. They are most fallen in this world and are devoid of devotional service. TEXT 7 ra saba parihari parama wara hari seva mana kari prema-a eka-braja-rja-pra gobinda rasika-bara karaha sadi abhila ra sabaeverything else; pariharigiving up; paramasupreme; warathe controller; hariLord Hari; sevaserve; manaO mind; karihaving; prema-athe desire to achieve love of God; eka-brajarja-praonly in Braja; gobindaLord Govinda; rasika-baraHe who is expert in conjugal pastimes; karahado; sadiconstantly; abhiladesire. O my mind, abandon everything and serve the Supreme Controller Lord Hari, with a desire to attain love of God. Only hanker for the service of Govinda, the reservoir of all pleasure in Braja. rla Narottama dsa hkura is saying, O my mind, please constantly desire to attain the lotus feet of Govinda in Braja, who is expert in conjugal affairs. TEXT 8 narottama dsa kahe sad mora pra dahe hena bhakta-saga n piy abhgyera nhi ora michja-hail bhora dkha rahe antare jgiy narottama dsaNarottama dsa ; kahesays; sadalways; mora mine; pralife; daheburning; henasuch; bhaktadevotee; sagaassociation; nnot; piyreceiving; abhgyeramisfortune; nhithere is not; oralimit; michjafalse conception; hail became; bhoraabsorbed; dkhadistress; raheremains; atarein
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the heart; jgiyawakened. Narottama dsa says, My mind is constantly burning without the association of pure devotees. There is no end to my misfortune as I am absorbed in misconceptions and my heart is filled with distress.

Chapter Eight Fixed Loving Devotional Service

TEXT 1 bacanera agocara bndbana ll-stala swapraka premnanda-ghana jhte prakaa skha nhi jar-mty-dkha ka-ll-rasa ankaa bacanerawords; agocarabeyond; bndbanathe abode of Vndvana; ll-stalavarious places of pastimes; swaprakaself manifest; premnandaecstatic love; ghanaintense; jhtein which; prakaamanifested; skhahappiness; nhidoes not exist; jarold age; mtydeath; dkhadistress; kaLord Ka; llrasathe nectarean pastimes; ankaaalways. r Vndvana, the place of the pastimes of Rdh and Ka, is indescribable. It is self-manifest and full of ecstatic love. Happiness is eternally present there. It is devoid of the miseries of old age and death. The pastimes of Ka are constantly performed there. rla Narottama dsa hkura describes Vndvana saying vacanera agocara. When it is not possible to fully describe a place, then the phrase vacanera agocara is used. ida vndvana ramya mama dhmaiva kevalam atra ye paavo pak-vk k narmar
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ye vasanti mamdhiye mt yanti mamlayam This Vndvana is My own most beloved abode. Everyone who lives here in My abodethe animals, birds, trees, insects, humans and demigodswhen they die they go to My eternal kingdom. TEXT 2 rdh-ka dh prema laka-bna yena hema jhra hillole rasa-sindh cakora nayana-prema kma-rati kare dhyna pirti skhera dhe bandhu rdh-kar Rdhik and r Ka; dhboth; premalove; laka-bnapurified for a million times; yena hemalike gold; jhra whose; hillolewaves; rasa-sindhocean of transcendental mellows; cakoracakora bird; nayana-premalovely eyes; kmaCupid; rati Cupids wife; kare dhynameditates; pirtiof love; skheraof happiness; dheboth; bandhufriends. The loving pastimes of Rdh and Ka are like purified gold. They are the waves in the ocean of transcendental mellows. The eyes of the Divine Couple are like the cakora birds that drink sweet nectar. Cupid with his wife always meditate to achieve this love of God. A person who is anxious to get rati should meditate with love on the beautiful eyes of both Rdh and Ka, whose faces are just like those of the Cakora birds. Yhra-hillolathe llrasa or pastimes in Vndvana are just like an ocean, and love of Rdh and Ka are the waves in that ocean. TEXT 3 rdhik preyas-bar bma dike manohar kanaka-keara-knti dhare anrage-rakta nla-paa manohr maimoya bharaa pare

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rdhikr Rdhik; preyas-barthe dearmost; bmaleft; dike side; manoharenchanting; kanakagold; kearafilament of flower; kticomplexion; dharepossess; anrageintense attachment; rakta red sari; nla-paablue shawl; manohrenchanting; maimoyaenchanting; bharaaornaments; parewears. The golden complexioned r Rdhik is the topmost and dearmost. She is most enchanting and seated on the left of r Ka. She wears a red sari out of intense attachment and puts a blue shawl on top of that sari. She is beautifully decorated with jewelled ornaments. r Rdhik wears a red colored sari due to Her intense attachment for Ka, and puts on a blue shawl which resembles Ka, on top of Her red sari. Because intense attachment is an internal matter, She wears the red sari as internal garment. TEXT 4 karaye locana pa rpa-ll dhu dhyna nande magana sahacar beda-bidhi-agocara ratana-bedra para seba niti kiora-kior karayedo; locanaeyes; padrink; rpa-llbeauty and pastimes; dhuboth; dhynameditation; nandein ecstacy; magana absorbed; sahacarcompanions; beda-bidhithe Vedic injunctions; agocaraunknown; ratanajewel; bedra paraon the altar; seba serve; niticonstantly; kiora-kiorthe Divine Young Couple. All the sakhs and their companions happily drink the sweet beauty of the Divine Couple through their eyes and meditate upon Rdh and Ka. They eternally serve the Young Couple, who are seated on a jewelled altar, unapproachable by the Vedas. TEXT 5 drlabha janama hena nhi bhaja hari kena
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ki lgiy mara bhava badhe cha anya kriy karma nhi dekha veda-dharma bhakti kara ka-pada-dwandwa drlabharare; janamahuman form of life; henasuch; nhido not; bhajaworship; hariLord Hari; kenawhy; ki lgiyfor what reason; marasuffer; bhaba badhebondage of material life; cha give up; anyaother; kriy karmapious and sinful deeds; nhi dekhado not see; veda-dharmaoccupational duties mentioned in the Vedas; bhakti karaengage in devotional service; ka-padadwandwaunto the lotus feet of Ka. O my mind, service to r Hari is rarely achieved. Why then do you not worship Him? You are simply suffering due to material bondage. Abandon all fruitive activities and religious duties prescribed in the Vedas and serve the lotus feet of the Lord with devotion. TEXT 6 biaya biama-gati nhi bhaja braja-pati r-nanda nandana skha-sra swarga ra apabarga sasra naraka-bhoga sarba-na janama-bikra biayamaterial sense objects; biamadangerous; gatiresults; nhido not; bhajaworship; braja-patithe Lord of Braja; r-nanda nandanathe son of Nanda Mahrja; skha-srathe abode of bliss; swargaheaven; raand; apabargaliberation; sasramaterial existence; narakahell; bhogaenjoy; sarba-naruins everything; janamahuman form of life; bikrawasted. The result of material enjoyments are dangerous. Why do you not worship r Nandanandana, the Lord of Braja and the abode of ecstatic bliss? Desires for heavenly planets, liberation and enjoying the material world are hellish. They ruin ones human form of life. TEXT 7
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dehe n kariha h sannikate jama sta dkhera samdra karma-gati dekhiya uniya bhaja sdh-stra-mata yaja jgala-carae kara rati dehein material body; n karihado not; hkeep faith; sannikatenear; jamaYamarja; astaone who punishes; dkheraof misery; samdraocean; karma-gatithe fruits of activities; dekhiya uniyaby carefully considering; bhajaworship; sdhthe devotees; strathe scriptures; mataaccording to; yajaworship; jgalathe Divine Couple; caraeunto the lotus feet; kara ratibe attached. Do not put faith in this temporary material body, because Yamarja, the lord of death, is waiting next to you. The flow of karma is just like the ocean of sorrow. Consider this properly and worship the lotus feet of Rdh and Ka with attachment under the guidance of sdhu and stra. rla Narottama dsa hkura is instructs that we should understand the temporary nature of the material body as well as the material world, wherein repeated birth and death take place, by hearing from the scriptures and seeing directly. In order to be protected from this dangerous condition of life, one should always serve the lotus feet of Rdh and Ka, according to the injunctions of the scriptures. TEXT 8 karma-khnda jna-khnda kevala biera bhnda amta baliy jeb khya nn joni sad phire kadar jya bhakaa kare tra janma adha-pte jya karma-khndafruitive activities; jna-khndamental speculations; kebalaonly; bierapoison; bhndapot; amtanectar; baliy thinking; jebwhoever; khyadrinks; nn jonivarious species; sadalways; phirechanges; kadarjyaabominable items; bhakaa eat; karadoes; trahis; janmalife; adhaptespoiled; jyagoes.
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Fruitive activities and mental speculation are like pots of poison. Those who drink this poison, thinking it to be nectar, fall into the cycle of repeated birth and death. Such persons eat abominable things and their human form of life is spoiled. TEXT 9 rdh-ke nhi rati anya jane bale pati prema-bhakti rti nhi jne nhi bhaktira sandhna bharame karaye dhyna bth tra se chra jbane rdh-kein Rdh and Ka; nhido not; ratiattachment; anya janeto another person; balesays; patithe Lord; premabhaktiloving devotional service; rticharacteristics; nhi jnedo not know; nhido not; bhaktiraof devotional service; sandhna trace; bharamein illusion; karaye dhynameditate; bthuseless; trahis; sethat; chrainsignificant; jbanelife. Those who have not developed attachment for r r Rdh-Ka, not knowing the process of loving devotional service, consider others as their lord and protector. Such people do not inquire about devotional service, rather they engage in pseudo meditation. Their lives are useless and insignificant. TEXT 10 jna karma kare loka nhi jne bhakti-yoga nn-mate haiy ajna tra kath nhi uni paramrtha-tattwa jni prema-bhakti bhakta-gaa-pra jna karmafruitive activities and mental speculation; karedo; lokapeople; nhido not; jneknow; bhakti-yogathe process of devotional service; nnvarious; mateopinion; haiybeing; ajnamisguided; trais; kathstatements; nhido not; uni hear; paramrtha-tattwathe absolute truth; jniknow; prema88

bhaktiloving devotional service; bhakta-gaaof devotees; pra life and soul. The less intelligent people engage in pious activities and speculative knowledge. They do not know the process of devotional service, because they are misguided by various opinions. Do not listen to them, but know it for certain that transcendental devotional service is the life and soul of the devotees. One should not hear the words of the karms and the jns. Loving devotional service is the life and soul of the devotees. One should consider this loving devotional service as the supreme goal of life. TEXT 11 jagat-bypaka hari aja-bhava j-kr madhra mrati ll-kath ei tattwa jne jei parama uttama sei tra saga kariba sarbath jagatworld; bypakapervading; hariLord Hari; ajaLord Brahm; bhavaLord iva; j-krorder carriers; madhrasweet; mratiform; ll-kathtopics of pastimes; eithis; tattwatruth; jneknows; jeione who; parama uttamahighest; seihe; tra his; sagaassociation; karibawill do; sarbathby all respects. Although Lord Hari is all-pervading, and Lord Brahm and Lord iva are His order carriers, nevertheless His form and pastimes are full of sweetness. One who knows this science, is a topmost devotee and I will always associate with him. TEXT 12 parama ngara ka the hao sata bhaja tre braja-bhva la rasika-bhakata sage rahiba pirti-rage braja-pre basati kariy
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paramasupreme; ngaraparamour; kaLord Ka; tnheto whom; haobecome; sataeager; bhajaworship; treHim; braja-bhvain the mood of Braja; laattain; rasika-bhakata devotees who appreciate loving devotional mellows; sagein the association; rahibawill remain; pirti-ragein ecstatic love; brajaprein Braja; basati kariyreside in. Lord Ka is the Supreme Paramour. Therefore, be always attached to Him, and worship Him in the mood of Braja. Reside in Braja and associate with devotees who appreciate loving devotional service. r Ka is all pervading, and the Lord of everyone. By the order of Ka, Lord Brahm creates and Lord iva annihilates. Although r Ka is the Supreme Lord, and the Controller of everyone, yet His form and pastimes are full of sweetness, not opulence which demands awe and reverence from ones heart. This is the special characteristic of r Ka that distinguishes Him from other forms of the Lord. TEXT 13 r-guru-bhakata-jana tnhra carae mana ropiy kath-ansre sakhra sarbath mata haiy thara jtha sadi bihare braja-pre r-guruthe spiritual master; bhakata-janathe devotees; tnhra their; caraeunto the lotus feet; manathe mind; ropiyfix; kathatopics; ansreaccording to; sakhraof the sakhs; sarbathby all respect; mataof opinion; haiybeing; thara their; jthagroup; sadialways; bihareenjoys; braja-prein raja. Fix your mind at the lotus feet of the spiritual master and the devotees. According to their instructions and the guidance of the sakhs, always live and serve r r Rdh-Ka in Braja. Aropiy means engaging the mind. Kath anusre indicates the following of stric statements. Sakhra sarvath mata mean by following in the footsteps of the sakhs in all respects.

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TEXT 14 ll-rasa-kath gaa jgala-kiora pra prrthan kariba abhilse jbane marae ei ra kich nhi ci kahe dna narottama-dsa ll-rasa-kaththe topics of transcendental pastimes; gaasing; jgala-kiorathe Divine Couple; pralife; prrthanpray; karibawill do; abhilsewith desire; jbane maraein life and death; eithis; ra kichnothing else; nhido not; ciwant; kahesays; dnapoor; narottama-dsaNarottama dsa. I will always prayfully with desire, sing the amorous pastimes of r r Rdh-Ka in life or death. This is my only hope and nothing else do I want, says poor Narottama dsa.

Chapter Nine The Ultimate Instructions

TEXT 1 na kath n baliba na kath n uniba sakali kahiba paramrtha prrthan kariba sad llas abha-kath ih bin sakali anartha na kathworldly talks; n balibawill not speak; na kath mundane topics; n unibawill not hear; sakaliall; kahibawill say; paramrthaabsolute truth; prrthanpray; karibawill do; sada always; llaseagerness; abha kathtopics regarding goal of life; ih binwithout this; sakalieverything; anarthaunwanted.

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I will neither indulge in useless mundane topics nor hear them. I will only engage in spiritual cultivation. I will always pray to eagerly discuss the topics of my worshipable Lord, because everything else is simply unwanted. Devotional service to Ka is the supreme goal of life. TEXT 2 warera tattwa jata th b kahiba kata ananta apra keb jne braja-pra-prema nitya ei se parama satya bhaja bhaja anrga-mane wareraof the Supreme Lord; tattwascience; jataeverything; ththat; bor; kahibawill explain; katahow much; ananta unlimited; aprainsurmountable; kebwho; jneknows; brajaprain Braja; premaloving dealings; nityaeternal; eithis; se that; parama satyasupreme truth; bhaja bhajaworship; anurga with attachment; manethe mind. How much can I explain the science of the Supreme Lord, for it is unlimited and unfathomable? However, the loving dealings of Braja are eternal and nectarean. O my mind, please worship this Supreme Truth with deep attachment. TEXT 3 gobinda goklacandra parama nanda-kanda paribra-gopa-gop sage nandwara jra dhma giridhr jra nma sakh-sage tre bhaja rage gobindaLord Govinda; goklacandrathe moonlike personality of Gokula; paramagreat; nandahappiness; kandasource; paribra entourage; gopa-gopthe cowherd boys and girls; sagein the association; nandwaraNandagram; jrawhose; dhma residence; giridhrthe lifter of Govardhana Hill; jrawhose;
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nmaname; sakh-sagein the association of the sakhs; treHim; bhajaworship; ragehappily. r Govinda, the moonlike personality of Gokla, the lifter of Govardhana Hill, the reservoir of all transcendental happiness is accompanied by the goplas and the gops and is living in Nandagram. Serve Him happily in association with the sakhs. TEXT 4 prema-bhakti-tattwa ei tomre kahin bhi ra drbasan parihari r-guru-prasde bhi e saba bhajana pi prema-bhakti sakh ancar prema-bhaktiloving devotional service; tattwascience; eithis; tomreto you; kahinI have thus explained; bhiO brothers; raall others; drbasanmaterial desires; parihariby giving up; rguru-prasdeby the mercy of the spiritual master; bhiO brother; e sabaall these; bhajanaprocess of worship; pireceive; premabhaktiloving devotional service; sakh ancarithe companion of the sakhs. O brother, I have thus described the science of devotional service to you. Please, give up all material desires. You can perform loving devotional service by the mercy of the spiritual master and in the perfected stage, you will be counted as a maidservant of the sakhs. TEXT 5 srthaka bhajana-patha sdhu-sage abirata smaraa bhajana ka-kath prema-bhakti haya jadi tabe haya mana uddhi tabe jya hdayera byath srthakaperfection; bhajana-pathathe path of worship; sdhusagein the association of the devotees; abirataalways; smaraa
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remembrance; bhajanaworship; ka-kathdiscussing the topics of Ka; prema-bhaktiloving devotional service; hayais; jadiif; tabethan; hayais; mana uddhipurification of the mind; tabe than; jyago away; hdayeraof the heart; byathpain. The most successful method of devotional service is to constantly remember the pastimes of Ka in the association of devotees. When one attains loving devotional service, then his mind will be fully purified and the distress of his heart will be vanquished. TEXT 6 biaya bipatti jna sasra swapana mna nara-tan bhajanera mla anrge bhaja sad prema-bhbe ll-kath ra jata hdayera la biayamaterial sense objects; bipattidanger; jnaplease know; sasramaterial existence; swapanadream; mnaaccept; naratanhuman form of life; bhajanera mlathe root of worshiping the Lord; anrgewith attachment; bhajaworship; sadalways; premabhbewith love; ll-kaththe topics of various pastimes; ra jata everything else; hdayeraof the heart; lapain. Consider material sense objects as dangerous, and material life as a dream. The human form of life is most suitable for worshiping Ka. Always sing about the loving pastimes of Rdh and Ka. All other topics causes distress to the heart. TEXT 7 r Rdhikraya

The Shelter of rmat Rdhr

rdhik-caraa-ren bhana kariy tan anyse pbe giridhr
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rdhik-cararaya ye kare se mahaya tre mi ji balihri rdhik-caraa-renthe dust of the lotus feet of r Rdhik; bhana kariydecorate; tanbody; anyseeasily; pbewill receive; giridhrthe lifter of Govardhana Hill; rdhik-cararayataking shelter of the lotus feet of r Rdhik; ye kareone who does so; se mahayais a great person; treto him; miI; ji balihri glorify. Decorate your body with the dust from the lotus feet of r Rdhik. Then, you will achieve the full grace of r Ka, the lifter of Govardhana Hill. One who takes shelter of the lotus feet of Rdhik, I glorify him as a great person. TEXT 8 jaya jaya rdh-nma bndbana yra dhma ka-skha-bilsera nidhi hena rdh-gua-gna n unila mora kna bacita karila more bidhi jaya jayaall glories; rdh-nmathe holy names of Rdh; bndbanaVndvana; yrawhose; dhmaabode; ka-skha pleasing Ka; bilsera nidhithe ocean of enjoyment; hena rdh such Rdh; gua-gnaglorifying Her qualities; n uniladid not hear; mora knamy ears; bacitadeceived; kariladid; moreto me; bidhithe creator. All glories to the holy names of r Rdh, who eternally resides in Vndvana. She is the ocean of Kas happiness. I have been cheated by Providence because I have not heard about the glorification of Rdh. TEXT 9 tra bhakta-saga sad rasa-ll-prema-kath je kahe se pya ghanayma
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hte bimkha jei tra kabh siddhi ni nhi jena uni tra nma traHer; bhakta-sangaassociates with the devotees; sadalways; rasa-llnectarean pastimes; prema-kaththe topics of love; je kaheone who chants; se pyahe receives; ghanaymathe darkcolored ymasundara; htein this; bimkhaagainst; jeiwhoever; trahis; kabhnever; siddhiperfection; ninot; nhinot; jena unimay hear; tra nmahis name. One who associates with the devotees of r Rdh and discusses the loving pastimes of Rdh certainly meets ymasundara. Anyone averse to this never attains perfection and I do not wish to even hear the name of such a person. TEXT 10 ka-nma-gne bhi rdhik-caraa pi rdh-nma-gne kacandra sakepe kahila kath ghco manera byath dkha-maya anya kath-dwandwa ka-nmathe holy names of Ka; gneby chanting; bhiO dear brothers; rdhik-caraathe lotus feet of r Radhik; pi attain; rdh-nmathe holy name of Rdh; gneby chanting; kacandrathe moonlike Ka; sakepein brief; kahila kathI have thus explained; ghcodestroy; manera byathpains of the mind; dkha-mayafull of miseries; anya kathmundane topics; dwandwaduality. O brother, simply by chanting the names of Ka, one can receive the lotus feet of Rdhik, and by chanting the names of Rdhik, one can receive the lotus feet of Ka. Thus, I have briefly explained everything by which you will be relieved from the pains of your heart. All other topics are full of miseries and dualities. TEXT 11
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ahakra abhimna asat-saga asaj-jna chi bhaja guru-pda-padma kara tma-nibedana deha-geha-parijana guru-bkya parama mahattwa ahakrafalse ego; abhimnapride; asat-sagaassociation with non-devotees; asaj-jnauseless knowledge; chiby giving up; bhajaworship; guru-pda-padmathe lotus feet of the spiritual master; kara tma-nibedanasurrender fully; dehathe body; geha the house; parijanathe family members; guru-bkyathe words of the spiritual master; paramasupremely; mahattwaimportant. Give up false ego and pride. Giving up bad association and endeavoring for useless material knowledge, worship the lotus feet of the spiritual master. Surrender your body, home and family members unto him. The words from the lotus mouth of the spiritual master are supremely important. In this regard, one should refer to the following verse of rmadBhgavatam 11.26.26, tato dusagam utsjya satsu sajjeta buddhimn santa evsya chindanti mano-vysagam uktibhi An intelligent person should therefore reject all bad association and instead take up the association of saintly devotees, whose words cut off the excessive attachment of ones mind. The following evidence is also cited: divydhangra kulbhimnino dehdi-drtmaja nitybuddhaya inyadevna phalakkino ye jivanmtnte na labhante keavam Those who are puffed up by their material knowledge, wealth, house, family etc., and considering their bodies and bodily by-products such as wife and children as eternal, as well as accepting other demigods as their worshipable lord, in order to receive some temporary benefits, are actually dead although living. Such people cannot achieve Lord Ka.
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TEXT 12 r Gaura Upasana Kathvyatha

The Neccesity of Worshiping r Gaurga

r-ka-caitanyadeba rati-mati bhabe seba prema-kalpa-taru-dt braja-rja-nandana rdhik-jbana-dhana aparpa ei saba kath r-ka-caitanyadebaLord r Ka Caitanya; rati-mati bhabewith attachment and attention; sebaserve; prema-kalpa-taruthe desire tree of love of God; dtthe giver; braja-rja-nandanathe son of King of Braja; rdhik-jbana-dhanathe life and treasure of r Rdhik; aparpawonderful; eithis; sabaall; kathtopics. Please serve r Ka Caitanyadeva with attachment and determination, because He is the desire-tree for bestowing love of God. He is nondifferent from the son of the King of Braja and the life and soul of r Rdhka. This is simply wonderful. TEXT 13 nabadwpe abatari rdh-bhava ang kari tra knti agera bhana tina bnch abhils ac-garbhe paraki sange la pariada-gaa nabadwpein Navadvpa; abatariby incarnating; rdh-bhavathe mood of Rdh; ang kariby accepting; tra kntiHer complextion; angeraof the limbs; bhanadecoration; tina bnchthree desires; abhilsto fulfill; ac-garbhein the womb of ac; paraki appeared; sagewith Him; lataking; pariada-gaaassociates. r Ka Caitanyadeva has appeared in Navadvpa in the mood of r Rdh and has decorated Himself with the complexion of Rdh. In order to fulfill three wishes, He has appeared in the womb of Mother ac along
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with His associates. TEXT 14 gaura-hari-abatari premera bdara kari sdhil manera nija kja rdhikra pra-pati kiba bhabe knde niti ih bjhe bhakata-samja gaura-hariLord Gaurga; abatariafter descending; premeraof love of God; bdara karishowering like rain; sdhilfulfilled; maneraof His mind; nijaown; kjawork; rdhikraof r Rdhik; pra-patilife and soul; kiba bhabehow; kndecries; nitialways; ihthis; bjheunderstand; bhakata-samjathe society of devotees. r Gaurahari has appeared and showered love of God. In this way, He has fulfilled His inner desires. He is the life and soul of r Rdhik. Only the devotees understand the Lords cries and lamentation. TEXT 15 Rgnugyo Sdhana

The Process of Loving Attachment

gopate sdhile siddhi sdhana nabadh bhakti prrthan kariba dainye sad kari hari-sakrtana sadi bibhola mana ia-lbha bin saba bdh gopatesecretly; sdhilewill practise; siddhithe goal of life; sdhanathe process; nabadh bhaktithe nine types of bhakti; prrthan karibawill pray; dainyewith humility; sadalways; kariperforming; hari-sakrtanacongregational chanting of the holy names of Hari; sadialways; bibholaabsorbed; manathe mind; ialbhaattaining the goal of life; binwithout; sabaeverything; bdhimpediments.
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One should be absorbed internally in the thought of r Ka while externally practicing the nine processes of devotional service, always praying with humility. One should chant the names of Hari without deviation. Without the achievement of this goal of life, everything is wasted. TEXT 16 Mana ik

Instructions To the Mind

sasra btojre kma-phse bndhi mre phkra karaha haridsa karaha bhakata-saga prema-kath-rasa-raga tabe haya bipada bina sasrathe material world; btojreplundering; kmalusty desires; phsewith the hopes; bndhibinding; mrekilling; phkra karahalament; haridsaO servant of r Hari; karaha bhakata-sagaassociate with devotees; prema-kathtopics of loving dealings; rasa-raganectarean pastimes; tabethan; hayais; bipadadanger; binavanquishes. The material world is cheating you. Lusty desires are killing you by hanging you with ropes. Lament, O servant of Hari. Associate with devotees and engage in discussing the topics of love of God. Then, all your dangers will be vanquished. TEXT 17 str-ptra blaka kata mari jra ata ata panke hao sbadhna mi se biaye hata n bhajin hari-pada mora ra nhi paritra strwife; ptrason; blakachildren; kataso many; mari jra die; ata atahundreds; pankeyourself; haobecome;
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sbadhnacareful; miI am; sethat; biaye hatakilled by material desires; nnot; bhajinworshiped; hari-padathe lotus feet of Hari; moramind; ra nhino other; paritradeliverance. Hundreds of wives and children have been born and died, yet still I am not careful. I am frustrated with material sense objects and have not worshipped the lotus feet of Hari. Therefore, I have no protection and deliverance. O my mind, the plunderers in the form of material existence are killing you by binding your neck with the ropes of lusty desires since time immemorial. Call out to the devotees of Ka immediately and convey your pathetic condition, because only the devotees of Ka are able to deliver you. TEXT 18 Rasika Bhakta Saganiha

The Eagerness For Associating With Rasika Devotees

rmacandra kabirja sei sage mora kja tra sanga bin saba unya haya janma jadi puna tra saga haya jena tabe haya narottama dhanya rmacandra kabirjar Rmacandra Kavirja; sei sagewith his association; moramine; kjaconcern; tra sagahis association; binwithout; sabaeverything; unyaempty; haya janmarebirth; jadiif; punaagain; tra sagahis association; haya jenamay I receive; tabethan; hayais; narottamaNarottama dsa; dhanya glories. My only wish is to have the association of Rmachandra Kavirja. Without him, everything looks empty. If I am to be born again, may I get his association. Then the life of Narottama dsa will be successful. The principle means of livelihood for devotees on the path of rgnugbhakti is to constantly relish the nectarean pastimes of Rdh and Ka
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in the association of like-minded devotees. Therefore, one should always pray for obtaining the association of such devotees. For this reason, rla Narottama dsa hkura desires to obtain the association of his intimate friend rla Rmacandra Kavirja, even in the next life. TEXT 19 pana bhajana-kath n kahiba jath tath ihte haiba sbadhna n kariha keha roa n laiha mora doa pramaha bhaktera carae panaown; bhajana-kathmethod of worship; n kahibawill not disclose; jath tathhere and there; ihtein this matter; haibaI will be; sbadhnacareful; n karihado not; kehaanyone; roa angry; n laihado not take; mora doamy offense; pramahaI offer my respectful obeisances; bhaktera caraeunto the lotus feet of the devotees. I will not disclose my path of worshiping the Lord to anyone and everyone. I will be extremely careful about it. Please do not get angry with me or take offense. I offer my respectful humble obeisances unto the lotus feet of the devotees. TEXT 20 r-gaurga prabh more je bolna bn th kahi bhla manda kichi n jni r-gaurnga prabhuLord Gaurga; moreto me; jethat which; bolnamake me speak; bnstatement; th kahiI am speaking only that; bhla mandagood and bad; kichi nnothing; jni know. Whatever message r Gaurga Mahprabhu has spoken to me, that I have related here. Actually I do not know what is right or wrong.

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TEXT 21 lokantha prabhupda hdeye bilsa prema-bhakti-candrik kahe narottama dsa lokantha prabhpadathe lotus feet of rla Lokantha Gosvm; hdeye bilsaplace in my heart; prema bhakti-candrikthe rays of the moonlight of loving devotion; kahesays; narottama dsaNarottama dsa. Placing the lotus feet of rla Lokantha Prabhu in my heart, I, Narottama dsa described r Prema Bhakti-chandrik. Thus ends r r Prema Bhakti-candrik composed by rla Narottama dsa hkra.

Appendix One
The Supreme Personality of Godhead r Ka is eternal, full of knowledge and blissful. The impersonal Brahman is the effulgence of His body. The Supersoul is His plenary portion, and Nryaa, the Lord of Vaikuha, is His opulent feature. He possesses three principal potencies. These potencies are known as the internal potency, the marginal potency and the external potency. Among them, the internal potency is the highest. Another name of this potency is the spiritual potency. This spiritual potency is, however, divided into three categories; hldin, sandhin and savit. Among these categories, the hldin akt is the topmost. Although r Ka is the embodiment of transcendental bliss, He enjoys transcendental happiness through this hldin akti which also make the devotees enjoy. This hldin potency helps Ka enjoy in two ways. In one form, as an internal potency itself, and in another form as the predominating Deity of this energy, in other words, as r Rdhik. The feature of mahbhva is r Rdhik. r Rdhik is the shelter of
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mahbhva, and each of Her limbs are decorated with the symptoms of mahbhva. It is stated in Caitanya Caritmta di Ll 4.68, 69 & 71: hldinra sra prema, prema-sra bhva bhvera parama-kh, nmamah-bhva The essence of the hldin potency is love of God, the essence of love of God is emotion [bhva], and the ultimate development of emotion is mahbhva. mahbhva-svarp r-rdh-hkur sarva-gua-khani ka-knt-iromai r Rdh hkur is the embodiment of mahbhva. She is the repository of all good qualities and the crest jewel among all the lovely consorts of Lord Ka. ka-prema-bhvita yra cittendriya-kya ka-nija-akti rdh krra sahya Her mind, senses and body are steeped in love for Ka. She is Kas own energy, and She helps Him in His pastimes. r Rdhik, the personification of mahbhva, in order to please Ka, the reservoir of all pleasures, accepts various transcendental ingredients of love. Again, in order to please Ka further and to serve Him separately with various mellows, She expands Herself as the innumerable gops of Braja. These damsels of Braja are directly bodily limbs of r Rdhik, just as Ka is the shelter and origin of all incarnations. r Rdhik is the shelter and origin of all gops of Braja headed by Lalit and Candrval. r Rdhika is the ocean of loving mellows or mahbhva. The sakhs of Braja are divided into four sections which are: bipaka or opposition such as Candrval, tatastha paka or neutral such as Bhadra, Suhit paka or well-wishers such as ymal and Sapaka or those in the group of Rdhik such as sakhs headed by Lalit.

Appendix Two
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The sakhs are of five kinds: they are known as sakhs, nitya-sakhs, pra-sakhs priy-sakhs and parama-preha-sakhs. Among them, some are equally affectionate towards Rdh and Ka, while some are crookedly affectionate towards Them. Kusumit, Vindhy, K alat, and Dhanih are known as sakhs. They are more affectionate towards r Ka. Kastur, Mai-majar, etc., are nitya-sakhs, and they are more affectionate towards r Rdhik. Therefore, they are counted among the crookedly affectionate sakhs. ati-majar, Vaant, Lasik etc., are called pra-sakhs. Sumadhy, Madana-las, etc., are called priya-sakhs. The eight sakhs such as Lalit, Viakh etc., are called param-preh sakhs. Although these eight sakhs are equally affectionate towards Rdh and Ka, still sometimes they are more affectionate towards r Rdhik.

Descriptions of the Colors and Dresses of the Sakhs Lalit: (varpa Dmodara in gaura-ll); her other name is Anurdh.
Her complexion is beautiful bright yellow (gorocana). Her dress is the color of peacock feathers. Her mothers name is rad. Her fathers name is Bioka. Her so-called husband is Bhairva. She is of a sharp and contrary nature. She is twenty-seven days older than Rdhik. Her services include offering betel nuts and camphor. She resides in Lalitnanda Kuja, which resembles the colour of lightning. Her residence is situated on the northern-side of the lotus shaped Yogapiha consisting of eight petals. Rtnaprabh, Rtkel, Subhadr, Bhadrarekhik, Sumukh, Dhanih, Kalahas and Kalapin belong to her group. Vikh: (Rya Rmnanda in gaura-ll); her complexion is creamcolored with a tinge of red. Her dress is bedecked with stars. She is a niece of Jail. Her mothers name is Daki. Her fathers name is Pawan. Her so-called husband is Bahika. Her nature is marginal. She was born the same time as Rdhik. Her service is to decorate Rdh and Ka with cloths and ornaments. She resides in cloud-colored Vikhnanda Kuja on the northern side of Yogapiha. Mdhav, Mlat, Chandralekh, Kujar, Har, Chapal, Surabi, and Subnan
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belong to her group. Chitr: (Govindnanda in gaura-ll); she has a beautiful saffron complexion. Her dress is crystalline in color. Her mothers name is Charbik. Her fathers name is Chatura, who is the cousin of King Vabhnu. Her so-called husband is Pithra. She has a gentle nature. She is twenty-six days younger than Rdhr. Her service is to offer garlands of cloves to Rdh and Ka. She resides in wonderful Chitrnanda Kuja, situated on the eastern part of the Yogapiha. Rsalik, Tilakin, ourasen, Sugandhik, Ramil, Kamanagar, Nagar, and Nagabelik belong to her group. Indurekh: (Basu Rmnanda in gaura-ll); her complexion is of greenish yellow, her dress is like pomegranate flowers. Her mothers name is Bel, her fathers name is Sagar. Her so-called husband is Durbala. She has a contrary nature. She is three days younger than Rdhr. Her service is to offer honey. She resides in golden-colored Puredra Kuja on the south-eastern petal of the Yogapiha. Tugabhadr, Rasatug, Ragawat, Sumagal, Chitralekh, Vichitrag, Modan, and Madanalas are the sakhs that belong to her group. Champakalat: (ivnanda Sen in gaura-ll); her complexion is like the champaka flower. Her dress is like the Casa bird. Her mothers name is Vatik, her fathers name is Arama. Her so-called husband is Chandaka. Her nature is mild and gentle. She is one day younger than Rdhr. Her service is offering jewels and the camara. She resides in Kmalat Kuja situated on the southern petal of the Yogapiha. In her group are: Kurugak, Sucharit, Mjal, Maikudal, Chandrik, Chandralatik, Kadukak, and Sumandir. Rangadev: (Govinda Gosh in gaura-ll); her complexion is like that of a lotus flower. Her dress is the color of hibiscus flower. Her mothers name is Karu, her fathers name is Raga-sara. Her so-called husband is Vakrekana. Her nature is medium-contrary. She is seventeen days younger than Rdhrn. Her service is offering sandalwood pulp. She resides in bluish Ragadev-kuja situated on the south-western petal of the Yogapiha. The following sakhs belong to her group: Klakah, aikal, Kamal, Madhur, Indir, Kandarp Sundar, Kmalatik and
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Prema-majr. Tugvidy: (Vakrevara Paita in gaura-ll); her complexion is like kkm mixed with camphor and sandalwood. She dresses in yellow garments. Her mothers name is Medh. Her fathers name is Paukara. Her so-called husband is Valish. Her nature is most liberal. She is five days younger than Rdhr. Her service is singing and dancing. She resides in orange colored Tugavidy-kuja situated on the western petal of Yogapiha. Majumedh, Sumadhur, Sumadhy, Madhurekan, Tanumadhy, Madhusyand, Guachu, and Baragad sakhs belong to her group. Sudev: (Vasudeva Ghosh in gaura-ll); the twin sister of Ragadev. Her complexion and dress is the same as Ragadev. Her so-called husband is the younger brother of Vakrekana. She has a sharp, contrary nature. Her service is offering water. She resides in yellow-colored Sudev-kuja situated on the north-western petals of the Yogapiha. Kver, Charukabar, Suke, Majukuh, Harahr, Mahhr, Harakant, and Manohar sakhs belong to her group.

Appendix Three

Descriptions of the Color and Dresses of the Majars r Rpa majar: (rla Rpa Gosvm in gaura-ll); her complexion
is beautiful bright yellow (gorocana). Her dress is the color of a peacock feather; her service is offering golden colored betel-nuts. She resides in Rpollasa Kuja, situated on the north of Lalit Kuja. Rati majar: (rla Raghuntha dsa Gosvm in gaura-ll); another name is Tulas Majar. Some people call her Bhnmat Majar. Her complexion is like the flash of lightening. Her dress is bedecked with stars. Her service is massaging the feet of Rdh and Ka. She resides in Ratymubuj Kuja situtated on the south of Indurekh Kuja.
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Lavanga majar: (rla Santana Gosvm in gaura-ll); another

name is Rat Majar. Her complexion resembles lightening. Her dress is bedecked with stars. Her service is offering garlands of cloves. She resides in Lavaga Kuja, situated on the east of Tugavidy Kuja. Another name is Ll Majar. Manjulli: (rla Lokantha Gosvm in gaura-ll); her complexion is like molten gold. Her dress is bright red. Her service is dressing Rdh and Ka. She resides in Llnanda Kuja situated on the north of Vikh Kuja. Her other name is Ll Majar. Rsa majar: (rla Raghuntha Bhaa Gosvm in gaura-ll); her complexion is like the campaka flower. Her dress is made of the features of swans. Her service is painting. She resides in Rsnanda Kuja situated on the east of Chitra-kuja. Kastur majar: (rla Kadsa Kaviraja Gosvm in gaura-lil); her complexion is like pure gold. Her dress is crystalline. Her service is offering sandalwood pulp. She resides in Kastur-nanda Kuja, situated on the north of Sudevi Kuja. Gua majar: (rla Gopla Bhaa Gosvm in gaura-ll); her complexion is like a flash of lightening. Her dress is like the color of the hibiscus flower. Her service is offering water to Rdh and Ka. She resides in Gunanda Kuja situated on the north-east of Champakalat Kuja. Vilsa majar: (rla Jva Gosvm in gaura-ll); her complexion is like the golden pine flower. Her dress resembles the bees. Her service is applying maskara on Rdh and Ka. She resides in Vilsnanda Kuja, situated on the west of Ragadev Kuja.

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