Verses Most Quoted by Srila Prabhupada

VERSES MOST QUOTED BY SRILA PRABHUPADA
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hare krsna hare krsna
sarva-dharman parityajya
janma karma ca me divyam
isvarah paramah krsnah
bahunam janmanam ante
brahma-bhutah prasannatma
dehino 'smin yatha dehe
daivi hy esa guna-mayi
man-mana bhava mad-bhakto
prakrteh kriyamanani
janmady asya yatah
isvarah sarva-bhutanam
sarvasya caham hrdi sannivisto
na te viduh svartha-gatim hi visnum
athato brahma-jijnasa
na mam duskrtino mudhah
aham sarvasya prabhavo
na jayate mriyate va kadacin
ceto-darpana-marjanam
aham brahmasmi
sarvopadhi-vinirmuktam
sa vai pumsam paro dharmo
sravanam kirtanam visnoh
nityo nityanam cetanas cetananam
mam ca yo 'vyabhicarena
bhoktaram yajna-tapasam
anyabhilasita-sunyam
harer nama harer nama
manusyanam sahasresu
tad-vijnanartham sa gurum evabhigacchet
yasyatma-buddhih kunape tri-dhatuke
evam parampara-praptam
indriyarthesu vairagyam
catur-varnyam maya srstam
mamaivamso jiva-loke
yada yada hi dharmasya
bhaktya mam abhijanati
na tasya karyam karanam ca vidyate
atah sri-krsna namadi
mayadhyaksena prakrtih
mattah parataram nanyat
vadanti tat tattva-vidas
paritranaya sadhunam
yare dekha tare kaha, krsna upadesa
sarva-yonisu kaunteya
ete camsa-kalah pumsam
ye 'nye 'ravindaksa vimukta-maninas
yoginam api sarvesam
tad viddhi pranipatena
patram puspam phalam toyam
vidya-vinaya-sampanne
param brahma param dhama
trnad api sunicena
isavasyam idam sarvam
tesam satata-yuktanam
dharmah svanusthitah pumsam

SOURCE
_________________

Kali-S Upan.
Bg 18.66
Bg 4.9
BSm 5.1
Bg 7.19
Bg 18.54
Bg 2.13
Bg 7.14
Bg 9.34 / 18.65
Bg 3.27
VSutra 1.1.2
Bg 18.61
Bg 15.15
SB 7.5.31
VSutra 1.1.1
Bg 7.15
Bg 10.8
Bg 2.20
CC Ant 20.12
Brhad A. Upan.
Narada Panc.
SB 1.2.6
SB 7.5.23
Katha Upan.
Bg 14.26
Bg 5.29
BRS 1.1.11
Brhad. N. Pur.
Bg 7.3
Mund. Upan.
SB 10.84.13
Bg 4.2
Bg 13.9
Bg 4.13
Bg 15.7
Bg 4.7
Bg 18.55
Sveta. Upan.
Padma Pur.
Bg 9.10
Bg 7.7
SB 1.2.11
Bg 4.8
CC Mad 7.128
Bg 14.4
SB 1.3.28
SB 10.2.32
Bg 6.47
Bg 4.34
Bg 9.26
Bg 5.18
Bg 10.12
CC Ant 20.21
Isa Upan.
Bg 10.10
SB 1.2.8
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mayy asakta-manah partha
purusah prakrti-stho hi
yajnarthat karmano 'yatra
bhumir apo 'nalo vayuh
nayam deho deha-bhajam nrloke
janmady asya yato 'nvayad
mam upetya punar janma
imam vivasvate yogam
yasyasti bhaktir bhagavaty akincana
avajananti mam mudha
yanti deva-vrata devan
premanjana-cchurita bhakti-vilocanena
srnvatam sva-kathah krsnah
matir na krsne paratah svato va
bharata-bhumite haila manusya-janma-yara
krsna-varnam tvisakrsnam
advaitam acyutam anadim ananta-rupam
ye yatha mam prapadyante
tarko 'pratisthah srutayo vibhinna
karmana daiva-netrena
jivera svarupa haya--krsnera nitya-dasa
bhuta-gramah sa evayam
mam hi partha vyapasritya
atah pumbhir dvija-srestha
ananda-cinmaya-rasa-pratibhavitabhis
dharmam tu saksat bhagavat-pranitam
maya tatam idam sarvam
brahmanda bhramite kona bhagyavan jiva
nunam pramattah kurute vikarma
pumsah striya mithuni-bhavam etam
eko 'py asau racayitum jagad-anda-kotim
ahara-nidra-bhaya-maithunam ca
na tad bhasayate suryo
dharmah projjhita-kaitavo 'tra
kaumara acaret prajno
vasudeve bhagavati
samo damas tapah saucam
yesam tv anta-gatam papam
tasmad gurum prapadyeta
a-brahma-bhuvanal lokah
yasya prabha prabhavato jagad-anda-koti
tasyaiva hetoh prayateta kovido
cintmani-prakara-sadmasu kalpa-vrksa
jnane prayasam udapasya namanta eva
urdhvam gacchanti sattva-stha
apareyam itas tv anyam
yasya prasadad bhagavat-prasado
raso 'ham apsu kaunteya
satatam kirtayanto mam
ksipram bhavati dharmatma
brahma satyam jagan mithya
yam yam vapi smaran bhavam
mahatmanas tu mam partha
api cet su-duracaro
annad bhavanti bhutani
jalaja nava-laksani

SOURCE
_________________

Bg 7.1
Bg 13.22
Bg 3.9
Bg 7.4
SB 5.5.1
SB 1.1.1
Bg 8.15
Bg 4.1
SB 5.18.12
Bg 9.11
Bg 9.25
BSm 5.38
SB 1.2.17
SB 7.5.30
CC Adi 9.41
SB 11.5.32
BSm 5.33
Bg 4.11
Mahabharata
SB 3.31.1
CC Mad 20.108
Bg 8.19
Bg 9.32
SB 1.2.13
BSm 5.37
SB 6.3.19
Bg 9.4
CC Mad 19.151
SB 5.5.4
SB 5.5.8
BSm 5.35
Hitopadesa
Bg 15.6
SB 1.1.2
SB 7.6.1
SB 1.2.7
Bg 18.42
Bg 7.28
SB 11.3.21
Bg 8.16
BSm 5.40
SB 1.5.18
BSm 5.29
SB 10.14.3
Bg 14.18
Bg 7.5
Gurvastakam 8
Bg 7.8
Bg 9.14
Bg 9.31
Shankara
Bg 8.6
Bg 9.13
Bg 9.30
Bg 3.14
Padma Pur.
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jalaja nava-laksani
prayen alpayusah sabhya
yan maithunadi-grhamedhi-sukham
paras tasmat tu bhavo 'nyo
yam brahma-varunendra-rudra-marutah
sa vai manah krsna-padaravindayor
matra-sparsas tu kaunteya
acintya-bhedabheda-tattva
krsi-go-raksya-vanijyam
sa evayam maya te 'dya
na dhanam na janam na sundarim
tat sadhu manye 'sura-varya dehinam
yasyaika-nisvasita-kalam athavalambhya
srotavyadini rajendra
atha va bahunaitena
kaler dosa-nidhe rajan
namo maha-vadanyaya
visaya vinivartante
nehabhikrama-naso 'sti
nasta-prayesu abhadresu
samasrita ye pada-pallava-plavam
ksetra-jnam capi mam vidhi
na me viduh sura-ganah
asocyan anvasocas tvam
janmana jayate sudrah
tapasa brahmacaryena
kamasya nendriya-pritir
kamais tais tair hrta-jnanah
naivodvije para duratyaya-vaitaranyas
naham prakasah sarvasya
prapya punya-krtam lokan
prthivite ache yata nagaradi-grama
anasaktasya visayan
aisvarasya samagrasya
varnasramacaravata
yasya deve para bhaktir
catur-vidha bhajante mam
sarvam khalv idam brahma
kiba vipra, kiba nyasi, sudra kene naya
yad yad acarati sresthas
anarthopasamam saksat
nitya-siddha krsna-prema
amanitvam adambhitvam
nasto mohah smrtir labdha
kirata-hunandhra-pulinda-pulkasa
mahat-sevam dvaram ahur vimuktes
adau sraddha tatah sadhu-sanga
tada rajas-tamo-bhavah
ajo 'pi sann avyayatma
asraddadhanah purusa
yac-caksur esa savita sakala-grahanam
sva-vid-varahostra-kharaih
ananyas cintayanto mam
akamah sarva-kamo va
satam prasangam mama virya-samvido
krte yad dhyayato visnum

SOURCE
_________________

Padma Pur.
SB 1.1.10
SB 7.9.45
Bg 8.20
SB 12.13.1
SB 9.4.18
Bg 2.14
Sandarbhas
Bg 18.44
Bg 4.3
CC Ant 20.29
SB 7.5.5
BSm 5.48
SB 2.1.2
Bg 10.42
SB 12.3.51
CC Mad 19.53
Bg 2.59
Bg 2.40
SB 1.2.18
SB 10.14.58
Bg 13.3
Bg 10.2
Bg 2.11
Unknown
SB 6.1.13
SB 1.2.10
Bg 7.20
SB 7.9.43
Bg 7.25
Bg 6.41
CBhagavata
BRS 1.2.255
Visnu Pur.
Visnu Pur.
Svet. Upan.
Bg 7.16
Chand. Upan.
CC Adi 8.128
Bg 3.21
SB 1.7.6
CC Mad 22.107
Bg 13.8
Bg 18.73
SB 2.4.18
SB 5.5.2
BRS 1.4.15
SB 1.2.19
Bg 4.6
Bg 9.3
BSm 5.52
SB 2.3.19
Bg 9.22
SB 2.3.10
SB 3.25.25
SB 12.3.52
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srsti-sthiti-pralaya-sadhana-saktir eka
ittham satam brahma-sukhanubhutya
svayambhur narada sambhuh
raja-vidya raja-guhyam
prapancikataya buddhya
gurur na sa syat sva-jano na sa syat
yah sastra-vidhim utsrjya
ramadi-murtisu kala-niyamena tisthan
saksad-dharitvena samasta-sastrair
bhaktih paresanubhavo viraktir
parabhavas tavad abodha-jato
namo brahmanya-devaya
titiksavah karunikah

SOURCE
_________________

BSm 5.44
SB 10.12.11
SB 6.3.20
Bg 9.2
BRS 1.2.256
SB 5.5.18
Bg 16.23
BSm 5.39
Gurvastakam 7
SB 11.2.42
SB 5.5.5
Visnu Pur.
SB 3.25.21

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1
rla Prabhupda lokas
Selected Verses from the Various
Books of His Divine Grace
A.C. Bhaktivedanta Swami Prabhupda
Founder-crya of the International Society for Ka Consciousness
Compiled by The Bhaktivedanta Archives

1. Auspicious Invocation Mantras
2. Bhagavad-gt
3. rmad Bhgavatam
4. Caitanya-caritmta
5. Govindam Prayers: r Brahma-sahit
6. Vednta-stra
7. The Upaniads
8. Caitanya Bhgavata
9. Six Gosvms & Others
10. Puras
11. Mahbhrata
12. Other Vedic Literatures
13. Previous cryas
14. Bhaktivinoda hkura
15. Narottama dsa hkura
16. Jayadeva Gosvm
17. Nti stra by Cakya Paita
18. Non Devotees
19. Quotes from Other Sources

Auspicious Invocation Mantras
Auspicious Invocation Mantras

2
r guru-prama
o ajna-timirndhasya jnjana-alkay
cakur unmlita yena tasmai r-gurave nama
oaddress; ajnaof ignorance; timiraby the darkness; andhasyaof one who
was blinded; jna-ajanaby the ointment of spiritual knowledge; alkayby a
medical instrument called a alkay which is used to apply medical ointment to eyes
afflicted with cataracts; cakueyes; unmlitamwere opened; yenaby whom;
tasmaiunto him; r-guraveunto my spiritual master; namaobeisances.
I offer my respectful obeisances unto my spiritual master, who has opened my eyes,
which were blinded by the darkness of ignorance, with the torchlight of knowledge.
mka karoti vcla
pagu laghayate girim
yat-kp tam aha vande
r guru dina-traam

mkama dumb man; karotimakes; vclaman eloquent speaker; paguma
lame man; langhayatecause to cross over; girima mountain; yat-kpwhose
mercy; tamunto Him; ahamI; vandeoffer obeisances; r gurum(my)
spiritual master; dinathe fallen/poor; traamdelivers.
I offer my respectful obeisances unto my spiritual master, the deliverer of all fallen
souls, whose mercy turns the dumb into eloquent speakers, and enables the lame to
cross mountains.
(Adapted from Bhavrtha Dipik, Magala Stotram 1)
Magalcaraa
vande 'ha r-guro r-yuta-pada-kamala r-gurn vaiav ca
r-rpa sgrajta saha-gaa-raghunthnvita ta sa-jvam
sdvaita svadhta parijana-sahita ka-caitanya-deva
r-rdh-ka-pdn saha-gaa-lalit-r-vikhnvit ca
vandeoffer my respectful obeisances; ahamI; r-guroof my spiritual master;

3
r-yuta-pada-kamalamunto the opulent lotus feet; r-gurnunto the spiritual
masters; vaiavnunto all Vaiavas; caand; r-rpamunto rla Rpa
Gosvm; sa-agra-jtamwith his elder brother, r Santana Gosvm; saha-gaa
raghuntha-anvitamwith Raghuntha dsa Gosvm and his associates; tamunto
him; sa-jvamwith Jva Gosvm; sa-advaitamwith Advaita crya; sa-
avadhtamwith Lord Nitynanda; parijanasahitamand with all the other
associates; ka-caitanya-devamunto Lord r Ka Caitanya Mahprabhu; r-
rdha-ka-pdnunto the lotus feet of Rdh and Ka; saha-gana-with
associates; lalit-r-vikh-anvitanaccompanied by Lalit and r Vikh; ca
also.
I offer my respectful obeisances unto the lotus feet of my spiritual master and of all
other preceptors on the path of devotional service. I offer my respectful obeisances
unto all the Vaiavas and unto the Six Gosvms, including rla Rpa Gosvm,
rla Santana Gosvm, Raghuntha dsa Gosvm, Jva Gosvm, and their
associates. I offer my respectful obeisances unto r Advaita crya Prabhu, r
Nitynanda Prabhu, r Caitanya Mahprabhu and all His devotees, headed by
rvsa hkura. I then offer my respectful obeisances unto the lotus feet of Lord
Ka, rmat Rdhr, and all the gops, headed by Lalit and Viakh.

r Rpa Gosvm Prama
r-caitanya-mano-'bha sthpita yena bh-tale
svaya rpa kad mahya dadti sva-padntikam
r-caitanyaof Lord Caitanya; manawithin the mind; abhamwhat is
desired; sthpitamestablished; yenaby whom; bh-taleon the surface of the
globe; svayamhimself; rparla Rpa Gosvm; kadwhen; mahyamunto
me; dadtiwill give; svahis own; padalotus feet; ntikamproximity to.
When will rla Rpa Gosvm Prabhupda, who has established within this material
world the mission to fulfill the desire of Lord Caitanya, give me shelter under his
lotus feet?

rla Prabhupda Praati

4
nama o viu-pdya ka-preya bh-tale
rmate bhaktivednta-svmin iti nmine
namaobeisances; oaddress; viu-pdyaunto him who is at the feet of
Lord Viu; ka-prehyawho is very dear to Lord Ka; bh-taleon the
earth; rmateall-beautiful; bhaktivednta-svminA.C. Bhaktivednta Swmi;
itithus; nminewho is named.
I offer my respectful obeisances unto His Divine Grace A.C. Bhaktivedanta Swami
Prabhupda, who is very dear to Lord Ka on this earth, having taken shelter at His
lotus feet.

namas te srasvate deve gaura-v-pracrie
nirviea-nyavdi-pctya-dea-trie
namaobeisances; teunto you; srasvate deveservant of Bhaktisiddhnta
Sarasvat Gosvm; gaura-vthe message of Lord Caitanya; pracriewho are
preaching; nirvieafrom impersonalism; nya-vdifrom voidism; pctya
Western; deacountries; triewho are delivering.
Our respectful obeisances are unto you, O spiritual master, servant of Sarasvat
Gosvm. You are kindly preaching the message of Lord Caitanyadeva and delivering
the Western countries, which are filled with impersonalism and voidism.

rla Bhaktisiddhnta Sarasvat Praati
nama o viu-pdya ka-prehya bh-tale
rmate bhaktisiddhnta-sarasvatti nmine
I offer my respectful obeisances unto His Divine Grace Bhaktisiddhnta Sarasvat
Gosvm hkura, who is very dear to Lord Ka, having taken shelter at His lotus
feet.
r-vrabhnav-dev-dayitya kpbdhaye
ka-sambandha-vijna-dyine prabhave nama
r-vrabhnav-dev-dayityaunto r Vrabhnav-dev-dayita dsa, the servant
of the lover of rmt Rdhr; kp-abdhayewho is an ocean of mercy; ka-
sambandhaof the relationship with Ka; vijnaof the science; dyinewho is

5
the deliverer; prabhaveunto the master; namaobeisances.
I offer my respectful obeisances to rla Vrabhnav-dev-dayita dsa [another name
of rla Bhaktisiddhnta Sarasvat], who is favored by rmat Rdhr and who is
the ocean of transcendental mercy and the deliverer of the science of Ka.

mdhuryojjvala-premhya-r-rpnuga-bhaktida-
r-gaura-karu-akti-vigrahya namo 'stu te
mdhuryaconjugal; ujjvalabrilliant; premalove; hyaenriched with; r-
rpa-anugafollowing rla Rpa Gosvm; bhakti-dadelivering devotional
service; r-gauraof Lord Caitanya Mahprabhu; karuof the mercy; akti
energy; vigrahyaunto the personified; namaobeisances; astulet there be;
teunto you.
I offer my respectful obeisances unto you, the personified energy of r Caitanya
Mahprabhu's mercy, who delivers devotional service enriched with conjugal love of
r r Rdh and Ka, coming exactly in the line of revelation of rla Rpa
Gosvm.

namas te gaura-v-r-mrtaye dna-trie
rpnuga-viruddhpasiddhnta-dhvnta-hrie
namaobeisances; teunto you; gaura-vteachings of Lord Caitanya; r-
mrtayeunto the personified; dnaof the fallen; trieunto the deliverer;
rpa-anugathe philosophy that follows the teachings of rla Rpa Gosvm;
viruddhaagainst; apasiddhntaof unauthorized statements; dhvntathe
darkness; hrieunto you who are removing.
I offer my respectful obeisances unto you, who are the personified teachings of Lord
Caitanya. You are the deliverer of the fallen souls. You do not tolerate any statement
against the teachings of devotional service enunciated by rla Rpa Gosvm.

rla-Gaurakiora-Praati
namo gaura-kiorya skd-vairgya-mrtaye
vipralambha-rasmbhodhe pdmbujya te nama

6
namaobeisances; gaura-kioryaunto Gaura-kiora dsa Bbj; skt
directly; vairgyarenunciation; mrtayeunto the personified; vipralambhaof
separation from Ka; rasaof the mellow; ambodheO ocean; pda-ambujya
unto the lotus feet; teyour; namaobeisances.
I offer my respectful obeisances unto rla Gaurakiora dsa Bbj Mahrja [the
spiritual master of rla Bhaktisiddhnta Sarasvat], who is renunciation personified.
He is always merged in a feeling of separation and intense love of Ka.

rla-Bhaktivinoda-Praati
namo bhaktivinodya sac-cid-nanda-nmine
gaura-akti-svarpya rpnuga-varya te
namaobeisances; bhaktivinodyaunto rla Bhaktivinoda hkura; sat-cit-
nanda-nmineknown as Saccidnanda; gauraof Lord Caitanya; aktienergy;
svarpyaunto the personified; rpa-anuga-varyawho is a revered follower of
rla Rpa Gosvm; teunto you.
I offer my respectful obeisances unto rla Saccidnanda Bhaktivinoda, who is the
transcendental energy of r Caitanya Mahprabhu. He is a strict follower of the
Gosvms, headed by rla Rpa Gosvm.

rla-Jaganntha-Praati
gaurvirbhva-bhmes tva nirde saj-jana-priya
vaiava-srvabhauma r-jagannthya te nama
gauraof Lord Caitanya; virbhvaof the appearance; bhmeof the place;
tvamyou; nirdethe indicator; sat-janato all saintly persons; priyadear;
vaiavaof the Vaiavas; srvabhaumachief; r-jagannthyaunto
Jaganntha dsa Bbj; teunto you; namaobeisances.
I offer my respectful obeisances to rla Jaganntha dsa Bbj, who is respected by
the entire Vaiava community and who confirmed the discovery of the place where
Lord Caitanya appeared.

7
r Vaiava Prama
vch-kalpatarubhya ca kp-sindhubhya eva ca
patitn pvenebhyo vaiavebhyo namo nama
vch-kalpa-tarubhyawho are desire trees; caand; kpof mercy;
sindhubhyawho are oceans; evacertainly; caand; patitnmof the fallen
souls; pvanebhyawho are the purifiers; vaiavebhyaunto the Vaiavas;
nama namarepeated obeisances.
I offer my respectful obeisances unto all the Vaiava devotees of the Lord. They are
just like desire trees who can fulfill the desires of everyone, and they are full of
compassion for the fallen conditioned souls.

r Gaurga Prama
namo mah-vadnyya ka-prema-pradya te
kya ka-caitanya-nmne gaura-tvie nama
namaobeisances; mah-vdanyyawho is most munificent and charitably
disposed; ka-premalove of Ka; pradyawho can give; teunto You;
kyaunto Ka, the original Personality of Godhead; ka-caitanya-nmne
under the name Ka Caitanya; gaura-tviewhose complexion is golden like
rmat Rdhr's; namaobeisances.
O most munificent incarnation! You are Ka Himself appearing as r Ka
Caitanya Mahprabhu. You have assumed the golden color of rmt Rdhr, and
You are widely distributing pure love of Ka. We offer our respectful obeisances
unto You.

r Paca-tattva Prama
paca-tattvtmaka ka bhakta-rpa-svarpakam
bhaktvatra bhaktkhya nammi bhakta-aktikam
paca-tattva-atmakacomprehending the five transcendental subject matters;
kamunto Lord Ka; bhakta-rpain the form of a devotee; sva-rpakamin

8
the expansion of a devotee; bhakta-avatramin the incarnation of a devotee;
bhakta-khyamknown as a devotee; nammiI offer my obeisances; bhakta-
aktikamthe energy of the Supreme Personality of Godhead, who supplies energy
to the devotee.
I offer my obeisances unto the Supreme Lord, Ka, who is nondifferent from His
features as a devotee, devotional manifestation, devotional incarnation, pure devotee
and devotional energy.

r Ka Prama
he ka karu-sindho dna-bandho jagat-pate
gopea gopik-knta rdh-knta namo 'stu te
heO; kaKa; karu-sindhoocean of mercy; dnaof the distressed;
bandhoO friend; jagatof the universe; pateO Lord; gopa-aO master of the
cowherd men; gopik-kntaO lover of the gops; rdh-kntaO lover of
Rdhr; namaobeisances; astulet there be; teunto You.
O my dear Ka, O ocean of mercy, O friend of the distressed and the source of
creation, O master of the cowherd men and the lover of the gops, especially
Rdhr, I offer my respectful obeisances unto You.

Sambandhdhideva Prama
jayat suratau pagor mama manda-mater gat
mat-sarvasva-padmbhojau rdh-madana-mohanau
jayatmall glory to; su-rataumost merciful, or attached in conjugal love;
pagoof one who is lame; mamaof me; manda-matefoolish; gatrefuge;
matmy; sarva-svaeverything; pada-ambhojauwhose lotus feet; rdh-madana-
mohanauRdhr and Madana-mohana.
Glory to the all-merciful Rdh and Madana-mohana! I am lame and ill advised, yet
They are my directors, and Their lotus feet are everything to me.

9
Abhideydhideva Prama
dvyad-vndraya-kalpa-drumdha
rmad-ratngra-sihsana-sthau
rmad-rdh-rla-govinda-devau
prelbhi sevyamnau smarmi
dvyatshining; vnda-arayain the forest of Vndvana; kalpa-drumadesire
tree; adhabeneath; rmatmost beautiful; ratna-grain a temple of jewels;
siha-sana-sthausitting on a throne; rmatvery beautiful; rdhrmt
Rdhr; rla-govinda-devauand r Govindadeva; preha-lbhiby most
confidential associates; sevyamnaubeing served; smarmiI remember.
In a temple of jewels in Vndvana, underneath a desire tree, r r Rdh-Govinda,
served by Their most confidential associates, sit upon an effulgent throne. I offer my
humble obeisances unto Them.

Prayojandhideva Prama
rmn rsa-rasrambh va-vaa-taa-sthita
karan veu-svanair gopr gopntha riye 'stu na
rmnmost beautiful; rsaof the rsa dance; rasaof the mellow; rambh
the inaugurator; va-vaaof the name Vavaa; taaon the shore; sthita
standing; karanattracting; veuof the flute; svanaiby the sounds; gop
the gops; gop-nthamaster of the gops; riyebenediction; astulet there be;
naunto us.
r rla Gopntha, who originated the transcendental mellow of the rsa dance,
stands on the shore in Vavaa and attracts the attention of the cowherd damsels
with the sound of His celebrated flute. May they all confer upon us their benediction.

r Rdh Prama
tapta-kcana-gaurgi rdhe vndvanevari
vabhnu-sute devi praammi hari-priye

10
taptamolten; kcanalike gold; gaurafair complexion; agiwhose body;
rdheO Rdhr; vndvana-varithe Queen of Vndvana; vabhnu-sute
O daughter of King Vabhnu; deviO goddess; praammiI offer my respects;
hari-priyevery dear to Lord Ka.
I offer my respectful obeisances to rmt Rdhr, whose bodily complexion is like
molten gold and who is the Queen of Vndvana. You are the daughter of King
Vabhnu, and You are very dear to Lord Ka.

Paca-tattva Mah-mantra
jaya r-ka-caitanya prabhu-nitynanda
r-advaita gaddhara rvsdi-gaura-bhakta vnda
jayaall glories; r-ka-caitanyaLord Ka, who has descended in the age of
Kali as Lord r Ka Caitanya Mahprabhu; prabhu-nitynanda; Lord Nitynanda,
the incarnation of Lord Baladeva; r-advaitaAdvaita crya, the incarnation of
Mah Viu; gaddharaGaddhara Paita, the incarnation of rmt Rdhr;
rvsdirvsa hkura, the incarnation of Nrada Muni; gaura-bhakta vnda
all the followers of these five.
All glories to Lord r Ka Caitanya Mahprabhu, Lord Nitynanda, Advaita
crya, Gaddhara Paita Prabhu, rvsa hkura and all those devotees who
follow in their footsteps.

Hare Ka Mah-mantra
hare ka hare ka ka ka hare hare
hare rma hare rma rma rma hare hare
harermti Rdhr (the divine energy of the Lord); kathe all-attractive
Supreme Personality of Godhead; rmaLord Ka, who is the reservoir of
pleasure (a name for Ka is Rdh-ramaa, the giver of pleasure to rmti
Rdhr). This holy name also means Lord Rmacandra or Lord Balarma.
O rmti Rdhr (the divine energy of the Lord Ka), O all-attractive reservoir
of pleasure, Lord r Ka, please engage me in Your loving devotional service.

11
r r Gurv-aaka
By rla Vivantha Cakravart hkura
r r Gurv-aaka (1)
sasra-dvnala-lha-loka
trya kruya-ghanghanatvam
prptasya kalya guravasya
vande guro r-cararavindam
sasraof material existence; dva-analaby the forest fire; lhaafflicted;
lokathe people; tryato deliver; kruyaof mercy; ghanghana-tvamthe
quality of a cloud; prptasyawho has obtained; kalyaauspicious; guaof
qualities; aravasyawho is an ocean; vandeI offer obeisances; guroof my
spiritual master; rauspicious; caraa-aravindamunto the lotus feet.
The spiritual master is receiving benediction from the ocean of mercy. Just as a cloud
pours water on a forest fire to extinguish it, so the spiritual master delivers the
materially afflicted world by extinguishing the blazing fire of material existence. I
offer my respectful obeisances unto the lotus feet of such a spiritual master, who is an
ocean of auspicious qualities.

r r Gurv-aaka (2)
mahprabho krtana-ntya-gta-
vditra-mdyan-manaso rasena
romca-kampru-taraga-bhjo
mahprabhoof Lord Caitanya Mahprabhu; krtanaby chanting; ntya
dancing; gtasinging; vditraplaying musical instruments; mdyatgladdened;
manasawhose mind; rasenadue to the mellows of pure devotion; romca
standing up of the bodily hair; kampaquivering of the body; aru-taraga
torrents of tears; bhjawho feels; vandeI offer obeisances; guroof my

12
Chanting the holy name, dancing in ecstasy, singing, and playing musical instruments,
the spiritual master is always gladdened by the sakrtana movement of Lord Caitanya
Mahprabhu. Because he is relishing the mellows of pure devotion within his mind,
sometimes his bodily hairs stand on end, he feels quivering in his body, and tears flow
from his eyes like waves. I offer my respectful obeisances unto the lotus feet of such a
spiritual master.

r r Gurv-aaka (3)
r-vigrahrdhana-nitya-nn-
gra-tan-mandira-mrjandau
yuktasya bhakt ca niyujato 'pi
r-vigrahaof the Deity forms of the Lord in the temple; rdhanaworshiping;
nityaalways, daily; nnwith various; graclothing and ornaments; tatof
their Lordships; mandiraof the temple; mrjana-dauin the cleaning, etc.;
yuktasyawho is engaged; bhaktnhis disciples; caand; niyujatawho
engages; apialso; vandeI offer my obeisances; guroof my spiritual master;
rauspicious; caraa-aravindamunto the lotus feet.
The spiritual master is always engaged in the temple worship of r r Rdh and
Ka. He also engages his disciples in such worship. They dress the Deities in
beautiful clothes and ornaments, clean Their temple, and perform other, similar
worship of the Lord. I offer my respectful obeisances unto the lotus feet of such a
spiritual master.

r r Gurv-aaka (4)
catur-vidha-r-bhagavat-prasda-
svdv-anna-tptn hari-bhakta-saghn
ktvaiva tpti bhajata sadaiva
catufour; vidhakinds; rholy; bhagavat-prasdawhich have been offered to
Ka; svdupalatable; annaby foods; tptnspiritually satisfied; hariof

13
Ka; bhakta-saghnthe devotees; ktvhaving made; evathus; tptim
satisfaction; bhajatawho feels; sadalways; evacertainly; vandeI offer my
obeisances; guroof my spiritual master; rauspicious; caraa-aravindamunto
the lotus feet.
The spiritual master is always offering Ka four kinds of delicious food [analyzed as
that which is licked, chewed, drunk and sucked]. When the spiritual master sees that
the devotees are satisfied by eating bhagavat-prasdam, he is satisfied. I offer my
respectful obeisances unto the lotus feet of such a spiritual master.

r r Gurv-aaka (5)
r-rdhik-mdhavayor apra-
mdhurya-ll-gua-rpa-nmnm
prati-kasvdana-lolupasya
r-rdhikof rmat Rdhr; mdhavayoof Lord Mdhava (Ka);
apraunlimited; mdhuryaconjugal; llpastimes; guaqualities; rpa
forms; nmnmof Their holy names; pratikaaat every moment; svdana
relishing; lolupasyawho aspires after; vandeI offer obeisances; guroof my
The spiritual master is always eager to hear and chant about the unlimited conjugal
pastimes of r r Rdhik and Mdhava, and about Their qualities, names and
forms. The spiritual master aspires to relish these at every moment. I offer my
respectful obeisances unto the lotus feet of such a spiritual master.

r r Gurv-aaka (6)
nikuja-yno rati-keli-siddhyai
y ylibhir yuktir apekay
tatrti-dkyd ati-vallabhasya
nikuja-ynoof Rdh and Ka; raticonjugal love; keliof the pastimes;
siddhyaifor the perfection; y ywhatever; libhiby the gops; yukti

14
arrangements; apekaydesirable; tatrain that connection; ati-dkyt
because of being very expert; ativallabhasyawho is very dear; vandeI offer
the lotus feet.
The spiritual master is very dear, because he is expert in assisting the gops, who at
different times make different tasteful arrangements for the perfection of Rdh and
Ka's conjugal loving affairs within the groves of Vndvana. I offer my most
humble obeisances unto the lotus feet of such a spiritual master.

r r Gurv-aaka (7)
skd-dharitvena samasta-strair
uktas tath bhvyata eva sadbhi
kintu prabhor ya priya eva tasya
sktdirectly; hari-tvenawith the quality of Hari; samastaall; straiby
scriptures; uktaacknowledged; taththus; bhvyateis considered; evaalso;
sadbhiby great saintly persons; kintuhowever; prabhoof the Lord; ya
who; priyadear; evacertainly; tasyaof him (the guru); vandeI offer
the lotus feet.
The spiritual master is to be honored as much as the Supreme Lord because he is the
most confidential servitor of the Lord. This is acknowledged in all revealed scriptures
and followed by all authorities. Therefore I offer my respectful obeisances unto the
lotus feet of such a spiritual master, who is a bona fide representative of r Hari
[Ka].

r r Gurv-aaka (8)
yasya prasdd bhagavat-prasdo
yasyprasdn na gati kuto 'pi
dhyyan stuvas tasya yaas tri-sandhya

15
yasyaof whom (the spiritual master); prasdtby the grace; bhagavatof Ka;
prasdathe mercy; yasyaof whom; aprasdtwithout the grace; nanot;
gatimeans of advancement; kuta apianywhere; dhyyanmeditating upon;
stuvanpraising; tasyaof him (the spiritual master); yaathe glory; tri-
sandhyamthree times a day (sunrise, noon and sunset); vandeI offer obeisances;
guroof my spiritual master; rauspicious; caraa-aravindamunto the lotus
feet.
By the mercy of the spiritual master one receives the benediction of Ka. Without
the grace of the spiritual master, one cannot make any advancement. Therefore, I
should always remember and praise the spiritual master. At least three times a day I
should offer my respectful obeisances unto the lotus feet of my spiritual master.
r r a-gosvmy-aaka
By rnivsa crya
r r a-gosvmy-aaka (1)
kotkrtana-gna-nartana-parau premmtmbho-nidh
dhrdhra-jana-priyau priya-karau nirmatsarau pjitau
r-caitanya-kp-bharau bhuvi bhuvo bhrvahantrakau
vande rpa-santanau raghu-yugau r-jva-goplakau
kaof Ka; utkrtanachanting loudly; gnasinging; nartanadancing;
parauwho are absorbed; prema-amtathe nectar of love of God; ambha-nidh
like oceans; dhra-adhrajanato the gentle and the ruffians; priyauwho are
dear; priya-karauwho are all-pleasing; nirmatsarauwho are nonenvious;
pjitauwho are all-worshipable; r-caitanyaof r Caitanya; kp-bharauwho
are bearing the mercy; bhuviin the world; bhuvaof the world; bhrathe
burden; avahantrakauwho dispel; vandeI offer my respectful obeisances;
rpaunto rla Rpa Gosvm; santanauunto rla Santana Gosvm; raghu-
yugauunto the two Raghus, i.e. rla Raghuntha dsa Gosvm and rla
Raghuntha Bhaa Gosvm; r-jvaunto rla Jva Gosvm; goplakauand
unto rla Gopla Bhaa Gosvm.

16
I offer my respectful obeisances unto the Six Gosvms, namely r Rpa Gosvm,
r Santana Gosvm, r Raghuntha Bhaa Gosvm, r Raghuntha dsa
Gosvm, r Jva Gosvm and r Gopla Bhaa Gosvm, who are always engaged
in loudly chanting the holy name of Ka and dancing. They are just like the ocean
of love of God, and they are popular both with the gentle and with the ruffians
because they are not envious of anyone. Whatever they do, they are all pleasing to
everyone, and they are fully blessed by Lord Caitanya. Thus they are engaged in
missionary activities meant to deliver all the conditioned souls in the material
universe.

nn-stra-vicraaika-nipuau sad-dharma-sasthpakau
lokn hita-kriau tri-bhuvane mnyau araykarau
rdh-ka-padravinda-bhajannandena mattlikau
nnstravarious scriptures; vicraain scrutinizingly studying; eka
nipuauwho are uniquely expert; sat-dharmaof eternal religious principles;
sasthpakauwho are the establishers; loknmfor all human beings; hita-
kriauwho are the performers of beneficial activities; tri-bhuvanethroughout
the three worlds; mnyauwho are worthy of honor; araykarauwho are worth
taking shelter of; rdh-kaof Rdh and Ka; pada-aravindaat the lotus
feet; bhajana-nandenain the bliss of worshiping; mattlikauwho are intoxicated
with the mood of the gops; vandeI offer my respectful obeisances; rpaunto
rla Rpa Gosvm; santanauunto rla Santana Gosvm; raghu-yugauunto
the two Raghus, i.e. rla Raghuntha dsa Gosvm and rla Raghuntha Bhaa
Gosvm; r-jvaunto rla Jva Gosvm; goplakauand unto rla Gopla
Bhaa Gosvm.
Gosvm, r Jva Gosvm and r Gopla Bhaa Gosvm, who are very expert in
scrutinizingly studying all the revealed scriptures with the aim of establishing eternal
religious principles for the benefit of all human beings. Thus they are honored all over
the three worlds, and they are worth taking shelter of because they are absorbed in
the mood of the gops and are engaged in the transcendental loving service of r r

17
Rdh and Ka.

r-gaurga-gunuvarana-vidhau raddh-samddhy-anvitau
ppottpa-nikntanau tanu-bht govinda-gnmtai
nandmbudhi-vardhanaika-nipuau kaivalya-nistrakau
r-gaurgaof Lord Caitanya; guathe qualities; anuvaranaof narrating;
vidhauin the process; raddhof faith; samddhiwith an abundance; anvitau
who are endowed with; ppa-uttpathe distress of sinful reactions; nikntanau
who remove; tanu-bhtmof the embodied souls; govindaabout Lord Govinda;
gna-amtaiby the nectarean songs; nanda-ambudhithe ocean of
transcendental bliss; vardhanaincreasing; eka-nipuauuniquely expert; kaivalya-
nistrakauwho are the saviors from impersonal liberation; vandeI offer my
respectful obeisances; rpaunto rla Rpa Gosvm; santanauunto rla
Santana Gosvm; raghu-yugauunto the two Raghus, i.e. rla Raghuntha dsa
Gosvm and rla Raghuntha Bhaa Gosvm; r-jvaunto rla Jva Gosvm;
goplakauand unto rla Gopla Bhaa Gosvm.
Gosvm, r Jva Gosvm and r Gopla Bhaa Gosvm, who are very much
enriched in understanding Lord Caitanya and who are thus expert in narrating His
transcendental qualities. They can purify all conditioned souls from the reactions of
their sinful activities by pouring upon them transcendental songs about Govinda. As
such, they are very expert in increasing the limits of the ocean of transcendental bliss,
and they are the saviors of the living entities from the devouring mouth of liberation.

tyakv tram aea-maala-pati-re sad tuccha-vat
bhtv dna-gaeakau karuay kaupna-kanthritau
gop-bhva-rasmtbdhi-lahar-kallola-magnau muhur

18
tyakvhaving given up; tramquickly; aeaall; maala-pati-remthe
circle of aristocracy; sadalways; tuccha-vatas insignificant; bhtvhaving
become; dna-gaaof the poor conditioned souls; iakauwho are the protectors;
karuayout of mercy; kaupnaloincloths; kanthand tattered quilts;
aritauwho have accepted; gop-bhvathe mood of the gops; rasa-amta-abdhi
of the ocean of nectarean mellows; lahar-kallolain the ripples and waves;
magnauwho are immersed; muhualways and repeatedly; vandeI offer my
Gosvm, r Jva Gosvm and r Gopla Bhaa Gosvm, who kicked off all
association of aristocracy as insignificant. In order to deliver the poor conditioned
souls, they accepted loincloths, treating themselves as mendicants, but they were
always merged in the ecstatic ocean of the gops' love for Ka and bathed always and
repeatedly in the waves of that ocean.

kjat-kokila-hasa-srasa-gakre mayrkule
nn-ratna-nibaddha-mla-viapa-r-yukta-vndvane
rdh-kam ahar-nia prabhajatau jvrthadau yau mud
kjatcooing; kokilaof cuckoos; hasaof swans; srasaand of cranes; gaa
flocks; akrefilled with; mayrapeacocks; kulecrowded with; nn
ratnawith various jewels; nibaddhamlabound around their bases; viapa
trees; r-yuktaendowed with splendor; vndvanein the forest of Vndvana;
rdh-kamof Rdh and Ka; aha-niamday and night; prabhajatauwho
intensely worship; jvaupon the living entities; arthadauwho bestow the
ultimate goal of life; yauwho; mudwith great delight; vandeI offer my

19
Gosvm, r Jva Gosvm and r Gopla Bhaa Gosvm, who are always engaged
in intensely worshiping r r Rdh and Ka in the transcendental land of
Vndvana, which is filled with peacocks and with flocks of cooing swans, cuckoos,
and cranes. In Vndvana there are also beautiful trees full of fruits and flowers, and
under the trees' roots one can find all valuable jewels. With great delight the
Gosvms bestow upon the living entities the boon of the goal of life.

sakhy-prvaka-nma-gna-natibhi klvasn-ktau
nidrhra-vihrakdi-vijitau ctyanta-dnau ca yau
rdh-ka-gua-smter madhurimnandena sammohitau
sakhy-prvakain a scheduled measurement; nmasinging the holy names;
gnachanting; natibhiand by bowing down; klaavasn-ktauwho pass
their time in this way; nidra-hrasleeping and eating; vihraka-direcreation,
etc.; vijitauwho have conquered; caand; atyantadnauwho are extremely
meek and humble;caand; yauwho; rdh-kaof Rdh and Ka; gua-
smteof remembering the transcendental qualities; madhurimof the
sweetness; nandenaby the bliss; sammohitauwho are completely enchanted;
vandeI offer my respectful obeisances; rpaunto rla Rpa Gosvm;
santanauunto rla Santana Gosvm; raghu-yugauunto the two Raghus, i.e.
rla Raghuntha dsa Gosvm and rla Raghuntha Bhaa Gosvm; r-jva
unto rla Jva Gosvm; goplakauand unto rla Gopla Bhaa Gosvm.
Gosvm, r Jva Gosvm and r Gopla Bhaa Gosvm, who were engaged in
chanting the holy names of the Lord and bowing down in a scheduled measurement.
In this way they utilized their valuable lives, and in executing these devotional
activities they conquered over eating and sleeping and were always meek and humble,
enchanted by remembering the transcendental qualities of the Lord.

20

rdh-kua-tae kalinda-tanay-tre ca vavae
premonmda-vad aea-daay grastau pramattau sad
gyantau ca kad harer gua-vara bhvbhibhtau mud
rdh-kuaof the lake called Rdh-kua; taeon the shore; kalinda-tanay
of the Yamun River (the daughter of Mount Kalinda); treon the bank; caalso;
va-vaeat the banyan tree called Va-vaa; prema-unmdaof the madness
of love of God; vadoccasioned by the force; aea-daayby limitless ecstatic
symptoms; grastauwho are seized; pramattauwho are maddened; sadalways;
gyantauwho sing; caand; kadsometimes; hareof Lord Hari; gua-
varamthe excellent qualities; bhvain ecstasy; abhibhtauwho are
overwhelmed; mudwith delight; vandeI offer my respectful obeisances; rpa
unto rla Rpa Gosvm; santanauunto rla Santana Gosvm; raghu-yugau
unto the two Raghus, i.e. rla Raghuntha dsa Gosvm and rla Raghuntha
Bhaa Gosvm; r-jvaunto rla Jva Gosvm; goplakauand unto rla
Gopla Bhaa Gosvm.
Gosvm, r Jva Gosvm and r Gopla Bhaa Gosvm, who were sometimes on
the bank of the Rdh-kua lake, sometimes on the shores of the Yamun, and
sometimes in Vavaa. At these places they appeared just like madmen in the full
ecstasy of love for Ka, exhibiting different transcendental symptoms in their
bodies, and they were merged in the ecstasy of Ka consciousness.

he rdhe vraja-devike ca lalite he nanda-sno kuta
r-govardhana-kalpa-pdapa-tale klind-vanye kuta
ghoantv iti sarvato vraja-pure khedair mah-vihvalau
he rdheO Rdh; vraja-devkeO Queen of Vraja; caand; lalitO Lalit-

21
sakh; he nanda-snaO son of Nanda Mahrja; kutawhere are you; r-
govardhanaon beautiful Govardhana Hill; kalpa-pdapa-taleat the base of the
desire trees; klind-vanein the forest on the bank of the Yamun; kutawhere
are you?; ghoantauwho are shouting; itithus; sarvataeverywhere; vraja-
purein Vndvana; khedaiby distress; mah-vihvalauwho are greatly agitated;
vandeI offer my respectful obeisances; rpaunto rla Rpa Gosvm;
santanauunto rla Santana Gosvm; raghu-yugauunto the two Raghus, i.e.
rla Raghuntha dsa Gosvm and rla Raghuntha Bhaa Gosvm; r-jva
unto rla Jva Gosvm; goplakauand unto rla Gopla Bhaa Gosvm.
Gosvm, r Jva Gosvm and r Gopla Bhaa Gosvm, who chanted very loudly
everywhere in Vndvana, shouting, "O Queen of Vndvana, Rdhr! O Lalit! O
son of Nanda Mahrja! Where are you all now? Are you just on the hill of
Govardhana, or are you under the trees on the bank of the Yamun? Where are you?"
These were their moods in executing Ka consciousness.
r r ikaka

r r ikaka (1)
ceto-darpaa-mrjana bhava-mah-dvgni-nirvpaa
reya-kairava-candrik-vitaraa vidy-vadh-jvanam
nandmbudhi-vardhana prati-pada prmtsvdana
sarvtma-snapana para vijayate r-ka-sakrtanam
cetaof the heart; darpaathe mirror; mrjanamcleansing; bhavaof
material existence; mah-dva-agnithe blazing forest fire; nirvpaam
extinguishing; reyaof good fortune; kairavathe white lotus; candrikthe
moonshine; vitaraamspreading; vidyof all education; vadhwife; jvanam
the life; nandaof bliss; ambudhithe ocean; vardhanamincreasing; prati-
padamat every step; pra-amtaof the full nectar; asvdanamgiving a taste;
sarvafor everyone; tma-snapanambathing of the self; paramtranscendental;

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vijayatelet there be victory; r-ka-sakrtanamfor the congregational
chanting of the holy name of Ka.
Glory to the r-ka-sakrtana, which cleanses the heart of all the dust
accumulated for years together and thus extinguishes the blazing fire of conditioned
life, of repeated birth and death. This sakrtana movement is the prime benediction
for humanity at large because it spreads the rays of the benediction moon. It is the life
of all transcendental knowledge, it increases the ocean of transcendental bliss, and it
enables us to fully taste the nectar for which we are always anxious.

r r ikaka (2)
nmnm akri bahudh nija-sarva-aktis
tatrrpit niyamita smarae na kla
etd tava kp bhagavan mampi
durdaivam dam ihjani nnurga
nmnmof the holy names of the Lord; akrimanifested; bahudhvarious
kinds; nija-sarva-aktiall kinds of personal potencies; tatrain that; arpit
bestowed; niyamitarestricted; smaraein remembering; nanot; kla
consideration of time; etdso much; tavaYour; kpmercy; bhagavanO
Lord; mamaMy; apialthough; durdaivammisfortune; damsuch; ihain
this (the holy name); ajaniwas born; nanot; anurgaattachment.
O my Lord, Your holy name alone can render all benediction to living beings, and
thus You have hundreds and millions of transcendental names, such as Ka and
Govinda, in which You have invested all Your transcendental energies. There are no
hard and fast rules for chanting these names. O My Lord, out of kindness You enable
us to easily approach You by Your holy names, but I am so unfortunate that I have no
attraction for them.
(Found in Caitanya-caritmta, Antya-ll 20.16)

r r ikaka (3)
td api suncena

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taror api sahiun
amnin mnadena
krtanya sad hari
tt apithan downtrodden grass; suncenabeing lower; tarothan a tree;
ivalike; sahiunwith tolerance; amninwithout being puffed up by false
pride; mnadenagiving respect to all; krtanyato be chanted; sadalways;
harithe holy name of the Lord.
One should chant the holy name of the Lord in a humble state of mind, thinking
oneself lower than the straw in the street; one should be more tolerant than a tree,
devoid of all sense of false prestige, and should be ready to offer all respects to others.
In such a state of mind one can chant the holy name of the Lord constantly.

r r ikaka (4)
na dhana na jana na sundar
kavit v jagad-a kmaye
mama janmani janmanvare
bhavatd bhaktir ahaituk tvayi
nanot; dhanamriches; nanot; janamfollowers; nanot; sundarma very
beautiful woman; kavitmfruitive activities described in flowery language; vor;
jagat-aO Lord of the universe; kmayeI desire; mamaMy; janmaniin
birth; janmaniafter birth; vareunto the Supreme Personality of Godhead;
bhavattlet there be; bhaktidevotional service; ahaitukwith no motives;
tvayiunto You.
O almighty Lord, I have no desire to accumulate wealth, nor do I desire beautiful
women, nor do I want any number of followers. I only want Your causeless devotional
service, birth after birth.

r r ikaka (5)

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ayi nanda-tanuja kikara
patita m viame bhavmbudhau
kpay tava pda-pakaja-
sthita-dhl-sada vicintaya
ayiO my Lord; nanda-tanujathe son of Nanda Mahrja, Ka; kikaramthe
servant; patitamfallen; mm-me; viamehorrible; bhava-ambudhauin the
ocean of nescience; kpayby causeless mercy; tavaYour; pda-pakajalotus
feet; sthitasituated at; dhl-sadamlike a particle of dust; vicintayakindly
consider.
O son of Mahrja Nanda [Ka], I am Your eternal servitor, yet somehow or other I
have fallen into this horrible ocean of birth and death. Please pick me up from this
ocean of death and place me as one of the atoms at Your lotus feet.

r r ikaka (6)
nayana galad-aru-dhray
vadana gadgada-ruddhay gir
pulakair nicita vapu kad
tava nma-grahae bhaviyati
nayanamthe eyes; galat-aru-dhrayby streams of tears running down;
vadanammouth; gadgadafaltering; ruddhaychoked up; girwith words;
pulakaiwith standing up of the hairs due to transcendental happiness; nicitam
covered; vaputhe body; kadwhen; tavaYour; nma-grahaein chanting
the name; bhaviyatiwill be.
O My Lord, when will my eyes be decorated with tears of love flowing constantly
when I chant Your holy name? When will my voice choke up, and when will the hairs
of my body stand on end at the recitation of Your name.

r r ikaka (7)

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yugyita nimeea
caku prvyitam
nyyita jagat sarva
govinda-virahea me
yugyitamappearing like a great millennium; nimeeaby a moment; caku
from the eyes; prvyitamtears falling like torrents of rain; nyyitam
appearing void; jagatthe world; sarvamall; govindafrom Lord Govinda, Ka;
virahea meby my separation.
O Govinda! Feeling Your separation, I am considering a moment to be like twelve
years or more. Tears are flowing from my eyes like torrents of rain, and I am feeling
all vacant in the world in Your absence.

r r ikaka (8)
liya v pda-rat pinau mm
adarann marma-hat karotu v
yath tath v vidadhtu lampao
mat-pra-nthas tu sa eva npara
liyaembracing with great pleasure; vor; pda-ratmwho have fallen at the
lotus feet; pinaulet Him trample; mmme; adarantby not being visible;
marma-hatmbrokenhearted; karotulet Him make; vor; yathas (He
likes); tathso; vaor; vidadhtulet Him do; lampaaa debauchee, who mixes
with other women; mat-pra-nthathe Lord of My life; tubut; saHe; eva
only; na aparanot anyone else.
I know no one but Ka as my Lord, and He shall remain so even if He handles me
roughly by His embrace or makes me brokenhearted by not being present before me.
He is completely free to do anything and everything, for He is always my worshipful
Lord, unconditionally.
Selected Verses from Bhagavad-gt

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Selected Verses from Bhagavad-gt
Bhagavad-gt 1.1
dhtarra uvca
dharma-ketre kuru-ketre
samavet yuyutsava
mmak pav caiva
kim akurvata sajaya
dhtarra uvcaKing Dhtarra said, dharma-ketrein the place of
pilgrimage; kuru-ketrein the place named Kuruketra; samavetassembled,
yuyutsavadesiring to fight; mmakmy party (sons); pavthe sons of
Pu; caand; evacertainly; kimwhat; akurvatadid they do; sajayaO
Sajaya.
Dhtarra said: O Sajaya, after my sons and the sons of Pu assembled in the
place of pilgrimage at Kuruketra, desiring to fight, what did they do?

Bhagavad-gt 1.39
kula-kaye praayanti
kula-dharm santan
dharme nae kula ktsnam
adharmo 'bhibhavaty uta
kula-kayein destroying the family; praayantibecome vanquished; kula-
dharmthe family traditions; santaneternal; dharmereligion; nae
being destroyed; kulamfamily; ktsnamwhole; adharmairreligion;
abhibhavatitransforms; utait is said.
With the destruction of dynasty, the eternal family tradition is vanquished, and thus
the rest of the family becomes involved in irreligion.

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Bhagavad-gt 1.40
adharmbhibhavt ka
praduyanti kula-striya
stru dusu vreya
jyate vara-sakara
adharmairreligion; abhibhavthaving become predominant; kaO Ka;
praduyantibecome polluted; kula-striyafamily ladies; struby the
womanhood; dusubeing so polluted; vreyaO descendant of Vi; jyate
comes into being; vara-sakaraunwanted progeny.
When irreligion is prominent in the family, O Ka, the women of the family become
polluted, and from the degradation of womanhood, O descendant of Vi, comes
unwanted progeny.

Bhagavad-gt 1.41
sakaro narakyaiva
kula-ghnn kulasya ca
patanti pitaro hy e
lupta-piodaka-kriy
sakarasuch unwanted children; narakyamake for hellish life; evacertainly;
kula-ghnnmfor those who are killers of the family; kulasyafor the family; ca
also; patantifall down; pitaraforefathers; hicertainly; emof them; lupta
stopped; piaof offerings of food; udakaand water; kriyperformances.
An increase of unwanted population certainly causes hellish life both for the family
and for those who destroy the family tradition. The ancestors of such corrupt families
fall down, because the performances for offering them food and water are entirely
stopped.

Bhagavad-gt 2.1
sajaya uvca
ta tath kpayviam

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aru-prkulekaam
vidantam ida vkyam
uvca madhusdana
sajaya uvcaSajaya said; tamunto Arjuna; taththus; kpayby
compassion; viamoverwhelmed; aru-prakulafull of tears; kaam
eyes; vidantamlamenting; idamthese; vkyamwords; uvcasaid; madhu-
sdanathe killer of Madhu.
Sajaya said: Seeing Arjuna full of compassion, his mind depressed, his eyes full of
tears, Madhusdana, Ka, spoke the following words.

Bhagavad-gt 2.2
r bhagavn uvca
kutas tv kamalam ida
viame samupasthitam
anrya-juam asvargyam
akrti-karam arjuna
r bhagavn uvcathe Supreme Personality of Godhead said; kutawherefrom;
tvunto you; kamalamdirtiness; idamthis lamentation; viamein this hour
of crisis; samupasthitamarrived; anryapersons who do not know the value of
life; juampracticed by; asvargyamwhich does not lead to higher planets;
akrtiinfamy; karamthe cause of; arjunaO Arjuna.
The Supreme Personality of Godhead said: My dear Arjuna, how have these
impurities come upon you? They are not at all befitting a man who knows the value of
life. They lead not to higher planets but to infamy.

Bhagavad-gt 2.3
klaibya m sma gama prtha
naitat tvayy upapadyate
kudra hdaya-daurbalya
tyaktvottia parantapa

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klaibyamimpotence; m smado not; gamatake to; prthaO son of Pth;
nanever; etatthis; tvayiunto you; upapadyateis befitting; kudrampetty;
hdayaof the heart; daurbalyamweakness; tvaktvgiving up; uttihaget up;
param-tapaO chastiser of the enemies.
O son of Pth, do not yield to this degrading impotence. It does not become you.
Give up such petty weakness of heart and arise, O chastiser of the enemy.

Bhagavad-gt 2.5
gurn ahatv hi mahnubhvn
reyo bhoktu bhaikyam apha loke
hatvrtha-kms tu gurn ihaiva
bhujya bhogn rudhira-pradigdhn
gurnthe superiors; ahatvnot killing; hicertainly; mah-anubhvngreat
souls; reyait is better; bhoktumto enjoy life; bhaikyambegging; apieven;
ihain this life; lokein this world; hatvkilling; arthagain; kmndesiring;
tubut; gurnsuperiors; ihain this world; evacertainly; bhujyaone has to
enjoy; bhognenjoyable things; rudhirablood; pradigdhntainted with.
It would be better to live in this world by begging than to live at the cost of the lives
of great souls who are my teachers. Even though desiring worldly gain, they are
superiors. If they are killed, everything we enjoy will be tainted with blood.

Bhagavad-gt 2.7
krpaya-doopahata-svabhva
pcchmi tv dharma-sammha-cet
yac chreya syn nicita brhi tan me
iyas te 'ha dhi m tv prapannam
krpayaof miserliness; doaby the weakness; upahatabeing afflicted; sva-
bhvacharacteristics; pcchmiI am asking; tvmunto You; dharma
religion; sammhabewildered; cetin heart; yatwhat; reyaall-good;
sytmay be; nicitamconfidently; brhitell; tatthat; meunto me; iya
disciple; teYour; ahamI am; dhijust instruct; mmme; tvmunto You;

30
prapannamsurrendered.
Now I am confused about my duty and have lost all composure because of miserly
weakness. In this condition I am asking You to tell me for certain what is best for me.
Now I am Your disciple, and a soul surrendered unto You. Please instruct me.

Bhagavad-gt 2.11
r-bhagavn uvca
aocyn anvaocas tva
praj-vd ca bhase
gatsn agats ca
nnuocanti pait
r-bhagavn uvcathe Supreme Personality of Godhead said; aocynnot
worthy of lamentation; anvaocayou are lamenting; tvamyou; praj-vdn
learned talks; caalso; bhasespeaking; gatalost; asnlife; agatanot
passed; asnlife; caalso; nanever; anuocantilament; paitthe
learned.
The Supreme Personality of Godhead said: While speaking learned words, you are
mourning for what is not worthy of grief. Those who are wise lament neither for the
living nor for the dead.

Bhagavad-gt 2.12
na tv evha jtu nsa
na tva neme jandhip
na caiva na bhaviyma
sarve vayam ata param
nanever; tubut; evacertainly; ahamI; jtuat any time; nadid not;
samexist; nanot; tvamyou; nanot; imeall these; jana-adhipkings;
nanever; caalso; evacertainly; nanot; bhaviymashall exist; sarve
vayamall of us; ata paramhereafter.
Never was there a time when I did not exist, nor you, nor all these kings; nor in the

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future shall any of us cease to be.

Bhagavad-gt 2.13
dehino 'smin yath dehe
kaumra yauvana jar
tath dehntara-prptir
dhras tatra na muhyati
dehinaof the embodied; asminin this; yathas; dehein the body;
kaumramboyhood; yauvanamyouth; jarold age; tathsimilarly; deha-
antaraof transference of the body; prptiachievement; dhrathe sober;
tatrathereupon; nanever; muhyatiis deluded.
As the embodied soul continually passes, in this body, from boyhood to youth to old
age, the soul similarly passes into another body at death. A sober person is not
bewildered by such a change.

Bhagavad-gt 2.14
mtr-spars tu kaunteya
toa-sukha-dukha-d
gampyino 'nitys
ts titikasva bhrata
mtr-sparsensory perception; tuonly; kaunteyaO son of Kunt; ta
winter; uasummer; sukhahappiness; dukhaand pain; dgiving;
gamaappearing; apyinadisappearing; anitynonpermanent; tnall of
them; titikasvajust try to tolerate; bhrataO descendant of the Bharata dynasty.
O son of Kunt, the nonpermanent appearance of happiness and distress, and their
disappearance in due course, are like the appearance and disappearance of winter and
summer seasons. They arise from sense perception, O scion of Bharata, and one must
learn to tolerate them without being disturbed.

Bhagavad-gt 2.15

32
ya hi na vyathayanty ete
purua puruarabha
sama-dukha-sukha dhra
so 'mtatvya kalpate
yamone to whom; hicertainly; nanever; vyathayantiare distressing; eteall
these; puruamto a person; purua-abhaO best among men; samaunaltered;
dukhain distress; sukhamand happiness; dhrampatient; sahe;
amtatvyafor liberation; kalpateis considered eligible.
O best among men [Arjuna], the person who is not disturbed by happiness and
distress and is steady in both is certainly eligible for liberation.

Bhagavad-gt 2.16
nsato vidyate bhvo
nbhvo vidyate sata
ubhayor api do 'ntas
tv anayos tattva-daribhi
nanever; asataof the nonexistent; vidyatethere is; bhvaendurance; na
never; abhvachanging quality; vidyatethere is; sataof the eternal;
ubhayoof the two; apiverily; daobserved; antaconclusion; tuindeed;
anayoof them; tattvaof the truth; daribhiby the seers.
Those who are seers of the truth have concluded that of the nonexistent [the material
body] there is no endurance and of the eternal [the soul] there is no change. This they
have concluded by studying the nature of both.

Bhagavad-gt 2.17
avini tu tad viddhi
yena sarvam ida tatam
vinam avyayasysya
na kacit kartum arhati
aviniimperishable; tubut; tatthat; viddhiknow it; yenaby whom;

33
sarvamall of the body; idamthis; tatampervaded; vinamdestruction;
avyayasyaof the imperishable; asyaof it; na kacitno one; kartumto do;
arhatiis able.
That which pervades the entire body you should know to be indestructible. No one is
able to destroy that imperishable soul.

Bhagavad-gt 2.18
antavanta ime deh
nityasyokt arria
anino 'prameyasya
tasmd yudhyasva bhrata
anta-vantaperishable; imeall these; dehmaterial bodies; nityasyaeternal
in existence; uktare said; arriaof the embodied soul; aninanever to
be destroyed; aprameyasyaimmeasurable; tasmttherefore; yudhyasvafight;
bhrataO descendant of Bharata.
The material body of the indestructible, immeasurable and eternal living entity is sure
to come to an end; therefore, fight, O descendant of Bharata.

Bhagavad-gt 2.19
ya ena vetti hantra
ya caina manyate hatam
ubhau tau na vijnto
nya hanti na hanyate
yaanyone who; enamthis; vettiknows; hantramthe killer; yaanyone
who; caalso; enamthis; manyatethinks; hatamkilled; ubhauboth; tau
they; nanever; vijntaare in knowledge; nanever; ayamthis; hantikills;
nanor; hanyateis killed.
Neither he who thinks the living entity the slayer nor he who thinks it slain is in
knowledge, for the self slays not nor is slain.

34
Bhagavad-gt 2.20
na jyate mriyate v kadcin
nya bhtv bhavit v na bhya
ajo nitya vato 'ya puro
na hanyate hanyamne arre
nanever; jyatetakes birth; mriyatedies; veither; kadcitat any time
(past, present or future); nanever; ayamthis; bhtvhaving come into being;
bhavitwill come to be; vor; nanot; bhyaor is again coming to be; aja
unborn; nityaeternal; vatapermanent; ayamthis; purathe oldest;
nanever; hanyateis killed; hanyamnebeing killed; arrethe body.
For the soul there is never birth nor death at any time. He has not come into being,
does not come into being, and will not come into being. He is unborn, eternal, ever-
existing, and primeval. He is not slain when the body is slain.

Bhagavad-gt 2.22
vssi jrni yath vihya
navni ghti naro 'pari
tath arri vihya jrny
anyni sayti navni deh
vssigarments; jrniold and worn out; yathjust as; vihyagiving up;
navninew garments; ghtidoes accept; naraa man; apariother;
tathin the same way; arribodies; vihyagiving up; jrniold and
useless; anynidifferent; saytiverily accepts; navninew sets; dehthe
embodied.
As a person puts on new garments, giving up old ones, the soul similarly accepts new
material bodies, giving up the old and useless ones.

Bhagavad-gt 2.23
naina chindanti astri
naina dahati pvaka

35
na caina kledayanty po
na oayati mruta
nanever; enamthis soul; chindantican cut to pieces; astriweapons; na
never; enamthis soul; dahatiburns; pvakafire; nanever; caalso; enam
this soul; kledayantimoistens; pawater; nanever; oayatidries; mruta
wind.
The soul can never be cut to pieces by any weapon, nor burned by fire, nor moistened
by water, nor withered by the wind.

Bhagavad-gt 2.24
acchedyo 'yam adhyo 'yam
akledyo 'oya eva ca
nitya sarva-gata sthur
acalo 'ya santana
acchedyaunbreakable; ayamthis soul; adhyaunable to be burned; ayam
this soul; akledyainsoluble; aoyanot able to be dried; evacertainly; ca
and; nityaeverlasting; sarva-gataall-pervading; sthuunchangeable;
acalaimmovable; ayamthis soul; santanaeternally the same.
kable and insoluble, and can be neither burned nor dried. He is everlasting, present
everywhere, unchangeable, immovable and eternally the same.

Bhagavad-gt 2.27
jtasya hi dhruvo mtyur
dhruva janma mtasya ca
tasmd aparihrye 'rthe
na tva ocitum arhasi
jtasyaof one who has taken his birth; hicertainly; dhruvaa fact; mtyu
death; dhruvamit is also a fact; janmabirth; mtasyaof the dead; caalso;
tasmttherefore; aparihryeof that which is unavoidable; arthein the matter;
nado not; tvamyou; ocitumto lament; arhasideserve.

36
One who has taken his birth is sure to die, and after death one is sure to take birth
again. Therefore, in the unavoidable discharge of your duty, you should not lament.

Bhagavad-gt 2.40
nehbhikrama-no 'sti
pratyavyo na vidyate
sv-alpam apy asya dharmasya
tryate mahato bhayt
nathere is not; ihain this yoga; abhikramain endeavoring; naloss; asti
there is; pratyavyadiminution; nanever; vidyatethere is; su-alpama little;
apialthough; asyaof this; dharmasyaof this occupation; tryatereleases;
mahatafrom very great; bhaytdanger.
In this endeavor there is no loss or diminution, and a little advancement on this path
can protect one from the most dangerous type of fear.

Bhagavad-gt 2.41
vyavasytmik buddhir
ekeha kuru-nandana
bahu-kh hy anant ca
buddhayo 'vyavasyinm
vyavasya-tmikresolute in Ka consciousness; buddhiintelligence; ek
only one; ihain this world; kuru-nandanaO beloved child of the Kurus; bahu-
khhaving various branches; hiindeed; anantunlimited; caalso;
buddhayaintelligence; avyavasyinmof those who are not in Ka
consciousness.
Those who are on this path are resolute in purpose, and their aim is one. O beloved
child of the Kurus, the intelligence of those who are irresolute is many-branched.

Bhagavad-gt 2.42-43

37
ym im pupit vca
pravadanty avipacita
veda-vda-rat prtha
nnyad astti vdina
kmtmna svarga-par
janma-karma-phala-pradm
kriy-viea-bahul
bhogaivarya-gati prati
ym immall these; pupitmflowery; vcamwords; pravadantisay;
avipacitamen with a poor fund of knowledge; veda-vda-ratsupposed
followers of the Vedas; prthaO son of Pth; nanever; anyatanything else;
astithere is; itithus; vdinathe advocates; kma-tmnadesirous of sense
gratification; svarga-paraiming to achieve heavenly planets; janma-karma-
phala-pradmresulting in good birth and other fruitive reactions; kriy-viea
pompous ceremonies; bahulmvarious; bhogain sense enjoyment; aivaryaand
opulence; gatimprogress; pratitowards.
Men of small knowledge are very much attached to the flowery words of the Vedas,
which recommend various fruitive activities for elevation to heavenly planets,
resultant good birth, power, and so forth. Being desirous of sense gratification and
opulent life, they say that there is nothing more than this.

Bhagavad-gt 2.44
bhogaivarya-prasaktn
taypahta-cetasm
vyavasytmik buddhi
samdhau na vidhyate
bhogato material enjoyment; aivaryaand opulence; prasaktnmfor those
who are attached; tayby such things; apahta-cetasmbewildered in mind;
vyavasya-tmikfixed in determination; buddhidevotional service to the Lord;
samdhauin the controlled mind; nanever; vidhyatedoes take place.
In the minds of those who are too attached to sense enjoyment and material opulence,
and who are bewildered by such things, the resolute determination for devotional

38
service to the Supreme Lord does not take place.

Bhagavad-gt 2.45
trai-guya-viay ved
nistrai-guyo bhavrjuna
nirdvandvo nitya-sattva-stho
niryoga-kema tmavn
trai-guyapertaining to the three modes of material nature; viayon the
subject matter; vedVedic literatures; nistrai-guyatranscendental to the
three modes of material nature; bhavabe; arjunaO Arjuna; nirdvandva
without duality; nitya-sattva-sthain a pure state of spiritual existence; niryoga-
kemafree from ideas of gain and protection; tma-vnestablished in the Self.
The Vedas deal mainly with the subject of the three modes of material nature. O
Arjuna, become transcendental to these three modes. Be free from all dualities and
from all anxieties for gain and safety, and be established in the Self.

Bhagavad-gt 2.46
yvn artha udapne
sarvata samplutodake
tvn sarveu vedeu
brhmaasya vijnata
yvnall that; arthais meant; uda-pnein a well of water; sarvatain all
respects; sampluta-udakein a great reservoir of water; tvnsimilarly; sarveu
in all; vedeuVedic literatures; brhmaasyaof the man who knows the Supreme
Brahman; vijnatawho is in complete knowledge.
All purposes served by a small well can at once be served by a great reservoir of water.
Similarly, all the purposes of the Vedas can be served to one who knows the purpose
behind them.

Bhagavad-gt 2.47

39
karmay evdhikras te
m phaleu kadcana
m karma-phala-hetur bhr
m te sago 'stv akarmai
karmaiin prescribed duties; evacertainly; adhikraright; teof you; m
never; phaleuin the fruits; kadcanaat any time; mnever; karma-phalain
the result of the work; hetucause; bhbecome; mnever; teof you;
sagaattachment; astuthere should be; akarmaiin not doing prescribed
duties.
You have a right to perform your prescribed duty, but you are not entitled to the
fruits of action. Never consider yourself to be the cause of the results of your
activities, and never be attached to not doing your duty.

Bhagavad-gt 2.48
yoga-stha kuru karmi
saga tyaktv dhanajaya
siddhy-asiddhyo samo bhtv
samatva yoga ucyate
yoga-sthaequipoised; kuruperform; karmiyour duties; sagam
attachment; tyaktvgiving up; dhanajayaO Arjuna; siddhi-asiddhyoin
success and failure; samaequipoised; bhtvbecoming; samatvamequanimity;
yogayoga; ucyateis called.
Perform your duty equipoised, O Arjuna, abandoning all attachment to success or
failure. Such equanimity is called yoga.

Bhagavad-gt 2.49
drea hy avara karma
buddhi-yogd dhanajaya
buddhau araam anviccha
kpa phala-hetava

40
dreadiscard it at a long distance; hicertainly; avaramabominable; karma
activity; buddhi-yogton the strength of Ka consciousness; dhanajayaO
conqueror of wealth; buddhauin such consciousness; araamfull surrender;
anvicchatry for; kpamisers; phala-hetavathose desiring fruitive results.
O Dhanajaya, keep all abominable activities far distant by devotional service, and in
that consciousness surrender unto the Lord. Those who want to enjoy the fruits of
their work are misers.

Bhagavad-gt 2.50
buddhi-yukto jahtha
ubhe sukta-dukte
tasmd yogya yujyasva
yoga karmasu kaualam
buddhi-yuktaone who is engaged in devotional service; jahtican get rid of;
ihain this life; ubheboth; sukta-duktegood and bad results; tasmt
therefore; yogyafor the sake of devotional service; yujyasvabe so engaged;
yogaKa consciousness; karmasuin all activities; kaualamart.
A man engaged in devotional service rids himself of both good and bad actions even in
this life. Therefore strive for yoga, O Arjuna, which is the art of all work.

Bhagavad-gt 2.51
karma-ja buddhi-yukt hi
phala tyaktv mania
janma-bandha-vinirmukt
pada gacchanty anmayam
karma-jamdue to fruitive activities; buddhi-yuktbeing engaged in devotional
service; hicertainly; phalamresults; tyaktvgiving up; maniagreat sages
or devotees; janma-bandhafrom the bondage of birth and death; vinirmukt
liberated; padamposition; gacchantithey reach; anmayamwithout miseries.
By thus engaging in devotional service to the Lord, great sages or devotees free

41
themselves from the results of work in the material world. In this way they become
free from the cycle of birth and death and attain the state beyond all miseries [by
going back to Godhead].

Bhagavad-gt 2.52
yad te moha-kalila
buddhir vyatitariyati
tad gantsi nirveda
rotavyasya rutasya ca
yadwhen; teyour; mohaof illusion; kalilamdense forest; buddhi
transcendental service with intelligence; vyatitariyatisurpasses; tadat that
time; gant asiyou shall go; nirvedamcallousness; rotavyasyatoward all that is
to be heard; rutasyaall that is already heard; caalso.
When your intelligence has passed out of the dense forest of delusion, you shall
become indifferent to all that has been heard and all that is to be heard.

Bhagavad-gt 2.55
r bhagavn uvca
prajahti yad kmn
sarvn prtha mano-gatn
tmany evtman tua
sthita-prajas tadocyate
r bhagavn uvcathe Supreme Personality of Godhead said; prajahtigives up;
yadwhen; kmndesires for sense gratification; sarvnof all varieties;
prthaO son of Pth; mana-gatnof mental concoction; tmaniin the pure
state of the soul; evacertainly; tmanby the purified mind; tuasatisfied;
sthita-prajatranscendentally situated; tadat that time; ucyateis said.
The Supreme Personality of Godhead said: O Prtha, when a man gives up all
varieties of desire for sense gratification, which arise from mental concoction, and
when his mind, thus purified, finds satisfaction in the self alone, then he is said to be
in pure transcendental consciousness.

42

Bhagavad-gt 2.56
dukev anudvigna-man
sukheu vigata-spha
vta-rga-bhaya-krodha
sthita-dhr munir ucyate
dukheuin the threefold miseries; anudvigna-manwithout being agitated in
mind; sukheuin happiness; vigata-sphawithout being interested; vtafree
from; rgaattachment; bhayafear; krodhaand anger; sthita-dhwhose
mind is steady; munia sage; ucyateis called.
One who is not disturbed in mind even amidst the threefold miseries or elated when
there is happiness, and who is free from attachment, fear and anger, is called a sage of
steady mind.

Bhagavad-gt 2.57
ya sarvatrnabhisnehas
tat tat prpya ubhubham
nbhinandati na dvei
tasya praj pratihit
yaone who; sarvatraeverywhere; anabhisnehawithout affection; tatthat;
tatthat; prpyaachieving; ubhagood; aubhamevil; nanever;
abhinandatipraises; nanever; dveienvies; tasyahis; prajperfect
knowledge; pratihitfixed.
In the material world, one who is unaffected by whatever good or evil he may obtain,
neither praising it nor despising it, is firmly fixed in perfect knowledge.

Bhagavad-gt 2.59
viay vinivartante
nirhrasya dehina

43
rasa-varja raso 'py asya
para dv nirvartate
viayobjects for sense enjoyment; vinivartanteare practiced to be refrained
from; nirhrasyaby negative restrictions; dehinafor the embodied; rasa-
varjamgiving up the taste; rasasense of enjoyment; apialthough there is;
asyahis; paramfar superior things; dvby experiencing; nivartatehe
ceases from.
The embodied soul may be restricted from sense enjoyment, though the taste for sense
objects remains. But, ceasing such engagements by experiencing a higher taste, he is
fixed in consciousness.

Bhagavad-gt 2.60
yatato hy api kaunteya
puruasya vipacita
indriyi pramthni
haranti prasabha mana
yatatawhile endeavoring; hicertainly; apiin spite of; kaunteyaO son of
Kunt; puruasyaof a man; vipacitafull of discriminating knowledge;
indriyithe senses; pramthniagitating; harantithrow; prasabhamby force;
manathe mind.
The senses are so strong and impetuous, O Arjuna, that they forcibly carry away the
mind even of a man of discrimination who is endeavoring to control them.

Bhagavad-gt 2.61
tni sarvi sayamya
yukta sta mat-para
vae hi yasyendriyi
tasya praj pratihit
tnithose senses; sarviall; sayamyakeeping under control; yukta
engaged; stashould be situated; mat-parain relationship with Me; vaein

44
full subjugation; hicertainly; yasyaone whose; indriyisenses; tasyahis;
prajconsciousness; pratihitfixed.
One who restrains his senses, keeping them under full control, and fixes his
consciousness upon Me, is known as a man of steady intelligence.

Bhagavad-gt 2.62
dhyyato viayn pusa
sagas tepajyate
sagt sajyate kma
kmt krodho 'bhijyate
dhyyatawhile contemplating; viaynsense objects; pusaof a person;
sagaattachment; teuin the sense objects; upajyatedevelops; sagtfrom
attachment; sajyatedevelops; kmadesire; kmtfrom desire; krodha
anger; abhijyatebecomes manifest.
While contemplating the objects of the senses, a person develops attachment for them,
and from such attachment lust develops, and from lust anger arises.

Bhagavad-gt 2.63
krodhd bhavati sammoha
sammoht smti-vibhrama
smti-bhrad buddhi-no
buddhi-nt praayati
krodhtfrom anger; bhavatitakes place; sammohaperfect illusion;
sammohtfrom illusion; smtiof memory; vibhramabewilderment; smti-
bhratafter bewilderment of memory; buddhi-naloss of intelligence;
buddhi-ntand from loss of intelligence; praayatione falls down.
From anger, complete delusion arises, and from delusion bewilderment of memory.
When memory is bewildered, intelligence is lost, and when intelligence is lost one falls
down again into the material pool.

45
Bhagavad-gt 2.64
rga-dvea vimuktais tu
viayn indriyai caran
tma-vayair vidheytm
prasdam adhigacchati
rgaattachment; dveaand detachment; vimuktaiby one who has become
free from; tubut; viaynsense objects; indriyaiby the senses; caranacting
upon; tma-vayaiunder one's control; vidheya-tmone who follows regulated
freedom; prasdamthe mercy of the Lord; adhigacchatiattains.
But a person free from all attachment and aversion and able to control his senses
through regulative principles of freedom can obtain the complete mercy of the Lord.

Bhagavad-gt 2.65
prasde sarva-dukhn
hnir asyopajyate
prasanna-cetaso hy u
buddhi paryavatihate
prasdeon achievement of the causeless mercy of the Lord; sarvaof all;
dukhnmmaterial miseries; hnidestruction; asyahis; upajyatetakes
place; prasannacetasaof the happy-minded; hicertainly; uvery soon;
buddhiintelligence; parisufficiently; avatihatebecomes established.
For one thus satisfied [in Ka consciousness], the threefold miseries of material
existence exist no longer; in such satisfied consciousness, one's intelligence is soon
well established.

Bhagavad-gt 2.66
nsti buddhir ayuktasya
na cyuktasya bhvan
na cbhvayata ntir
antasya kuta sukham

46
na astithere cannot be; buddhitranscendental intelligence; ayuktasyaof one
who is not connected (with Ka consciousness); nanot; caand; ayuktasyaof
one devoid of Ka consciousness; bhvanfixed mind (in happiness); nanot;
caand; abhvayataof one who is not fixed; ntipeace; antasyaof the
unpeaceful; kutawhere is; sukhamhappiness.
One who is not connected with the Supreme [in Ka consciousness] can have
neither transcendental intelligence nor a steady mind, without which there is no
possibility of peace. And how can there be any happiness without peace?

Bhagavad-gt 2.67
indriy hi carat
yan mano 'nuvidhyate
tad asya harati praj
vyur nvam ivmbhasi
indriymof the senses; hicertainly; caratmwhile roaming; yatwith
which; manathe mind; anuvidhyatebecomes constantly engaged; tatthat;
asyahis; haratitakes away; prajmintelligence; vyuwind; nvama boat;
ivalike; ambhasion the water.
As a strong wind sweeps away a boat on the water, even one of the roaming senses on
which the mind focuses can carry away a man's intelligence.

Bhagavad-gt 2.69
y ni sarva-bhtn
tasy jgarti sayam
yasy jgrati bhtni
s ni payato mune
ywhat; niis night; sarvaall; bhtnmof living entities; tasymin that;
jgartiis wakeful; sayamthe self-controlled; yasymin which; jgratiare
awake; bhtniall beings; sthat is; ninight; payatafor the
introspective; munesage.

47
What is night for all beings is the time of awakening for the self-controlled; and the
time of awakening for all beings is night for the introspective sage.

Bhagavad-gt 2.70
pryamam acala-pratiha
samudram pa pravianti yadvat
tadvat km ya pravianti sarve
sa ntim pnoti na kma-km
pryamamalways being filled; acala-pratihamsteadily situated;
samudramthe ocean; pawaters; praviantienter; yadvatas; tadvatso;
kmdesires; yamunto whom; praviantienter; sarveall; sathat person;
ntimpeace; pnotiachieves; nanot; kma-kmone who desires to fulfill
desires.
A person who is not disturbed by the incessant flow of desires-that enter like rivers
into the ocean, which is ever being filled but is always still-can alone achieve peace,
and not the man who strives to satisfy such desires.

Bhagavad-gt 3.4
na karmam anrambhn
naikarmya puruo 'nute
na ca sannyasand eva
siddhi samadhigacchati
nanot; karmamof prescribed duties; anrambhtby non-performance;
naikarmyamfreedom from reaction; puruaa man; anuteachieves; nanor;
caalso; sannyasantby renunciation; evasimply; siddhimsuccess;
samadhigacchatiattains.
Not by merely abstaining from work can one achieve freedom from reaction, nor by
renunciation alone can one attain perfection.

Bhagavad-gt 3.5

48
na hi kacit kaam api
jtu tihaty akarma-kt
kryate hy avaa karma
sarva prakti-jair guai
nanor; hicertainly; kacitanyone; kaama moment; apialso; jtuat
any time; tihatiremains; akarma-ktwithout doing something; kryateis
forced to do; hicertainly; avaahelplessly; karmawork; sarvaall; prakti-
jaiborn of the modes of material nature; guaiby the qualities.
Everyone is forced to act helplessly according to the qualities he has acquired from the
modes of material nature; therefore no one can refrain from doing something, not
even for a moment.

Bhagavad-gt 3.6
karmendriyi sayamya
ya ste manas smaran
indriyrthn vimhtm
mithycra sa ucyate
karma-indriyithe five working sense organs; sayamyacontrolling; ya
anyone who; steremains; manasby the mind; smaranthinking of; indriya-
arthnsense objects; vimhafoolish; tmsoul; mithy-crapretender;
sahe; ucyateis called.
One who restrains the senses of action but whose mind dwells on sense objects
certainly deludes himself and is called a pretender.

Bhagavad-gt 3.7
yas tv indriyi manas
niyamyrabhate 'rjuna
karmendriyai karma-yogam
asakta sa viiate
yaone who; tubut; indriyithe senses; manasby the mind; niyamya

49
regulating; rabhatebegins; arjunaO Arjuna; karma-indriyaiby the active
sense organs; karma-yogamdevotion; asaktawithout attachment; sahe;
viiyateis by far the better.
On the other hand, if a sincere person tries to control the active senses by the mind
and begins karma-yoga [in Ka consciousness] without attachment, he is by far
superior.

Bhagavad-gt 3.8
niyata kuru karma tva
karma jyyo hy akarmaa
arra-ytrpi ca te
na prasiddhyed akarmaa
niyatamprescribed; kurudo; karmaduties; tvamyou; karmawork; jyya
better; hicertainly; akarmaathan no work; arrabodily; ytr
maintenance; apieven; caalso; teyour; nanever; prasiddhyetis effected;
akarmaawithout work.
Perform your prescribed duty, for doing so is better than not working. One cannot
even maintain one's physical body without work.

Bhagavad-gt 3.9
yajrtht karmao 'nyatra
loko 'ya karma-bandhana
tad-artha karma kaunteya
mukta-saga samcara
yaja-arthtdone only for the sake of Yaja, or Viu; karmaathan work;
anyatraotherwise; lokaworld; ayamthis; karma-bandhanabondage by
work; tatof Him; arthamfor the sake; karmawork; kaunteyaO son of Kunt;
mukta-sagaliberated from association; samcarado perfectly.
Work done as a sacrifice for Viu has to be performed; otherwise work causes
bondage in this material world. Therefore, O son of Kunt, perform your prescribed

50
duties for His satisfaction, and in that way you will always remain free from bondage.

Bhagavad-gt 3.10
saha-yaj praj sv
purovca prajpati
anena prasaviyadhvam
ea vo 'stv ia-kma-dhuk
sahaalong with; yajsacrifices; prajgenerations; svacreating; pur
anciently; uvcasaid; praj-patithe Lord of creatures; anenaby this;
prasaviyadhvambe more and more prosperous; eathis; vayour; astulet it
be; iaof all desirable things; kma-dhukbestower.
In the beginning of creation, the Lord of all creatures sent forth generations of men
and demigods, along with sacrifices for Viu, and blessed them by saying, "Be thou
happy by this yaja [sacrifice] because its performance will bestow upon you
everything desirable for living happily and achieving liberation."

Bhagavad-gt 3.12
in bhogn hi vo dev
dsyante yaja-bhvit
tair dattn apradyaibhyo
yo bhukte stena eva sa
indesired; bhognnecessities of life; hicertainly; vaunto you; dev
the demigods; dsyantewill award; yaja-bhvitbeing satisfied by the
performance of sacrifices; taiby them; dattnthings given; apradyawithout
offering; ebhyato these demigods; yahe who; bhukteenjoys; stenathief;
evacertainly; sahe.
In charge of the various necessities of life, the demigods, being satisfied by the
performance of yaja [sacrifice], will supply all necessities to you. But he who enjoys
such gifts without offering them to the demigods in return is certainly a thief.

51
Bhagavad-gt 3.13
yaja-iina santo
mucyante sarva-kilbiai
bhujate te tv agha pp
ye pacanty tma-krat
yaja-iafood taken after performance of yaja; ainaeaters; santathe
devotees; mucyanteget relief; sarvaall kinds of; kilbiaifrom sins; bhujate
enjoy; tethey; tubut; aghamgrievous sins; ppsinners; yewho; pacanti
prepare food; tma-kratfor sense enjoyment.
The devotees of the Lord are released from all kinds of sins because they eat food
which is offered first for sacrifice. Others, who prepare food for personal sense
enjoyment, verily eat only sin.

Bhagavad-gt 3.14
annd bhavanti bhtni
parjanyd anna-sambhava
yajd bhavati parjanyo
yaja karma-samudbhava
anntfrom grains; bhavantigrow; bhtnithe material bodies; parjanyt
from rains; annaof food grains; sambhavaproduction; yajtfrom the
performance of sacrifice; bhavatibecomes possible; parjanyarain; yaja
performance of yaja; karmaprescribed duties; samudbhavaborn of.
All living bodies subsist on food grains, which are produced from rains. Rains are
produced by performance of yaja [sacrifice], and yaja is born of prescribed duties.

Bhagavad-gt 3.16
eva pravartita cakra
nnuvartayatha ya
aghyur indriyrmo
mogha prtha sa jvati

52
evamthus; pravartitamestablished by the Vedas; cakramcycle; nadoes not;
anuvartayatiadopt; ihain this life; yaone who; agha-yulife full of sins;
indriya-rmasatisfied in sense gratification; moghamuselessly; prthaO son
of Pth (Arjuna); sahe; jvatilives.
My dear Arjuna, one who does not follow in human life the cycle of sacrifice thus
established by the Vedas certainly leads a life full of sin. Living only for the
satisfaction of the senses, such a person lives in vain.

Bhagavad-gt 3.17
yas tv tma-ratir eva syd
tma-tpta ca mnava
tmany eva ca santuas
tasya krya na vidyate
yaone who; tubut; tma-ratitaking pleasure in the self; evacertainly;
sytremains; tma-tptaself-illuminated; caand; mnavaa man; tmani
in himself; evaonly; caand; santuaperfectly satiated; tasyahis; kryam
duty; nadoes not; vidyateexist.
But for one who takes pleasure in the self, whose human life is one of self-realization,
and who is satisfied in the self only, fully satiated-for him there is no duty.

Bhagavad-gt 3.21
yad yad carati rehas
tat tad evetaro jana
sa yat prama kurute
lokas tad anuvartate
yat yatwhatever; caratihe does; rehaa respectable leader; tatthat; tat
and that alone; evacertainly; itaracommon; janaperson; sahe; yat
whichever; pramamevidence; kurutedoes perform; lokaall the world; tat
that; anuvartatefollow in the footsteps.
Whatever action a great man performs, common men follow. And whatever standards

53
he sets by exemplary acts, all the world pursues.

Bhagavad-gt 3.22
na me prthsti kartavya
triu lokeu kicana
nnavptam avptavya
varta eva ca karmai
nanot; meMine; prthaO son of Pth; astithere is; kartavyamprescribed
duty; triuin the three; lokeuplanetary systems; kicanaany; nanothing;
anavptamwanted; avptavyamto be gained; varteI am engaged; eva
certainly; caalso; karmaiin prescribed duty.
O son of Pth, there is no work prescribed for Me within all the three planetary
systems. Nor am I in want of anything, nor have I need to obtain anything-and yet I
am engaged in prescribed duties.

Bhagavad-gt 3.24
utsdeyur ime lok
na kury karma ced aham
sakarasya ca kart sym
upahanym im praj
utsdeyuwould be put into ruin; imeall these; lokworlds; nanot;
kurymI perform; karmaprescribed duties; cetif; ahamI; sakarasyaof
unwanted population; caand; kartcreator; symwould be; upahanym
would destroy; imall these; prajliving entities.
If I did not perform prescribed duties, all these worlds would be put to ruination. I
would be the cause of creating unwanted population, and I would thereby destroy the
peace of all living beings.

Bhagavad-gt 3.26

54
na buddhi-bheda janayed
ajn karma-saginm
joayet sarva-karmi
vidvn yukta samcaran
nanot; buddhi-bhedamdisruption of intelligence; janayethe should cause;
ajnmof the foolish; karma-saginmwho are attached to fruitive work;
joayethe should dovetail; sarvaall; karmiwork; vidvna learned person;
yuktaengaged; samcaranpracticing.
So as not to disrupt the minds of ignorant men attached to the fruitive results of
prescribed duties, a learned person should not induce them to stop work. Rather, by
working in the spirit of devotion, he should engage them in all sorts of activities [for
the gradual development of Ka consciousness].

Bhagavad-gt 3.27
prakte kriyamni
guai karmi sarvaa
ahakra-vimhtm
kartham iti manyate
prakteof material nature; kriyamnibeing done; guaiby the modes;
karmiactivities; sarvaaall kinds of; ahakra-vimhabewildered by false
ego; tmthe spirit soul; kartdoer; ahamI; itithus; manyatehe thinks.
The spirit soul bewildered by the influence of false ego thinks himself the doer of
activities that are in actuality carried out by the three modes of material nature.

Bhagavad-gt 3.28
tattva-vit tu mah-bho
gua-karma-vibhgayo
gu gueu vartanta
iti matv na sajjate
tattva-vitthe knower of the Absolute Truth; tubut; mah-bhoO mighty-

55
armed one; gua-karmaof works under material influence; vibhgayo
differences; gusenses; gueuin sense gratification; vartanteare being
engaged; itithus; matvthinking; nanever; sajjatebecomes attached.
One who is in knowledge of the Absolute Truth, O mighty-armed, does not engage
himself in the senses and sense gratification, knowing well the differences between
work in devotion and work for fruitive results.

Bhagavad-gt 3.30
mayi sarvi karmi
sannyasydhytma-cetas
nirr nirmamo bhtv
yudhyasva vigata-jvara
mayiunto Me; sarviall sorts of; karmiactivities; sannyasyagiving up
completely; adhytmawith full knowledge of the self; cetasby consciousness;
nirwithout desire for profit; nirmamawithout ownership; bhtvso being;
yudhyasvafight; vigata-jvarawithout being lethargic.
Therefore, O Arjuna, surrendering all your works unto Me, with full knowledge of
Me, without desires for profit, with no claims to proprietorship, and free from
lethargy, fight.

Bhagavad-gt 3.35
reyn sva-dharmo vigua
para-dharmt sv-anuhitt
sva-dharme nidhana reya
para-dharmo bhayvaha
reynfar better; sva-dharmaone's prescribed duties; viguaeven faulty;
para-dharmtthan duties mentioned for others; su-anuhittperfectly done; sva-
dharmein one's prescribed duties; nidhanamdestruction; reyabetter; para-
dharmaduties prescribed for others; bhaya-vahadangerous.
It is far better to discharge one's prescribed duties, even though they may be faulty,

56
than another's duties perfectly. Destruction in the course of performing one's own
duty is better than engaging in another's duties, for to follow another's path is
dangerous.

Bhagavad-gt 3.37
r bhagavn uvca
kma ea krodha ea
rajo-gua-samudbhava
mahano mah-ppm
viddhy enam iha vairiam
r bhagavn uvcathe Personality of Godhead said; kmalust; eathis;
krodhawrath; eathis; raja-guathe mode of passion; samudbhavaborn
of; mah-aanaall-devouring; mah-ppmgreatly sinful; viddhiknow;
enamthis; ihain the material world; variamgreatest enemy.
The Supreme Personality of Godhead said: It is lust only, Arjuna, which is born of
contact with the material mode of passion and later transformed into wrath, and
which is the all-devouring sinful enemy of this world.

Bhagavad-gt 3.39
vta jnam etena
jnino nitya-vairi
kma-rpea kaunteya
duprenalena ca
vtamcovered; jnampure consciousness; etenaby this; jninaof the
knower; nitya-vairiby the eternal enemy; kma-rpeain the form of lust;
kaunteyaO son of Kunt; dupreanever to be satisfied; analenaby the fire;
caalso.
Thus the wise living entity's pure consciousness becomes covered by his eternal
enemy in the form of lust, which is never satisfied and which burns like fire.

57
Bhagavad-gt 3.40
indriyi mano buddhir
asydhihnam ucyate
etair vimohayaty ea
jnam vtya dehinam
indriyithe senses; manathe mind; buddhithe intelligence; asyaof this
lust; adhihnamsitting place; ucyateis called; etaiby all these; vimohayati
bewilders; eathis lust; jnamknowledge; vtyacovering; dehinamof the
embodied.
The senses, the mind and the intelligence are the sitting places of this lust. Through
them lust covers the real knowledge of the living entity and bewilders him.

Bhagavad-gt 3.41
tasmt tvam indriyy dau
niyamya bharatarabha
ppmna prajahi hy ena
jna-vijna-nanam
tasmttherefore; tvamyou; indriyisenses; dauin the beginning;
niyamyaby regulating; bharata-abhaO chief amongst the descendants of
Bharata; ppmnamthe great symbol of sin; prajahicurb; hicertainly; enam
this; jnaof knowledge; vijnaand scientific knowledge of the pure soul;
nanamthe destroyer.
Therefore, O Arjuna, best of the Bharatas, in the very beginning curb this great
symbol of sin [lust] by regulating the senses, and slay this destroyer of knowledge and
self-realization.

Bhagavad-gt 3.42
indriyi pary hur
indriyebhya para mana
manasas tu par buddhir

58
yo buddhe paratas tu sa
indriyisenses; parisuperior; huare said; indriyebhyamore than the
senses; paramsuperior; manathe mind; manasamore than the mind; tu
also; parsuperior; buddhiintelligence; yawho; buddhemore than the
intelligence; paratasuperior; tubut; sahe.
The working senses are superior to dull matter; mind is higher than the senses;
intelligence is still higher than the mind; and he [the soul] is even higher than the
intelligence.

Bhagavad-gt 4.1
r-bhagavn uvca
ima vivasvate yoga
proktavn aham avyayam
vivasvn manave prha
manur ikvkave 'bravt
r-bhagavn uvcathe Supreme Personality of Godhead said; imamthis;
vivasvateunto the sun-god; yogamthe science of one's relationship to the
Supreme; proktavninstructed; ahamI; avyayamimperishable; vivasvn
Vivasvn (the sun-god's name); manaveunto the father of mankind (of the name
Vaivasvata); prhatold; manuthe father of mankind; ikvkaveunto King
Ikvku; abravtsaid.
The Personality of Godhead, Lord r Ka, said: I instructed this imperishable
science of yoga to the sun-god, Vivasvn, and Vivasvn instructed it to Manu, the
father of mankind, and Manu in turn instructed it to Ikvku.

Bhagavad-gt 4.2
eva parampar-prptam
ima rjarayo vidu
sa kleneha mahat
yogo naa parantapa

59
evamthus; parampardisciplic succession; prptamreceived; imamthis
science; rja-ayathe saintly kings; viduunderstood; sathat knowledge;
klenain the course of time; ihain this world; mahatgreat; yogathe
science of one's relationship with the Supreme; naascattered; parantapaO
Arjuna, subduer of the enemies.
This supreme science was thus received through the chain of disciplic succession, and
the saintly kings understood it in that way. But in course of time the succession was
broken, and therefore the science as it is appears to be lost.

Bhagavad-gt 4.3
sa evya may te 'dya
yoga prokta purtana
bhakto 'si me sakh ceti
rahasya hy etad uttamam
sathe same; evacertainly; ayamthis; mayby Me; teunto you; adya
today; yogathe science of yoga; proktaspoken; purtanavery old; bhakta
devotee; asiyou are; meMy; sakhfriend; caalso; ititherefore; rahasyam
mystery; hicertainly; etatthis; uttamamtranscendental.
That very ancient science of the relationship with the Supreme is today told by Me to
you because you are My devotee as well as My friend and can therefore understand
the transcendental mystery of this science.

Bhagavad-gt 4.5
r-bhagavn uvca
bahni me vyattni
janmni tava crjuna
tny aha veda sarvi
na tva vettha parantapa
r bhagavn uvcathe Personality of Godhead said; bahnimany; meof Mine;
vyattnihave passed; janmnibirths; tavaof yours; caand also; arjunaO
Arjuna; tnithose; ahamI; vedado know; sarviall; nanot; tvamyou;

60
vetthaknow; parantapaO subduer of the enemy.
The Personality of Godhead said: Many, many births both you and I have passed. I
can remember all of them, but you cannot, O subduer of the enemy.

Bhagavad-gt 4.6
ajo 'pi sann avyaytm
bhtnm varo 'pi san
prakti svm adhihya
sambhavmy tma-myay
ajaunborn; apialthough; sanbeing so; avyayawithout deterioration;
tmbody; bhtnmof all those who are born; varathe Supreme Lord;
apialthough; sanbeing so; praktimin the transcendental form; svmof
Myself; adhihyabeing so situated; sambhavmiI do incarnate; tma-myay
by My internal energy.
Although I am unborn and My transcendental body never deteriorates, and although I
am the Lord of all living entities, I still appear in every millennium in My original
transcendental form.

Bhagavad-gt 4.7
yad yad hi dharmasya
glnir bhavati bhrata
abhyutthnam adharmasya
tadtmna sjmy aham
yad yadwhenever and wherever; hicertainly; dharmasyaof religion;
glnidiscrepancies; bhavatibecome manifested; bhrataO descendant of
Bharata; abhyutthnampredominance; adharmasyaof irreligion; tadat that
time; tmnamself; sjmimanifest; ahamI.
Whenever and wherever there is a decline in religious practice, O descendant of
Bharata, and a predominant rise of irreligion-at that time I descend Myself.

61
Bhagavad-gt 4.8
paritrya sdhn
vinya ca duktm
dharma-sasthpanrthya
sambhavmi yuge yuge
paritryafor the deliverance; sdhnmof the devotees; vinyafor the
annihilation; caand; duktmof the miscreants; dharmaprinciples of religion;
sasthpana-arthyato reestablish; sambhavmiI do appear; yugemillennium;
yugeafter millennium.
To deliver the pious and to annihilate the miscreants, as well as to reestablish the
principles of religion, I Myself appear, millennium after millennium.

Bhagavad-gt 4.9
janma karma ca me divyam
eva yo vetti tattvata
tyaktv deha punar janma
naiti mm eti so 'rjuna
janmabirth; karmawork; caalso; meof Mine; divyamtranscendental;
evamlike this; yaanyone who; vettiknows; tattvatain reality; tyaktv
leaving aside; dehamthis body; punaagain; janmabirth; nanever; etidoes
attain; mmunto Me; etidoes attain; sahe; arjunaO Arjuna.
One who knows the transcendental nature of My appearance and activities does not,
upon leaving the body, take his birth again in this material world, but attains My
eternal abode, O Arjuna.

Bhagavad-gt 4.10
vta-rga-bhaya-krodh
man-may mm uprit
bahavo jna-tapas
pt mad-bhvam gat

62
vtafreed from; rgaattachment; bhayafear; krodhand anger; mat-may
fully in Me; mmin Me; upritbeing fully situated; bahavamany; jna
of knowledge; tapasby the penance; ptbeing purified; mat-bhvam
transcendental love for Me; gatattained.
Being freed from attachment, fear and anger, being fully absorbed in Me and taking
refuge in Me, many, many persons in the past became purified by knowledge of Me-
and thus they all attained transcendental love for Me.

Bhagavad-gt 4.11
ye yath m prapadyante
ts tathaiva bhajmy aham
mama vartmnuvartante
manuy prtha sarvaa
yeall who; yathas; mmunto Me; prapadyantesurrender; tnthem;
tathso; evacertainly; bhajmireward; ahamI; mamaMy; vartmapath;
anuvartantefollow; manuyall men; prthaO son of Pth; sarvaain all
respects.
As all surrender unto Me, I reward them accordingly. Everyone follows My path in all
respects, O son of Pth.

Bhagavad-gt 4.13
ctur-varya may sa
gua-karma-vibhgaa
tasya kartram api m
viddhy akartram avyayam
ctu-varyamthe four divisions of human society; mayby me; sam
created; guaof quality; karmaand work; vibhgaain terms of division;
tasyaof that; kartramthe father; apialthough; mmMe; viddhiyou may
know; akartramas the nondoer; avyayamunchangeable.
According to the three modes of material nature and the work associated with them,

63
the four divisions of human society are created by Me. And although I am the creator
of this system, you should know that I am yet the nondoer, being unchangeable.

Bhagavad-gt 4.34
tad viddhi praiptena
paripranena sevay
upadekyanti te jna
jninas tattva-darina
tatthat knowledge of different sacrifices; viddhitry to understand; praiptena
by approaching a spiritual master; paripranenaby submissive inquiries; sevayby
the rendering of service; upadekyantithey will initiate; teyou; jnaminto
knowledge; jninathe self-realized; tattvaof the truth; darinaseers.
Just try to learn the truth by approaching a spiritual master. Inquire from him
submissively and render service unto him. The self-realized souls can impart
knowledge unto you because they have seen the truth.

Bhagavad-gt 4.35
yaj jtv na punar moham
eva ysyasi pava
yena bhtny aei
drakyasy tmany atho mayi
yatwhich; jtvknowing; nanever; punaagain; mohamto illusion;
evamlike this; ysyasiyou shall go; pavaO son of Pu; yenaby which;
bhtniliving entities; aeiall; drakyasiyou will see; tmaniin the
Supreme Soul; atha uor in other words; mayiin Me.
Having obtained real knowledge from a self-realized soul, you will never fall again
into such illusion, for by this knowledge you will see that all living beings are but part
of the Supreme, or, in other words, that they are mine.

Bhagavad-gt 4.36

64
api ced asi ppebhya
sarvebhya ppa-kt-tama
sarva jna-plavenaiva
vjina santariyasi
apieven; cetif; asiyou are; ppebhyaof sinners; sarvebhyaof all; ppa-
kt-tamathe greatest sinner; sarvamall such sinful reactions; jna-plavena
by the boat of transcendental knowledge; evacertainly; vjinamthe ocean of
miseries; santariyasiyou will cross completely.
Even if you are considered to be the most sinful of all sinners, when you are situated
in the boat of transcendental knowledge you will be able to cross over the ocean of
miseries.

Bhagavad-gt 4.38
na hi jnena sada
pavitram iha vidyate
tat svaya yoga-sasiddha
klentmani vindati
nanothing; hicertainly; jnenawith knowledge; sadamin comparison;
pavitramsanctified; ihain this world; vidyateexists; tatthat; svayam
himself; yogain devotion; sasiddhahe who is mature; klenain course of
time; tmaniin himself; vindatienjoys.
In this world, there is nothing so sublime and pure as transcendental knowledge. Such
knowledge is the mature fruit of all mysticism. And one who has become
accomplished in the practice of devotional service enjoys this knowledge within
himself in due course of time.

Bhagavad-gt 4.40
aja craddadhna ca
saaytm vinayati
nya loko 'sti na paro
na sukha saaytmana

65
ajaa fool who has no knowledge in standard scriptures; caand;
araddadhnawithout faith in revealed scriptures; caalso; saayaof doubts;
tma person; vinayatifalls back; nanever; ayamin this; lokaworld;
astithere is; nanor; parain the next life; nanot; sukhamhappiness;
saayadoubtful; tmanaof the person.
But ignorant and faithless persons who doubt the revealed scriptures do not attain
God consciousness; they fall down. For the doubting soul there is happiness neither in
this world nor in the next.

Bhagavad-gt 4.42
tasmd ajna-sambhta
ht-stha jnsintmana
chittvaina saaya yogam
tihottiha bhrata
tasmttherefore; ajna-sambhtamborn of ignorance; ht-sthamsituated in
the heart; jnaof knowledge; asinby the weapon; tmanaof the self;
chittvcutting off; enamthis; saayamdoubt; yogamin yoga; tihabe
situated; uttihastand up to fight; bhrataO descendant of Bharata.
Therefore the doubts which have arisen in your heart out of ignorance should be
slashed by the weapon of knowledge. Armed with yoga, O Bhrata, stand and fight.

Bhagavad-gt 5.2
r-bhagavn uvca
sannysa karma-yoga ca
nireyasa-karv ubhau
tayos tu karma-sannyst
karma-yogo viiyate
r-bhagavn uvcathe Personality of Godhead said; sannysarenunciation of
work; karma-yogawork in devotion; caalso; nireyasa-karauleading to the
path of liberation; ubhauboth; tayoof the two; tubut; karma-sannystin
comparison to the renunciation of fruitive work; karma-yogawork in devotion;

66
viiyateis better.
The Personality of Godhead replied: The renunciation of work and work in devotion
are both good for liberation. But, of the two, work in devotional service is better than
renunciation of work.

Bhagavad-gt 5.6
sannysas tu mah-bho
dukham ptum ayogata
yoga-yukto munir brahma
na ciredhigacchati
sannysathe renounced order of life; tubut; mah-bhoO mighty-armed one;
dukhamdistress; ptumafflicts one with; ayogatawithout devotional service;
yoga-yuktaone engaged in devotional service; munia thinker; brahmathe
Supreme; na cireawithout delay; adhigacchatiattains.
Merely renouncing all activities yet not engaging in the devotional service of the Lord
cannot make one happy. But a thoughtful person engaged in devotional service can
achieve the Supreme without delay.

Bhagavad-gt 5.7
yoga-yukto viuddhtm
vijittm jitendriya
sarva-bhttma-bhttm
kurvann api na lipyate
yoga-yuktaengaged in devotional service; viuddha-tma purified soul; vijita-
tmself-controlled; jita-indriyahaving conquered the senses; sarva-bhtato
all living entities; tma-bhta-tmcompassionate; kurvan apialthough engaged
in work; nanever; lipyateis entangled.
One who works in devotion, who is a pure soul, and who controls his mind and senses
is dear to everyone, and everyone is dear to him. Though always working, such a man
is never entangled.

67

Bhagavad-gt 5.10
brahmay dhya karmi
saga tyakv karoti ya
lipyate na sa ppena
padma-patram ivmbhas
brahmaiunto the Supreme Personality of Godhead; dhyaresigning;
karmiall works; sagamattachment; tyaktvgiving up; karotiperforms;
yawho; lipyateis affected; nanever; sahe; ppenaby sin; padma-
patrama lotus leaf; ivalike; ambhasby the water.
One who performs his duty without attachment, surrendering the results unto the
Supreme Lord, is unaffected by sinful action, as the lotus leaf is untouched by water.

Bhagavad-gt 5.16
jnena tu tad ajna
ye nitam tmana
tem ditya-vaj jna
prakayati tat param
jnenaby knowledge; tubut; tatthat; ajnamnescience; yemwhose;
nitamis destroyed; tmanaof the living entity; temtheir; ditya-vatlike
the rising sun; jnamknowledge; prakayatidiscloses; tat paramKa
consciousness.
When, however, one is enlightened with the knowledge by which nescience is
destroyed, then his knowledge reveals everything, as the sun lights up everything in
the daytime.

Bhagavad-gt 5.18
vidy-vinaya-sampanne
brhmae gavi hastini

68
uni caiva va-pke ca
pait sama-darina
vidywith education; vinayaand gentleness; sampannefully equipped;
brhmaein the brhmaa; gaviin the cow; hastiniin the elephant; uniin
the dog; caand; evacertainly; va-pkein the dog-eater (the outcaste); ca
respectively; paitthose who are wise; sama-darinawho see with equal
vision.
The humble sages, by virtue of true knowledge, see with equal vision a learned and
gentle brhmaa, a cow, an elephant, a dog and a dog-eater [outcaste].

Bhagavad-gt 5.20
na prahyet priya prpya
nodvijet prpya cpriyam
sthira-buddhir asammho
brahma-vid brahmai sthita
nanever; prahyetrejoices; priyamthe pleasant; prpyaachieving; nadoes
not; udvijetbecome agitated; prpyaobtaining; ca-also; apriyamthe unpleasant;
sthira-buddhiself-intelligent; asammhaunbewildered; brahma-vitone who
knows the Supreme perfectly; brahmaiin the transcendence; sthitasituated.
A person who neither rejoices upon achieving something pleasant nor laments upon
obtaining something unpleasant, who is self-intelligent, who is unbewildered, and who
knows the science of God, is already situated in transcendence.

Bhagavad-gt 5.22
ye hi saspara-j bhog
dukha-yonaya eva te
dy-antavanta kaunteya
na teu ramate budha
yethose; hicertainly; saspara-jby contact with the material senses;
bhogenjoyments; dukhadistress; yonayasources of; eva-certainly; tethey

69
are; dibeginning; antaend; vantasubject to; kaunteyaO son of Kunt;
nanever; teuin those; ramatetake delight; budhathe intelligent person.
An intelligent person does not take part in the sources of misery, which are due to
contact with the material senses. O son of Kunt, such pleasures have a beginning and
an end, and so the wise man does not delight in them.

Bhagavad-gt 5.24
yo 'nta-sukho 'ntar-rmas
tathntar-jyotir eva ya
sa yog brahma-nirva
brahma-bhto 'dhigacchati
yaone who; anta-sukhahappy from within; anta-rmaactively enjoying
within; tathas well as; anta-jyotiaiming within; evacertainly; yaanyone;
sahe; yoga mystic; brahma-nirvamliberation in the Supreme; brahma-
bhtabeing self-realized; adhigacchatiattains.
One whose happiness is within, who is active and rejoices within, and whose aim is
inward is actually the perfect mystic. He is liberated in the Supreme, and ultimately
he attains the Supreme.

Bhagavad-gt 5.29
bhoktra yaja-tapas
sarva-loka-mahevaram
suhda sarva-bhtn
jtv m ntim cchati
bhoktramthe beneficiary; yajaof sacrifices; tapasmand penances and
austerities; sarva-lokaof all planets and the demigods thereof; maha-varamthe
Supreme Lord; su-hdambenefactor; sarvaof all; bhtnmthe living entities;
jtvthus knowing; mmMe (Lord Ka); ntimrelief from material pangs;
cchatione achieves.
A person in full consciousness of Me, knowing Me to be the ultimate beneficiary of

70
all sacrifices and austerities, the Supreme Lord of all planets and demigods, and the
benefactor and well-wisher of all living entities, attain peace from the pangs of
material miseries.

Bhagavad-gt 6.1
r-bhagavn uvca
anrita karma-phala
krya karma karoti ya
sa sannys ca yog ca
na niragnir na ckriya
r-bhagavn uvcathe Lord said; anritawithout taking shelter; karma-
phalamthe result of work; kryamobligatory; karmawork; karotiperforms;
yaone who; sahe; sannysin the renounced order; caalso; yogmystic;
caalso; nanot; niwithout; agnifire; nanor; caalso; akriyawithout
duty.
The Supreme Personality of Godhead said: One who is unattached to the fruits of his
work and who works as he is obligated is in the renounced order of life, and he is the
true mystic, not he who lights no fire and performs no duty.

Bhagavad-gt 6.5
uddhared tmantmna
ntmnam avasdayet
tmaiva hy tmano bandhur
tmaiva ripur tmana
uddharetone must deliver; tmanby the mind; tmnamthe conditioned soul;
nanever; tmnamthe conditioned soul; avasdayetput into degradation;
tmmind; evacertainly; hiindeed; tmanaof the conditioned soul;
bandhufriend; tmmind; evacertainly; ripuenemy; tmanaof the
conditioned soul.
One must deliver himself with the help of his mind, and not degrade himself. The
mind is the friend of the conditioned soul, and his enemy as well.

71

Bhagavad-gt 6.6
bandhur tmtmanas tasya
yentmaivtman jita
antmanas tu atrutve
vartettmaiva atru-vat
bandhufriend; tmthe mind; tmanaof the living entity; tasyaof him;
yenaby whom; tmmind; evacertainly; tmanby the living entity; jita
conquered; antmanaof one who has failed to control the mind; tubut;
atrutvebecause of enmity; vartetaremains; tm evathe very mind; atru-
vatas an enemy.
For him who has conquered the mind, the mind is the best of friends; but for one who
has failed to do so, his mind will remain the greatest enemy.

Bhagavad-gt 6.7
jittmana prantasya
paramtm samhita
toa-sukha-dukheu
tath mnpamnayo
jita-tmanaof one who has conquered his mind; prantasyawho has attained
tranquility by such control over the mind; parama-tmthe Supersoul;
samhitaapproached completely; tain cold; uaheat; sukhahappiness;
dukheuand distress; tathaalso; mnain honor; apamnayoand dishonor.
For one who has conquered the mind, the Supersoul is already reached, for he has
attained tranquillity. To such a man happiness and distress, heat and cold, honor and
dishonor are all the same.

Bhagavad-gt 6.8
jna-vijna-tpttm

72
ka-stho vijitendriya
yukta ity ucyate yog
sama-lorma-kcana
jnaby acquired knowledge; vijnaand realized knowledge; tptasatisfied;
tma living entity; ka-sthaspiritually situated; vijita-indriyasensually
controlled; yuktacompetent for self-realization; itithus; ucyateis said; yoga
mystic; samaequiposed; lorapebbles; amastone; kcanagold.
A person is said to be established in self-realization and is called a yog [or mystic]
when he is fully satisfied by virtue of acquired knowledge and realization. Such a
person is situated in transcendence and is self-controlled. He sees everything-whether
it be pebbles, stones or gold-as the same.

Bhagavad-gt 6.16
nty-anatas tu yogo 'sti
na caikntam ananata
na cti-svapna-lasya
jgrato naiva crjuna
nanever; atitoo much; anataof one who eats; tubut; yogalinking with
the Supreme; astithere is; nanor; caalso; ekntamoverly; ananata
abstaining from eating; nanor; caalso; atitoo much; svapna-lasyaof one
who sleeps; jgrataor one who keeps night watch too much; nanot; evaever;
caand; arjunaO Arjuna.
There is no possibility of one's becoming a yog, O Arjuna, if one eats too much or
eats too little, sleeps too much or does not sleep enough.

Bhagavad-gt 6.17
yukthra-vihrasya
yukta-ceasya karmasu
yukta-svapnvabodhasya
yogo bhavati dukha-h

73
yuktaregulated; hraeating; vihrasyarecreation; yuktaregulated;
ceasyaof one who works for maintenance; karmasuin discharging duties;
yuktaregulated; svapna-avabodhasyasleep and wakefulness; yogapractice of
yoga; bhavatibecomes; dukha-hdiminishing pains.
He who is regulated in his habits of eating, sleeping, recreation and work can mitigate
all material pains by practicing the yoga system.

Bhagavad-gt 6.19
yath dpo nivta-stho
negate sopam smt
yogino yata-cittasya
yujato yogam tmana
yathas; dpaa lamp; nivta-sthain a place without wind; nadoes not;
igatewaver; sthis; upamcomparison; smtis considered; yoginaof
the yog; yata-cittasyawhose mind is controlled; yujataconstantly engaged;
yogamin meditation; tmanaon transcendence.
As a lamp in a windless place does not waver, so the transcendentalist, whose mind is
controlled, remains always steady in his meditation on the transcendent self.

Bhagavad-gt 6.20-23
yatroparamate citta
niruddha yoga-sevay
yatra caivtmantmna
payann tmani tuyati
sukham tyantika yat tad
buddhi-grhyam atndriyam
vetti yatra na caivya
sthita calati tattvata
ya labdhv cpara lbha

74
manyate ndhika tata
yasmin sthito na dukhena
gurupi viclyate
ta vidyd dukha-sayoga-
viyoga yoga-sajitam
yatrain that state of affairs where; uparamatecease (because one feels
transcendental happiness); cittammental activities; niruddhambeing restrained
from matter; yoga-sevayby performance of yoga; yatrain which; caalso; eva
certainly; tmanby the pure mind; tmnamthe self; payanrealizing the
position of; tmaniin the self; tuyatione becomes satisfied; sukhamhappiness;
tyantikamsupreme; yatwhich; tatthat; buddhiby intelligence; grhyam
accessible; atndriyamtranscendental; vettione knows; yatrawherein; na
never; caalso; evacertainly; ayamhe; sthitasituated; calatimoves;
tattvatafrom the truth; yamthat which; labdhvby attainment; caalso;
aparamany other; lbhamgain; manyateconsiders; nanever; adhikam
more; tatathan that; yasminin which; sthitabeing situated; nanever;
dukhenaby miseries; guru apieven though very difficult; viclyatebecomes
shaken; tamthat; vidytyou must know; dukha-sayogaof the miseries of
material contact; viyogamextermination; yoga-sajitamcalled trance in yoga.
In the stage of perfection called trance, or samdhi, one's mind is completely
restrained from material mental activities by practice of yoga. This perfection is
characterized by one's ability to see the self by the pure mind and to relish and rejoice
in the self. In that joyous state, one is situated in boundless transcendental happiness,
realized through transcendental senses. Established thus, one never departs from the
truth, and upon gaining this he thinks there is no greater gain. Being situated in such
a position, one is never shaken, even in the midst of greatest difficulty. This indeed is
actual freedom from all miseries arising from material contact.

Bhagavad-gt 6.24
sa nicayena yoktavyo
yogo 'nirvia-cetas
sakalpa-prabhavn kms
tyaktv sarvn aeata

75
manasaivendriya-grma
viniyamya samantata
sathat; nicayenawith firm determination; yoktavayamust be practiced;
yogayoga system; anirvia-cetaswithout deviation; sakalpamental
speculations; prabhavnborn of; kmnmaterial desires; tyaktvgiving up;
sarvnall; aeatacompletely; manasby the mind; evacertainly; indriya-
grmamthe full set of senses; viniyamyaregulating; samantatafrom all sides.
One should engage oneself in the practice of yoga with determination and faith and
not be deviated from the path. One should abandon, without exception, all material
desires born of mental speculation and thus control all the senses on all sides by the
mind.

Bhagavad-gt 6.26
yato yato nicalati
mana cacalam asthiram
tatas tato niyamyaitad
tmany eva vaa nayet
yata yatawherever; nicalatibecomes verily agitated; manathe mind;
cacalamflickering; asthiramunsteady; tata tatafrom there; niyamya
regulating; etatthis; tmaniin the self; evacertainly; vaamcontrol; nayet
must bring under.
From wherever the mind wanders due to its flickering and unsteady nature, one must
certainly withdraw it and bring it back under the control of the Self.

Bhagavad-gt 6.27
pranta-manasa hy ena
yogina sukham uttamam
upaiti nta-rajasa
brahma-bhtam akalmaam
prantapeaceful, fixed on the lotus feet of Ka; manasamwhose mind; hi

76
certainly; enamthis; yoginamyog; sukhamhappiness; uttamamthe highest;
upaitiattains; nta-rajasamhis passion pacified; brahma-bhtamliberation by
identification with the Absolute; akalmaamfreed from all past sinful reactions.
The yog whose mind is fixed on Me verily attains the highest perfection of
transcendental happiness. He is beyond the mode of passion, he realizes his qualitative
identity with the Supreme, and thus he is freed from all reactions to past deeds.

Bhagavad-gt 6.29
sarva-bhta-stham tmna
sarva-bhtni ctmani
kate yoga-yukttm
sarvatra sama-darana
sarva-bhta-sthamsituated in all beings; tmnamthe Supersoul; sarvaall;
bhtnientities; caalso; tmaniin the self; katedoes see; yoga-yukta-
tmone who is dovetailed in Ka consciousness; sarvatraeverywhere; sama-
daranaseeing equally.
A true yog observes Me in all beings and also sees every being in Me. Indeed, the
self-realized person sees Me, the same Supreme Lord, everywhere.

Bhagavad-gt 6.30
yo m payati sarvatra
sarva ca mayi payati
tasyha na praaymi
sa ca me na praayati
yawhoever; mmMe; payatisees; sarvatraeverywhere; sarvam
everything; caand; mayiin Me; payatisees; tasyafor him; ahamI; na
not; praaymiam lost; sahe; caalso; meto Me; nanor; praayatiis
lost.
For one who sees Me everywhere and sees everything in Me, I am never lost, nor is
he ever lost to Me.

77

Bhagavad-gt 6.34
cacala hi mana ka
pramthi balavad dham
tasyha nigraha manye
vyor iva su-dukaram
cacalamflickering; hicertainly; manamind; kaO Ka; pramthi
agitating; bala-vatstrong; dhamobstinate; tasyaits; ahamI; nigraham
subduing; manyethink; vyoof the wind; ivalike; su-dukaramdifficult.
For the mind is restless, turbulent, obstinate and very strong, O Ka, and to subdue
it, I think, is more difficult than controlling the wind.

Bhagavad-gt 6.35
r-bhagavn uvca
asaaya mah-bho
mano durnigraha calam
abhysena tu kaunteya
vairgyea ca ghyate
r-bhagavn uvcathe Personality of Godhead said; asaayamundoubtedly;
mha-bhoO mighty-armed one; manathe mind; durnigrahamdifficult to
curb; calamflickering; abhysenaby practice; tubut; kaunteyaO son of
Kunt; vairgyeaby detachment; caalso; ghyatecan be so controlled.
Lord r Ka said: O mighty-armed son of Kunt, it is undoubtedly very difficult to
curb the restless mind, but it is possible by suitable practice and by detachment.

Bhagavad-gt 6.40
r-bhagavn uvca
prtha naiveha nmutra
vinas tasya vidyate

78
na hi kalya-kt kacid
durgati tta gacchati
r-bhagavn uvcathe Supreme Personality of Godhead said; prthaO son of
Pth; na evanever is it so; ihain this material world; nanever; amutrain
the next life; vinadestruction; tasyahis; vidyateexists; nanever; hi
certainly; kalya-ktone who is engaged in auspicious activities; kacitanyone;
durgatimto degradation; ttaMy friend; gacchatigoes.
The Supreme Personality of Godhead said: Son of Pth, a transcendentalist engaged
in auspicious activities does not meet with destruction either in this world or in the
spiritual world; one who does good, My friend, is never overcome by evil.

Bhagavad-gt 6.41
prpya puya-kt lokn
uitv vat sam
ucn rmat gehe
yoga-bhrao 'bhijyate
prpyaafter achieving; puya-ktmof those who performed pious activities;
loknplanets; uitvafter dwelling; vatmany; samyears; ucnmof
the pious; r-matmof the prosperous; gehein the house; yoga-bhraaone
who has fallen from the path of self-realization; abhijyatetakes his birth.
The unsuccessful yog, after many, many years of enjoyment on the planets of the
pious living entities, is born into a family of righteous people, or into a family of rich
aristocracy.

Bhagavad-gt 6.42
atha v yoginm eva
kule bhavati dhmatm
etad dhi durlabhatara
loke janma yad dam
atha vor; yoginmof learned transcendentalists; evacertainly; kulein the

79
family; bhavatitakes birth; dh-matmof those who are endowed with great
wisdom; etatthis; hicertainly; durlabha-taramvery rare; lokein this world;
janmabirth; yatthat which; damlike this.
Or [if unsuccessful after long practice of yoga] he takes his birth in a family of
transcendentalists who are surely great in wisdom. Certainly, such a birth is rare in
this world.

Bhagavad-gt 6.43
tatra ta buddhi-sayoga
labhate paurva-dehikam
yatate ca tato bhya
sasiddhau kuru-nandana
tatrathereupon; tamthat; buddhi-sayogamrevival of consciousness;
labhategains; paurva-dehikamfrom the previous body; yatatehe endeavors;
caalso; tatathereafter; bhyaagain; sasiddhaufor perfection; kuru-
nandanaO son of Kuru.
On taking such a birth, he revives the divine consciousness of his previous life, and he
again tries to make further progress in order to achieve complete success, O son of
Kuru.

Bhagavad-gt 6.44
prvbhysena tenaiva
hriyate hy avao 'pi sa
jijsur api yogasya
abda-brahmtivartate
prvaprevious; abhysenaby practice; tenaby that; evacertainly; hriyateis
attracted; hisurely; avaaautomatically; apieven; sahe; jijsu
inquisitive; apiso; yogasyaabout yoga; abda-brahmaritualistic principles of
scriptures; ativartatetranscends.
By virtue of the divine consciousness of his previous life, he automatically becomes

80
attracted to the yogic principles-even without seeking them. Such an inquisitive
transcendentalist stands always above the ritualistic principles of the scriptures.

Bhagavad-gt 6.45
prayatnd yatamnas tu
yog sauddha-kilbia
aneka-janma-sasiddhas
tato yti par gatim
prayatntby rigid practice; yatamnaendeavoring; tuand; yogsuch a
transcendentalist; sauddhawashed off; kilbiaall of whose sins; anekaafter
many, many; janmabirths; sasiddhahaving achieved perfection; tata
thereafter; ytiattains; parmthe highest; gatimdestination.
And when the yog engages himself with sincere endeavor in making further progress,
being washed of all contaminations, then ultimately, achieving perfection after many,
many births of practice, he attains the supreme goal.

Bhagavad-gt 6.47
yoginm api sarve
mad-gatenntar-tman
raddhvn bhajate yo m
sa me yuktatamo mata
yoginmof yogs; apialso; sarvemall types of; mat-gatenaabiding in Me,
always thinking of Me; anta-tmanawithin himself; raddh-vnin full faith;
bhajaterenders transcendental loving service; yaone who; mmto Me (the
Supreme Lord); sahe; meby Me; yukta-tamathe greatest yog; matais
considered.
And of all yogs, the one with great faith who always abides in Me, thinks of Me
within himself, and renders transcendental loving service to Me-he is the most
intimately united with Me in yoga and is the highest of all. That is My opinion.

81
Bhagavad-gt 7.1
r-bhagavn uvca
mayy sakta-man prtha
yoga yujan mad-raya
asaaya samagra m
yath jsyasi tac chu
r-bhagavn uvcathe Supreme Lord said; mayito Me; sakta-manmind
attached; prthaO son of Pth; yogamself-realization; yujanpracticing; mat-
rayain consciousness of Me (Ka consciousness); asaayamwithout
doubt; samagramcompletely; mmMe; yathhow; jsyasiyou can know;
tatthat; utry to hear.
The Supreme Personality of Godhead said: Now hear, O son of Pth, how by
practicing yoga in full consciousness of Me, with mind attached to Me, you can know
Me in full, free from doubt.

Bhagavad-gt 7.2
jna te 'ha sa-vijnam
ida vakymy aeata
yaj jtv neha bhyo 'nyaj
jtavyam avaiyate
jnamphenomenal knowledge; teunto you; ahamI; sawith; vijnam
numinous knowledge; idamthis; vakymishall explain; aeatain full; yat
which; jtvknowing; nanot; ihain this world; bhyafurther; anyat
anything more; jtavyamknowable; aviiyateremains.
I shall now declare unto you in full this knowledge, both phenomenal and numinous.
This being known, nothing further shall remain for you to know.

Bhagavad-gt 7.3
manuy sahasreu
kacid yatati siddhaye

82
yatatm api siddhn
kacin m vetti tattvata
manuymof men; sahasreuout of many thousands; kacitsomeone;
yatatiendeavors; siddhayefor perfection; yatatmof those so endeavoring;
apiindeed; siddhnmof those who have achieved perfection; kacitsomeone;
mmMe; vettidoes know; tattvatain fact.
Out of many thousands among men, one may endeavor for perfection, and of those
who have achieved perfection, hardly one knows Me in truth.

Bhagavad-gt 7.4
bhmir po 'nalo vyu
kha mano buddhir eva ca
ahakra itya me
bhinn praktir aadh
bhmiearth; pawater; analafire; vyuair; khamether; mana
mind; buddhiintelligence; evacertainly; caand; ahakrafalse ego; iti
thus; iyamall these; meMy; bhinnseparated; praktienergies; aadh
eightfold.
Earth, water, fire, air, ether, mind, intelligence and false ego-all together these eight
comprise My separated material energies.

Bhagavad-gt 7.5
apareyam itas tv any
prakti viddhi me parm
jva-bht mah-bho
yayeda dhryate jagat
aparinferior; iyamthis; itabesides this; tubut; anymanother;
praktimenergy; viddhijust try to understand; me-My; parmsuperior; jva-
bhtmcomprising the living entities; mah-bhoO mighty-armed one; yay
by whom; idamthis; dhryateis utilized or exploited; jagatthe material world.

83
Besides these, O mighty-armed Arjuna, there is another, superior energy of Mine,
which comprises the living entities who are exploiting the resources of this material,
inferior nature.

Bhagavad-gt 7.6
etad-yonni bhtni
sarvty upadhraya
aha ktsnasya jagata
prabhava pralayas tath
etatthese two natures; yonniwhose source of birth; bhtnieverything
created; sarviall; itithus; upadhrayaknow; ahamI; ktsnasyaall-
inclusive; jagataof the world; prabhavathe source of manifestation;
pralayaannihilation; tathas well as.
All created beings have their source in these two natures. Of all that is material and
all that is spiritual in this world, know for certain that I am both the origin and the
dissolution.

Bhagavad-gt 7.7
matta paratara nnyat
kicid asti dhanajaya
mayi sarvam ida prota
stre mai-ga iva
mattabeyond Me; para-taramsuperior; nanot; anyat kicitanything else;
astithere is; dhanajayaO conqueror of wealth; mayiin Me; sarvamall that
be; idamwhich we see; protamis strung; streon a thread; mai-gapearls;
ivalike.
O conqueror of wealth, there is no Truth superior to Me. Everything rests upon Me,
as pearls are strung on a thread.

Bhagavad-gt 7.8

84
raso 'ham apsu kaunteya
prabhsmi ai-sryayo
praava sarva-vedeu
abda khe paurua nu
rasataste; ahamI; apsuin water; kaunteyaO son of Kunt; prabhthe
light; asmiI am; ai-sryayoof the moon and the sun; praavathe three
letters a-u-m; sarvain all; vedeuthe Vedas; abdasound vibration; khein
the ether; pauruamability; nuin man.
O son of Kunt, I am the taste of water, the light of the sun and the moon, the syllable
o in the Vedic mantras; I am the sound in ether and ability in man.

Bhagavad-gt 7.10
bja m sarva-bhtn
viddhi prtha santanam
buddhir buddhimatm asmi
tejas tejasvinm aham
bjamthe seed; mmMe; sarva-bhtnmof all living entities; viddhitry to
understand; prthaO son of Pth; santanamoriginal, eternal; buddhi
intelligence; buddhi-matmof the intelligent; asmiI am; tejaprowess;
tejasvinmof the powerful; ahamI am.
O son of Pth, know that I am the original seed of all existences, the intelligence of
the intelligent, and the prowess of all powerful men.

Bhagavad-gt 7.11
bala balavat cha
kma-rga-vivarjitam
dharmviruddho bhteu
kmo 'smi bharatarabha
balamstrength; bala-vatmof the strong; caand; ahamI am; kmapassion;
rgaand attachment; vivarjitamdevoid of; dharma-aviruddhanot against

85
religious principles; bhteuin all beings; kmasex life; asmiI am; bharata-
abhaO lord of the Bhratas.
I am the strength of the strong, devoid of passion and desire. I am sex life which is not
contrary to religious principles, O lord of the Bhratas [Arjuna].

Bhagavad-gt 7.12
ye caiva sttvik bhv
rjass tmas ca ye
matta eveti tn viddhi
na tv aha teu te mayi
yeall which; ca-and; evacertainly; sttvikin goodness; bhvstates of
being; rjasin the mode of passion; tmasin the mode of ignorance; ca
also; yeall which; mattafrom Me; evacertainly; itithus; tnthose;
viddhitry to know; nanot; tubut; ahamI; teuin them; tethey; mayiin
Me.
Know that all states of being-be they of goodness, passion or ignorance-are manifested
by My energy. I am, in one sense, everything, but I am independent. I am not under
the modes of material nature, for they, on the contrary, are within Me.

Bhagavad-gt 7.13
tribhir gua-mayair bhvair
ebhi sarvam ida jagat
mohita nbhijnti
mm ebhya param avyayam
tribhithree; gua-mayaiconsisting of the guas; bhvaiby the states of
being; ebhiall these; sarvamwhole; idamthis; jagatuniverse; mohitam
deluded; na abhijntidoes not know; mmMe; ebhyaabove these; param
the Supreme; avyayaminexhaustible.
Deluded by the three modes [goodness, passion and ignorance], the whole world does
not know Me, who am above the modes and inexhaustible.

86

Bhagavad-gt 7.14
daiv hy e gua-may
mama my duratyay
mm eva ye prapadyante
mym et taranti te
daivtranscendental; hicertainly; ethis; gua-mayconsisting of the three
modes of material nature; mamaMy; myenergy; duratyayvery difficult to
overcome; mmunto me; evacertainly; yethose who; prapadyantesurrender;
mym etmthis illusory energy; tarantiovercome; tethey.
This divine energy of Mine, consisting of the three modes of material nature, is
difficult to overcome. But those who have surrendered unto Me can easily cross
beyond it.

Bhagavad-gt 7.15
na m duktino mh
prapadyante nardham
myaypahta-jn
sura bhvam rit
nanot; mmunto Me; duktinamiscreants; mhfoolish; prapadyante
surrender; nara-adhamlowest among mankind; myayby the illusory energy;
apahtastolen; jnwhose knowledge; suramdemonic; bhvamnature;
ritaccepting.
Those miscreants who are grossly foolish, who are lowest among mankind, whose
knowledge is stolen by illusion, and who partake of the atheistic nature of demons do
not surrender unto Me.

Bhagavad-gt 7.16
catur-vidh bhajante m

87
jan suktino 'rjuna
rto jijsur arthrth
jn ca bharatarabha
catu-vidhfour kinds of; bhajanterender services; mmunto Me; jan
persons; su-ktinathose who are pious; arjunaO Arjuna; rtathe distressed;
jijsuthe inquisitive; artha-arthone who desires material gain; jnone
who knows things as they are; caalso; bharata-abhaO great one amongst the
descendants of Bharata.
O best among the Bhratas, four kinds of pious men begin to render devotional service
unto Me-the distressed, the desirer of wealth, the inquisitive, and he who is searching
for knowledge of the Absolute.

Bhagavad-gt 7.17
te jn nitya-yukta
eka-bhaktir viiyate
priyo hi jnino 'tyartham
aha sa ca mama priya
temout of them; jnone in full knowledge; nitya-yuktaalways engaged;
ekaonly; bhaktiin devotional service; viiyateis special; priyavery dear;
hicertainly; jninato the person in knowledge; atyarthamhighly; ahamI
am; sahe; caalso; mamato Me; priyadear.
Of these, the one who is in full knowledge and who is always engaged in pure
devotional service is the best. For I am very dear to him, and he is dear to Me.

Bhagavad-gt 7.19
bahn janmanm ante
jnavn m prapadyate
vsudeva sarvam iti
sa mahtm su-durlabha
bahnmmany; janmanmrepeated births and deaths; anteafter; jna-vn

88
one who is in full knowledge; mmunto Me; prapadyatesurrenders; vsudeva
the Personality of Godhead, Ka; sarvameverything; itithus; sathat; mah-
tmagreat soul; su-durlabhavery rare to see.
After many births and deaths, he who is actually in knowledge surrenders unto Me,
knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.

Bhagavad-gt 7.20
kmais tais tair hta-jn
prapadyante 'nya-devat
ta ta niyamam sthya
prakty niyat svay
kmaiby desires; tai taivarious; htadeprived of; jnknowledge;
prapadyantesurrender; anyato other; devatdemigods; tam tam
corresponding; niyamamregulations; sthyafollowing; praktyby nature;
niyatcontrolled; svayby their own.
Those whose intelligence has been stolen by material desires surrender unto demigods
and follow the particular rules and regulations of worship according to their own
natures.

Bhagavad-gt 7.22
sa tay raddhay yuktas
tasyrdhanam hate
labhate ca tata kmn
mayaiva vihitn hi tn
sahe; taywith that; raddhayinspiration; yuktaendowed; tasyaof that
demigod; rdhanamfor the worship; hatehe aspires; labhateobtains; caand;
tatafrom that; kmnhis desires; mayby Me; evaalone; vihitn
arranged; hicertainly; tnthose.
Endowed with such a faith, he endeavors to worship a particular demigod and obtains
his desires. But in actuality these benefits are bestowed by Me alone.

89

Bhagavad-gt 7.23
antavat tu phala te
tad bhavaty alpa-medhasm
devn deva-yajo ynti
mad-bhakt-ynti mm api
anta-vatperishable; tubut; phalam -fruit; temtheir; tatthat; bhavati
becomes; alpa-medhasmof those of small intelligence; devnto the demigods;
deva-yajathe worshipers of the demigods; yntigo; matMy; bhakt
devotees; yntigo; mmto Me; apialso.
Men of small intelligence worship the demigods, and their fruits are limited and
temporary. Those who worship the demigods go to the planets of the demigods, but
My devotees ultimately reach My supreme planet.

Bhagavad-gt 7.24
avyakta vyaktim panna
manyante mm abuddhaya
para bhvam ajnanto
mamvyayam anuttamam
avyaktamnonmanifested; vyaktimpersonality; pannamachieved; manyante
think; mmMe; abuddhayaless intelligent persons; paramsupreme; bhvam
existence; ajnantawithout knowing; mamaMy; avyayamimperishable;
anuttamamthe finest.
Unintelligent men, who do not know Me perfectly, think that I, the Supreme
Personality of Godhead, Ka, was impersonal before and have now assumed this
personality. Due to their small knowledge, they do not know My higher nature, which
is imperishable and supreme.

Bhagavad-gt 7.25

90
nha praka sarvasya
yoga-my-savvta
mho 'ya nbhijnti
loko mm ajam avyayam
nanor; ahamI; prakamanifest; sarvasyato everyone; yoga-myby
internal potency; samvtacovered; mhafoolish; ayamthese; nanot;
abhijntican understand; lokapersons; mmMe; ajamunborn; avyayam
inexhaustible.
I am never manifest to the foolish and unintelligent. For them I am covered by My
internal potency, and therefore they do not know that I am unborn and infallible.

Bhagavad-gt 7.26
vedha samattni
vartamnni crjuna
bhaviyi ca bhtni
m tu veda na kacana
vedaknow; ahamI; samattnicompletely past; vartamnnipresent; ca
and; arjunaO Arjuna; bhaviyifuture; caalso; bhtiall living entities;
mmMe; tubut; vedaknows; nanot; kacanaanyone.
O Arjuna, as the Supreme Personality of Godhead, I know everything that has
happened in the past, all that is happening in the present, and all things that are yet to
come. I also know all living entities; but Me no one knows.

Bhagavad-gt 7.27
icch-dvea samutthena
dvandva-mohena bhrata
sarva-bhtni sammoha
sarge ynti parantapa
icchdesire; dveaand hate; samutthenaarisen from; dvandvaof duality;
mohenaby the illusion; bhrataO scion of Bharata; sarvaall; bhtniliving

91
entities; sammohaminto delusion; sargewhile taking birth; yntigo;
parantapaO conqueror of enemies.
O scion of Bharata, O conqueror of the foe, all living entities are born into delusion,
bewildered by dualities arisen from desire and hate.

Bhagavad-gt 7.28
ye tv anta-gata ppa
jann puya-karmam
te dvandva-moha-nirmukt
bhajante m dha-vrat
yemwhose; tubut; anta-gatamcompletely eradicated; ppamsin;
jannmof the persons; puyapious; karmamwhose previous activities; te
they; dvandvaof duality; mohadelusion; nirmuktfree from; bhajante
engage in devotional service; mmto Me; dha-vratwith determination.
Persons who have acted piously in previous lives and in this life and whose sinful
actions are completely eradicated are freed from the dualities of delusion, and they
engage themselves in My service with determination.

Bhagavad-gt 8.5
anta-kle ca mm eva
smaran muktv kalevaram
ya prayti sa mad-bhva
yti nsty atra saaya
anta-kleat the end of life; caalso; mmMe; evacertainly; smaran
remembering; muktvquitting; kalevaramthe body; yahe who; praytigoes;
sahe; mat-bhvamMy nature; ytiachieves; nanot; astithere is; atra
here; saayadoubt.
And whoever, at the end of his life, quits his body remembering Me alone at once
attains My nature. Of this there is no doubt.

92
Bhagavad-gt 8.6
ya ya vpi smaran bhva
tyajaty ante kalevaram
ta tam evaiti kaunteya
sad tad-bhva-bhvita
yam yamwhatever; v apiat all; smaranremembering; bhvamnature;
tyajatigives up; anteat the end; kalevaramthis body; tam tamsimilar; eva
certainly; etigets; kaunteyaO son of Kunt; sadalways; tatthat; bhva
state of being; bhvitaremembering.
Whatever state of being one remembers when he quits his body, O son of Kunt, that
state he will attain without fail.

Bhagavad-gt 8.7
tasmt sarveu kleu
mm anusmara yudhya ca
mayy arpita-mano-buddhir
mm evaiyasy asaaya
tasmttherefore; sarveuat all; kleutimes; mmMe; anusmarago on
remembering; yudhyafight; caalso; mayiunto Me; arpitasurrendering;
manamind; buddhiintellect; mmunto Me; evasurely; eyasiyou will
attain; asaayabeyond a doubt.
Therefore, Arjuna, you should always think of Me in the form of Ka and at the
same time carry out your prescribed duty of fighting. With your activities dedicated to
Me and your mind and intelligence fixed on Me, you will attain Me without doubt.

Bhagavad-gt 8.8
abhysa-yoga-yuktena
cetas nnya-gmin
parama purua divya
yti prthnucintayan

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abhysa-yogaby practice; yuktenabeing engaged in meditation; cetasby the
mind and intelligence; na anya-gminwithout their being deviated; paramam
the Supreme; puruamPersonality of Godhead; divyamtranscendental; yti
one achieves; prthaO son of Pth; anucintayanconstantly thinking of.
He who meditates on Me as the Supreme Personality of Godhead, his mind constantly
engaged in remembering Me, undeviated from the path, he, O Prtha, is sure to reach
Me.

Bhagavad-gt 8.14
ananya-cet satata
yo m smarati nityaa
tasyha sulabha prtha
nitya-yuktasya yogina
ananya-cetwithout deviation of the mind; satatamalways; yaanyone who;
mmMe (Ka); smaratiremembers; nityaaregularly; tasyato him;
ahamI am; su-labhavery easy to achieve; prthaO son of Pth; nitya
regularly; yuktasyaengaged; yoginafor the devotee.
For one who always remembers Me without deviation, I am easy to obtain, O son of
Pth, because of his constant engagement in devotional service.

Bhagavad-gt 8.15
mm upetya punar janma
dukhlayam avatam
npnuvanti mahtmna
sasiddhi param gat
mmMe; upetyaachieving; punaagain; jamnabirth; dukha-layamplace
of miseries; avatamtemporary; nanever; pnuvantiattain; mah-tmna
the great souls; sasiddhimperfection; parammultimate; gathaving
achieved.
After attaining Me, the great souls, who are yogs in devotion, never return to this

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temporary world, which is full of miseries, because they have attained the highest
perfection.

Bhagavad-gt 8.16
-brahma-bhuvanl lok
punar vartino 'rjuna
mm upetya tu kaunteya
punar janma na vidyate
-brahma bhuvantup to Brahmaloka planet; lokthe planetary systems;
punaagain; vartinareturning; arjunaO Arjuna; mmunto Me; upetya
arriving; tubut; kaunteyaO son of Kunt; puna janmarebirth; nanever;
vidyatetakes place.
From the highest planet in the material world down to the lowest, all are places of
misery wherein repeated birth and death take place. But one who attains to My abode,
O son of Kunt, never takes birth again.

Bhagavad-gt 8.17
sahasra-yuga-paryantam
ahar yad brahmao vidhu
rtri yuga-sahasrnt
te 'ho-rtra-vido jan
sahasraone thousand; yugamillenniums; paryantamincluding; ahaday;
yatthat which; brahmaaof Brahm; viduthey know; rtrimnight; yuga
millenniums; sahasra-antmsimilarly, ending after one thousand; tethey; aha
rtraday and night; vidawho understand; janpeople.
By human calculation, a thousand ages taken together form the duration of Brahm's
one day. And such also is the duration of his night.

Bhagavad-gt 8.19

95
bhta-grma sa evya
bhtv bhtv pralyate
rtry-game 'vaa prtha
prabhavaty ahar-game
bhta-grmathe aggregate of all living entities; sathese; evacertainly;
ayamthis; bhtv bhtvrepeatedly taking birth; pralyateis annihilated;
rtriof night; gameon the arrival; avaaautomatically; prthaO son of
Pth; prabhavatiis manifest; ahaof daytime; gameon the arrival.
Again and again, when Brahm's day arrives, all living entities come into being, and
with the arrival of Brahm's night they are helplessly annihilated.

Bhagavad-gt 8.20
paras tasmt tu bhvo 'nyo
'vyakto 'vyaktt santana
ya sa sarveu bhteu
nayatsu na vinayati
paratranscendental; tasmtto that; tubut; bhvanature; anyaanother;
avyaktaunmanifest; avyakttto the unmanifest; santanaeternal; ya sa
that which; sarveuall; bhteumanifestation; nayatsubeing annihilated;
nanever; vinayatiis annihilated.
Yet there is another unmanifest nature, which is eternal and is transcendental to this
manifested and unmanifested matter. It is supreme and is never annihilated. When all
in this world is annihilated, that part remains as it is.

Bhagavad-gt 8.21
avyakto 'kara ity uktas
tam hu param gatim
ya prpya na nivartante
tad dhma parama mama
avyaktaunmanifested; akarainfallible; itithus; uktais said; tamthat;

96
huis known; parammthe ultimate; gatimdestination; yamwhich;
prpyagaining; nanever; nivartantecome back; tatthat; dhmaabode;
paramamsupreme; mamaMy.
That which the Vedntists describe as unmanifest and infallible, that which is known
as the supreme destination, that place from which, having attained it, one never
returns-that is My supreme abode.

Bhagavad-gt 8.28
vedeu yajeu tapasu caiva
dneu yat puya-phala pradiam
atyeti tat sarvam idam viditv
yog para sthnam upaiti cdyam
vedeuin the study of the Vedas; yajeuin the performances of yaja, sacrifice;
tapasuin undergoing different types of austerities; caalso; evacertainly;
dneuin giving charities; yatthat which; puya-phalamresult of pious work;
pradiamindicated; atyetisurpasses; tat sarvamall those; idamthis; viditv
knowing; yogthe devotee; paramsupreme; sthnamabode; upaitiachieves;
caalso; dyamoriginal.
A person who accepts the path of devotional service is not bereft of the results derived
from studying the Vedas, performing sacrifices, undergoing austerities, giving charity
or pursuing philosophical and fruitive activities. Simply by performing devotional
service, he attains all these, and at the end he reaches the supreme eternal abode.

Bhagavad-gt 9.1
r-bhagavn uvca
ida tu te guhyatama
pravakymy anasyave
jna vijna-sahita
yaj jtv mokyase 'ubht
r-bhagavn uvcathe Supreme Personality of Godhead said; idamthis; tubut;
teunto you; guhya-tamamthe most confidential; pravakymiI am speaking;

97
anasyaveto the non-envious; jnamknowledge; vijnarealized knowledge;
sahitamwith; yatwhich; jtvknowing; mokyaseyou will be released;
aubhtfrom this miserable material existence.
The Supreme Personality of Godhead said: My dear Arjuna, because you are never
envious of Me, I shall impart to you this most confidential knowledge and realization,
knowing which you shall be relieved of the miseries of material existence.

Bhagavad-gt 9.2
rja-vidy rja-guhya
pavitram idam uttamam
pratyakvagama dharmya
su-sukha kartum avyayam
rja-vidythe king of education; rja-guhyamthe king of confidential
knowledge; pavitramthe purest; idamthis; uttamamtranscendental;
pratyakaby direct experience; avagamamunderstood; dharmyamthe principle
of religion; su-sukhamvery happy; kartumto execute; avyayameverlasting.
This knowledge is the king of education, the most secret of all secrets. It is the purest
knowledge, and because it gives direct perception of the self by realization, it is the
perfection of religion. It is everlasting, and it is joyfully performed.

Bhagavad-gt 9.3
araddadhn puru
dharmasysya parantapa
aprpya m nivartante
mtyu-sasra-vartmani
araddadhnthose who are faithless; purusuch persons; dharmasya
toward the process of religion; asyathis; parantapaO killer of the enemies;
aprpyawithout obtaining; mmMe; nivartantecome back; mtyuof death;
sasrain material existence; vartmanion the path.
Those who are not faithful in this devotional service cannot attain Me, O conqueror

98
of enemies. Therefore they return to the path of birth and death in this material
world.

Bhagavad-gt 9.4
may tatam ida sarva
jagad avyakta-mrtin
mat-sthni sarva-bhtni
na cha tev avasthita
mayby Me; tatampervaded; idamthis; sarvamall; jagatcosmic
manifestation; avyakta-mrtinby the unmanifested form; mat-sthniin Me;
sarva-bhtniall living entities; nanot; caalso; ahamI; teuin them;
avasthitasituated.
By Me, in My unmanifested form, this entire universe is pervaded. All beings are in
Me, but I am not in them.

Bhagavad-gt 9.5
na ca mat-sthni bhtni
paya me yogam aivaram
bhta-bhn na ca bhta-stho
mamtm bhta-bhvana
nanever; caalso; mat-sthnisituated in Me; bhtniall creation; payajust
see; meMy; yogam aivaraminconceivable mystic power; bhta-bhtthe
maintainer of all living entities; nanever; caalso; bhta-sthain the cosmic
manifestation; mamaMy; tmSelf; bhta-bhvanathe source of all
manifestations.
And yet everything that is created does not rest in Me. Behold My mystic opulence!
Although I am the maintainer of all living entities and although I am everywhere, I
am not a part of this cosmic manifestation, for My Self is the very source of creation.

Bhagavad-gt 9.10

99
maydhyakea prakti
syate sa-carcaram
hetunnena kaunteya
jagad viparivartate
mayby Me; adhyakeaby superintendence; praktimaterial nature;
syatemanifests; saboth; cara-acaramthe moving and the nonmoving;
hetunfor the reason; anenathis; kaunteyaO son of Kunt; jagatthe cosmic
manifestation; viparivartateis working.
This material nature, which is one of My energies, is working under My direction, O
son of Kunt, producing all moving and non-moving beings. Under its rule this
manifestation is created and annihilated again and again.

Bhagavad-gt 9.11
avajnanti m mh
mnu tanum ritam
para bhvam ajnanto
mama bhta-mahevaram
avajnantideride; mmMe; mhfoolish men; mnumin a human form;
tanuma body; ritamassuming; paramtranscendental; bhvamnature;
ajnantanot knowing; mamaMy; bhtaof everything that be; mah-
varamthe supreme proprietor.
Fools deride me when I descend in the human form. They do not know My
transcendental nature as the Supreme Lord of all that be.

Bhagavad-gt 9.12
mogh mogha-karmo
mogha-jn vicetasa
rkasm sur caiva
prakti mohin rit
mogha-baffled in their hopes; mogha-karmabaffled in fruitive activities;

100
mogha-jnbaffled in knowledge; vicetasabewildered; rkasmdemonic;
surmatheistic; caand; evacertainly; praktimnature; mohinm
bewildering; rittaking shelter of.
Those who are thus bewildered are attracted by demonic and atheistic views. In that
deluded condition, their hopes for liberation, their fruitive activities, and their culture
of knowledge are all defeated.

Bhagavad-gt 9.13
mahtmnas tu m prtha
daiv praktim rit
bhajanty ananya-manaso
jtv bhtdim avyayam
mah-tmnathe great souls; tubut; mmunto Me; prthaO son of Pth;
daivmdivine; praktimnature; rittaken shelter of; bhajantirender
service; ananya-manasawithout deviation of the mind; jtvknowing;
bhtaof creation; dimthe origin; avyayaminexhaustible.
O son of Pth, those who are not deluded, the great souls, are under the protection of
the divine nature. They are fully engaged in devotional service because they know Me
as the Supreme Personality of Godhead, original and inexhaustible.

Bhagavad-gt 9.14
satata krtayanto m
yatanta ca dha-vat
namasyanta ca m bhakty
nitya-yukt upsate
satatamalways; krtayantachanting; mmabout Me; yatantafully
endeavoring; caalso; dha-vratwith determination; namasyantaoffering
obeisances; caand; mmMe; bhaktyin devotion; nitya-yuktperpetually
engaged; upsateworship.
Always chanting My glories, endeavoring with great determination, bowing down

101
before Me, these great souls perpetually worship Me with devotion.

Bhagavad-gt 9.17
pitham asya jagato
mt dht pitmaha
vedya pavitram okra
k sma yajur eva ca
pitfather; ahamI; asyaof this; jagatauniverse; mtmother; dht
supporter; pit-mahagrandfather; vedyamwhat is to be known; pavitramthat
which purifies; o-krathe syllable o; kthe g-Veda; smathe Sma-Veda;
yajuthe Yajur Veda; evacertainly; caand.
I am the father of this universe, the mother, the support, and the grandsire. I am the
object of knowledge, the purifier and the syllable o. I am also the g, the Sma, and
the Yajur Vedas.

Bhagavad-gt 9.21
te ta bhuktv svarga-loka vila
ke puye martya-loka vianti
eva tray-dharmam anuprapann
gatgata kma-km labhante
tethey; tamthat; bhuktvenjoying; svarga-lokamheaven; vilamvast;
kebeing exhausted; puyethe results of their pious activities; martya-lokam
to the mortal earth; viantifall down; evamthus; trayof the three Vedas;
dharmamdoctrines; anuprapannfollowing; gata-gatamdeath and birth;
kma-kmdesiring sense enjoyments; labhanteattain.
When they have thus enjoyed vast heavenly sense pleasure and the results of their
pious activities are exhausted, they return to this mortal planet again. Thus those who
seek sense enjoyment by adhering to the principles of the three Vedas achieve only
repeated birth and death.

102
Bhagavad-gt 9.22
anany cintayanto m
ye jan paryupsate
te nitybhiyuktn
yoga-kema vahmy aham
ananyhaving no other object; cintayantaconcentrating; mmon Me; ye
those who; janpersons; paryupsate-properly worship; temof them; nitya
always; abhiyuktnmfixed in devotion; yogarequirements; kemam
protection; vahamicarry; ahamI.
But those who worship Me with exclusive devotion, meditating on My transcendental
form-to them I carry what they lack, and I preserve what they have.

Bhagavad-gt 9.23
ye 'py anya-devat-bhakt
yajante raddhaynvit
te 'pi mm eva kaunteya
yajanty avidhi-prvakam
yethose who; apialso; anyaof other; devatgods; bhaktdevotees;
yajanteworship; raddhay-anvitwith faith; tethey; apialso; mmMe;
evaonly; kaunteyaO son of Kunt; yajantithey worship; avidhi-prvakamin a
wrong way.
Those who are devotees of other gods and who worship them with faith actually
worship only Me, O son of Kunt, but they do so in a wrong way.

Bhagavad-gt 9.24
aha hi sarva-yajn
bhokt ca prabhur eva ca
na tu mm abhijnanti
tattventa cyavanti te

103
ahamI; hisurely; sarvaof all; yajnmsacrifices; bhoktthe enjoyer; ca
and; prabhuLord; evaalso; caand; nanot; tubut; mmMe;
abhijnantithey know; tattvenain reality; atatherefore; cyavantifall down;
tethey.
I am the only enjoyer and master of all sacrifices. Therefore, those who do not
recognize My true transcendental nature fall down.

Bhagavad-gt 9.25
ynti deva-vrat devn
pitn ynti pit-vrat
bhtni ynti bhtejy
ynti mad-yjino 'pi mm
yntigo; deva-vratworshipers of demigods; devnto the demigods; pitnto
the ancestors; yntigo; pit-vratworshipers of ancestors; bhtnito the
ghosts and spirits; yntigo; bhta-ijyworshipers of ghosts and spirits; ynti
go; matMy; yjinadevotees; apibut; mmunto Me.
Those who worship the demigods will take birth among the demigods; those who
worship the ancestors go to the ancestors; those who worship ghosts and spirits will
take birth among such beings; and those who worship Me will live with Me.

Bhagavad-gt 9.26
patra pupa phala toya
yo me bhakt prayacchati
tad aha bhakty-upahtam
anmi prayattmana
patrama leaf; pupama flower; phalama fruit; toyamwater; yawhoever;
meunto Me; bhaktywith devotion; prayacchatioffers; tatthat; ahamI;
bhakti-upahtamoffered in devotion; anmiaccept; prayata-tmanafrom one
in pure consciousness.
If one offers Me with love and devotion a leaf, a flower, a fruit or water, I will accept

104
it.

Bhagavad-gt 9.27
yat karoi yad ansi
yaj juhoi dadsi yat
yat tapasyasi kaunteya
tat kuruva mad-arpaam
yatwhatever; karoiyou do; yatwhatever; ansiyou eat; yatwhatever;
juhoiyou offer; dadsiyou give away; yatwhatever; yatwhatever;
tapasyasiausterities you perform; kaunteyaO son of Kunt; tatthat; kuruva
do; matunto Me; arpaamas an offering.
Whatever you do, whatever you eat, whatever you offer or give away, and whatever
austerities you perform-do that, O son of Kunt, as an offering to Me.

Bhagavad-gt 9.29
samo 'ha sarva-bhteu
na me dveyo 'sti na priya
ye bhajanti tu m bhakty
mayi te teu cpy aham
samaequally disposed; ahamI; sarva-bhteuto all living entities; nano
one; meto Me; dveyahateful; astiis; nanor; priyadear; yethose who;
bhajantirender transcendental service; tubut; mmunto Me; bhaktyin
devotion; mayiare in Me; tesuch persons; teuin them; caalso; api
certainly; ahamI.
I envy no one, nor am I partial to anyone. I am equal to all. But whoever renders
service unto Me in devotion is a friend, is in Me, and I am also a friend to him.

Bhagavad-gt 9.30

105
api cet su-durcro
bhajate mm ananya-bhk
sdhur eva sa mantavya
samyag vyavasito hi sa
apieven; cetif; su-durcraone committing the most abominable actions;
bhajateis engaged in devotional service; mmunto Me; ananya-bhkwithout
deviation; sdhua saint; evacertainly; sahe; mantavyais to be
considered; samyakcompletely; vyavasitasituated in determination; hi
certainly; sahe.
Even if one commits the most abominable action, if he is engaged in devotional service
he is to be considered saintly because he is properly situated in his determination.

Bhagavad-gt 9.31
kipra bhavati dharmtm
avac-chnti nigacchati
kaunteya pratijnhi
na me bhakta praayati
kipramvery soon; bhavatibecomes; dharma-tmrighteous; avat-ntim
lasting peace; nigacchatiattains; kaunteyaO son of Kunt; pratijnhideclare;
nanever; meMy; bhaktadevotee; praayatiperishes.
He quickly becomes righteous and attains lasting peace. O son of Kunt, declare it
boldly that My devotee never perishes.

Bhagavad-gt 9.32
m hi prtha vyapritya
ye 'pi syu ppa-yonaya
striyo vaiys tath drs
te 'pi ynti par gati
mmof Me; hicertainly; prthaO son of Pth; vyaprityaparticularly
taking shelter; yethose who; apialso; syuare; ppa-yonayaborn of a lower

106
family; striyawomen; vaiymercantile people; tathalso; drlower-
class men; te apieven they; yntigo; parmto the supreme; gatim
destination.
O son of Pth, those who take shelter in Me, though they be of lower birth-women,
vaiyas [merchants] and dras [workers]-can attain the supreme destination.

Bhagavad-gt 9.33
ki punar brhma puy
bhakt rjarayas tath
anityam asukha lokam
ima prpya bhajasva mm
kimhow much; punaagain; brhmabrhmaas; puyrighteous;
bhaktdevotees; rja-ayasaintly kings; tathalso; anityamtemporary;
asukhamfull of miseries; lokamplanet; imamthis; prpyagaining; bhajasva
be engaged in loving service; mmunto Me.
How much more this is so of the righteous brhmaas, the devotees and the saintly
kings. Therefore, having come to this temporary, miserable world, engage in loving
service unto Me.

Bhagavad-gt 9.34
man-man bhava mad-bhakto
mad-yj m namaskuru
mm evaiyasi yuktvaivam
tmna mat-paryaa
mat-manalways thinking of Me; bhavabecome; matMy; bhaktadevotee;
matMy; yjworshiper; mmunto Me; namaskuruoffer obeisances; mm
unto Me; evacompletely; eyasiyou will come; yuktvbeing absorbed; evam
thus; tmnamyour soul; mat-paryaadevoted to Me.
Engage your mind always in thinking of Me, become my devotee, offer obeisances to
Me and worship Me. Being completely absorbed in Me, surely you will come to Me.

107

Bhagavad-gt 10.2
na me vidu sura-ga
prabhava na maharaya
aham dir hi devn
mahar ca sarvaa
nanever; meMy; viduknow; sura-gademi-gods; prabhavamorigin,
opulences; nanever; mah-ayagreat sages; ahamI am; dithe origin;
hicertainly; devnmof the demigods; mah-mof the great sages; ca
also; sarvaain all respects.
Neither the hosts of demigods nor the great sages know My origin or opulences, for,
in every respect, I am the source of the demigods and sages.

Bhagavad-gt 10.7
et vibhti yoga ca
mama yo vetti tattvata
so 'vikalpena yogena
yujyate ntra saaya
etamall this; vibhtimopulence; yogammystic power; caalso; mamaof
Mine; yaanyone who; vettiknows; tattvatafactually; sahe; avikalpena
without division; yogenain devotional service; yujyateis engaged; nanever;
atrahere; saayadoubt.
One who is factually convinced of this opulence and mystic power of Mine engages in
unalloyed devotional service; of this there is no doubt.

Bhagavad-gt 10.8
aha sarvasya prabhavo
matta sarva pravartate

108
iti matv bhajante m
budh bhva-samanvit
ahamI; sarvasyaof all; prabhavathe source of generation; mattafrom Me;
sarvameverything; pravartate-emanates; itithus; matvknowing; bhajante
becomes devoted; mmunto Me; budhlearned; bhva-samanvitwith great
attention.
I am the source of all spiritual and material worlds. Everything emanates from Me.
The wise who know this perfectly engage in My devotional service and worship Me
with all their hearts.

Bhagavad-gt 10.9
mac-citt mad-gata-pr
bodhayanta parasparam
kathayanta ca m nitya
tuyanti ca ramanti ca
mat-citttheir minds fully engaged in Me; mat-gata-prtheir lives devoted
to Me; bodhayantapreaching; parasparamamong themselves; kathayanta
talking; caalso; mmabout Me; nityamperpetually; tuyantibecome pleased;
caalso; ramantienjoy transcendental bliss; caalso.
The thoughts of My pure devotees dwell in Me, their lives are fully devoted to My
service, and they derive great satisfaction and bliss from always enlightening one
another and conversing about Me.

Bhagavad-gt 10.10
te satata-yuktn
bhajat prti-prvakam
dadmi buddhi-yoga ta
yena mm upaynti te
temunto them; satata-yuktnmalways engaged; bhajatmin rendering
devotional service; prti-prvakamin loving ecstasy; dadmiI give; buddhi-

109
yogamreal intelligence; tamthat; yenaby which; mmunto Me; upaynti
come; tethey.
To those who are constantly devoted to serving Me with love, I give the
understanding by which they can come to Me.

Bhagavad-gt 10.11
tem evnukamprtham
aham ajna-ja tama
naymy tma-bhva-stho
jna-dpena bhsvat
temfor them; evacertainly; anukamp-arthamto show special mercy;
ahamI; ajna-jamdue to ignorance; tamadarkness; naymidispel; tma-
bhvawithin their hearts; sthasituated; jnaof knowledge; dpenawith
the lamp; bhsvatglowing.
To show them special mercy, I, dwelling in their hearts, destroy with the shining
lamp of knowledge the darkness born of ignorance.

Bhagavad-gt 10.12-13
arjuna uvca
para brahma para dhma
pavitra parama bhavn
purua vata divyam
di-devam aja vibhum
hus tvm aya sarve
devarir nradas tath
asito devalo vysa
svaya caiva bravi me
arjuna uvcaArjuna said: paramsupreme; brahmatruth; paramsupreme;
dhmasustenance; pavitrampure; paramamsupreme; bhavnYou;

110
puruampersonality; vatameternal; divyamtranscendental; di-devamthe
original Lord; ajamunborn; vibhumgreatest; husay; tvmof You; aya
sages; sarveall; deva-ithe sage among the demigods; nradaNrada;
tathalso; asitaAsita; devalaDevala; vysaVysa; svayampersonally;
caalso; evacertainly; bravyou are explaining; meunto me.
Arjuna said: You are the Supreme Personality of Godhead, the ultimate abode, the
purest, the Absolute Truth. You are the eternal, transcendental, original person, the
unborn, the greatest. All the great sages such as Nrada, Asita, Devala and Vysa
confirm this truth about You, and now You Yourself are declaring it to me.

Bhagavad-gt 10.14
sarvam etad ta manye
yan m vads keava
na hi te bhagavan vyakti
vidur dev na dnav
sarvamall; etatthis; tamtruth; manyeI accept; yatwhich; mmunto me;
vadsYou tell; keavaO Ka; nanever; hicertainly; teYour; bhagavan
O Personality of Godhead; vyaktimrevelation; viducan know; devthe
demigods; nanor; dnavthe demons.
O Ka, I totally accept as truth all that You have told me. Neither the demigods nor
the demons, O Lord, can understand your personality.

Bhagavad-gt 10.34
mtyu sarva-hara cham
udbhava ca bhaviyatm
krti rr vk ca nr
smtir medh dhti kam
mtyudeath; sarva-haraall-devouring; caalso; ahamI am; udbhava
generation; caalso; bhaviyatmof future manifestations; krtifame; r
opulence or beauty; vkfine speech; caalso; nrmof women; smti

111
memory; medhintelligence; dhtifirmness; kampatience.
I am all-devouring death, and I am the generating principle of all that is yet to be.
Among women I am fame, fortune, fine speech, memory, intelligence, steadfastness
and patience.

Bhagavad-gt 10.39
yac cpi sarva-bhtn
bja tad aham arjuna
na tad asti vin yat syn
may bhta carcaram
yatwhatever; caalso; apimay be; sarva-bhtnmof all creations; bjamthe
seed; tatthat; ahamI am; arjunaO Arjuna; nanot; tatthat; astithere is;
vinwithout; yatwhich; sytexists; mayMe; bhtamcreated being; cara-
acarammoving and nonmoving.
Furthermore, O Arjuna, I am the generating seed of all existences. There is no being-
moving or nonmoving-that can exist without Me.

Bhagavad-gt 10.41
yad yad vibhtimat sattva
rmad rjitam eva v
tad tad evvagaccha tva
mama tejo 'a-sambhavam
yat yatwhatever; vibhtiopulences; mathaving; sattvamexistence; r-mat
beautiful; rjitamglorious; evacertainly; vor; tat tatall those; eva
certainly; avagacchamust know; tvamyou; mamaMy; tejaof the splendor;
aaa part; sambhavamborn of.
Know that all opulent, beautiful, and glorious creations spring from but a spark of My
splendor.

112
Bhagavad-gt 10.42
atha v bahunaitena
ki jtena tavrjuna
viabhyham ida ktsnam
ekena sthito jagat
atha vor; bahunmany; etenaby this kind; kimwhat; jtenaby knowing;
tavayour; arjunaO Arjuna; viabhyapervading; ahamI; idamthis;
ktsnamentire; ekaby one; aenapart; sthitaam situated; jagatuniverse.
But what need is there, Arjuna, for all this detailed knowledge? With a single
fragment of Myself I pervade and support this entire universe.

Bhagavad-gt 11.32
klo 'smi loka-kaya-kt pravddho
klatime; asmiI am; lokaof the worlds; kaya-ktthe destroyer;
pravddhagreat.
Time I am, the great destroyer of the worlds.

Bhagavad-gt 11.33
tasmt tvam uttiha yao labhasva
jitv atrn bhukva rjya samddham
mayaivaite nihat prvam eva
nimitta-mtra bhava savya-scin
tasmttherefore; tvamyou; uttihaget up; yaafame; labhasvagain
jitvconquering; atrnenemies; bhukvaenjoy; rjyamkingdom;
samddhamflourishing; mayby Me; evacertainly; eteall these; nihat
killed; purvam evaby previous arrangement; nimitta-mtramjust the cause;
bhavabecome; savya-scinO Savyasci.
Therefore get up. Prepare to fight and win glory. Conquer your enemies and enjoy a

113
flourishing kingdom. They are already put to death by My arrangement, and you, O
Savyasc, can be but an instrument in the fight.

Bhagavad-gt 11.54
bhakty tv ananyay akya
aham eva-vidho 'rjuna
jtu drau ca tattvena
praveu ca parantapa
bhaktyby devotional service; tubut; ananyaywithout being mixed with
fruitive activities or speculative knowledge; akyapossible; ahamI; evam-
vidhalike this; arjunaO Arjuna; jtumto know; draumto see; caand;
tattvenain fact; praveumto enter into; caalso; parantapaO mighty-armed
one.
My dear Arjuna, only by undivided devotional service can I be understood as I am,
standing before you, and can thus be seen directly. Only in this way can you enter
into the mysteries of My understanding.

Bhagavad-gt 12.1
arjuna uvca
eva satata-yukt ye
bhakts tv paryupsate
ye cpy akaram avyakta
te ke yoga-vittam
arjuna uvcaArjuna said; evamthus; satataalways; yuktengaged; ye
those who; bhaktdevotees; tvamYou; paryupsateproperly worship; ye
those who; caalso; apiagain; akarambeyond the senses; avyaktamthe
unmanifested; temof them; kewho; yoga-vit-tamthe most perfect in
knowledge of yoga.
Arjuna inquired: Which is considered to be more perfect: those who are always
properly engaged in Your devotional service, or those who worship the impersonal

114
Brahman, the unmanifested?

Bhagavad-gt 12.2
r-bhagavn uvca
mayy veya mano ye m
nitya-yukt upsate
raddhay parayopets
te me yuktatam mat
r-bhagavn uvcathe Supreme Personality of Godhead said; mayiupon Me;
veyafixing; manathe mind; yethose who; mmMe; nityaalways;
yuktengaged; upsateworship; raddhaywith faith; paray
transcendental; upetendowed; tethey; meby Me; yukta-tammost
perfect in yoga; matare considered.
The Supreme Personality of Godhead said: Those who fix their minds on My personal
form and are always engaged in worshiping Me with great and transcendental faith are
considered by Me to be most perfect.

Bhagavad-gt 12.5
kleo 'dhikataras tem
avyaktsakta-cetasm
avyakt hi gatir dukha
dehavadbhir avpyate
kleatrouble; adhika-taravery much; temof them; avyaktato the
unmanifested; saktaattached; cetasmof those whose minds; avyakttoward
the unmanifested; hicertainly; gatiprogress; dukhamwith trouble; deha-
vadbhiby the embodied; avpyateis achieved.
For those whose minds are attached to the unmanifested, impersonal feature of the
Supreme, advancement is very troublesome. To make progress in that discipline is
always difficult for those who are embodied.

115
Bhagavad-gt 12.6-7
ye tu sarvi karmi
mayi sannyasya mat-par
ananyenaiva yogena
m dhyyanta upsate
tem aha samuddhart
mtyu-sasra-sgart
bhavmi na cirt prtha
mayy veita-cetasm
yethose who; tubut; sarviall; karmiactivities; mayiunto Me;
sannyasyagiving up; mat-parbeing attached to Me; ananyenawithout
division; evacertainly; yogenaby practice of such bhakti-yoga; mmupon Me;
dhyyantameditating; upsateworship; temof them; ahamI;
samuddhartthe deliverer; mtyuof death; sasrain material existence;
sgartfrom the ocean; bhavmiI become; nanot; cirtafter a long time;
PrthaO son of Pth; mayiupon Me; veitafixed; cetasmof those whose
minds.
But those who worship Me, giving up all their activities unto Me and being devoted to
me without deviation, engaged in devotional service and always meditating upon Me,
having fixed their minds upon Me, O son of Pth-for them I am the swift deliverer
from the ocean of birth and death.

Bhagavad-gt 12.8
mayy eva mana dhatsva
mayi buddhi niveaya
nivasiyasi mayy eva
ata rdhva na saaya
mayiupon Me; evacertainly; manamind; dhatsvafix; mayiupon Me;
buddhimintelligence; niveayaapply; nivasiyasiyou will live; mayiin Me;
evacertainly; ata rdhvamthereafter; nanever; saayadoubt.
Just fix your mind upon Me, the Supreme Personality of Godhead, and engage all

116
your intelligence in Me. Thus you will live in Me always, without a doubt.

Bhagavad-gt 12.9
atha citta samdhtu
na aknoi mayi sthiram
abhysa-yogena tato
mm icchptu dhanajaya
athaif, therefore; cittammind; samdhtumto fix; nanot; aknoiyou are
able; mayiupon Me; sthiramsteadily; abhysa-yogenaby the practice of
devotional service; tatathen; mmMe; icchdesire; ptumto get; dhanam-
jayaO winner of wealth, Arjuna.
My dear Arjuna, O winner of wealth, if you cannot fix your mind upon Me without
deviation, then follow the regulative principles of bhakti-yoga. In this way develop a
desire to attain Me.

Bhagavad-gt 12.13-14
adve sarva-bhtn
maitra karua eva ca
nirmamo nirahakra
sama-dukha-sukha kam
santua satata yog
yattm dha-nicaya
mayy arpita-mano-buddhir
yo mad-bhakta sa me priya
advenonenvious; sarva-bhtnmtoward all living entities; maitra
friendly; karuakindly; evacertainly; caalso; nirmamawith no sense of
proprietorship; nirahakrawithout false ego; samaequal; dukhain distress;
sukhaand happiness; kamforgiving; santuasatisfied; satatamalways;
yogione engaged in devotion; yata-tmself-controlled; dha-nicayawith
determination; mayiupon Me; arpitaengaged; manamind; buddhiand

117
intelligence; yaone who; mat-bhaktaMy devotee; sahe; meto Me;
priyadear.
One who is not envious but is a kind friend to all living entities, who does not think
himself a proprietor and is free from false ego, who is equal in both happiness and
distress, who is tolerant, always satisfied, self-controlled, and engaged in devotional
service with determination, his mind and intelligence fixed on Me-such a devotee of
Mine is very dear to Me.

Bhagavad-gt 13.3
ketra-ja cpi m viddhi
sarva-ketreu bhrata
ketra-ketrajayor jna
yat taj jna mata mama
ketra-jamthe knower of the field; caalso; apicertainly; mmMe; viddhi
know; sarvaall; ketreuin bodily fields; bhrataO son of Bharata; ketrathe
field of activities (the body); ketra-jayoand the knower of the field; jnam
knowledge of; yatthat which; tatthat; jnamknowledge; matamopinion;
mamaMy.
O scion of Bharata, you should understand that I am also the knower in all bodies,
and to understand this body and its knower is called knowledge. That is My opinion.

Bhagavad-gt 13.8-12
amnitvam adambhitvam
ahis kntir rjavam
cryopsana auca
sthairyam tma-vinigraha
indriyrtheu vairgyam
anahakra eva ca
janma-mtyu-jar-vydhi-
dukha-donudaranam

118
asaktir anabhivaga
putra-dra-ghdiu
nitya ca sama-cittatvam
iniopapattiu
mayi cnanya-yogena
bhaktir avyabhicri
vivikta-dea-sevitvam
aratir jana-sasadi
adhytma-jna-nityatva
tattva-jnrtha-daranam
etaj jnam iti proktam
ajna yad ato 'nyath
amnitvamhumility; adambhitvampridelessness; ahisnonviolence;
kntitolerance; rjavamsimplicity; crya-upsanamapproaching a bona
fide spiritual master; aucamcleanliness; sthairyamsteadfastness; tma-
vinigrahaself-control; indriya-artheuin the matter of the senses; vairgyam
renunciation; anahakrabeing without false egoism; evacertainly; caalso;
janmaof birth; mtyudeath; jarold age; vydhiand disease; dukhaof the
distress; doathe fault; anudaranamobserving; asaktibeing without
attachment; anabhivagabeing without association; putrafor son; drawife;
gha-diuhome, etc.; nityamconstant; caalso; sama-cittatvamequilibrium;
iathe desirable; aniaand undesirable; upapattiuhaving obtained; mayi
unto Me; caalso; ananya-yogenaby unalloyed devotional service; bhakti
devotion; avyabhicriwithout any break; viviktato solitary; deaplaces;
sevitvamaspiring; aratibeing without attachment; jana-sasadito people in
general; adhytmapertaining to the self; jnain knowledge; nityatvam
constancy; tattva-jnaof knowledge of the truth; arthafor the object;
daranamphilosophy; etatall this; jnamknowledge; itithus; proktam
declared; ajnamignorance; yatthat which; atafrom this; anyathother.
Humility; pridelessness; nonviolence; tolerance; simplicity; approaching a bona fide
spiritual master; cleanliness; steadiness; self-control; renunciation of the objects of
sense gratification; absence of false ego; the perception of the evil of birth, death, old
age and disease; detachment; freedom from entanglement with children, wife, home
and the rest; even-mindedness amid pleasant and unpleasant events; constant and

119
unalloyed devotion to Me; aspiring to live in a solitary place; detachment from the
general mass of people; accepting the importance of self-realization; and philosophical
search for the Absolute Truth-all these I declare to be knowledge, and besides this
whatever there may be is ignorance.

Bhagavad-gt 13.14
sarvata pi-pda tat
sarvato 'ki-iro-mukham
sarvata rutimal loke
sarvam vtya tihati
sarvataeverywhere; pihands; pdamlegs; tatthat; sarvataeverywhere;
akieyes; iraheads; mukhamfaces; sarvataeverywhere; ruti-mathaving
ears; lokein the world; sarvameverything; vtyacovering; tihatiexists.
Everywhere are His hands and legs, His eyes, heads and faces, and He has ears
everywhere. In this way the Supersoul exists, pervading everything.

Bhagavad-gt 13.21
krya-kraa-karttve
hetu praktir ucyate
purua sukha-dukhn
bhokttve hetur ucyate
kryaof effect; kraaand cause; karttvein the matter of creation; hetu
the instrument; praktimaterial nature; ucyateis said to be; puruathe living
entity; sukhaof happiness; dukhnmand distress; bhokttvein enjoyment;
hetuthe instrument; ucyateis said to be.
Nature is said to be the cause of all material causes and effects, whereas the living
entity is the cause of the various sufferings and enjoyments in this world.

Bhagavad-gt 13.22

120
purua prakti-stho hi
bhukte prakti-jn gun
kraa gua-sago 'sya
sad-asad-yoni-janmasu
puruathe living entity; prakti-sthabeing situated in the material energy;
hicertainly; bhukteenjoys; prakti-jnproduced by the material nature;
gunthe modes of nature; kraamthe cause; gua-sagathe association
with the modes of nature; asyaof the living entity; sat-asatin good and bad;
yonispecies of life; janmasuin births.
The living entity in material nature thus follows the ways of life, enjoying the three
modes of nature. This is due to his association with that material nature. Thus he
meets with good and evil among various species.

Bhagavad-gt 13.23
upadranumant ca
bhart bhokt mahevara
paramtmeti cpy ukto
dehe 'smin purua para
upadraoverseer; anumantpermitter; caalso; bhartmaster; bhokt
supreme enjoyer; mah-varathe Supreme Lord; parama-tmthe Supersoul;
itialso; caand; apiindeed; uktais said; dehein the body; asminthis;
puruaenjoyer; paratranscendental.
Yet in this body there is another, a transcendental enjoyer, who is the Lord, the
supreme proprietor, who exists as the overseer and permitter, and who is known as
the Supersoul.

Bhagavad-gt 13.26
anye tv evam ajnanta
rutvnyebhya upsate
te 'pi ctitaranty eva

121
mtyu ruti-parya
anyeothers; tubut; evamthus; ajnantawithout spiritual knowledge;
rutvby hearing; anyebhyafrom others; upsatebegin to worship; tethey;
apialso; caand; atitarantitranscend; evacertainly; mtyumthe path of
death; ruti-paryaainclined to the process of hearing.
Again there are those who, although not conversant in spiritual knowledge, begin to
worship the Supreme Person upon hearing about Him from others. Because of their
tendency to hear from authorities, they also transcend the path of birth and death.

Bhagavad-gt 14.3
mama yonir mahad-brahma
tasmin garbha dadhmy aham
sambhava sarva-bhtn
tato bhavati bhrata
mamaMy; yonisource of birth; mahatthe total material existence; brahma
supreme; tasminin that; garbhampregnancy; dadhmicreate; ahamI;
sambhavathe possibility; sarva-bhtnmof all living entities; tata
thereafter; bhavatibecomes; bhrataO son of Bharata.
The total material substance, called Brahman, is the source of birth, and it is that
Brahman that I impregnate, making possible the births of all living beings, O son of
Bharata.

Bhagavad-gt 14.4
sarva-yoniu kaunteya
mrtaya sambhavanti y
ts brahma mahad yonir
aha bja-prada pit
sarva-yoniuin all species of life; kaunteyaO son of Kunt; mrtayaforms;
sambhavantithey appear; ywhich; tsmof all of them; brahmathe
supreme; mahat yonisource of birth in the material substance; ahamI; bja-

122
pradathe seed-giving; pitfather.
It should be understood that all species of life, O son of Kunt, are made possible by
birth in this material nature, and that I am the seed-giving father.

Bhagavad-gt 14.10
rajas tama cbhibhya
sattva bhavati bhrata
raja sattva tama caiva
tama sattva rajas tath
rajathe mode of passion; tamathe mode of ignorance; caalso; abhibhya
surpassing; sattvamthe mode of goodness; bhavatibecomes prominent; bhrata
O son of Bharata; rajathe mode of passion; sattvamthe mode of goodness;
tamathe mode of ignorance; caalso; evalike that; tamathe mode of
ignorance; sattvamthe mode of goodness; rajathe mode of passion; taththus.
Sometimes the mode of goodness becomes prominent, defeating the modes of passion
and ignorance, O son of Bharata. Sometimes the mode of passion defeats goodness and
ignorance, and at other times ignorance defeats goodness and passion. In this way
there is always competition for supremacy.

Bhagavad-gt 14.18
rdhva gacchanti sattva-sth
madhye tihanti rjas
jaghanya-gua-vtti-sth
adho gacchanti tmas
rdhvamupwards; gacchantigoes; sattva-sththose situated in the mode of
goodness; madhyein the middle; tihantidwell; rjasthose who are situated
in the mode of passion; jaghanyaof abominable; guaquality; vtti-sthwhose
occupation; adhadown; gacchantigo; tmaspersons in the mode of
ignorance.
Those situated in the mode of goodness gradually go upward to the higher planets;

123
those in the mode of passion live on the earthly planets; and those in the abominable
mode of ignorance go down to the hellish worlds.

Bhagavad-gt 14.26
m ca yo 'vyabhicrea
bhakti-yogena sevate
sa gun samattyaitn
brahma-bhyya kalpate
mmunto Me; caalso; yaa person who; avyabhicreawithout fail; bhakti-
yogenaby devotional service; sevaterenders service; sahe; gunthe modes
of material nature; samattyatranscending; etnall these; brahma-bhyya
elevated to the Brahman platform; kalpatebecomes.
One who engages in full devotional service, unfailing in all circumstances, at once
transcends the modes of material nature and thus comes to the level of Brahman.

Bhagavad-gt 14.27
brahmao hi pratihham
amtasyvyayasya ca
vatasya ca dharmasya
sukhasyaikntikasya ca
brahmaaof the impersonal brahma-jyotir; hicertainly; pratihthe rest;
ahamI am; amtasyaof the immortal; avyayasyaof the imperishable; caalso;
vatasyaof the eternal; caand; dharmasyaof the constitutional position;
sukhasyaof happiness; aikntikasyaultimate; caalso.
ersonal Brahman, which is immortal, imperishable and eternal and is the
constitutional position of ultimate happiness.

Bhagavad-gt 15.1

124
r bhagavn uvca
rdhva-mlam adha-kham
avattha prhur avyayam
chandsi yasya parni
yas ta veda sa veda-vit
r bhagavn uvcathe Supreme Personality of Godhead said; rdhva-mlam
with roots above; adhadownwards; khambranches; avatthama banyan
tree; prhuis said; avyayameternal; chandsithe Vedic hymns; yasyaof
which; parnithe leaves; yaanyone who; tamthat; vedaknows; sahe;
veda-vitthe knower of the Vedas.
The Supreme Personality of Godhead said: It is said that there is an imperishable
banyan tree that has its roots upward and its branches down and whose leaves are the
Vedic hymns. One who knows this tree is the knower of the Vedas.

Bhagavad-gt 15.5
nirmna-moh jita-saga-do
adhytma-nity vinivtta-km
dvandvair vimukt sukha-dukha-sajair
gacchanty amh padam avyaya tat
niwithout; mnafalse prestige; mohand illusion; jitahaving conquered;
sagaof association; dothe faults; adhytmain spiritual knowledge;
nityin eternity; vinivttadisassociated; kmfrom lust; dvandvaifrom
the dualities; vimuktliberated; sukha-dukhahappiness and distress;
sajainamed; gacchantiattain; amhunbewildered; padamsituation;
avyayameternal; tatthat.
Those who are free from false prestige, illusion and false association, who understand
the eternal, who are done with material lust, who are freed from the dualities of
happiness and distress, and who, unbewildered, know how to surrender unto the
Supreme Person attain to that eternal kingdom.

Bhagavad-gt 15.6

125
na tad bhsayate sryo
na ako na pvaka
yad gatv na nivartante
tad dhma parama mama
nanot; tatthat; bhsayateilluminates; sryathe sun; nanor; aka
the moon; nanor; pvakafire, electricity; yatwhere; gatvgoing; na
never; nivartantethey come back; tat dhmathat abode; paramamsupreme;
mamaMy.
That supreme abode of Mine is not illumined by the sun or moon, nor by fire or
electricity. Those who reach it never return to this material world.

Bhagavad-gt 15.7
mamaivo jva-loke
jva-bhta santana
mana ahnndriyi
prakti-sthni karati
mamaMy; evacertainly; aafragmental particle; jva-lokein the world of
conditional life; jva-bhtathe conditioned living entity; santanaeternal;
manawith the mind; ahnithe six; indriyisenses; praktiin material
nature; sthnisituated; karatiis struggling hard.
The living entities in this conditioned world are My eternal fragmental parts. Due to
conditioned life, they are struggling very hard with the six senses, which include the
mind.

Bhagavad-gt 15.10
utkrmanta sthita vpi
bhujna v gunvitam
vimh nnupayanti
payanti jna-cakua
utkrmantamquitting the body; sthitamsituated in the body; v apieither;

126
bhujnamenjoying; vor; gua-anvitamunder the spell of the modes of
material nature; vimhfoolish persons; nanever; anupayantican see;
payantican see; jna-cakuathose who have the eyes of knowledge.
The foolish cannot understand how a living entity can quit his body, nor can they
understand what sort of body he enjoys under the spell of the modes of nature. But
one whose eyes are trained in knowledge can see all this.

Bhagavad-gt 15.15
sarvasya cha hdi sannviho
matta smtir jnam apohana ca
vedai ca sarvair aham eva vedyo
vednta-kd veda-vid eva cham
sarvasyaof all living beings; caand; ahamI; hdiin the heart; sannivia
situated; mattafrom Me; smtiremembrance; jnamknowledge;
apohanamforgetfulness; caand; vedaiby the Vedas; caalso; sarvaiall;
ahamI am; evacertainly; vedyaknowable; vednta-ktthe compiler of the
Vednta; veda-vitthe knower of the Vedas; evacertainly; caand; ahamI.
I am seated in everyone's heart, and from Me come remembrance, knowledge and
forgetfulness. By all the Vedas, I am to be known. Indeed, I am the compiler of
Vednta, and I am the knower of the Vedas.

Bhagavad-gt 15.16
dvv imau puruau loke
kara ckara eva ca
kara sarvi bhtni
ka-stho 'kara ucyate
dvautwo; imauthese; puruauliving entities; lokein the world; kara
fallible; caand; akarainfallible; evacertainly; caand; karafallible;
sarviall; bhtniliving entities; ka-sthain oneness; akarainfallible;
ucyateis said.

127
There are two classes of beings, the fallible and the infallible. In the material world
every living entity is fallible, and in the spiritual world every living entity is called
infallible.

Bhagavad-gt 15.18
yasmt karam atto 'ham
akard api cottama
ato 'smi loke vede ca
prathita puruottama
yasmtbecause; karamto the fallible; attatranscendental; ahamI am;
akartbeyond the infallible; apialso; caand; uttamathe best; ata
therefore; asmiI am; lokein the world; vedein the Vedic literature; caand;
prathitacelebrated; purua-uttamaas the Supreme Personality.
Because I am transcendental, beyond both the fallible and the infallible, and because I
am the greatest, I am celebrated both in the world and in the Vedas as that Supreme
Person.

Bhagavad-gt 15.19
yo mm evam asammho
jnti puruottamam
sa sarva-vid bhajati m
sarva-bhvena bhrata
yaanyone who; mmMe; evamthus; asammhawithout a doubt; jnti
knows; purua-uttamamthe Supreme Personality of Godhead; sahe; sarva-vit
the knower of everything; bhajatirenders devotional service; mmunto Me;
sarva-bhvenain all respects; bhrataO son of Bharata.
Whoever knows Me as the Supreme Personality of Godhead, without doubting, is the
knower of everything. He therefore engages himself in full devotional service to Me,
O son of Bharata.

128
Bhagavad-gt 16.1-3
r-bhagavn uvca
abhaya sattva-sauddhir
jna-yoga-vyavasthiti
dna dama ca yaja ca
svdhyyas tapa rjavam
ahis satyam akrodhas
tyga ntir apaiunam
day bhtev aloluptva
mrdava hrr acpalam
teja kam dhti aucam
adroho nti-mnit
bhavanti sampada daivm
abhijtasya bhrata
r-bhagavn uvcathe Supreme Personality of Godhead said; abhayam
fearlessness; sattva-sauddhipurification of one's existence; jnain
knowledge; yogaof linking up; vyavasthitithe situation; dnamcharity;
damacontrolling the mind; caand; yajaperformance of sacrifice; caand;
svdhyyastudy of Vedic literature; tapaausterity; rjavamsimplicity;
ahisnonviolence; satyamtruthfulness; akrodhafreedom from anger;
tygarenunciation; ntitranquillity; apaiunamaversion to fault-finding;
daymercy; bhteutowards all living entities; aloluptvamfreedom from greed;
mrdavamgentleness; hrmodesty; acpalamdetermination; tejavigor;
kamforgiveness; dhtifortitude; aucamcleanliness; adrohafreedom
from envy; nanot; ati-mnitexpectation of honor; bhavantiare; sampadam
the qualities; daivmthe transcendental nature; abhijtasyaof one who is born of;
bhrataO son of Bharata.
The Supreme Personality of Godhead said: Fearlessness; purification of one's
existence; cultivation of spiritual knowledge; charity; self-control; performance of
sacrifice; study of the Vedas; austerity; simplicity; nonviolence; truthfulness;
freedom from anger; renunciation; tranquillity; aversion to faultfinding; compassion
for all living entities; freedom from covetousness; gentleness; modesty; steady
determination; vigor; forgiveness; fortitude; cleanliness; and freedom from envy and

129
from the passion for honor-these transcendental qualities, O son of Bharata, belong to
godly men endowed with divine nature.

Bhagavad-gt 16.7
pravtti ca nivtti ca
jan na vidur sur
na auca npi ccro
na satya teu vidyate
pravttimacting properly; caalso; nivttimnot acting improperly; caand;
janpersons; nanever; viduknow; surof demoniac quality; nanever;
aucamcleanliness; nanor; apialso; caand; crabehavior; nanever;
satyamtruth; teuin them; vidyatethere is.
Those who are demoniac do not know what is to be done and what is not to be done.
Neither cleanliness nor proper behavior nor truth is found in them.

Bhagavad-gt 16.8
asatyam apratiha te
jagad hur anvaram
aparaspara-sambhta
kim anyat kma-haitukam
asatyamunreal; apratihamwithout foundation; tethey; jagatthe cosmic
manifestation; husay; anvaramwith no controller; aparasparawithout
cause; sambhtamarisen; kim anyatthere is no other cause; kma-haitukamit
is due to lust only.
They say that this world is unreal, with no foundation, no God in control. They say it
is produced of sex desire and has no cause other than lust.

Bhagavad-gt 16.9

130
et dim avaabhya
natmno 'lpa-buddhaya
prabhavanty ugra-karma
kayya jagato 'hit
etmthis; dimvision; avaabhyaaccepting; naahaving lost; tmna
themselves; alpa-buddhayathe less intelligent; prabhavantiflourish; ugra-
karmaengaged in painful activities; kayyafor destruction; jagataof the
world; ahitunbeneficial.
Following such conclusions, the demoniac, who are lost to themselves and who have
no intelligence, engage in unbeneficial, horrible works meant to destroy the world.

Bhagavad-gt 16.19
tn aha dviata krrn
sasreu nardhamn
kipmy ajasram aubhn
surv eva yoniu
tnthose; ahamI; dviataenvious; krrnmischievous; sasreuinto the
ocean of material existence; nara-adhamnthe lowest of mankind; kipmiI put;
ajasramforever; aubhninauspicious; surudemoniac; evacertainly;
yoniuinto the wombs.
Those who are envious and mischievous, who are the lowest among men, I
perpetually cast into the ocean of material existence, into various demoniac species of
life.

Bhagavad-gt 16.20
sur yonim pann
mh janmani janmani
mm aprpyaiva kaunteya
tato ynty adham gatim
surmdemoniac; yonimspecies; panngaining; mhthe foolish;

131
janmani janmaniin birth after birth; mmMe; aprpyawithout achieving;
evacertainly; kaunteyaO son of Kunt; tatathereafter; yantigo;
adhammcondemned; gatimdestination.
Attaining repeated birth amongst the species of demoniac life, O son of Kunt, such
persons can never approach Me. Gradually they sink down to the most abominable
type of existence.

Bhagavad-gt 16.21
tri-vidha narakasyeda
dvra nanam tmana
kma krodhas tath lobhas
tasmd etat traya tyajet
tri-vidhamof three kinds; narakasyaof hell; idamthis; dvramgate;
nanamdestructive; tmanaof the self; kmalust; krodhaanger; tath
as well as; lobhagreed; tasmttherefore; etatthese; trayamthree; tyajet
one must give up.
There are three gates leading to this hell-lust, anger, and greed. Every sane man
should give these up, for they lead to the degradation of the soul.

Bhagavad-gt 16.23
ya stra-vidhim utsjya
vartate kma-krata
na sa siddhim avpnoti
na sukha na par gatim
yaanyone who; stra-vidhimthe regulations of the scriptures; utsjyagiving
up; vartateremains; kma-krataacting whimsically in lust; nanever; sa
he; siddhimperfection; avpnotiachieves; nanever; sukhamhappiness; na
never; parmthe supreme; gatimperfectional stage.
He who discards scriptural injunctions and acts according to his own whims attains
neither perfection, nor happiness, nor the supreme destination.

132

Bhagavad-gt 16.24
tasmc chstra prama te
krykrya-vyavasthitau
jtv stra-vidhnokta
karma kartum ihrhasi
tasmttherefore; stramthe scriptures; pramamevidence; teyour;
kryaduty; akryaand forbidden activities; vyavasthitauin determining;
jtvknowing; straof scripture; vidhnathe regulations; uktamas
declared; karmawork; kartumdo; ihain this world; arhasiyou should.
One should therefore understand what is duty and what is not duty by the regulations
of the scriptures. Knowing such rules and regulations, one should act so that he may
gradually be elevated.

Bhagavad-gt 17.23
o tat sad iti nirdeo
brahmaas tri-vidha smta
brhmas tena ved ca
yaj ca vihit pur
oindication of the Supreme; tatthat; sateternal; itithus; nirdea
indication; brahmaaof the Supreme; tri-vidhathree kinds; smtais
considered; brhmathe brhmaas; tenawith that; vedthe Vedic
literature; caalso; yajsacrifice; caalso; vihitused; purformerly.
From the beginning of creation, the three words o tat sat were used to indicate the
Supreme Absolute Truth. These three symbolic representations were used by
brhmaas while chanting the hymns of the Vedas and during sacrifices for the
satisfaction of the Supreme.

Bhagavad-gt 18.5

133
yaja-dna-tapa-karma
na tyjya kryam eva tat
yajo dna tapa caiva
pvanni manim
yajaof sacrifice; dnacharity; tapaand penance; karmaactivity; na
never; tyjyamto be given up; kryammust be done; evacertainly; tatthat;
yajasacrifice; dnamcharity; tapapenance; caalso; evacertainly;
pvannipurifying; manimeven for the great souls.
Acts of sacrifice, charity and penance are not to be given up; they must be performed.
Indeed, sacrifice, charity and penance purify even the great souls.

Bhagavad-gt 18.42
amo damas tapa auca
kntir rjavam eva ca
jna vijnam stikya
brahma-karma svabhva-jam
amapeacefulness; damaself-control; tapaausterity; aucampurity;
kntitolerance; rjavamhonesty; evacertainly; caand; jnam
knowledge; vijnamwisdom; stikyamreligiousness; brahmaof a brhmaa;
karmaduty; svabhva-jamborn of his own nature.
Peacefulness, self-control, austerity, purity, tolerance, honesty, knowledge, wisdom,
and religiousness-these are the natural qualities by which the brhmaas work.

Bhagavad-gt 18.43
aurya tejo dhtir dkya
yuddhe cpy apalyanam
dnam vara-bhva ca
ktra karma svabhva-jam
auryamheroism; tejapower; dhtidetermination; dkyam
resourcefulness; yuddhein battle; caand; apialso; apalyanamnot fleeing;

134
dnamgenerosity; varaof leadership; bhvathe nature; caand; ktram
of a katriya; karmaduty; svahbva-jamborn of his own nature.
Heroism, power, determination, resourcefulness, courage in battle, generosity and
leadership are the natural qualities of work for the katriyas.

Bhagavad-gt 18.44
ki-go-rakya-vijya
vaiya-karma svabhva-jam
paricarytmaka karma
drasypi svabhva-jam
kiploughing; goof cows; rakyaprotection; vijyamtrade; vaiyaof a
vaiya; karmaduty; svabhva-jamborn of his own nature; paricaryservice;
tmakamconsisting of; karmaduty; drasyaof the dra; apialso; svabhva-
jamborn of his own nature.
Farming, cow protection, and business are the natural work for the vaiyas, and for
the dras there is labor and service to others.

Bhagavad-gt 18.45
sve sve karmay abhirata
sasiddhi labhate nara
sva-karma-nirata siddhi
yath vindati tac chu
sve sveeach his own; karmaiwork; abhiratafollowing; sasiddhim
perfection; labhateachieves; naraa man; sva-karmain his own duty;
nirataengaged; siddhimperfection; yathas; vindatiattains; tatthat;
ulisten.
By following his qualities of work, every man can become perfect. Now please hear
from Me how this can be done.

135
Bhagavad-gt 18.46
yata pravttir bhtn
yena sarvam ida tatam
sva-karma tam abhyarcya
siddhi vindati mnava
yatafrom whom; pravttithe emanation; bhtnmof all living entities;
yenaby whom; sarvamall; idamthis; tatamis pervaded; sva-karmaby his
own duties; tamHim; abhyarcyaby worshiping; siddhimperfection; vindati
achieves; mnavaa man.
By worship of the Lord, who is the source of all beings and who is all-pervading, a
man can attain perfection through performing his own work.

Bhagavad-gt 18.47
reyn sva-dharmo vigua
para-dharmt sv-anuhitt
svabhva-niyata karma
kurvan npnoti kilbiam
reynbetter; sva-dharmaone's own occupation; viguaimperfectly
performed; para-dharmtthan another's occupation; su-anuhittperfectly
done; svabhva-niyatamprescribed according to one's nature; karmawork;
kurvanperforming; nanever; pnotiachieves; kilbiamsinful reactions.
It is better to engage in one's own occupation, even though one may perform it
imperfectly, than to accept another's occupation and perform it perfectly. Duties
prescribed according to one's nature are never affected by sinful reactions.

Bhagavad-gt 18.48
saha-ja karma kaunteya
sa-doam api na tyajet
sarvrambh hi doea

136
dhmengnir ivvt
saha-jamborn simultaneously; karmawork; kaunteyaO son of Kunt; sa-
doamwith fault; apialthough; nanever; tyajetone should give up; sarva-
rambhall ventures; hicertainly; doeawith fault; dhmenawith smoke;
agnifire; ivaas; vtcovered.
Every endeavor is covered by some fault, just as fire is covered by smoke. Therefore
one should not give up the work born of his nature, O son of Kunt, even if such
work is full of fault.

Bhagavad-gt 18.54
brahma-bhta prasanntm
na ocati na kkati
sama sarveu bhteu
mad-bhakti labhate parm
brahma-bhtabeing one with the Absolute; prasanna-tmfully joyful; na
never; ocatilaments; nanever; kkatidesires; samaequally disposed;
sarveuall; bhteuliving entities; mat-bhaktimMy devotional service;
labhategains; parmtranscendental.
One who is thus transcendentally situated at once realizes the Supreme Brahman and
becomes fully joyful. He never laments or desires to have anything. He is equally
disposed toward every living entity. In that state he attains pure devotional service
unto Me.

Bhagavad-gt 18.55
bhakty mm abhijnti
yvn ya csmi tattvata
tato m tattvato jtv
viate tad-anantaram
bhaktyby pure devotional service; mmMe; abhijntione can know;
yvnas much as; ya ca asmias I am; tattvatain truth; tatathereafter;

137
mmMe; tattvatain truth; jtvknowing; viatehe enters; tat-
anantaramthereafter.
One can understand Me as I am, as the Supreme Personality of Godhead, only by
devotional service. And when one is in full consciousness of Me by such devotion, he
can enter into the kingdom of God.

Bhagavad-gt 18.57
cetas sarva karmi
mayi sannyasya mat-para
buddhi-yogam upritya
mac-citta satata bhava
cetasby intelligence; sarva-karmiall kinds of activities; mayiunto Me;
sannyasyagiving up; mat-paraunder My protection; buddhi-yogamdevotional
activities; uprityataking shelter of; mat-cittain consciousness of Me;
satatamtwenty-four hours a day; bhavajust become.
In all activities just depend upon Me and work always under My protection. In such
devotional service, be fully conscious of Me.

Bhagavad-gt 18.58
mac-citta sarva-durgi
mat-prasdt tariyasi
atha cet tvam ahakrn
na royasi vinakyasi
matof Me; cittabeing in consciousness; sarvaall; durgiimpediments;
matprasdtby My mercy; tariyasiyou will overcome; athabut; cetif;
tvamyou; ahakrtby false ego; na royasido not hear; vinakyasiyou will
be lost.
you will pass over all the obstacles of conditioned life by My grace. If, however, you
do not work in such consciousness but act through false ego, not hearing Me, you will
be lost.

138

Bhagavad-gt 18.61
vara sarva-bhtn
hd-dee 'rjuna tihati
bhrmayan sarva-bhtni
yantrrhni myay
varathe Supreme Lord; sarva-bhtnmof all living entities; ht-deein the
location of the heart; arjunaO Arjuna; tihatiresides; bhrmayancausing to
travel; sarva-bhtniall living entities; yantraon a machine; rhanibeing
placed; myayunder the spell of material energy.
The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the
wanderings of all living entities, who are seated as on a machine, made of the material
energy.

Bhagavad-gt 18.63
iti te jnam khyta
guhyd guhyatara may
vimyaitad aeea
yathecchasi tath kuru
itithus; teunto you; jnamknowledge; khytamdescribed; guhytthan
confidential; guhya-taramstill more confidential; mayby Me; vimya
deliberating; etaton this; aeeafully; yathas; icchasiyou like; taththat;
kuruperform.
Thus I have explained to you knowledge still more confidential. Deliberate on this
fully, and then do what you wish to do.

Bhagavad-gt 18.65
man-man bhava mad-bhakto

139
mad-yj m namaskuru
mm evaiyasi satya te
pratijne priyo 'si me
mat-manthinking of Me; bhavajust become; mat-bhaktaMy devotee; mat-
yjMy worshiper; mmunto Me; namaskuruoffer your obeisances; mm
unto Me; evacertainly; eyasiyou will come; satyamtruly; teto you;
pratijneI promise; priyadear; asiyou are; meto Me.
Always think of Me, become My devotee, worship Me and offer your homage unto
Me. Thus you will come to Me without fail. I promise you this because you are My
very dear friend.

Bhagavad-gt 18.66
sarva-dharmn parityajya
mm eka araa vraja
aha tv sarva-ppebhyo
mokayiymi m uca
sarva-dharmnall varieties of religion; parityajyaabandoning; mmunto Me;
ekamonly; araamfor surrender; vrajago; ahamI; tvmyou; sarvaall;
ppebhyafrom sinful reactions; mokayiymiwill deliver; mdo not; uca
worry.
Abandon all varieties of religion and just surrender unto Me. I shall deliver you from
all sinful reactions. Do not fear.

Bhagavad-gt 18.68
ya ida parama guhya
mad-bhaktev abhidhsyati
bhakti mayi par ktv
mm evaiyaty asaaya
yaanyone who; idamthis; paramammost; guhyamconfidential secret;
matof Mine; bhakteuamongst devotees; abhidhsyatiexplains; bhaktim

140
devotional service; mayiunto Me; parmtranscendental; ktvdoing; mm
unto Me; evacertainly; eyaticomes; asaayawithout doubt.
For one who explains this supreme secret to the devotees, pure devotional service is
guaranteed, and at the end he will come back to Me.

Bhagavad-gt 18.69
na ca tasmn manuyeu
kacin me priya-kttama
bhavit na ca me tasmd
anya priyataro bhuvi
nanever; caand; tasmtthan him; manuyeuamong men; kacitanyone;
meto Me; priya-kt-tamamore dear; bhavitwill become; nanor; caand;
meto Me; tasmtthan him; anyaanother; priya-taradearer; bhuviin this
world.
There is no servant in this world more dear to Me than he, nor will there ever be one
more dear.

Bhagavad-gt 18.73
arjuna uvca
nao moha smtir labdh
tvat-prasdn maycyuta
sthito 'smi gata-sandeha
kariye vacana tava
arjuna uvcaArjuna said; naadispelled; mohaillusion; smtimemory;
labdhregained; tvat-prasdtby Your mercy; mayby me; acyutaO
infallible Ka; sthitasituated; asmiI am; gataremoved; sandehaall
doubts; kariyeI shall execute; vacanamorder; tavaYour.
Arjuna said: My dear Ka, O infallible one, my illusion is now gone. I have regained
my memory by Your mercy. I am now firm and free from doubt and am prepared to
act according to Your instructions.

141

Bhagavad-gt 18.78
yatra yogevara ko
yatra prtho dhanur-dhara
tatra rr vijayo bhtir
dhruv ntir matir mama
yatrawhere; yoga-varathe master of mysticism; kaLord Ka; yatra
where; prthathe son of Pth; dhanu-dharathe carrier of the bow and
arrow; tatrathere; ropulence; vijayavictory; bhtiexceptional power;
dhruvcertain; ntimorality; mati mamamy opinion.
Wherever there is Ka, the master of all mystics, and wherever there is Arjuna, the
supreme archer, there will also certainly be opulence, victory, extraordinary power,
and morality. That is my opinion.
Selected Verses from rmad Bhgavatam
Selected Verses from rmad Bhgavatam
rmad-Bhgavatam 1.1.1
o namo bhagavate vsudevya
janmdy asya yato 'nvayd itarata crthev abhija svar
tene brahma hd ya di-kavaye muhyanti yat sraya
tejo-vri-md yath vinimayo yatra tri-sargo 'm
dhmn svena sad nirasta-kuhaka satya para dhmahi
omO my Lord; namaoffering my obeisances; bhagavateunto the Personality
of Godhead; vsudevyaunto Vsudeva (the son of Vasudeva), or Lord r Ka,
the primeval Lord; janma dicreation, sustenance and destruction; asyaof the
manifested universes; yatafrom whom; anvaytdirectly; itarataindirectly;
caand; artheupurposes; abhijafully cognizant; sva-rfully independent;
teneimparted; brahmathe Vedic knowledge; hdconsciousness of the heart;

142
yaone who; di-kavayeunto the original created being; muhyantiare
illusioned; yatabout whom; srayagreat sages and demigods; tejafire; vri
water; mdmearth; yathas much as; vinimayaaction and reaction; yatra
whereupon; tri-sargathree modes of creation, creative faculties; amalmost
factual; dhmnalong with all transcendental paraphernalia; svenaself-
sufficiently; sadalways; nirastanegation by absence; kuhakamillusion;
satyamtruth; paramabsolute; dhmahiI do meditate upon.
O my Lord, r Ka, son of Vasudeva, O all-pervading Personality of Godhead, I
offer my respectful obeisances unto You. I meditate upon Lord r Ka because He
is the Absolute Truth and the primeval cause of all causes of the creation, sustenance
and destruction of the manifested universes. He is directly and indirectly conscious of
all manifestations, and He is independent because there is no other cause beyond
Him. It is He only who first imparted the Vedic knowledge unto the heart of
Brahmj, the original living being. By Him even the great sages and demigods are
placed into illusion, as one is bewildered by the illusory representations of water seen
in fire, or land seen on water. Only because of Him do the material universes,
temporarily manifested by the reactions of the three modes of nature, appear factual,
although they are unreal. I therefore meditate upon Him, Lord r Ka, who is
eternally existent in the transcendental abode, which is forever free from the illusory
representations of the material world. I meditate upon Him, for He is the Absolute
Truth.
dharma projjhita-kaitavo 'tra paramo nirmatsar sat
vedya vstavam atra vastu ivada tpa-trayonmlanam
rmad-bhgavate mah-muni-kte ki v parair vara
sadyo hdy avarudhyate 'tra ktibhi urubhis tat-kat
dharmareligiosity; projjhitacompletely rejected; kaitavacovered by fruitive
intention; atraherein; paramathe highest; nirmatsarmof the one-
hundred-percent pure in heart; satmdevotees; vedyamunderstandable;
vstavamfactual; atraherein; vastusubstance; ivadamwell being; tpa-
trayathreefold miseries; unmlanamcausing uprooting of; rmatbeautiful;
bhgavatethe Bhgavata Pura; mah-munithe great sage (Vysadeva); kte
having compiled; kimwhat is; vthe need; paraiothers; varathe
Supreme Lord; sadyaat once; hdiwithin the heart; avarudhyatebecome

143
compact; atraherein; ktibhiby the pious men; urubhiby culture; tat-
katwithout delay.
Completely rejecting all religious activities which are materially motivated, this
Bhgavata Pura propounds the highest truth, which is understandable by those
devotees who are fully pure in heart. The highest truth is reality distinguished from
illusion for the welfare of all. Such truth uproots the threefold miseries. This
beautiful Bhgavatam, compiled by the great sage Vysadeva [in his maturity], is
sufficient in itself for God realization. What is the need of any other scripture? As
soon as one attentively and submissively hears the message of Bhgavatam, by this
culture of knowledge the Supreme Lord is established within his heart.

nigama-kalpa-taror galita phala
uka-mukhd amta-drava-sayutam
pibata bhgavata rasam layam
muhur aho rasik bhuvi bhvuk
nigamathe Vedic literatures; kalpa-tarothe desire tree; galitamfully matured;
phalamfruit; ukarla ukadeva Gosvm, the original speaker of rmad-
Bhgavatam; mukhtfrom the lips of; amtanectar; dravasemisolid and soft
and therefore easily swallowable; sayutamperfect in all respects; pibatado
relish it; bhgavatamthe book dealing in the science of the eternal relation with
the Lord; rasamjuice (that which is relishable); layamuntil liberation, or even
in a liberated condition; muhualways; ahoO; rasikthose who are full in the
knowledge of mellows; bhuvion the earth; bhvukexpert and thoughtful.
O expert and thoughtful men, relish rmad-Bhgavatam, the mature fruit of the
desire tree of Vedic literatures. It emanated from the lips of r ukadeva Gosvm.
Therefore this fruit has become even more tasteful, although its nectarean juice was
already relishable for all, including liberated souls.

pryelpyua sabhya

144
kalv asmin yuge jan
mand sumanda-matayo
manda-bhgy hy upadrut
pryeaalmost always; alpameager; yuaduration of life; sabhyamember
of a learned society; kalauin this age of Kali (quarrel); asminherein; yugeage;
janthe public; mandlazy; sumanda-matayamisguided; manda-bhgy
unlucky; hiand above all; upadrutdisturbed.
O learned one, in this iron age of Kali men have but short lives. They are
quarrelsome, lazy, misguided, unlucky and, above all, always disturbed.
(The sages to Sta Gosvm)

panna sasti ghor
yan-nma vivao gan
tata sadyo vimucyeta
yad bibheti svaya bhayam
pannabeing entangled; sastimin the hurdle of birth and death; ghorm
too complicated; yatwhat; nmathe absolute name; vivaaunconsciously;
ganchanting; tatafrom that; sadyaat once; vimucyetagets freedom;
yatthat which; bibhetifears; svayampersonally; bhayamfear itself.
Living beings who are entangled in the complicated meshes of birth and death can be
freed immediately by even unconsciously chanting the holy name of Ka, which is
feared by fear personified.

yat-pda-saray sta

145
munaya praamyan
sadya punanty upasp
svardhuny-po 'nusevay
yatwhose; pdalotus feet; saraythose who have taken shelter of; staO
Sta Gosvm; munayagreat sages; praamyanabsorbed in devotion to the
Supreme; sadyaat once; punantisanctify; upaspsimply by association;
svardhunof the sacred Ganges; pawater; anusevaybringing into use.
O Sta, those great sages who have completely taken shelter of the lotus feet of the
Lord can at once sanctify those who come in touch with them, whereas the waters of
the Ganges can sanctify only after prolonged use.

vaya tu na vitpyma
uttama-loka-vikrame
yac-chvat rasa-jn
svdu svdu pade pade
vayamwe; tubut; nanot; vitpymashall be at rest; uttama-lokathe
Personality of Godhead, who is glorified by transcendental prayers; vikrame
adventures; yatwhich; vatmby continuous hearing; rasahumor; jnm
those who are conversant with; svdurelishing; svdupalatable; pade padeat
every step.
We never tire of hearing the transcendental pastimes of the Personality of Godhead,
who is glorified by hymns and prayers. Those who have developed a taste for
transcendental relationships with Him relish hearing of His pastimes at every
moment.

146
tva na sandarito dhtr
dustara nistitratm
kali sattva-hara pus
kara-dhra ivravam
tvamYour Goodness; naunto us; sandaritameeting; dhtrby
providence; dustaraminsurmountable; nistitratmfor those desiring to cross
over; kalimthe age of Kali; sattva-haramthat which deteriorates the good
qualities; pusmof a man; kara-dhracaptain; ivaas; aravamthe ocean.
We think that we have met Your Goodness by the will of providence, just so that we
may accept you as captain of the ship for those who desire to cross the difficult ocean
of Kali, which deteriorates all the good qualities of a human being.

nryaa namasktya
nara caiva narottamam
dev sarasvat vysa
tato jayam udrayet
nryaamthe Personality of Godhead; nama-ktyaafter offering respectful
obeisances; naram ca evaand Nryaa i; nara-uttamamthe supermost human
being; devmthe goddess; sarasvatmthe mistress of learning; vysam
Vysadeva; tatathereafter; jayamall that is meant for conquering; udrayetbe
announced.
Before reciting this rmad-Bhgavatam, which is the very means of conquest, one
should offer respectful obeisances unto the Personality of Godhead, Nryaa, unto
Nara-nryaa i, the supermost human being, unto mother Sarasvat, the goddess
of learning, and unto rla Vysadeva, the author.
(Sta Gosvm instructs the sages of Naimiraya)

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munaya sdhu po 'ha
bhavadbhir loka-magalam
yat kta ka-samprano
yentm suprasdati
munayaO sages; sdhuthis is relevant; paquestioned; ahammyself;
bhavadbhiby all of you; lokathe world; magalamwelfare; yatbecause;
ktamade; kathe Personality of Godhead; sampranarelevant question;
yenaby which; tmself; suprasdaticompletely pleased.
O sages, I have been justly questioned by you. Your questions are worthy because
they relate to Lord Ka and so are of relevance to the world's welfare. Only
questions of this sort are capable of completely satisfying the self.
(Sta Gosvm begins instructing the sages of Naimiraya)

sa vai pus paro dharmo
yato bhaktir adhokaje
ahaituky apratihat
yaytm suprasdati
sathat; vaicertainly; pusmfor mankind; parasublime; dharma
occupation; yataby which; bhaktidevotional service; adhokajeunto the
Transcendence; ahaitukcauseless; apratihatunbroken; yayby which;
tmthe self; suprasdaticompletely satisfied.
The supreme occupation [dharma] for all humanity is that by which men can attain to
loving devotional service unto the transcendent Lord. Such devotional service must be
unmotivated and uninterrupted to completely satisfy the self.

148

vsudeve bhagavati
bhakti-yoga prayojita
janayaty u vairgya
jna ca yad ahaitukam
vsudeveunto Ka; bhagavatiunto the Personality of Godhead; bhakti-yoga
contact of devotional service; prayojitabeing applied; janayatidoes produce;
uvery soon; vairgyamdetachment; jnamknowledge; caand; yatthat
which; ahaitukamcauseless.
By rendering devotional service unto the Personality of Godhead, r Ka, one
immediately acquires causeless knowledge and detachment from the world.

dharma svanuhita pus
vivaksena-kathsu ya
notpdayed yadi rati
rama eva hi kevalam
dharmaoccupation; svanuhitaexecuted in terms of one's own position;
pusmof humankind; vivaksenathe Personality of Godhead (plenary portion);
kathsuin the message of; yawhat is; nanot; utpdayetdoes produce;
yadiif; ratimattraction; ramauseless labor; evaonly; hicertainly;
kevalamentirely.
The occupational activities a man performs according to his own position are only so
much useless labor if they do not provoke attraction for the message of the Personality
of Godhead.

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dharmasya hy pavargyasya
nrtho 'rthyopakalpate
nrthasya dharmaikntasya
kmo lbhya hi smta
dharmasyaoccupational engagement; hicertainly; pavargyasyaultimate
liberation; nanot; arthaend; arthyafor material gain; upakalpateis meant
for; naneither; arthasyaof material gain; dharma-eka-antasyafor one who is
engaged in the ultimate occupational service; kmasense gratification; lbhya
attainment of; hiexactly; smtais described by the great sages.
All occupational engagements are certainly meant for ultimate liberation. They should
never be performed for material gain. Furthermore, according to sages, one who is
engaged in the ultimate occupational service should never use material gain to
cultivate sense gratification.

kmasya nendriya-prtir
lbho jveta yvat
jvasya tattva-jijs
nrtho ya ceha karmabhi
kmasyaof desires; nanot; indriyasenses; prtisatisfaction; lbhagain;
jvetaself-preservation; yvatso much so; jvasyaof the living being; tattva
the Absolute Truth; jijsinquiries; nanot; arthaend; ya ca iha
whatsoever else; karmabhiby occupational activities.
Life's desires should never be directed toward sense gratification. One should desire
only a healthy life, or self-preservation, since a human being is meant for inquiry

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about the Absolute Truth. Nothing else should be the goal of one's works.

vadanti tat tattva-vidas
tattva yaj jnam advayam
brahmeti paramtmeti
bhagavn iti abdyate
vadantithey say; tatthat; tattva-vidathe learned souls; tattvamthe Absolute
Truth; yatwhich; jnamknowledge; advayamnondual; brahma itiknown as
Brahman; paramtm itiknown as Paramtm; bhagavn itiknown as Bhagavn;
sabdyateit so sounded.
Learned transcendentalists who know the Absolute Truth call this nondual substance
Brahman, Paramtm or Bhagavn.

tac chraddadhn munayo
jna-vairgya-yuktay
payanty tmani ctmna
bhakty ruta-ghtay
tatthat; raddadhnseriously inquisitive; munayasages; jnaknowledge;
vairgyadetachment; yuktaywell equipped with; payantisee; tmaniwithin
himself; caand; tmnamthe Paramtm; bhaktyin devotional service;
rutathe Vedas; ghtaywell received.
The seriously inquisitive student or sage, well equipped with knowledge and
detachment, realizes that Absolute Truth by rendering devotional service in terms of

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what he has heard from the Vednta-ruti.

ata pumbhir dvija-reh
varrama-vibhgaa
svanuhitasya dharmasya
sasiddhir hari-toaam
ataso; pumbhiby the human being; dvija-resO best among the twice-
born; varna-ramathe institution of four castes and four orders of life;
vibhgaaby the division of; svanuhitasyaof one's own prescribed duties;
dharmasyaoccupational; sasiddhithe highest perfection; harithe
Personality of Godhead; toaampleasing.
O best among the twice-born, it is therefore concluded that the highest perfection one
can achieve by discharging the duties prescribed for one's own occupation according to
caste divisions and orders of life is to please the Personality of Godhead.

tasmd ekena manas
bhagavn stvat pati
rotavya krtitavya ca
dhyeya pjya ca nityad
tasmttherefore; ekenaby one; manasattention of the mind; bhagavnthe
Personality of Godhead; stvatmof the devotees; patiprotector; rotavyais
to be heard; krtitavyato be glorified; caand; dhyeyato be remembered;
pjyato be worshiped; caand; nityadconstantly.

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

yad-anudhysin yukt
karma-granthi-nibandhanam
chindanti kovids tasya
ko na kuryt kath-ratim
yatwhich; anudhyremembrance; asinsword; yuktbeing equipped with;
karmareactionary work; granthiknot; nibandhanaminterknit; chindanticut;
kovidintelligent; tasyaHis; kawho; nanot; kurytshall do; kath
messages; ratimattention.
With sword in hand, intelligent men cut through the binding knots of reactionary
work [karma] by remembering the Personality of Godhead. Therefore, who will not
pay attention to His message?

uro raddadhnasya
vsudeva-kath-ruci
syn mahat-sevay vipr
puya-trtha-nievat
uroone who is engaged in hearing; raddadhnasyawith care and attention;
vsudevain respect to Vsudeva; kaththe message; ruciaffinity; sytis
made possible; mahat-sevayby service rendered to pure devotees; viprO

153
twice-born; puya-trthathose who are cleansed of all vice; nievatby service.
O twice-born sages, by serving those devotees who are completely freed from all vice,
great service is done. By such service, one gains affinity for hearing the messages of
Vsudeva.

vat sva-kath ka
puya-ravaa krtana
hdy anta stho hy abhadri
vidhunoti suht satm
vatmthose who have developed the urge to hear the message of; sva-kath
His own words; kathe Personality of Godhead; puyavirtues; ravaa
hearing; krtanachanting; hdi anta sthawithin one's heart; hicertainly;
abhadridesire to enjoy matter; vidhunoticleanses; suhtbenefactor; satm
of the truthful.
r Ka, the Personality of Godhead, who is the Paramtm [Supersoul] in
everyone's heart and the benefactor of the truthful devotee, cleanses desire for
material enjoyment from the heart of the devotee who has developed the urge to hear
His messages, which are in themselves virtuous when properly heard and chanted.

naa-pryev abhadreu
nitya bhgavata-sevay
bhagavaty uttama-loke
bhaktir bhavati naihik

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naadestroyed; pryeualmost to nil; abhadreuall that is inauspicious;
nityamregularly; bhgavatarmad-Bhgavatam, or the pure devotee; sevayby
serving; bhagavatiunto the Personality of Godhead; uttamatranscendental;
lokeprayers; bhaktiloving service; bhavaticomes into being; naihik
irrevocable.
By regular attendance in classes on the Bhgavatam and by rendering of service to the
pure devotee, all that is troublesome to the heart is almost completely destroyed, and
loving service unto the Personality of Godhead, who is praised with transcendental
songs, is established as an irrevocable fact.

tad rajas-tamo-bhv
kma-lobhdaya ca ye
ceta etair anviddha
sthita sattve prasdati
tadat that time; rajain the mode of passion; tamathe mode of ignorance;
bhvthe situation; kmalust and desire; lobhahankering; dayaothers;
caand; yewhatever they are; cetathe mind; etaiby these; anviddham
without being affected; sthitambeing fixed; sattvein the mode of goodness;
prasdatithus becomes fully satisfied.
As soon as irrevocable loving service is established in the heart, the effects of nature's
modes of passion and ignorance, such as lust, desire and hankering, disappear from the
heart. Then the devotee is established in goodness, and he becomes completely happy.


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eva prasanna-manaso
bhagavad-bhakti-yogata
bhagavat-tattva-vijna
mukta-sagasya jyate
evamthus; prasannaenlivened; manasaof the mind; bhagavat-bhaktithe
devotional service of the Lord; yogataby contact of; bhagavatregarding the
Personality of Godhead; tattvaknowledge; vijnamscientific; muktaliberated;
sagasyaof the association; jayatebecomes effective.
Thus established in the mode of unalloyed goodness, the man whose mind has been
enlivened by contact with devotional service to the Lord gains positive scientific
knowledge of the Personality of Godhead in the stage of liberation from all material
association.

bhidyate hdaya-granthi
chidyante sarva-saay
kyante csya karmi
da evtmanvare
bhidyatepierced; hdayaheart; granthiknots; chidyantecut to pieces;
sarvaall; saaymisgivings; kyanteterminated; caand; asyahis;
karmichain of fruitive actions; dehaving seen; evacertainly; tmani
unto the self; varedominating.
Thus the knot in the heart is pierced, and all misgivings are cut to pieces. The chain
of fruitive actions is terminated when one sees the self as master.

rmad-Bhgavatam 1.2.28-29

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vsudeva-par ved
vsudeva-par makh
vsudeva-par yog
vsudeva-par kriy
vsudeva-para jna
vsudeva-para tapa
vsudeva-paro dharmo
vsudeva-par gati
vsudevathe Personality of Godhead; parthe ultimate goal; vedrevealed
scriptures; vsudevathe Personality of Godhead; parfor worshiping; makh
sacrifices; vsudevathe Personality of Godhead; parthe means of attaining;
yogmystic paraphernalia-vsudevathe Personality of Godhead; parunder
His control; kriyfruitive activities; vsudevathe Personality of Godhead;
paramthe supreme; jnamknowledge; vsudevathe Personality of Godhead;
parambest; tapaausterity; vsudevathe Personality of Godhead; para
superior quality; dharmareligion; vsudevathe Personality of Godhead; par
ultimate; gatigoal of life.
In the revealed scriptures, the ultimate object of knowledge is r Ka, the
Personality of Godhead. The purpose of performing sacrifice is to please Him. Yoga is
for realizing Him. All fruitive activities are ultimately rewarded by Him only. He is
supreme knowledge, and all severe austerities are performed to know Him. Religion
[dharma] is rendering loving service unto Him. He is the supreme goal of life.

ete ca-kal pusa
kas tu bhagavn svayam
indrri-vykula loka
mayanti yuge yuge
eteall these; caand; aaplenary portions; kalportions of the plenary
portions; pusaof the Supreme; kaLord Ka; tubut; bhagavnthe

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Personality of Godhead; svayamin person; indra-arithe enemies of Indra;
vykulamdisturbed; lokamall the planets; mayantigives protection; yuge
yugein different ages.
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 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.

ida bhgavata nma
pura brahma-sammitam
uttama-loka-carita
cakra bhagavn i
nireyasya lokasya
dhanya svasty-ayana mahat
idamthis; bhgavatambook containing the narration of the Personality of
Godhead and His pure devotees; nmaof the name; puramsupplementary to
the Vedas; brahma-sammitamincarnation of Lord r Ka; uttama-lokaof the
Personality of Godhead; caritamactivities; cakracompiled; bhagavn
incarnation of the Personality of Godhead; ir Vysadeva; nireyasyafor
the ultimate good; lokasyaof all people; dhanyamfully successful; svasti-
ayanamall-blissful; mahatall-perfect.
This rmad-Bhgavatam is the literary incarnation of God, and it is compiled by rla
Vysadeva, the incarnation of God. It is meant for the ultimate good of all people, and
it is all-successful, all-blissful and all-perfect.

158
ke sva-dhmopagate
dharma-jndibhi saha
kalau naa-dm ea
purrko 'dhunodita
kein Ka's; sva-dhmaown abode; upagatehaving returned; dharma
religion; janaknowledge; dibhicombined together; sahaalong with;
kalauin the Kali-yuga; naa-dmof persons who have lost their sight; ea
all these; pura-arkathe Pura which is brilliant like the sun; adhunjust
now; uditahas arisen.
This Bhgavata Pura is as brilliant as the sun, and it has arisen just after the
departure of Lord Ka to His own abode, accompanied by religion, knowledge, etc.
Persons who have lost their vision due to the dense darkness of ignorance in the age
of Kali shall get light from this Pura.

str-dra-dvijabandhn
tray na ruti-gocar
karma-reyasi mhn
reya eva bhaved iha
iti bhratam khyna
kpay munin ktam
strthe woman class; drathe laboring class; dvija-bandhnmof the friends
of the twice-born; traythree; nanot; ruti-gocarfor understanding; karma
in activities; reyasiin welfare; mhnmof the fools; reyasupreme benefit;
evamthus; bhavetachieved; ihaby this; itithus thinking; bhratamthe
great Mahbhrata; khynamhistorical facts; kpayout of great mercy;
muninby the muni; ktamis completed.
Out of compassion, the great sage thought it wise that this would enable men to

159
achieve the ultimate goal of life. Thus he compiled the great historical narration called
the Mahbhrata for women, laborers and friends of the twice-born.

na yad vaca citra-pada harer yao
jagat-pavitra pragta karhicit
tad vyasa trtham uanti mnas
na yatra has niramanty uik-kay
nanot; yatthat; vacavocabulary; citra-padamdecorative; hareof the
Lord; yaaglories; jagatuniverse; pavitramsanctified; pragtadescribed;
karhicithardly; tatthat; vyasamcrows; trthamplace of pilgrimage; uanti
think; mnassaintly persons; nanot; yatrawhere; hasall-perfect
beings; niramantitake pleasure; uik-kaythose who reside in the
transcendental abode.
Those words which do not describe the glories of the Lord, who alone can sanctify the
atmosphere of the whole universe, are considered by saintly persons to be like unto a
place of pilgrimage for crows. Since the all-perfect persons are inhabitants of the
transcendental abode, they do not derive any pleasure there.

tad-vg-visargo janatgha-viplavo
yasmin prati-lokam abaddhavaty api
nmny anantasya yao 'kitni yat
vanti gyanti ganti sdhava
tatthat; vkvocabulary; visargacreation; janatthe people in general;

160
aghasins; viplavarevolutionary; yasminin which; prati-lokameach and
every stanza; abaddhavatiirregularly composed; apiin spite of; nmni
transcendental names, etc.; anantasyaof the unlimited Lord; yaaglories;
akitnidepicted; yatwhat; vantido hear; gyantido sing; gantido
accept; sdhavathe purified men who are honest.
On the other hand, that literature which is full of descriptions of the transcendental
glories of the name, fame, forms, pastimes, etc., of the unlimited Supreme Lord is a
different creation, full of transcendental words directed toward bringing about a
revolution in the impious lives of this world's misdirected civilization. Such
transcendental literatures, even though imperfectly composed, are heard, sung and
accepted by purified men who are thoroughly honest.
(Nrada Muni instructs Vysadeva)

naikarmyam apy acyuta-bhva-varjita
na obhate jnam ala nirajanam
kuta puna avad abhadram vare
na crpita karma yad apy akraam
naikarmyamself-realization, being freed from the reactions of fruitive work; api
in spite of; acyutathe infallible Lord; bhvaconception; varjitamdevoid of;
nadoes not; obhatelook well; jnamtranscendental knowledge; alamby
and by; nirajanamfree from designations; kutawhere is; punaagain;
avatalways; abhadramuncongenial; vareunto the Lord; nanot; caand;
arpitamoffered; karmafruitive work; yat apiwhat is; akraamnot fruitive.
Knowledge of self-realization, even though free from all material affinity, does not
look well if devoid of a conception of the Infallible [God]. What, then, is the use of
fruitive activities, which are naturally painful from the very beginning and transient
by nature, if they are not utilized for the devotional service of the Lord?

161
tyaktv sva-dharma carambuja harer
bhajann apakvo 'tha patet tato yadi
yatra kva vbhadram abhd amuya ki
ko vrtha pto 'bhajat sva-dharmata
tvaktvhaving forsaken; sva-dharmamone's own occupational engagement;
caraa-ambujamthe lotus feet; hareof Hari (the Lord); bhajanin the course
of devotional service; apakvaimmature; athafor the matter of; patetfalls
down; tatafrom that place; yadiif; yatrawhereupon; kvawhat sort of; v
or (used sarcastically); abhadramunfavorable; abhtshall happen; amuyaof
him; kimnothing; ka v arthawhat interest; ptaobtained; abhajatmof
the nondevotee; sva-dharmatabeing engaged in occupational service.
One who has forsaken his material occupations to engage in the devotional service of
the Lord may sometimes fall down while in an immature stage, yet there is no danger
of his being unsuccessful. On the other hand, a nondevotee, though fully engaged in
occupational duties, does not gain anything.

tasyaiva heto prayateta kovido
na labhyate yad bhramatm upary adha
tal labhyate dukhavad anyata sukha
klena sarvatra gabhra-rahas
tasyafor that purpose; evaonly; hetoreason; prayatetashould endeavor;
kovidaone who is philosophically inclined; na labhyateis not obtained; yat
what; bhramatmwandering; upari adhafrom top to bottom; tatthat;
labhyatecan be obtained; dukhavatlike the miseries; anyataas a result of
previous work; sukhamsense enjoyment; klenain course of time; sarvatra
everywhere; gabhrasubtle; rahasprogress.
Persons who are actually intelligent and philosophically inclined should endeavor only

162
for that purposeful end which is not obtainable even by wandering from the topmost
planet [Brahmaloka] down to the lowest planet [Ptla]. As far as happiness derived
from sense enjoyment is concerned, it can be obtained automatically in course of time,
just as in course of time we obtain miseries even though we do not desire them.

ida hi viva bhagavn ivetaro
yato jagat-sthna-nirodha-sambhav
idamthis; hiall; vivamcosmos; bhagavnthe Supreme Lord; ivaalmost the
same; itaradifferent from; yatafrom whom; jagatthe worlds; sthnaexist;
nirodhaannihilation; sambhavcreation.
The Supreme Lord Personality of Godhead is Himself this cosmos, and still He is
aloof from it. From Him only has this cosmic manifestation emanated, in Him it rests,
and unto Him it enters after annihilation.

ida hi pusas tapasa rutasya v
sviasya sktasya ca buddhi-dattayo
avicyuto 'rtha kavibhir nirpito
yad-uttamaloka-gunuvaranam
idamthis; hicertainly; pusaof everyone; tapasaby dint of austerities;
rutasyaby dint of study of the Vedas; vor; sviasyasacrifice; sktasya
spiritual education; caand; buddhiculture of knowledge; dattayocharity;
avicyutainfallible; arthainterest; kavibhiby the recognized learned person;
nirpitaconcluded; yatwhat; uttamalokathe Lord, who is described by

163
choice poetry; gua-anuvaranamdescription of the transcendental qualities of.
Learned circles have positively concluded that the infallible purpose of the
advancement of knowledge, namely austerities, study of the Vedas, sacrifice, chanting
of hymns and charity, culminates in the transcendental descriptions of the Lord, who
is defined in choice poetry.

iti mrty-abhidhnena
mantra-mrtim amrtikam
yajate yaja-purua
sa samyag-darana pumn
itithus; mrtirepresentation; abhidhnenain sound; mantra-mrtimform
representation of transcendental sound; amrtikamthe Lord, who has no material
form; yajateworship; yajaViu; puruamthe Personality of Godhead; sa
he alone; samyakperfectly; daranaone who has seen; pumnperson.
Thus he is the actual seer who worships, in the form of transcendental sound
representation, the Supreme Personality of Godhead, Viu, who has no material
form.

bhakti-yogena manasi
samyak praihite 'male
apayat purua pra
my ca tad-aprayam
bhaktidevotional service; yogenaby the process of linking up; manasiupon the

164
mind; samyakperfectly; praihiteengaged in and fixed upon; amalewithout
any matter; apayatsaw; puruamthe Personality of Godhead; pram
absolute; mymenergy; caalso; tatHis; aprayamunder full control.
Thus he fixed his mind, perfectly engaging it by linking it in devotional service
[bhakti-yoga] without any tinge of materialism, and thus he saw the Absolute
Personality of Godhead along with His external energy, which was under full control.

yay sammohito jva
tmna tri-gutmakam
paro 'pi manute 'nartha
tat-kta cbhipadyate
yayby whom; sammohitaillusioned; jvathe living entities; tmnamself;
tri-gua-tmakamconditioned by the three modes of nature, or a product of
matter; paratranscendental; apiin spite of; manutetakes it for granted;
anarthamthings not wanted; tatby that; ktam careaction; abhipadyate
undergoes thereof.
Due to this external energy, the living entity, although transcendental to the three
modes of material nature, thinks of himself as a material product and thus undergoes
the reactions of material miseries.

anarthopaama skd
bhakti-yogam adhokaje
lokasyjnato vidv

165
cakre stvata-sahitm
anarthathings which are superfluous; upaamammitigation; sktdirectly;
bhakti-yogamthe linking process of devotional service; adhokajeunto the
Transcendence; lokasyaof the general mass of men; ajnatathose who are
unaware of; vidvnthe supremely learned; cakrecompiled; stvatain relation
with the Supreme Truth; sahitmVedic literature.
The material miseries of the living entity, which are superfluous to him, can be
directly mitigated by the linking process of devotional service. But the mass of people
do not know this, and therefore the learned Vysadeva compiled this Vedic literature,
which is in relation to the Supreme Truth.

yasy vai ryamy
ka parama-prue
bhaktir utpadyate pusa
oka-moha-bhaypah
yasymthis Vedic literature; vaicertainly; ryamymsimply by giving
aural reception; keunto Lord Ka; paramasupreme; prueunto the
Personality of Godhead; bhaktifeelings of devotional service; utpadyatesprout
up; pusaof the living being; okalamentation; mohaillusion; bhaya
fearfulness; apahthat which extinguishes.
Simply by giving aural reception to this Vedic literature, the feeling for loving
devotional service to Lord Ka, the Supreme Personality of Godhead, sprouts up at
once to extinguish the fire of lamentation, illusion and fearfulness.


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sta uvca
tmrm ca munayo
nirgranth apy urukrame
kurvanty ahaituk bhaktim
ittham-bhta-guo hari
sta uvcaSta Gosvm said; tmrmthose who take pleasure in the tm
(generally, spirit self); caalso; munayasages; nirgranthfreed from all
bondage; apiin spite of; urukrameunto the great adventurer; kurvantido;
ahaitukmunalloyed; bhaktimdevotional service; ittham-bhtasuch wonderful;
guaqualities; hariof the Lord.
All different varieties of tmrmas (those who take pleasure in tm, or spirit self),
especially those established on the path of self-realization, though freed from all kinds
of material bondage, desire to render unalloyed devotional service unto the Personality
of Godhead. This means that the Lord possesses transcendental qualities and therefore
can attract everyone, including liberated souls.

kunty uvca
namasye purua tvdyam
vara prakte param
alakya sarva-bhtnm
antar bahir avasthitam
kunt uvcarmat Kunt said; namasyelet me bow down; puruamthe
Supreme Person; tvYou; dyamthe original; varamthe controller;
prakteof the material cosmos; parambeyond; alakyamthe invisible; sarva
all; bhtnmof living beings; antawithin; bahiwithout; avasthitam
existing.
rmat Kunt said: O Ka, I offer my obeisances unto You because You are the
original personality and are unaffected by the qualities of the material world. You are
existing both within and without everything, yet You are invisible to all.

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(Prayers by Queen Kunt)

my-javanikcchannam
ajdhokajam avyayam
na lakyase mha-d
nao nyadharo yath
mydeluding; javanikcurtain; cchannamcovered by; ajignorant;
adhokajambeyond the range of material conception (transcendental); avyayam
irreproachable; nanot; lakyaseobserved; mha-dby the foolish observer;
naaartist; nyadharadressed as a player; yathas.
Being beyond the range of limited sense perception, You are the eternally
irreproachable factor covered by the curtain of deluding energy. You are invisible to
the foolish observer, exactly as an actor dressed as a player is not recognized.

tath paramahasn
munnm amaltmanm
bhakti-yoga-vidhnrtha
katha payema hi striya
tathbesides that; paramahasnmof the advanced transcendentalists;
munnmof the great philosophers or mental speculators; amala-tmanmthose
whose minds are competent to discern between spirit and matter; bhakti-yogathe
science of devotional service; vidhna-arthamfor executing; kathamhow;
payemacan observe; hicertainly; striyawomen.
You Yourself descend to propagate the transcendental science of devotional service

168
unto the hearts of the advanced transcendentalists and mental speculators, who are
purified by being able to discriminate between matter and spirit. How, then, can we
women know You perfectly?

kya vsudevya
devak-nandanya ca
nanda-gopa-kumrya
govindya namo nama
kyathe Supreme Lord; vsudevyaunto the son of Vasudeva; devak-
nandanyaunto the son of Devak; caand; nanda-gopaNanda and the
cowherd men; kumryaunto their son; govindyaunto the Personality of
Godhead, who enlivens the cows and the senses; namarespectful obeisances;
namaobeisances.
Let me therefore offer my respectful obeisances unto the Lord, who has become the
son of Vasudeva, the pleasure of Devak, the boy of Nanda and the other cowherd
men of Vndvana, and the enlivener of the cows and the senses.

nama pakaja-nbhya
nama pakaja-mline
nama pakaja-netrya
namas te pakajghraye
namaall respectful obeisances; pakaja-nbhyaunto the Lord who has a
specific depression resembling a lotus flower in the center of His abdomen; nama

169
obeisances; pakaja-mlineone who is always decorated with a garland of lotus
flowers; namaobeisances; pakaja-netryaone whose glance is as cooling as a
lotus flower; nama terespectful obeisances unto You; pakaja-aghrayeunto
You, the soles of whose feet are engraved with lotus flowers (and who are therefore
said to possess lotus feet).
My respectful obeisances are unto You, O Lord, whose abdomen is marked with a
depression like a lotus flower, who are always decorated with garlands of lotus
flowers, whose glance is as cool as the lotus and whose feet are engraved with lotuses.

yath hkea khalena devak
kasena ruddhticira ucrpit
vimocitha ca sahtmaj vibho
tvayaiva nthena muhur vipad-gat
yathas it were; hkeathe master of the senses; khalenaby the envious;
devakDevak (the mother of r Ka); kasenaby King Kasa; ruddh
imprisoned; ati-ciramfor a long time; uca-arpitdistressed; vimocitreleased;
aham caalso myself; saha-tma-jalong with my children; vibhoO great one;
tvay evaby Your Lordship; nthenaas the protector; muhuconstantly; vipat-
gatfrom a series of dangers.
O Hkea, master of the senses and Lord of lords, You have released Your mother,
Devak, who was long imprisoned and distressed by the envious King Kasa, and me
and my children from a series of constant dangers.


170
vin mahgne puruda-darand
asat-sabhy vana-vsa-kcchrata
mdhe mdhe 'neka-mahrathstrato
drauy-astrata csma hare 'bhirakit
vitfrom poison; mah-agnefrom the great fire; purua-adathe man-eaters;
darantby combating; asatvicious; sabhyassembly; vana-vsaexiled to
the forest; kcchratasufferings; mdhe mdheagain and again in battle; aneka
many; mah-rathagreat generals; astrataweapons; drauithe son of
Drocrya; astratafrom the weapon of; caand; smaindicating past tense;
hareO my Lord; abhirakitprotected completely.
My dear Ka, Your Lordship has protected us from a poisoned cake, from a great
fire, from cannibals, from the vicious assembly, from sufferings during our exile in the
forest and from the battle where great generals fought. And now You have saved us
from the weapon of Avatthm.

vipada santu t avat
tatra tatra jagad-guro
bhavato darana yat syd
apunar bhava-daranam
vipadacalamities; santulet there be; tall; avatagain and again; tatra
there; tatraand there; jagat-guroO Lord of the universe; bhavataYour;
daranammeeting; yatthat which; sytis; apunanot again; bhava-
daranamseeing repetition of birth and death.
I wish that all those calamities would happen again and again so that we could see You
again and again, for seeing You means that we will no longer see repeated births and
deaths.

171

janmaivarya-ruta-rbhir
edhamna-madah pumn
naivrhaty abhidhtu vai
tvm akicana-gocaram
janmabirth; aivaryaopulence; rutaeducation; rbhiby the possession of
beauty; edhamnaprogressively increasing; madaintoxication; pumnthe
human being; nanever; evaever; arhatideserves; abhidhatumto address in
feeling; vaicertainly; tvmYou; akicana-gocaramone who is approached
easily by the materially exhausted man.
My Lord, Your Lordship can easily be approached, but only by those who are
materially exhausted. One who is on the path of [material] progress, trying to improve
himself with respectable parentage, great opulence, high education and bodily beauty,
cannot approach You with sincere feeling.

namo 'kicana-vittya
nivtta-gua-vttaye
tmrmya ntya
kaivalya-pataye nama
namaall obeisances unto You; akicana-vittyaunto the property of the
materially impoverished; nivttacompletely transcendental to the actions of the
material modes; guamaterial modes; vttayeaffection; tma-rmyaone who
is self-satisfied; ntyathe most gentle; kaivalya-patayeunto the master of the
monists; namabowing down.
My obeisances are unto You, who are the property of the materially impoverished.

172
You have nothing to do with the actions and reactions of the material modes of
nature. You are self-satisfied, and therefore You are the most gentle and are master of
the monists.

manye tv klam nam
andi-nidhana vibhum
sama caranta sarvatra
bhtn yan mitha kali
manyeI consider; tvmYour Lordship; klamthe eternal time; namthe
Supreme Lord; andi-nidhanamwithout beginning and end; vibhumall-
pervading; samamequally merciful; carantamdistributing; sarvatra
everywhere; bhtnmof the living beings; yat mithaby intercourse; kali
dissension.
My Lord, I consider Your Lordship to be eternal time, the supreme controller,
without beginning and end, the all-pervasive one. In distributing Your mercy, You are
equal to everyone. The dissensions between living beings are due to social intercourse.

na veda kacid bhagava cikrita
tavehamnasya n viambanam
na yasya kacid dayito 'sti karhicid
dveya ca yasmin viam matir nm
nadoes not; vedaknow; kacitanyone; bhagavanO Lord; cikritam
pastimes; tavaYour; hamnasyalike the worldly men; nmof the people in

173
general; viambanammisleading; nanever; yasyaHis; kacitanyone;
dayitaobject of specific favor; astithere is; karhicitanywhere; dveya
object of envy; caand; yasminunto Him; viampartiality; maticonception;
nmof the people.
O Lord, no one can understand Your transcendental pastimes, which appear to be
human and are so misleading. You have no specific object of favor, nor do You have
any object of envy. People only imagine that You are partial.

janma karma ca vivtmann
ajasykartur tmana
tirya-niu ydasu
tad atyanta-viambanam
janmabirth; karmaactivity; caand; viva-tmanO soul of the universe;
ajasyaof the unborn; akartuof the inactive; tmanaof the vital energy;
tiryakanimal; nhuman being; iuin the sages; ydahuin the water; tat
that; atyantaveritable; viambanambewildering.
Of course it is bewildering, O soul of the universe, that You work, though You are
inactive, and that You take birth, though You are the vital force and the unborn. You
Yourself descend amongst animals, men, sages and aquatics. Verily, this is
bewildering.

gopy dade tvayi ktgasi dma tvad
y te daru-kaliljana-sambhramkam

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vaktra ninya bhaya-bhvanay sthitasya
s m vimohayati bhr api yad bibheti
gopthe cowherd lady (Yaod); dadetook up; tvayion Your; ktgasi
creating disturbances (by breaking the butter pot); dmarope; tvatat that time;
ythat which; teYour; dasituation; aru-kalilaoverflooded with tears;
ajanaointment; sambhramaperturbed; akameyes; vaktramface; ninya
downwards; bhaya-bhvanayby thoughts of fear; sthitasyaof the situation; s
that; mmme; vimohayatibewilders; bh apieven fear personified; yat
whom; bibhetiis afraid.
My dear Ka, Yaod took up a rope to bind You when You committed an offense,
and Your perturbed eyes overflooded with tears, which washed the mascara from Your
eyes. And You were afraid, though fear personified is afraid of You. This sight is
bewildering to me.

kecid hur aja jta
puya-lokasya krtaye
yado priyasynvavye
malayasyeva candanam
kecitsomeone; husays; ajamthe unborn; jtambeing born; puya-
lokasyaof the great pious king; krtayefor glorifying; yadoof King Yadu;
priyasyaof the dear; anvavyein the family of; malayasyaMalaya hills; ivaas;
candanamsandalwood.
Some say that the Unborn is born for the glorification of pious kings, and others say
that He is born to please King Yadu, one of Your dearest devotees. You appear in his
family as sandalwood appears in the Malaya hills.

175
apare vasudevasya
devaky ycito 'bhyagt
ajas tvam asya kemya
vadhya ca sura-dvim
apareothers; vasudevasyaof Vasudeva; devakyamof Devak; ycitabeing
prayed for; abhyagttook birth; ajaunborn; tvamYou are; asyaof him;
kemyafor the good; vadhyafor the purpose of killing; caand; sura-dvim
of those who are envious of the demigods.
Others say that since both Vasudeva and Devak prayed for You, You have taken
Your birth as their son. Undoubtedly You are unborn, yet You take Your birth for
their welfare and to kill those who are envious of the demigods.

bhrvatraynye
bhuvo nva ivodadhau
sdanty bhri-bhrea
jto hy tma-bhuvrthita
bhra-avatrayajust to reduce the burden to the world; anyeothers; bhuva
of the world; nvaboat; ivalike; udadhauon the sea; sdantyaggrieved;
bhriextremely; bhreaby the burden; jtaYou were born; hicertainly;
tma-bhuvby Brahm; arthitabeing prayed for.
Others say that the world, being overburdened like a boat at sea, is much aggrieved,
and that Brahm, who is Your son, prayed for You, and so You have appeared to
diminish the trouble.

176
bhave 'smin kliyamnnm
avidy-kma-karmabhi
ravaa-smararhi
kariyann iti kecana
bhavein the material creation; asminthis; kliya-mnnmof those who are
suffering from; avidynescience; kmadesire; karmabhiby execution of
fruitive work; ravaahearing; smaraaremembering; arhiworshiping;
kariyanmay perform; itithus; kecanaothers.
And yet others say that You appeared to rejuvenate the devotional service of hearing,
remembering, worshiping and so on in order that the conditioned souls suffering from
material pangs might take advantage and gain liberation.

vanti gyanti ganty abhkaa
smaranti nandanti tavehita jan
ta eva payanty acirea tvaka
bhava-pravhoparama padmbujam
vantihear; gyantichant; gantitake; abhkaacontinuously;
smarantiremember; nandantitake pleasure; tavaYour; hitamactivities;
janpeople in general; tethey; evacertainly; payantican see; acirea
very soon; tvakamYour; bhava-pravhathe current of rebirth; uparamam
cessation; pada-ambujamlotus feet.
O Ka, those who continuously hear, chant and repeat Your transcendental
activities, or take pleasure in others' doing so, certainly see Your lotus feet, which
alone can stop the repetition of birth and death.

177

apy adya nas tva sva-ktehita prabho
jihsasi svit suhdo 'nujvina
ye na cnyad bhavata padmbujt
paryaa rjasu yojithasm
apiif; adyatoday; naus; tvamYou; sva-ktaself-executed; hitaall
duties; prabhoO my Lord; jihsasigiving up; svitpossibly; suhdaintimate
friends; anujvinaliving at the mercy of; yemof whom; nanor; caand;
anyatanyone else; bhavataYour; pada-ambujtfrom the lotus feet;
paryaamdependent; rjasuunto the kings; yojitaengaged in; ahasm
enmity.
O my Lord, You have executed all duties Yourself. Are You leaving us today, though
we are completely dependent on Your mercy and have no one else to protect us, now
when all kings are at enmity with us?

ke vaya nma-rpbhy
yadubhi saha pav
bhavato 'darana yarhi
hkm iveitu
kewho are; vayamwe; nma-rpbhymwithout fame and ability; yadubhi
with the Yadus; sahaalong with; pavand the Pavas; bhavataYour;
adaranamabsence; yarhias if; hkmof the senses; ivalike; ituof
the living being.
As the name and fame of a particular body is finished with the disappearance of the
living spirit, similarly if You do not look upon us, all our fame and activities, along

178
with the Pavas and Yadus, will end at once.

neya obhiyate tatra
yathedn gaddhara
tvat-padair akit bhti
sva-lakaa-vilakitai
nanot; iyamthis land of our kingdom; obhiyatewill appear beautiful; tatra
then; yathas it is now; idnmhow; gaddharaO Ka; tvatYour; padai
by the feet; akitmarked; bhtiis dazzling; sva-lakaaYour own marks;
vilakitaiby the impressions.
O Gaddhara [Ka], our kingdom is now being marked by the impressions of Your
feet, and therefore it appears beautiful. But when You leave, it will no longer be so.

ime jana-pad svddh
supakvauadhi-vrudha
vandri-nady-udanvanto
hy edhante tava vkitai
imeall these; jana-padcities and towns; svddhflourished; supakva
mature; auadhiherbs; vrudhavegetables; vanaforests; adrihills; nad
rivers; udanvantaseas; hicertainly; edhanteincreasing; tavaby You;
vkitaiseen.
All these cities and villages are flourishing in all respects because the herbs and grains
are in abundance, the trees are full of fruits, the rivers are flowing, the hills are full of

179
minerals and the oceans full of wealth. And this is all due to Your glancing over them.

atha vivea vivtman
viva-mrte svakeu me
sneha-pam ima chindhi
dha puu viu
athatherefore; viva-aO Lord of the universe; viva-tmanO soul of the
universe; viva-mrteO personality of the universal form; sva-keuunto my own
kinsmen; memy; sneha-pamtie of affection; imamthis; chindhicut off;
dhamdeep; puufor the Pavas; viufor the Vis also.
O Lord of the universe, soul of the universe, O personality of the form of the
universe, please, therefore, sever my tie of affection for my kinsmen, the Pavas
and the Vis.

tvayi me 'nanya-viay
matir madhu-pate 'sakt
ratim udvahatd addh
gagevaugham udanvati
tvayiunto You; memy; ananya-viayunalloyed; matiattention; madhu-
pateO Lord of Madhu; asaktcontinuously; ratimattraction; udvahattmay
overflow; addhdirectly; gagthe Ganges; ivalike; oghamflows; udanvati
down to the sea.
O Lord of Madhu, as the Ganges forever flows to the sea without hindrance, let my

180
attraction be constantly drawn unto You without being diverted to anyone else.

r-ka ka-sakha vy-abhvani-dhrug-
rjanya-vaa-dahannapavarga-vrya
govinda go-dvija-surrti-harvatra
yogevarkhila-guro bhagavan namas te
r-kaO r Ka; ka-sakhaO friend of Arjuna; viof descendants of
Vi; abhaO chief; avanithe earth; dhrukrebellious; rjanya-vaa
dynasties of the kings; dahanaO annihilator; anapavargawithout deterioration
of; vryaprowess; govindaO proprietor of Golokadhma; goof the cows; dvija
the brhmaas; surathe demigods; arti-harato relieve distress; avatraO Lord
who descends; yoga-varaO master of all mystic powers; akhilauniversal; guro
O preceptor; bhagavanO possessor of all opulences; nama terespectful
obeisances unto You.
O Ka, O friend of Arjuna, O chief amongst the descendants of Vi, You are the
destroyer of those political parties which are disturbing elements on this earth. Your
prowess never deteriorates. You are the proprietor of the transcendental abode, and
You descend to relieve the distresses of the cows, the brhmaas and the devotees.
You possess all mystic powers, and You are the preceptor of the entire universe. You
are the almighty God, and I offer You my respectful obeisances.

kma vavara parjanya
sarva-kma-dugh mah
siicu sma vrajn gva

181
payasodhasvatr mud
kmameverything needed; vavarawas showered; parjanyarains; sarva
everything; kmanecessities; dughproducer; mahthe land; siicu sma
moisten; vrajnpasturing grounds; gvathe cow; payas udhasvatdue to
swollen milk bags; mudbecause of a joyful attitude.
During the reign of Mahrja Yudhihira, the clouds showered all the water that
people needed, and the earth produced all the necessities of man in profusion. Due to
its fatty milk bag and cheerful attitude, the cow used to moisten the grazing ground
with milk.

bhavad-vidh bhgavats
trtha-bht svaya vibho
trth-kurvanti trthni
svnta-sthena gadbht
bhavatyour good self; vidhlike; bhgavatdevotees; trthathe holy places
of pilgrimage; bhtconverted into; svayampersonally; vibhoO powerful one;
trth-kurvantimake into a holy place of pilgrimage; trthnithe holy places; sva-
anta-sthenahaving been situated in the heart; gad-bhtthe Personality of
Godhead.
My lord, devotees like your good self are verily holy places personified. Because you
carry the Personality of Godhead within your heart, you turn all places into places of
pilgrimage.
(King Yudhihira greets Vidura)


182
ahastni sahastnm
apadni catu-padm
phalgni tatra mahat
jvo jvasya jvanam
ahastnithose who are devoid of hands; sa-hastnmof those who are endowed
with hands; apadnithose who are devoid of legs; catu-padmof those who
have four legs; phalgnithose who are weak; tatrathere; mahatmof the
powerful; jvathe living being; jvasyaof the living being; jvanamsubsistence.
Those who are devoid of hands are prey for those who have hands; those devoid of
legs are prey for the four-legged. The weak are the subsistence of the strong, and the
general rule holds that one living being is food for another.
(Nrada Muni instructs King Yudhihira)

sta uvca
abhyarthitas tad tasmai
sthnni kalaye dadau
dyta pna striya sn
yatrdharma catur-vidha
sta uvcaSta Gosvm said; abhyarthitathus being petitioned; tadat that
time; tasmaiunto him; sthnniplaces; kalayeto the personality of Kali;
dadaugave him permission; dytamgambling; pnamdrinking; striyaillicit
association with women; snanimal slaughter; yatrawherever; adharma
sinful activities; catu-vidhafour kinds of.
Sta Gosvm said: Mahrja Parkit, thus being petitioned by the personality of
Kali, gave him permission to reside in places where gambling, drinking, prostitution
and animal slaughter were performed.

183
tulayma lavenpi
na svarga npunar-bhavam
bhagavat-sagi-sagasya
martyn kim utia
tulaymato be balanced with; lavenaby a moment; apieven; nanever;
svargamheavenly planets; nanor; apuna-bhavamliberation from matter;
bhagavat-sagidevotee of the Lord; sagasyaof the association; martynm
those who are meant for death; kimwhat is there; utato speak of; ia
worldly benediction.
The value of a moment's association with the devotee of the Lord cannot even be
compared to the attainment of heavenly planets or liberation from matter, and what to
speak of worldly benedictions in the form of material prosperity, which are for those
who are meant for death.
(The sages of Naimiraya to Sta Gosvm)

ta mopayta pratiyantu vipr
gag ca dev dhta-cittam e
dvijopasa kuhakas takako v
daatv ala gyata viu-gth
tamfor that reason; mme; upaytamtaken shelter of; pratiyantujust accept
me; viprO brhmaas; gagmother Ganges; caalso; devdirect
representative of the Lord; dhtataken into; cittamheart; eunto the Lord;
dvija-upasacreated by the brhmaa; kuhakasomething magical; takaka
the snake-bird; veither; daatulet it bite; alamwithout further delay;
gyataplease go on singing; viu-gthnarration of the deeds of Viu.
O brhmaas, just accept me as a completely surrendered soul, and let mother Ganges,
the representative of the Lord, also accept me in that way, for I have already taken
the lotus feet of the Lord into my heart. Let the snake-bird-or whatever magical thing

184
the brhmaa created-bite me at once. I only desire that you all continue singing the
deeds of Lord Viu.
(King Parkit states his determination to the sages gathered at the Ganges bank)

r-uka uvca
varyn ea te prana
kto loka-hita npa
tmavit-sammata pus
rotavydiu ya para
r-uka uvcar ukadeva Gosvm said; varynglorious; eathis; te
your; pranaquestion; ktamade by you; loka-hitambeneficial for all men;
npaO King; tmavittranscendentalist; sammataapproved; pusmof all
men; rotavya-diuin all kinds of hearing; yawhat is; parathe supreme.
r ukadeva Gosvm said: My dear King, your question is glorious because it is very
beneficial to all kinds of people. The answer to this question is the prime subject
matter for hearing, and it is approved by all transcendentalists.
(ukadeva Gosvm instructs Mahrja Parkit)

rotavydni rjendra
n santi sahasraa
apayatm tma-tattva
gheu gha-medhinm
rotavya-dnisubject matters for hearing; rjendraO Emperor; nmof the
human society; santithere are; sahasraahundreds and thousands; apayatm
of the blind; tma-tattvamknowledge of self, the ultimate truth; gheuat home;

185
gha-medhinmof persons too materially engrossed.
Those persons who are materially engrossed, being blind to the knowledge of ultimate
truth, have many subject matters for hearing in human society, O Emperor.

nidray hriyate nakta
vyavyena ca v vaya
div crthehay rjan
kuumba-bharaena v
nidrayby sleeping; hriyatewastes; naktamnight; vyavyenasex indulgence;
caalso; veither; vayaduration of life; divdays; caand; artha
economic; haydevelopment; rjanO King; kuumbafamily members;
bharaenamaintaining; veither.
The lifetime of such an envious householder is passed at night either in sleeping or in
sex indulgence, and in the daytime either in making money or maintaining family
members.

dehpatya-kalatrdiv
tma-sainyev asatsv api
te pramatto nidhana
payann api na payati
dehabody; apatyachildren; kalatrawife; diuand in everything in relation
to them; tmaown; sainyeufighting soldiers; asatsufallible; apiin spite of;
temof all of them; pramattatoo attached; nidhanamdestruction; payan

186
having been experienced; apialthough; nadoes not; payatisee it.
Persons devoid of tma-tattva do not inquire into the problems of life, being too
attached to the fallible soldiers like the body, children and wife. Although sufficiently
experienced, they still do not see their inevitable destruction.

tasmd bhrata sarvtm
bhagavn varo hari
rotavya krtitavya ca
smartavya cecchatbhayam
tasmtfor this reason; bhrataO descendant of Bharata; sarvtmthe
Supersoul; bhagavnthe Personality of Godhead; varathe controller; hari
the Lord, who vanquishes all miseries; rotavyais to be heard; krtitavyato be
glorified; caalso; smartavyato be remembered; caand; icchatof one who
desires; abhayamfreedom.
O descendant of King Bharata, one who desires to be free from all miseries must hear
about, glorify and also remember the Personality of Godhead, who is the Supersoul,
the controller and the savior from all miseries.

etvn skhya-yogbhy
sva-dharma-parinihay
janma-lbha para pusm
ante nryaa-smti
etvnall these; skhyacomplete knowledge of matter and spirit; yogbhym

187
knowledge of mystic power; sva-dharmaparticular occupational duty;
parinihayby full perception; janmabirth; lbhagain; parathe supreme;
pusmof a person; anteat the end; nryaathe Personality of Godhead;
smtiremembrance.
The highest perfection of human life, achieved either by complete knowledge of
matter and spirit, by practice of mystic powers, or by perfect discharge of occupational
duty, is to remember the Personality of Godhead at the end of life.

etan nirvidyamnnm
icchatm akuto-bhayam
yogin npa nirta
harer-nmnukrtanam
etatit is; nirvidyamnnmof those who are completely free from all material
desires; icchatmof those who are desirous of all sorts of material enjoyment;
akuta-bhayamfree from all doubts and fear; yoginmof all who are self-satisfied;
npaO King; nirtamdecided truth; hareof the Lord, r Ka; nmaholy
name; anuafter someone, always; krtanamchanting.
O King, constant chanting of the holy name of the Lord after the ways of the great
authorities is the doubtless and fearless way of success for all, including those who are
free from all material desires, those who are desirous of all material enjoyment, and
also those who are self-satisfied by dint of transcendental knowledge.

pibanti ye bhagavata tmana sat

188
kathmta ravaa-pueu sambhtam
punanti te viaya-viditaya
vrajanti tac-caraa-saroruhntikam
pibantiwho drink; yethose; bhagavataof the Personality of Godhead;
tmanaof the most dear; satmof devotees; kath-amtamthe nectar of the
messages; ravaa-pueuwithin the earholes; sambhtamfully filled; punanti
purify; tetheir; viayamaterial enjoyment; vidita-ayampolluted aim of life;
vrajantido go back; tatthe Lord's; caraafeet; saroruha-antikamnear the
lotus.
Those who drink through aural reception, fully filled with the nectarean message of
Lord Ka, the beloved of the devotees, purify the polluted aim of life known as
material enjoyment and thus go back to Godhead, to the lotus feet of Him [the
Personality of Godhead].

akma sarva-kmo v
moka-kma udra-dh
tvrea bhakti-yogena
yajeta purua param
akmaone who has transcended all material desires; sarva-kmaone who has
the sum total of material desires; veither; moka-kmaone who desires
liberation; udra-dhwith broader intelligence; tvreawith great force; bhakti-
yogenaby devotional service to the Lord; yajetashould worship; puruamthe
Lord; paramthe supreme whole.
A person who has broader intelligence, whether he be full of all material desire,
without any material desire, or desiring liberation, must by all means worship the
supreme whole, the Personality of Godhead.

189

yur harati vai pusm
udyann asta ca yann asau
tasyarte yat-kao nta
uttama-loka-vrtay
yuduration of life; haratidecreases; vaicertainly; pusmof the people;
udyanrising; astamsetting; caalso; yanmoving; asauthe sun; tasyaof
one who glorifies the Lord; teexcept; yatby whom; kaatime; nta
utilized; uttama-lokathe all-good Personality of Godhead; vrtayin the topics
of.
Both by rising and by setting, the sun decreases the duration of life of everyone,
except one who utilizes the time by discuslsvsing topics of the all-good Personality of
Godhead.
(aunaka i to Sta Gosvm)

tarava ki na jvanti
bhastr ki na vasanty uta
na khdanti na mehanti
ki grme paavo 'pare
taravathe trees; kimwhether; nado not; jvantilive; bhastrbellows;
kimwhether; nado not; vasantibreathe; utaalso; nado not; khdanti
eat; nado not; mehantidischarge semen; kimwhether; grmein the locality;
paavabeastly living being; apareothers.
Do the trees not live? Do the bellows of the blacksmith not breathe? All around us, do
the beasts not eat and discharge semen?

190

va-vi-varhora-kharai
sastuta purua pau
na yat-kara-pathopeto
jtu nma gadgraja
vaa dog; vi-varhathe village hog who eats stool; urathe camel; kharai
and by the asses; sastutaperfectly praised; puruaa person; pauanimal;
nanever; yatof him; karaear; pathapath; upetareached; jtuat any
time; nmathe holy name; gadgrajaLord Ka, the deliverer from all evils.
Men who are like dogs, hogs, camels and asses praise those men who never listen to
the transcendental pastimes of Lord r Ka, the deliverer from evils.

bile batorukrama-vikramn ye
na vata kara-pue narasya
jihvsat drdurikeva sta
na copagyaty urugya-gth
bilesnake holes; batalike; urukramathe Lord, who acts marvelously;
vikramnprowess; yeall these; nanever; vataheard; kara-puethe
earholes; narasyaof the man; jihvtongue; asatuseless; drdurikof the
frogs; ivaexactly like that; staO Sta Gosvm; nanever; caalso;
upagyatichants loudly; urugyaworth singing; gthsongs.
One who has not listened to the messages about the prowess and marvelous acts of the
Personality of Godhead and has not sung or chanted loudly the worthy songs about
the Lord is to be considered to possess earholes like the holes of snakes and a tongue
like the tongue of a frog.

191

tma-jy-sutgra-
pau-dravia-bandhuu
rjye cvikale nitya
virdh mamat jahau
tmabody; jywife; sutason; grapalace; pauhorses and elephants;
draviatreasury house; bandhuuunto friends and relatives; rjyein the
kingdom; caalso; avikalewithout being disturbed; nityamconstant; virhm
deep-rooted; mamatmaffinity; jahaugave up.
Mahrja Parkit, as a result of his wholehearted attraction for Lord Ka, was able
to give up all deep-rooted affection for his personal body, his wife, his children, his
palace, his animals like horses and elephants, his treasury house, his friends and
relatives, and his undisputed kingdom.

yat-krtana yat-smaraa yad-kaa
yad-vandana yac-chravaa yad-arhaam
lokasya sadyo vidhunoti kalmaa
tasmai subhadra-ravase namo nama
yatwhose; krtanamglorification; yatwhose; smaraamremembrances; yat
whose ; kaamaudience; yatwhose; vandanamprayers; yatwhose;
ravaamhearing about; yatwhose; arhaamworshiping; lokasyaof all
people; sadyaforthwith; vidhunotispecifically cleanses; kalmaameffects of
sins; tasmaiunto Him; subhadraall-auspicious; ravaseone who is heard;
namamy due obeisances; namaagain and again.

192
Let me offer my respectful obeisances unto the all-auspicious Lord r Ka, about
whom glorification, remembrances, audience, prayers, hearing and worship can at
once cleanse the effects of all sins of the performer.

kirta-hndhra-pulinda-pulka
bhra-umbh yavan khasdaya
ye 'nye ca pp yad-aprayray
udhyanti tasmai prabhaviave nama
kirtaa province of old Bhrata; hapart of Germany and Russia; ndhraa
province of Southern India; pulindathe Greeks; pulkaanother province;
bhrapart of old Sind; umbhanother province; yavanthe Turks; khasa-
dayathe Mongolian Province; yeeven those; anyeothers; caalso; pp
addicted to sinful acts; yatwhose; aprayarayhaving taken shelter of the
devotees of the Lord; udhyantiat once purified; tasmaiunto Him;
prabhaviaveunto the powerful Viu; namamy respectful obeisances.
Kirta, Ha, ndhra, Pulinda, Pulkaa, bhra, umbha, Yavana, members of the
Khasa races and even others addicted to sinful acts can be purified by taking shelter of
the devotees of the Lord, due to His being the supreme power. I beg to offer my
respectful obeisances unto Him.

kathayasva mahbhga
yathham akhiltmani
ke niveya nisaga
manas tyakye kalevaram

193
kathayasvaplease continue speaking; mahbhgaO greatly fortunate one;
yathas much as; ahamI; akhila-tmaniunto the Supreme Soul; keunto
Lord r Ka; niveyahaving placed; nisagambeing freed from material
qualities; manamind; tyakyemay relinquish; kalevarambody.
O greatly fortunate ukadeva Gosvm, please continue narrating rmad-Bhgavatam
so that I can place my mind upon the Supreme Soul, Lord Ka, and being
completely freed from material qualities, thus relinquish this body.
(Mahrja Parkit to ukadeva Gosvm)

vata raddhay nitya
gata ca sva-ceitam
klena ntidrghea
bhagavn viate hdi
vataof those who hear; raddhayin earnestness; nityamregularly, always;
gatataking the matter; caalso; sva-ceitamseriously by one's own
endeavor; klenaduration; nanot; atidrgheavery prolonged time;
bhagavnthe Personality of Godhead r Ka; viatebecomes manifest; hdi
within one's heart.
Persons who hear rmad-Bhgavatam regularly and are always taking the matter
very seriously will have the Personality of Godhead r Ka manifested in their
hearts within a short time.

pravia kara-randhrea
svn bhva-saroruham

194
dhunoti amala ka
salilasya yath arat
praviathus being entered; kara-randhreathrough the holes of the ears;
svnmaccording to one's liberated position; bhvaconstitutional relationship;
sara-ruhamthe lotus flower; dhunoticleanses; amalammaterial qualities like
lust, anger, avarice and hankering; kaLord Ka, the Supreme Personality of
Godhead; salilasyaof the reservoir of waters; yathas it were; aratthe autumn
season.
The sound incarnation of Lord Ka, the Supreme Soul [i.e. rmad-Bhgavatam],
enters into the heart of a self-realized devotee, sits on the lotus flower of his loving
relationship, and thus cleanses the dust of material association, such as lust, anger and
hankering. Thus it acts like autumnal rains upon pools of muddy water.

dhauttm purua ka-
pda-mla na mucati
mukta-sarva-pariklea
pntha sva-araa yath
dhauta-tma person whose heart has been cleansed; puruathe living being;
kathe Supreme Personality of Godhead; pda-mlamthe shelter of the lotus
feet; nanever; mucatigives up; muktaliberated; sarvaall; parikleaof all
miseries of life; pnthathe traveler; sva-araamin his own abode; yathas it
were.
A pure devotee of the Lord whose heart has once been cleansed by the process of
devotional service never relinquishes the lotus feet of Lord Ka, for they fully
satisfy him, as a traveler is satisfied at home after a troubled journey.

195
r-bhagavn uvca
jna parama-guhya me
yad vijna-samanvitam
sarahasya tad-aga ca
gha gadita may
r-bhagavn uvcathe Personality of Godhead said; jnamknowledge acquired;
paramaextremely; guhyamconfidential; meof Me; yatwhich is; vijna
realization; samanvitamcoordinated; sa-rahasyamwith devotional service; tat
of that; agam canecessary paraphernalia; ghajust try to take up; gaditam
explained; mayby Me.
The Personality of Godhead said: Knowledge about Me as described in the scriptures
is very confidential, and it has to be realized in conjunction with devotional service.
The necessary paraphernalia for that process is being explained by Me. You may take
it up carefully.
(Lord Ka instructs Brahm)

aham evsam evgre
nnyad yat sad-asat param
pacd aha yad etac ca
yo 'vaiyeta so 'smy aham
ahamI, the Personality of Godhead; evacertainly; samexisted; evaonly;
agrebefore the creation; nanever; anyatanything else; yatall those; sat
the effect; asatthe cause; paramthe supreme; pactat the end; ahamI, the
Personality of Godhead; yatall these; etatcreation; caalso; yaeverything;
avaiyetaremains; sathat; asmiI am; ahamI, the Personality of Godhead.
Brahm, it is I, the Personality of Godhead, who was existing before the creation,
when there was nothing but Myself. Nor was there the material nature, the cause of
this creation. That which you see now is also I, the Personality of Godhead, and after

196
annihilation what remains will also be I, the Personality of Godhead.

te 'rtha yat pratyeta
na pratyeta ctmani
tad vidyd tmano my
yathbhso yath tama
tewithout; arthamvalue; yatwhich; pratyetaappears to be; nanot;
pratyetaappears to be; caand; tmaniin relation to Me; tatthat; vidyt
you must know; tmanaMy; mymillusory energy; yathjust as; bhsa
the reflection; yathas; tamathe darkness.
O Brahm, whatever appears to be of any value, if it is without relation to Me, has no
reality. Know it as My illusory energy, that reflection which appears to be in
darkness.

yath mahnti bhtni
bhteccvacev anu
praviny apravini
tath teu na tev aham
yathjust as; mahntithe universal; bhtnielements; bhteu ucca-avaceu
in the minute and gigantic; anuafter; pravinientered; apravininot
entered; tathso; teuin them; nanot; teuin them; ahamMyself.
O Brahm, please know that the universal elements enter into the cosmos and at the
same time do not enter into the cosmos; similarly, I Myself also exist within

197
everything created, and at the same time I am outside of everything.

etvad eva jijsya
tattva-jijsuntmana
anvaya-vyatirekbhy
yat syt sarvatra sarvad
etvatup to this; evacertainly; jijsyamis to be inquired; tattvathe
Absolute Truth; jijsunby the student; tmanaof the Self; anvayadirectly;
vyatirekbhymindirectly; yatwhatever; sytit may be; sarvatrain all space
and time; sarvadin all circumstances.
A person who is searching after the Supreme Absolute Truth, the Personality of
Godhead, must certainly search for it up to this, in all circumstances, in all space and
time, and both directly and indirectly.

muktir hitvnyath rpa
sva-rpea vyavasthiti
muktiliberation; hitvgiving up; anyathotherwise; rpamform; sva-
rpeain constitutional form; vyavasthitipermanent situation.
Liberation is the permanent situation of the form of the living entity after he gives up
the changeable gross and subtle material bodies.

198

aho bak ya stana-kla-ka
jighsaypyayad apy asdhv
lebhe gati dhtry-ucit tato 'nya
ka v daylu araa vrajema
ahoalas; bakthe she-demon (Ptan); yamwhom; stanaof her breast;
kladeadly; kampoison; jighsayout of envy; apyayatnourished; api
although; asdhvunfaithful; lebheachieved; gatimdestination; dhtr-
ucitmjust suitable for the nurse; tatabeyond whom; anyamother; kam
who else; vcertainly; daylummerciful; araamshelter; vrajemashall I
take.
Alas, how shall I take shelter of one more merciful than He who granted the position
of mother to a she-demon [Ptan] although she was unfaithful and she prepared
deadly poison to be sucked from her breast?
(Uddhava to Vidura)

kas tpnuyt trtha-pado 'bhidhnt
satreu va sribhir yamnt
ya kara-n puruasya yto
bhava-prad geha-rati chinatti
kawho is that man; tpnuytthat can be satisfied; trtha-padawhose lotus
feet are all the places of pilgrimage; abhidhntfrom the talks of; satreuin
human society; vaone who is; sribhiby great devotees; yamntone who
is so worshiped; yawho; kara-nmin the holes of the ears; puruasyaof a
man; ytaentering; bhava-pradmthat which awards births and deaths; geha-
ratimfamily affection; chinattiis cut off.

199
Who in human society can be satisfied without hearing sufficient talk of the Lord,
whose lotus feet are the sum total of all places of pilgrimage and who is worshiped by
great sages and devotees? Such topics can cut off one's bondage to family affection
simply by entering the holes of one's ears.
(Vidura to Maitreya Muni)

s raddadhnasya vivardhamn
viraktim anyatra karoti pusa
hare padnusmti-nirvtasya
samasta-dukhpyayam u dhatte
sthose topics of Ka, or ka-kath; raddadhnasyaof one who is anxious to
hear; vivardhamngradually increasing; viraktimindifference; anyatrain
other things (than such topics); karotidoes; pusaof one who is so engaged;
hareof the Lord; pada-anusmticonstant remembrance of the lotus feet of the
Lord; nirvtasyaone who has achieved such transcendental bliss; samasta-
dukhaall miseries; apyayamvanquished; uwithout delay; dhatteexecutes.
For one who is anxious to engage constantly in hearing such topics, ka-kath
gradually increases his indifference towards all other things. Such constant
remembrance of the lotus feet of Lord Ka by the devotee who has achieved
transcendental bliss vanquishes all his miseries without delay.
(Vidura to Maitreya Muni)

mrganti yat te mukha-padma-nai
chanda-suparair ayo vivikte
yasygha-maroda-sarid-vary
pada pada trtha-pada prapann

200
mrgantisearching after; yatas; teYour; mukha-padmalotuslike face;
naiby those who have taken shelter of such a lotus flower; chandaVedic
hymns; suparaiby the wings; ayathe sages; viviktein clear mind; yasya
whose; agha-mara-udathat which offers freedom from all reactions to sin; sarit
rivers; varyin the best; padam padamin every step; trtha-padaone whose
lotus feet are as good as a place of pilgrimage; prapanntaking shelter.
The lotus feet of the Lord are by themselves the shelter of all places of pilgrimage.
The great clear-minded sages, carried by the wings of the Vedas, always search after
the nest of Your lotuslike face. Some of them surrender to Your lotus feet at every
step by taking shelter of the best of rivers [the Ganges], which can deliver one from
all sinful reactions.
(Demigods' prayers to Lord Viu)

yac chraddhay rutavaty ca bhakty
sammjyamne hdaye 'vadhya
jnena vairgya-balena dhr
vrajema tat te 'ghri-saroja-pham
yatthat which; raddhayby eagerness; rutavatysimply by hearing; caalso;
bhaktyin devotion; sammjyamnebeing cleansed; hdayein the heart;
avadhyameditation; jnenaby knowledge; vairgyadetachment; balenaby
the strength of; dhrthe pacified; vrajemamust go to; tatthat; teYour;
aghrifeet; saroja-phamlotus sanctuary.
Simply by hearing about Your lotus feet with eagerness and devotion and by
meditating upon them within the heart, one at once becomes enlightened with
knowledge, and on the strength of detachment one becomes pacified. We must
therefore take shelter of the sanctuary of Your lotus feet.

201
pnena te deva kath-sudhy
pravddha-bhakty viaday ye
vairgya-sra pratilabhya bodha
yathjasnvyur akuha-dhiyam
pnenaby drinking; teof You; devaO Lord; kathtopics; sudhyof the
nectar; pravddhahighly enlightened; bhaktyby devotional service; viada-
aywith a greatly serious attitude; yethose who; vairgya-sramthe entire
purport of renunciation; pratilabhyaachieving; bodhamintelligence; yathas
much as; ajasquickly; anvyuachieve; akuha-dhiyamVaikuha-loka in
the spiritual sky.
O Lord, persons who, because of their serious attitude, attain the stage of enlightened
devotional service achieve the complete meaning of renunciation and knowledge and
attain the Vaikuhaloka in the spiritual sky simply by drinking the nectar of Your
topics.

ye tu tvadya-carambuja-koa-gandha
jighranti kara-vivarai ruti-vta-ntam
bhakty ghta-caraa paray ca te
npaii ntha hdaymburuht sva-pusm
yethose who; tubut; tvadyaYour; caraa-ambujalotus feet; koainside;
gandhamflavor; jighrantismell; kara-vivaraithrough the channel of the ears;
ruti-vta-ntamcarried by the air of Vedic sound; bhaktyby devotional service;
ghta-caraaaccepting the lotus feet; paraytranscendental; caalso; tem
for them; nanever; apaiiseparate; nthaO my Lord; hdayaheart; ambu-
ruhtfrom the lotus of; sva-pusmof Your own devotees.
O my Lord, persons who smell the aroma of Your lotus feet, carried by the air of
Vedic sound through the holes of the ears, accept Your devotional service. For them

202
You are never separated from the lotus of their hearts.
(Brahm's prayers for creative energy)

tva bhakti-yoga-paribhvita-ht-saroja
sse rutekita-patho nanu ntha pusm
yad-yad-dhiy ta urugya vibhvayanti
tat-tad-vapu praayase sad-anugrahya
tvamunto You; bhakti-yogain devotional service; paribhvitabeing one
hundred percent engaged; htof the heart; sarojeon the lotus; sseYou reside;
ruta-kitaseen through the ear; pathathe path; nanunow; nthaO my
Lord; pusmof the devotees; yat-yatwhichever; dhiyby meditating; te
Your; urugyaO multiglorious; vibhvayantithey specifically think of; tat-tat
the very same; vaputranscendental form; praayasedo You manifest; sat-
anugrahyato show Your causeless mercy.
O my Lord, Your devotees can see You through the ears by the process of bona fide
hearing, and thus their hearts become cleansed, and You take Your seat there. You
are so merciful to Your devotees that You manifest Yourself in the particular eternal
form of transcendence in which they always think of You.
(Brahm's prayers for creative energy)

yac ca vrajanty animim abhnuvtty
dre yam hy upari na sphaya-l
bhartur mitha suyaasa kathannurga-
vaiklavya-bpa-kalay pulak-ktg
yatVaikuha; caand; vrajantigo; animimof the demigods; abhachief;

203
anuvttyfollowing in the footsteps; drekeeping at a distance; yam
regulative principles; hicertainly; upariabove; naus; sphayato be
desired; lgood qualities; bhartuof the Supreme Lord; mithafor one
another; suyaasaglories; kathanaby discussions, discourses; anurga
attraction; vaiklavyaecstasy; bpa-kalaytears in the eyes; pulak-kta
shivering; agbodies.
Persons whose bodily features change in ecstasy and who breathe heavily and perspire
due to hearing the glories of the Lord are promoted to the kingdom of God, even
though they do not care for meditation and other austerities. The kingdom of God is
above the material universes, and it is desired by Brahm and other demigods.
(Lord Brahm to the demigods)

tasyravinda-nayanasya padravinda-
kijalka-mira-tulas-makaranda-vyu
antar-gata sva-vivarea cakra te
sakobham akara-jum api citta-tanvo
tasyaof Him; aravinda-nayanasyaof the lotus-eyed Lord; pada-aravindaof the
lotus feet; kijalkawith the toes; miramixed; tulasthe tulas leaves;
makarandafragrance; vyubreeze; anta-gataentered within; sva-
vivareathrough their nostrils; cakramade; temof the Kmras;
sakobhamagitation for change; akara-jumattached to impersonal Brahman
realization; apieven though; citta-tanvoin both mind and body.
When the breeze carrying the aroma of tulas leaves from the toes of the lotus feet of
the Personality of Godhead entered the nostril of those sages, they experienced a
change both in body and in mind, even though they were attached to the impersonal
Brahman understanding.
(Lord Brahm describing the pastime of the four Kumras)

204
neha yat karma dharmya
na virgya kalpate
na trtha-pada-sevyai
jvann api mto hi sa
nanot; ihahere; yatwhich; karmawork; dharmyafor perfection of
religious life; nanot; virgyafor detachment; kalpateleads; nanot; trtha-
padaof the Lord's lotus feet; sevyaito devotional service; jvanliving; api
although; mtadead; hiindeed; sahe.
Anyone whose work is not meant to elevate him to religious life, anyone whose
religious ritualistic performances do not raise him to renunciation, and anyone
situated in renunciation that does not lead him to devotional service to the Supreme
Personality of Godhead must be considered dead, although he is breathing.
(Devaht to Kardama Muni)

prasagam ajara pam
tmana kavayo vidu
sa eva sdhuu kto
moka-dvram apvtam
prasagamattachment; ajaramstrong; pamentanglement; tmanaof the
soul; kavayalearned men; viduknow; sa evathat same; sdhuuto the
devotees; ktaapplied; moka-dvramthe door of liberation; apvtamopened.
Every learned man knows very well that attachment for the material is the greatest
entanglement of the spirit soul. But that same attachment, when applied to the self-
realized devotees, opens the door of liberation.
(Devaht to Kardama Muni)

205
titikava kruik
suhda sarva-dehinm
ajta-atrava nt
sdhava sdhu-bha
titikavatolerant; kruikmerciful; suhdafriendly; sarva-dehinmto all
living entities; ajta-atravainimical to none; ntpeaceful; sdhava
abiding by scriptures; sdhu-bhaadorned with sublime characteristics.
The symptoms of a sdhu are that he is tolerant, merciful and friendly to all living
entities. He has no enemies, he is peaceful, he abides by the scriptures, and all his
characteristics are sublime.
(Lord Kapila instructs Devaht)

mad-ray kath m
vanti kathayanti ca
tapanti vividhs tp
naitn mad-gata-cetasa
mat-rayabout Me; kathstories; mdelightful; vantithey hear;
kathayantithey chant; caand; tapantiinflict suffering; vividhvarious;
tpthe material miseries; nado not; etnunto them; mat-gatafixed on Me;
cetasatheir thoughts.
Engaged constantly in chanting and hearing about Me, the Supreme Personality of
Godhead, the sdhus do not suffer from material miseries because they are always
filled with thoughts of My pastimes and activities.

206
sat prasagn mama vrya-savido
bhavanti ht-kara-rasyan kath
taj-joad v apavarga-vartmani
raddh ratir bhaktir anukramiyati
satmof pure devotees; prasagtthrough the association; mamaMy; vrya
wonderful activities; savidaby discussion of; bhavantibecome; htto the
heart; karato the ear; rasa-ayanpleasing; kaththe stories; tatof that;
joatby cultivation; uquickly; apavargaof liberation; vartmanion the
path; raddhfirm faith; ratiattraction; bhaktidevotion; anu-kramiyati
will follow in order.
In the association of pure devotees, discussion of the pastimes and activities of the
Supreme Personality of Godhead is very pleasing and satisfying to the ear and the
heart. By cultivating such knowledge one gradually becomes advanced on the path of
liberation, and thereafter he is freed, and his attraction becomes fixed. Then real
devotion and devotional service begin.

naiktmat me sphayanti kecin
mat-pda-sevbhirat mad-h
ye 'nyonyato bhgavat prasajya
sabhjayante mama paurui
nanever; eka-tmatmmerging into oneness; meMy; spha-yantithey desire;
kecitany; mat-pda-sevthe service of My lotus feet; abhiratengaged in;
mat-hendeavoring to attain Me; yethose who; anyonyatamutually;
bhgavatpure devotees; prasajyaassembling; sabhjayanteglorify; mama
My; pauruiglorious activities.
A pure devotee, who is attached to the activities of devotional service and who always
engages in the service of My lotus feet, never desires to become one with Me. Such a

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devotee, who is unflinchingly engaged, always glorifies My pastimes and activities.

slokya-sri-smpya-
srpyaikatvam apy uta
dyamna na ghanti
vin mat-sevana jan
slokyaliving on the same planet; srihaving the same opulence; smpyato
be a personal associate; srpyahaving the same bodily features; ekatvam
oneness; apialso; utaeven; dyamnambeing offered; nanot; ghantido
accept; vinwithout; matMy; sevanamdevotional service; janpure
devotees.
A pure devotee does not accept any kind of liberation-slokya, sri, smpya,
srpya or ekatva-even though they are offered by the Supreme Personality of
Godhead.

r-bhagavn uvca
karma-daiva-netrea
jantur dehopapattaye
striy pravia udara
puso reta-karaya
r-bhagavn uvcathe Supreme Personality of Godhead said; karmaby the
result of work; daiva-netreaunder the supervision of the Lord; jantuthe living
entity; dehaa body; upapattayefor obtaining; striyof a woman; pravia
enters; udaramthe womb; pusaof a man; retaof semen; kaaa particle;

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

yan-nmadheya-ravanukrtand
yat-prahvad yat-smarad api kvacit
vdo 'pi sadya savanya kalpate
kuta punas te bhagavan nu darant
yatof whom (the Supreme Personality of Godhead); nmadheyathe name;
ravaahearing; anukrtantby chanting; yatto whom; prahvatby offering
obeisances; yatwhom; smaratby remembering; apieven; kvacitat any
time; va-adaa dog-eater; apieven; sadyaimmediately; savanyafor
performing Vedic sacrifices; kalpatebecomes eligible; kutawhat to speak of;
punaagain; teYou; bhagavanO Supreme Personality of Godhead; nuthen;
darantby seeing face to face.
To say nothing of the spiritual advancement of persons who see the Supreme Person
face to face, even a person born in a family of dog-eaters immediately becomes eligible
to perform Vedic sacrifices if he once utters the holy name of the Supreme
Personality of Godhead or chants about Him, hears about His pastimes, offers Him
obeisances or even remembers Him.
(Devaht to Lord Kapila)


209
aho bata va-paco 'to garyn
yaj-jihvgre vartate nma tubhyam
tepus tapas te juhuvu sasnur ry
brahmncur nma ganti ye te
aho bataoh, how glorious; va-pacaa dog-eater; atahence; garyn
worshipable; yatof whom; jihv-agre-on the tip of the tongue; vartateis; nma
the holy name; tubhyamunto You; tepu tapapracticed austerities; tethey;
juhuvuexecuted fire sacrifices; sasnutook bath in the sacred rivers; ry
ryans; brahma ancustudied the Vedas; nmathe holy name; ganti
accept; yethey who; teYour.
Oh, how glorious are they whose tongues are chanting Your holy name! Even if born
in the families of dog-eaters, such persons are worshipable. Persons who chant the
holy name of Your Lordship must have executed all kinds of austerities and fire
sacrifices and achieved all the good manners of the ryans. To be chanting the holy
name of Your Lordship, they must have bathed at holy places of pilgrimage, studied
the Vedas and fulfilled everything required.
(Devaht to Lord Kapila)

sattva viuddha vasudeva-abdita
yad yate tatra pumn apvta
sattve ca tasmin bhagavn vsudevo
hy adhokajo me namas vidhyate
sattvamconsciousness; viuddhampure; vasudevaVasudeva; abditamknown
as; yatbecause; yateis revealed; tatrathere; pumnthe Supreme Person;
apvtawithout any covering; sattvein consciousness; caand; tasminin
that; bhagavnthe Supreme Personality of Godhead; vsudevaVsudeva; hi
because; adhokajatranscendental; meby me; namaswith obeisances;
vidhyateworshiped.
I am always engaged in offering obeisances to Lord Vsudeva in pure Ka
consciousness. Ka consciousness is always pure consciousness, in which the

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Supreme Personality of Godhead, known as Vsudeva, is revealed without any
covering.
(Lord iva to Sat)

yat-pda-pakaja-pala-vilsa-bhakty
karmaya grathitam udgrathayanti santa
tadvan na rikta-matayo yatayo 'pi ruddha-
sroto-gas tam araa bhaja vsudevam
yatwhose; pdafeet; pakajalotus; palapetals or toes; vilsaenjoyment;
bhaktyby devotional service; karmafruitive activities; ayamdesire;
grathitamhard knot; udgrathayantiroot out; santadevotees; tatthat; vat
like; nanever; rikta-matayapersons devoid of devotional service; yataya
ever-increasingly trying; apieven though; ruddhastopped; srota-gathe
waves of sense enjoyment; tamunto Him; araamworthy to take shelter;
bhajaengage in devotional service; vsudevamunto Ka, the son of Vasudeva.
The devotees, who are always engaged in the service of the toes of the lotus feet of
the Lord, can very easily overcome hard-knotted desires for fruitive activities.
Because this is very difficult, the nondevotees-the jns and yogs-although trying to
stop the waves of sense gratification, cannot do so. Therefore you are advised to
engage in the devotional service of Ka, the son of Vasudeva.
(Sanat Kumra instructs King Pthu)

ghev viat cpi
pus kuala-karmam
mad-vrt-yta-ymn
na bandhya gh mat

211
gheuin family life; viatmwho have entered; caalso; apieven; pusm
of persons; kuala-karmamengaged in auspicious activities; mat-vrtin topics
about Me; ytais expended; ym-nmwhose every moment; nanot;
bandhyafor bondage; ghhousehold life; matconsidered.
Those who are engaged in auspicious activities in devotional service certainly
understand that the ultimate enjoyer or beneficiary of all activities is the Supreme
Personality of Godhead. Thus when one acts, he offers the results to the Supreme
Personality of Godhead and passes life always engaged in the topics of the Lord. Even
though such a person may be participating in family life, he is not affected by the
results of his actions.
(Lord Viu instructs the Pracets)

yatreyante kath ms
ty praamo yata
nirvaira yatra bhteu
nodvego yatra kacana
yatrawhere; yanteare worshiped or discussed; kathwords; mpure;
tyof material hankerings; praamasatisfaction; yataby which;
nirvairamnonenviousness; yatrawhere; bhteuamong living entities; na
not; udvegafear; yatrawhere; kacanaany.
Whenever pure topics of the transcendental world are discussed, the members of the
audience forget all kinds of material hankerings, at least for the time being. Not only
that, but they are no longer envious of one another, nor do they suffer from anxiety
or fear.
(The Pracets)


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yath taror mla-niecanena
tpyanti tat-skandha-bhujopakh
propahrc ca yathendriy
tathaiva sarvrhaam acyutejy
yathas; taroof a tree; mlathe root; niecanenaby watering; tpyantiare
satisfied; tatits; skandhatrunk; bhujabranches; upakhand twigs;
prathe life air; upahrtby feeding; caand; yathas; indriymof the
senses; tath evasimilarly; sarvaof all demigods; arhaamworship; acyutaof
the Supreme Personality of Godhead; ijyworship.
As pouring water on the root of a tree energizes the trunk, branches, twigs and
everything else, and as supplying food to the stomach enlivens the senses and limbs of
the body, simply worshiping the Supreme Personality of Godhead through devotional
service automatically satisfies the demigods, who are parts of that Supreme
Personality.
(Nrada instructs the Pracets)

abha uvca
nya deho deha-bhj nloke
kan kmn arhate vi-bhuj ye
tapo divya putrak yena sattva
uddhyed yasmd brahma-saukhya tv anantam
abha uvcaLord abhadeva said; nanot; ayamthis; dehabody; deha-
bhjmof all living entities who have accepted material bodies; n-lokein this
world; kantroublesome; kmnsense gratification; arhatedeserves; vi-
bhujmof stool-eaters; yewhich; tapaausterities and penances; divyam
divine; putrakMy dear sons; yenaby which; sattvamthe heart; uddhyet
becomes purified; yasmtfrom which; brahma-saukhyamspiritual happiness;
tucertainly; anantamunending.
Lord abhadeva told His sons: My dear boys, of all the living entities who have
accepted material bodies in this world, one who has been awarded this human form

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should not work hard day and night simply for sense gratification, which is available
even for dogs and hogs that eat stool. One should engage in penance and austerity to
attain the divine position of devotional service. By such activity, one's heart is
purified, and when one attains this position, he attains eternal, blissful life, which is
transcendental to material happiness and which continues forever.
(Lord abhadeva instructs His 100 sons)

mahat-sev dvram hur vimuktes
tamo-dvra yoit sagi-sagam
mahntas te sama-citt prant
vimanyava suhda sdhavo ye
mahat-sevmservice to the spiritually advanced persons called mahtms;
dvramthe way; huthey say; vimukteof liberation; tama-dvramthe way
to the dungeon of a dark, hellish condition of life; yoitmof women; sagiof
associates; sagamassociation; mahntahighly advanced in spiritual
understanding; tethey; sama-cittpersons who see everyone in a spiritual
identity; prantvery peaceful, situated in Brahman or Bhagavn; vimanyava
without anger (one must distribute Ka consciousness to persons who are hostile
without becoming angry at them); suhdawell-wishers of everyone; sdhava
qualified devotees, without abominable behavior; yethey who.
One can attain the path of liberation from material bondage only by rendering service
to highly advanced spiritual personalities. These personalities are impersonalists and
devotees. Whether one wants to merge into the Lord's existence or wants to associate
with the Personality of Godhead, one should render service to the mahtms. For
those who are not interested in such activities, who associate with people fond of
women and sex, the path to hell is wide open. The mahtms are equipoised. They do
not see any difference between one living entity and another. They are very peaceful
and are fully engaged in devotional service. They are devoid of anger, and they work
for the benefit of everyone. They do not behave in any abominable way. Such people
are known as mahtms.

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nna pramatta kurute vikarma
yad indriya-prtaya poti
na sdhu manye yata tmano 'yam
asann api kleada sa deha
nnamindeed; pramattamad; kuruteperforms; vikarmasinful activities
forbidden in the scriptures; yatwhen; indriya-prtayefor sense gratification;
potiengages; nanot; sdhubefitting; manyeI think; yataby which;
tmanaof the soul; ayamthis; asanbeing temporary; apialthough; klea-
dagiving misery; sabecame possible; dehathe body.
When a person considers sense gratification the aim of life, he certainly becomes mad
after materialistic living and engages in all kinds of sinful activity. He does not know
that due to his past misdeeds he has already received a body which, although
temporary, is the cause of his misery. Actually the living entity should not have taken
on a material body, but he has been awarded the material body for sense gratification.
Therefore I think it not befitting an intelligent man to involve himself again in the
activities of sense gratification by which he perpetually gets material bodies one after
another.

parbhavas tvad abodha-jto
yvan na jijsata tma-tattvam
yvat kriys tvad ida mano vai
karmtmaka yena arra-bandha
parbhavadefeat, misery; tvatso long; abodha-jtaproduced from

215
ignorance; yvatas long as; nanot; jijsateinquires about; tma-tattvamthe
truth of the self; yvatas long as; kriyfruitive activities; tvatso long;
idamthis; manamind; vaiindeed; karma-tmakamabsorbed in material
activities; yenaby which; arra-bandhabondage in this material body.
As long as one does not inquire about the spiritual values of life, one is defeated and
subjected to miseries arising from ignorance. Be it sinful or pious, karma has its
resultant actions. If a person is engaged in any kind of karma, his mind is called
karmtmaka, colored with fruitive activity. As long as the mind is impure,
consciousness is unclear, and as long as one is absorbed in fruitive activity, he has to
accept a material body.

pusa striy mithun-bhvam eta
tayor mitho hdaya-granthim hu
ato gha-ketra-sutpta-vittair
janasya moho 'yam aha mameti
pusaof a male; striyof a female; mithun-bhvamattraction for sexual life;
etamthis; tayoof both of them; mithabetween one another; hdaya-
granthimthe knot of the hearts; huthey call; atathereafter; ghaby
home; ketrafield; sutachildren; ptarelatives; vittaiand by wealth;
janasyaof the living being; mohaillusion; ayamthis; ahamI; mamamine;
itithus.
The attraction between male and female is the basic principle of material existence.
On the basis of this misconception, which ties together the hearts of the male and
female, one becomes attracted to his body, home, property, children, relatives and
wealth. In this way one increases life's illusions and thinks in terms of "I and mine."

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gurur na sa syt sva-jano na sa syt
pit na sa syj janan na s syt
daivam na tat syn na pati ca sa syn
na mocayed ya samupeta-mtyum
gurua spiritual master; nanot; sahe; sytshould become; sva-janaa
relative; nanot; sasuch a person; sytshould become; pita father; na
not; sahe; sytshould become; janana mother; nanot; sshe; syt
should become; daivamthe worshipable deity; nanot; tatthat; sytshould
become; nanot; patia husband; caalso; sahe; sytshould become; na
not; mocayetcan deliver; yawho; samupeta-mtyumone who is on the path of
repeated birth and death.
One who cannot deliver his dependents from the path of repeated birth and death
should never become a spiritual master, a father, a husband, a mother or a worshipable
demigod.

rahgaaitat tapas na yti
na cejyay nirvapad ghd v
na cchandas naiva jalgni-sryair
vin mahat-pda-rajo-'bhiekam
rahgaaO King Rahgaa; etatthis knowledge; tapasby severe austerities
and penances; na ytidoes not become revealed; nanot; caalso; ijyayby a
great arrangement for worshiping the Deity; nirvapator from finishing all
material duties and accepting sannysa; ghtfrom ideal householder life; vor;
nanor; chandasby observing celibacy or studying Vedic literature; na evanor;
jala-agni-sryaiby severe austerities such as keeping oneself in water, in a
burning fire or in the scorching sun; vinwithout; mahatof the great devotees;
pda-rajathe dust of the lotus feet; abhiekamsmearing all over the body.

217
My dear King Rahgaa, unless one has the opportunity to smear his entire body with
the dust of the lotus feet of great devotees, one cannot realize the Absolute Truth.
One cannot realize the Absolute Truth simply by observing celibacy [brahmacarya],
strictly following the rules and regulations of householder life, leaving home as a
vnaprastha, accepting sannysa, or undergoing severe penances in winter by keeping
oneself submerged in water or surrounding oneself in summer by fire and the
scorching heat of the sun. There are many other processes to understand the Absolute
Truth, but the Absolute Truth is only revealed to one who has attained the mercy of
a great devotee.
(Jaa Bharata instructs Mahrja Rahgana)

yat-saga-labdha nija-vrya-vaibhava
trtha muhu saspat hi mnasam
haraty ajo 'nta rutibhir gato 'gaja
ko vai na seveta mukunda-vikramam
yatof whom (the devotees); saga-labdhamachieved by the association; nija-
vrya-vaibhavamwhose influence is uncommon; trthamholy places like the
Ganges; muhurepeatedly; saspatmof those touching; hicertainly;
mnasamthe dirty things in the mind; harativanquishes; ajathe supreme
unborn one; antain the core of the heart; rutibhiby the ears; gataentered;
aga-jamdirty things or infections of the body; kawho; vaiindeed; nanot;
sevetawould serve; mukunda-vikramamthe glorious activities of Mukunda, the
Supreme Personality of Godhead.
By associating with persons for whom the Supreme Personality of Godhead,
Mukunda, is the all in all, one can hear of His powerful activities and soon come to
understand them. The activities of Mukunda are so potent that simply by hearing of
them one immediately associates with the Lord. For a person who constantly and very
eagerly hears narrations of the Lord's powerful activities, the Absolute Truth, the
Personality of Godhead in the form of sound vibrations, enters within his heart and
cleanses it of all contamination. On the other hand, although bathing in the Ganges
diminishes bodily contaminations and infections, this process and the process of

218
visiting holy places can cleanse the heart only after a long time. Therefore who is the
sane man who will not associate with devotees to quickly perfect his life?
(the residents of Jambdvpa offer prayers)

yasysti bhaktir bhagavaty akican
sarvair guais tatra samsate sur
harv abhaktasya kuto mahad-gu
manorathensati dhvato bahi
yasyaof whom; astithere is; bhaktidevotional service; bhagavatito the
Supreme Personality of Godhead; akicanwithout any motive; sarvaiwith all;
guaigood qualities; tatrathere (in that person); samsatereside; surall
the demigods; harauunto the Supreme Personality of Godhead; abhaktasyaof a
person who is not devoted; kutawhere; mahat-gugood qualities;
manorathenaby mental speculation; asatiin the temporary material world;
dhvatawho is running; bahioutside.
All the demigods and their exalted qualities, such as religion, knowledge and
renunciation, become manifest in the body of one who has developed unalloyed
devotion for the Supreme Personality of Godhead, Vsudeva. On the other hand, a
person devoid of devotional service and engaged in material activities has no good
qualities. Even if he is adept at the practice of mystic yoga or the honest endeavor of
maintaining his family and relatives, he must be driven by his own mental
speculations and must engage in the service of the Lord's external energy. How can
there be any good qualities in such a man?
(the residents of Jambdvpa offer prayers)

kvacin nivartate 'bhadrt

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kvacic carati tat puna
pryacittam atho 'prtha
manye kujara-aucavat
kvacitsometimes; nivartateceases; abhadrtfrom sinful activity; kvacit
sometimes; caraticommits; tatthat (sinful activity); punaagain;
pryacittamthe process of atonement; athotherefore; aprthamuseless;
manyeI consider; kujara-aucavatexactly like the bathing of an elephant.
Sometimes one who is very alert so as not to commit sinful acts is victimized by sinful
life again. I therefore consider this process of repeated sinning and atoning to be
useless. It is like the bathing of an elephant, for an elephant cleanses itself by taking a
full bath, but then throws dust over its head and body as soon as it returns to the
land.
(Mahrja Parkit)

tapas brahmacaryea
amena ca damena ca
tygena satya-aucbhy
yamena niyamena v
tapasby austerity or voluntary rejection of material enjoyment; brahmacaryea
by celibacy (the first austerity); amenaby controlling the mind; caand;
damenaby fully controlling the senses; caalso; tygenaby voluntarily giving
charity to good causes; satyaby truthfulness; aucbhymand by following
regulative principles to keep oneself internally and externally clean; yamenaby
avoiding cursing and violence; niyamenaby regularly chanting the holy name of
the Lord; vand.
To concentrate the mind, one must observe a life of celibacy and not fall down. One
must undergo the austerity of voluntarily giving up sense enjoyment. One must then
control the mind and senses, give charity, be truthful, clean and nonviolent, follow
the regulative principles and regularly chant the holy name of the Lord.

220

kecit kevalay bhakty
vsudeva-parya
agha dhunvanti krtsnyena
nhram iva bhskara
kecitsome people; kevalay bhaktyby executing unalloyed devotional service;
vsudevato Lord Ka, the all-pervading Supreme Personality of Godhead;
paryacompletely attached (only to such service, without dependence on
austerity, penance, cultivation of knowledge or pious activities); aghamall kinds of
sinful reactions; dhunvantidestroy; krtsnyenacompletely (with no possibility
that sinful desires will revive); nhramfog; ivalike; bhskarathe sun.
Only a rare person who has adopted complete, unalloyed devotional service to Ka
can uproot the weeds of sinful actions with no possibility that they will revive. He can
do this simply by discharging devotional service, just as the sun can immediately
dissipate fog by its rays.

yamadt cu
veda-praihito dharmo
hy adharmas tad-viparyaya
vedo nryaa skt
svayambhr iti uruma
yamadt cuthe order carriers of Yamarja said; vedaby the four Vedas
(Sma, Yajur, g and Atharva); praihitaprescribed; dharmareligious
principles; hiindeed; adharmairreligious principles; tat-viparyayathe

221
opposite of that (that which is not supported by Vedic injunctions); vedathe
Vedas, books of knowledge; nryaa sktdirectly the Supreme Personality of
Godhead (being the words of Nryaa); svayam-bhself-born, self-sufficient
(appearing only from the breath of Nryaa and not being learned from anyone
else); itithus; urumawe have heard.
The Yamadtas replied: That which is prescribed in the Vedas constitutes dharma,
the religious principles, and the opposite of that is irreligion. The Vedas are directly
the Supreme Personality of Godhead, Nryaa, and are self-born. This we have
heard from Yamarja.
(The Yamadtas reply to the Viudtas)

dharma tu skd bhagavat-prata
na vai vidur ayo npi dev
na siddha-mukhy asur manuy
kuto nu vidydhara-cradaya
dharmamreal religious principles, or bona fide laws of religion; tubut; skt
directly; bhagavatby the Supreme Personality of Godhead; pratamenacted;
nanot; vaiindeed; viduthey know; ayathe great is such as Bhgu; na
not; apialso; devthe demigods; nanor; siddha-mukhythe chief leaders of
Siddhaloka; asurthe demons; manuythe inhabitants of Bhrloka, the
human beings; kutawhere; nuindeed; vidydharathe lesser demigods known
as Vidydharas; craathe residents of the planets where people are by nature
great musicians and singers; dayaand so on.
Real religious principles are enacted by the Supreme Personality of Godhead.
Although fully situated in the mode of goodness, even the great is who occupy the
topmost planets cannot ascertain the real religious principles, nor can the demigods or
the leaders of Siddhaloka, to say nothing of the asuras, ordinary human beings,
Vidydharas and Craas.
(Yamarja instructs the Yamadtas)

222

svayambhr nrada ambhu
kumra kapilo manu
prahldo janako bhmo
balir vaiysakir vayam
svayambhLord Brahm; nradathe great saint Nrada; ambhuLord iva;
kumrathe four Kumras; kapilaLord Kapila; manuSvyambhuva Manu;
prahldaPrahlda Mahrja; janakaJanaka Mahrja; bhmaGrandfather
Bhma; baliBali Mahrja; vaiysakiukadeva, the son of Vysadeva;
vayamwe.
Lord Brahm, Bhagavn Nrada, Lord iva, the four Kumras, Lord Kapila [the son
of Devahti], Svyambhuva Manu, Prahlda Mahrja, Janaka Mahrja, Grandfather
Bhma, Bali Mahrja, ukadeva Gosvm and I myself know the real religious
principle.

etvn eva loke 'smin
pus dharma para smta
bhakti-yogo bhagavati
tan-nma-grahadibhi
etvnthis much; evaindeed; loke asminin this material world; pusmof
the living entities; dharmathe religious principles; paratranscendental;
smtarecognized; bhakti-yogabhakti-yoga, or devotional service; bhagavatito
the Supreme Personality of Godhead (not the demigods); tatHis; nmaof the
holy name; grahaa-dibhibeginning with chanting.
Devotional service, beginning with the chanting of the holy name of the Lord, is the

223
ultimate religious principle for the living entity in human society.

tasmt sakrtana vior
jagan-magalam ahasm
mahatm api kauravya
viddhy aikntika-niktam
tasmttherefore; sakrtanamthe congregational chanting of the holy name;
vioof Lord Viu; jagat-magalamthe most auspicious performance within
this material world; ahasmfor sinful activities; mahatm apieven though very
great; kauravyaO descendant of the Kuru family; viddhiunderstand; aikntika
the ultimate; niktamatonement.
My dear King, the chanting of the holy name of the Lord is able to uproot even the
reactions of the greatest sins. Therefore the chanting of the sakrtana movement is
the most auspicious activity in the universe. Please try to understand this so that
others will take it seriously.

muktnm api siddhn
nryaa-paryaa
sudurlabha pranttm
koiv api mah-mune
muktnmof those who are liberated during this life (who are unattached to the
bodily comforts of society, friendship and love); apieven; siddhnmwho are
perfect (because they understand the insignificance of bodily comforts); nryaa-

224
paryaaa person who has concluded that Nryaa is the Supreme; su-
durlabhavery rarely found; prantafully pacified; tmwhose mind; koiu
out of millions and trillions; apieven; mah-muneO great sage.
O great sage, among many millions who are liberated and perfect in knowledge of
liberation, one may be a devotee of Lord Nryaa, or Ka. Such devotees, who are
fully peaceful, are extremely rare.

nryaa par sarve
na kutacana bibhyati
svargpavarga-narakev
api tulyrtha-darina
nryaa-parpure devotees, who are interested only in the service of Nryaa,
the Supreme Personality of Godhead; sarveall; nanot; kutacanaanywhere;
bibhyatiare afraid; svargain the higher planetary systems; apavargain
liberation; narakeuand in hell; apieven; tulyaequal; arthavalue; darina
who see.
Devotees solely engaged in the devotional service of the Supreme Personality of
Godhead, Nryaa, never fear any condition of life. For them the heavenly planets,
liberation and the hellish planets are all the same, for such devotees are interested
only in the service of the Lord.
(Lord iva instructs Prvat)

kmd dved bhayt snehd
yath bhaktyevare mana

225
veya tad-agha hitv
bahavas tad-gati gat
kmtfrom lust; dvetfrom hatred; bhaytfrom fear; snehtfrom affection;
yathas well as; bhaktyby devotion; varein the Supreme; manathe
mind; veyaabsorbing; tatof that; aghamsin; hitvgiving up; bahava
many; tatof that; gatimpath of liberation; gatattained.
Many, many persons have attained liberation simply by thinking of Ka with great
attention and giving up sinful activities. This great attention may be due to lusty
desires, inimical feelings, fear, affection or devotional service.

gopya kmd bhayt kaso
dvec caidydayo np
sambandhd vaya snehd
yya bhakty vaya vibho
gopyathe gops; kmtout of lusty desires; bhaytout of fear; kasaKing
Kasa; dvetout of envy; caidya-dayaiupla and others; npkings;
sambandhtout of kinship; vayathe Vis or the Ydavas; snehtout of
affection; yyamyou (the Pavas); bhaktyby devotional service; vayamwe;
vibhoO great King.
My dear King Yudhihira, the gops by their lusty desires, Kasa by his fear,
iupla and other kings by envy, the Yadus by their familial relationship with Ka,
you Pavas by your great affection for Ka, and we, the general devotees, by our
devotional service, have obtained the mercy of Ka.


226
katamo 'pi na vena syt
pacnm purua prati
tasmt kenpy upyena
mana ke niveayet
katama apianyone; nanot; venathe atheistic King Vena; sytwould
adopt; pacnmof the five (previously mentioned); puruamthe Supreme
Personality of Godhead; pratiin regard to; tasmttherefore; kenpiby any;
upyenameans; manathe mind; kein Ka; niveayetone should fix.
Somehow or other, one must consider the form of Ka very seriously. Then, by one
of the five different processes mentioned above, one can return home, back to
Godhead. Atheists like King Vena, however, being unable to think of Ka's form in
any of these five ways, cannot attain salvation. Therefore, one must somehow think
of Ka, whether in a friendly way or inimically.

r prahlda uvca
tat sdhu manye 'sura-varya dehin
sad samudvigna-dhiym asad-graht
hitvtma-pta gham andha-kpa
vana gato yad dharim rayeta
r prahlda uvcaPrahlda Mahrja replied; tatthat; sdhuvery good, or the
best part of life; manyeI think; asura-varyaO King of the asuras; dehinmof
persons who have accepted the material body; sadalways; samudvignafull of
anxieties; dhiymwhose intelligence; asat-grahtbecause of accepting the
temporary body or bodily relations as real (thinking "I am this body, and everything
belonging to this body is mine"); hitvagiving up; tma-ptamthe place where
spiritual culture or self-realization is stopped; ghamthe bodily concept of life, or
household life; andha-kpamwhich is nothing but a blind well (where there is no
water but one nonetheless searches for water); vanamto the forest; gatagoing;
yatwhich; harimthe Supreme Personality of Godhead; rayetamay take
shelter of.

227
Prahlda Mahrja replied: O best of the asuras, King of the demons, as far as I have
learned from my spiritual master, any person who has accepted a temporary body and
temporary household life is certainly embarrassed by anxiety because of having fallen
in a dark well where there is no water but only suffering. One should give up this
position and go to the forest [vana]. More clearly, one should go to Vndvana, where
only Ka consciousness is prevalent, and should thus take shelter of the Supreme
Personality of Godhead.
(Prahlda Mahrja instructs Hirayakaipu)

rmad-Bhgavatam 7.5.23-24
r-prahrda uvca
ravaa krtana vio
smaraa pda-sevanam
arcana vandana dsya
sakhyam tma-nivedanam
iti pusrpit viau
bhakti cen nava-laka
kriyeta bhagavaty addh
tan manye 'dhtam uttamam
r-prahrda uvcaPrahlda Mahrja said; ravaamhearing; krtanam
chanting; vioof Lord Viu (not anyone else); smaraamremembering; pda-
sevanamserving the feet; arcanamoffering worship (with oaopacra, the
sixteen kinds of paraphernalia); vandanamoffering prayers; dsyambecoming
the servant; sakhyambecoming the best friend; tma-nivedanamsurrendering
everything, whatever one has; itithus; pus arpitoffered by the devotee;
viauunto Lord Viu (not to anyone else); bhaktidevotional service; cetif;
nava-lakapossessing nine different processes; kriyetaone should perform;
bhagavatiunto the Supreme Personality of Godhead; addhdirectly or
completely; tatthat; manyeI consider; adhtamlearning; uttamamtopmost.
Prahlda Mahrja said: Hearing and chanting about the transcendental holy name,
form, qualities, paraphernalia and pastimes of Lord Viu, remembering them, serving

228
the lotus feet of the Lord, offering the Lord respectful worship with sixteen types of
paraphernalia, offering prayers to the Lord, becoming His servant, considering the
Lord one's best friend, and surrendering everything unto Him (in other words,
serving Him with the body, mind and words)-these nine processes are accepted as
pure devotional service. One who has dedicated his life to the service of Ka
through these nine methods should be understood to be the most learned person, for
he has acquired complete knowledge.

r-prahrda uvca
matir na ka parata svato v
mitho 'bhipadyeta gha-vratnm
adnta-gobhir viat tamisra
puna puna carvita-carvanm
r-prahrda uvcaPrahlda Mahrja said; matiinclination; nanever;
keunto Lord Ka; paratafrom the instructions of others; svatafrom
their own understanding; veither; mithafrom combined effort; abhipadyeta
is developed; gha-vratnmof persons too addicted to the materialistic, bodily
conception of life; adntauncontrolled; gobhiby the senses; viatmentering;
tamisramhellish life; punaagain; punaagain; carvitathings already
chewed; carvanmwho are chewing.
Prahlda Mahrja replied: Because of their uncontrolled senses, persons too addicted
to materialistic life make progress toward hellish conditions and repeatedly chew that
which has already been chewed. Their inclinations toward Ka are never aroused,
either by the instructions of others, by their own efforts, or by a combination of both.


229
na te vidu svrtha-gati hi viu
duray ye bahir-artha-mnina
andh yathndhair upanyamns
te 'pa-tantrym uru-dmni baddh
nanot; tethey; viduknow; sva-artha-gatimthe ultimate goal of life, or their
own real interest; hiindeed; viumLord Viu and His abode; duray
being ambitious to enjoy this material world; yewho; bahiexternal sense
objects; artha-mninaconsidering as valuable; andhpersons who are blind;
yathjust as; andhaiby other blind men; upanyamnbeing led; tethey;
apialthough; a-tantrymto the ropes (laws) of material nature; uruhaving
very strong; dmnicords; baddhbound.
Persons who are strongly entrapped by the consciousness of enjoying material life, and
who have therefore accepted as their leader or guru a similar blind man attached to
external sense objects, cannot understand that the goal of life is to return home, back
to Godhead, and engage in the service of Lord Viu. As blind men guided by another
blind man miss the right path and fall into a ditch, materially attached men led by
another materially attached man are bound by the ropes of fruitive labor, which are
made of very strong cords, and they continue again and again in materialistic life,
suffering the threefold miseries.

nai matis tvad urukramghri
spaty anarthpagamo yad-artha
mahyas pda-rajo-'bhieka
nikicann na vta yvat
nanot; emof these; matithe consciousness; tvatthat long; urukrama-
aghrimthe lotus feet of the Supreme Personality of Godhead, who is famous for
performing uncommon activities; spatidoes touch; anarthaof unwanted things;
apagamathe disappearance; yatof which; arthathe purpose; mahyasmof
the great souls (the mahtms, or devotees); pda-rajaby the dust of the lotus
feet; abhiekamconsecration; nikicannmof devotees who have nothing to do

230
with this material world; nanot; vtamay accept; yvatas long as.
Unless they smear upon their bodies the dust of the lotus feet of a Vaiava
completely freed from material contamination, persons very much inclined toward
materialistic life cannot be attached to the lotus feet of the Lord, who is glorified for
His uncommon activities. Only by becoming Ka conscious and taking shelter at the
lotus feet of the Lord in this way can one be freed from material contamination.

r-prahrda uvca
kaumra caret prjo
dharmn bhgavatn iha
durlabha mnua janma
tad apy adhruvam arthadam
r-prahrda uvcaPrahlda Mahrja said; kaumrain the tender age of
childhood; caretshould practice; prjaone who is intelligent; dharmn
occupational duties; bhgavatnwhich are devotional service to the Supreme
Personality of Godhead; ihain this life; durlabhamvery rarely obtained;
mnuamhuman; janmabirth; tatthat; apieven; adhruvamimpermanent,
temporary; artha-damfull of meaning.
Prahlda Mahrja said: One who is sufficiently intelligent should use the human
form of body from the very beginning of life-in other words, from the tender age of
childhood-to practice the activities of devotional service, giving up all other
engagements. The human body is most rarely achieved, and although temporary like
other bodies, it is meaningful because in human life one can perform devotional
service. Even a slight amount of sincere devotional service can give one complete
perfection.
(Prahlda Mahrja instructs his fellow students)

231
sukham aindriyaka daity
deha-yogena dehinm
sarvatra labhyate daivd
yath dukham ayatnata
sukhamhappiness; aindriyakamwith reference to the material senses; daity
O my dear friends born in demoniac families; deha-yogenabecause of possessing a
particular type of material body; dehinmof all embodied living entities; sarvatra
everywhere (in any form of life); labhyateis obtainable; daivtby a superior
arrangement; yathjust as; dukhamunhappiness; ayatnatawithout endeavor.
Prahlda Mahrja continued: My dear friends born of demoniac families, the
happiness perceived with reference to the sense objects by contact with the body can
be obtained in any form of life, according to one's past fruitive activities. Such
happiness is automatically obtained without endeavor, just as we obtain distress.
(Prahlda Mahrja instructs his fellow students)

viprd dvi-a-gua-yutd aravinda-nbha-
pdravinda-vimukht vapaca variham
manye tad-arpita-mano-vacanehitrtha-
pra punti sa kula na tu bhrimna
viprtthan a brhmaa; dvi-a-gua-yuttqualified with twelve brahminical
qualities*; aravinda-nbhaLord Viu, who has a lotus growing from His navel;
pda-aravindato the lotus feet of the Lord; vimukhtnot interested in
devotional service; va-pacamone born in a low family, or a dog-eater; variham
more glorious; manyeI consider; tat-arpitasurrendered unto the lotus feet of the
Lord; manahis mind; vacanawords; hitaevery endeavor; arthawealth;
pramand life; puntipurifies; sahe (the devotee); kulamhis family; na
not; tubut; bhrimnaone who falsely thinks himself to be in a prestigious
position.

232
If a brhmaa has all twelve of the brahminical qualifications [as they are stated in the
book called Sanat-sujta] but is not a devotee and is averse to the lotus feet of the
Lord, he is certainly lower than a devotee who is a dog-eater but who has dedicated
everything-mind, words, activities, wealth and life-to the Supreme Lord. Such a
devotee is better than such a brhmaa because the devotee can purify his whole
family, whereas the so-called brhmaa in a position of false prestige cannot purify
even himself.
i
*
(Prahlda Mahrja's prayer to Lord Nsiha-deva)

blasya neha araa pitarau nsiha
nrtasya cgadam udanvati majjato nau
taptasya tat-pratividhir ya ihjaseas
tvad vibho tanu-bht tvad-upekitnm
blasyaof a little child; nanot; ihain this world; araamshelter
(protection); pitarauthe father and mother; nsihaO my Lord Nsiha-deva;
naneither; rtasyaof a person suffering from some disease; caalso; agadam
medicine; udanvatiin the water of the ocean; majjataof a person who is
drowning; nauthe boat; taptasyaof a person suffering from a condition of
material misery; tat-pratividhithe counteraction (invented for stopping the
suffering of material existence); yathat which; ihain this material world;
ajasvery easily; iaaccepted (as a remedy); tvatsimilarly; vibhoO my
Lord, O Supreme; tanu-bhtmof the living entities who have accepted material
bodies; tvat-upekitnmwho are neglected by You and not accepted by You.
My Lord Nsiha-deva, O Supreme, because of a bodily conception of life, embodied
souls neglected and not cared for by You cannot do anything for their betterment.
Whatever remedies they accept, although perhaps temporarily beneficial, are certainly
impermanent. For example, a father and mother cannot protect their child, a physician
and medicine cannot relieve a suffering patient, and a boat on the ocean cannot
protect a drowning man.

233

ittha n-tiryag-i-deva-jhavatrair
lokn vibhvayasi hasi jagat pratpn
dharma mah-purua psi yugnuvtta
channa kalau yad abhavas tri-yugo 'tha sa tvam
itthamin this way; nlike a human being (such as Lord Ka and Lord
Rmacandra); tiryaklike animals (such as the boar); ias a great saint
(Paraurma); devaas demigods; jhaaas an aquatic (such as the fish and
tortoise); avatraiby such different incarnations; loknall the different
planetary systems; vibhvayasiYou protect; hasiYou (sometimes) kill; jagat
pratpnpersons who have simply created trouble in this world; dharmamthe
principles of religion; mah-puruaO great personality; psiYou protect; yuga-
anuvttamaccording to the different millenniums; channacovered; kalauin
the age of Kali; yatsince; abhavahave been (and will be in the future); tri-
yuganamed Triyuga; athatherefore; sathe same personality; tvamYou.
In this way, my Lord, You appear in various incarnations as a human being, an
animal, a great saint, a demigod, a fish or a tortoise, thus maintaining the entire
creation in different planetary systems and killing the demoniac principles. According
to the age, O my Lord, You protect the principles of religion. In the age of Kali,
however, You do not assert Yourself as the Supreme Personality of Godhead, and
therefore You are known as Triyuga, or the Lord who appears in three yugas.

naivodvije para duratyaya-vaitarays
tvad-vrya-gyana-mahmta-magna-citta
oce tato vimukha-cetasa indriyrtha-
my-sukhya bharam udvahato vimhn

234
nanot; evacertainly; udvijeI am disturbed or afraid; paraO Supreme;
duratyayainsurmountable or very difficult to cross; vaitarayof the Vaitara,
the river of the material world; tvat-vryaof Your Lordship's glories and activities;
gyanafrom chanting or distributing; mah-amtain the great ocean of
nectarean spiritual bliss; magna-cittawhose consciousness is absorbed; oceI am
simply lamenting; tatafrom that; vimukha-cetasathe fools and rascals who are
bereft of Ka consciousness; indriya-arthain sense gratification; my-sukhya
for temporary, illusory happiness; bharamthe false burden or responsibility (of
maintaining one's family, society and nation and elaborate arrangements for that
purpose); udvahatawho are lifting (by making grand plans for this arrangement);
vimhnalthough all of them are nothing but fools and rascals (I am thinking of
them also).
O best of the great personalities, I am not at all afraid of material existence, for
wherever I stay I am fully absorbed in thoughts of Your glories and activities. My
concern is only for the fools and rascals who are making elaborate plans for material
happiness and maintaining their families, societies and countries. I am simply
concerned with love for them.

pryea deva munaya sva-vimukti-km
mauna caranti vijane na parrtha-nih
naitn vihya kpan vimumuka eko
nnya tvad asya araa bhramato 'nupaye
pryeagenerally, in almost all cases; devaO my Lord; munayathe great
saintly persons; svapersonal, own; vimukti-kmambitious for liberation from
this material world; maunamsilently; carantithey wander (in places like the
Himalayan forests, where they have no touch with the activities of the materialists);
vijanein solitary places; nanot; para-artha-nihinterested in working for
others by giving them the benefit of the Ka consciousness movement, by
enlightening them with Ka consciousness; nanot; etnthese; vihyaleaving
aside; kpanfools and rascals (engaged in materialistic activity who do not know

235
the benefit of the human form of life); vimumukeI desire to be liberated and to
return home, back to Godhead; ekaalone; nanot; anyamother; tvatbut for
You; asyaof this; araamshelter; bhramataof the living entity rotating and
wandering throughout the material universes; anupayedo I see.
My dear Lord Nsihdeva, I see that there are many saintly persons indeed, but
they are interested only in their own deliverance. Not caring for the big cities and
towns, they go to the Himalayas or the forest to meditate with vows of silence
[mauna-vrata]. They are not interested in delivering others. As for me, however, I do
not wish to be liberated alone, leaving aside all these poor fools and rascals. I know
that without Ka consciousness, without taking shelter of Your lotus feet, one
cannot be happy. Therefore I wish to bring them back to shelter at Your lotus feet.

yan maithundi-ghamedhi-sukha hi tuccha
kayanena karayor iva dukha-dukham
tpyanti neha kpa bahu-dukha-bhja
kativan manasija viaheta dhra
yatthat which (is meant for material sense gratification); maithuna-di
represented by talking of sex, reading sexual literature or enjoying sex life (at home
or outside, as in a club); ghamedhi-sukhamall types of material happiness based on
attachment to family, society, friendship, etc.; hiindeed; tucchaminsignificant;
kayanenawith the itching; karayoof the two hands (to relieve the itching);
ivalike; dukha-dukhamdifferent types of unhappiness (into which one is put
after such itching sense gratification; tpyantibecome satisfied; nanever; ihain
material sense gratification; kpathe foolish persons; bahu-dukha-bhja
subjected to various types of material unhappiness; kati-vatif one can learn
from such itching; manasi-jamwhich is simply a mental concoction (actually there
is no happiness); viahetaand tolerates (such itching); dhra(he can become) a
most perfect, sober person.
Sex life is compared to the rubbing of two hands to relieve an itch. Ghamedhis, so-

236
called ghasthas who have no spiritual knowledge, think that this itching is the
greatest platform of happiness, although actually it is a source of distress. The
kpaas, the fools who are just the opposite of brhmaas, are not satisfied by
repeated sense enjoyment. Those who are dhra, however, who are sober and who
tolerate this itching, are not subjected to the sufferings of fools and rascals.

yasya yal lakaa prokta
puso varbhivyajakam
yad anyatrpi dyeta
tat tenaiva vinirdiet
yasyaof whom; yatwhich; lakaamsymptom; proktamdescribed (above);
pusaof a person; vara-abhivyajakamindicating the classification
(brhmaa, katriya, vaiya, dra, etc.); yatif; anyatraelsewhere; apialso;
dyetais seen; tatthat; tenaby that symptom; evacertainly; vinirdietone
should designate.
If one shows the symptoms of being a brhmaa, katriya, vaiya or dra, as
described above, even if he has appeared in a different class, he should be accepted
according to those symptoms of classification.
(Nrada Muni's instructions to King Yudhihira)

r-nrada uvca
brahmacr guru-kule
vasan dnto guror hitam
caran dsavan nco
gurau sudha-sauhda

237
r-nrada uvcar Nrada Muni said; brahmacra brahmacr, a student
living at the residence of the guru; guru-kuleat the residence of the guru; vasan
by living; dntacontinuously practicing control of the senses; guro hitamonly
for the benefit of the guru (not for one's personal benefit); acaranpracticing; dsa-
vatvery humbly, like a slave; ncasubmissive, obedient; gurauunto the
spiritual master; su-dhafirmly; sauhdain friendship or good will.
Nrada Muni said: A student should practice completely controlling his senses. He
should be submissive and should have an attitude of firm friendship for the spiritual
master. With a great vow, the brahmacr should live at the guru-kula, only for the
benefit of the guru.

nanv agni pramad nma
ghta-kumbha-sama pumn
sutm api raho jahyd
anyad yvad-artha-kt
nanucertainly; agnithe fire; pramadthe woman (one who bewilders the
mind of man); nmathe very name; ghta-kumbhaa pot of butter; samalike;
pumna man; sutm apieven one's daughter; rahain a secluded place;
jahytone must not associate with; anyadwith other women also; yvatas
much as; artha-ktrequired.
Woman is compared to fire, and man is compared to a butter pot. Therefore a man
should avoid associating even with his own daughter in a secluded place. Similarly, he
should also avoid association with other women. One should associate with women
only for important business and not otherwise.

238
sa vai mana ka-padravindayor
vacsi vaikuha-gunuvarane
karau harer mandira-mrjandiu
ruti cakrcyuta-sat-kathodaye
sahe (Mahrja Ambara); vaiindeed; manahis mind; ka-pada-
aravindayo(fixed) upon the two lotus feet of Lord Ka; vacsihis words;
vaikuha-gua-anuvaranedescribing the glories of Ka; karauhis two hands;
hare mandira-mrjana-diuin activities like cleansing the temple of Hari, the
Supreme Personality of Godhead; rutimhis ear; cakraengaged; acyutaof or
about Ka, who never falls down; sat-kath-udayein hearing the transcendental
narrations.
Mahrja Ambara always engaged his mind in meditating upon the lotus feet of
Ka, his words in describing the glories of the Lord, his hands in cleansing the
Lord's temple, and his ears in hearing the words spoken by Ka or about Ka.

mukunda-liglaya-darane dau
tad-bhtya-gtra-spare 'ga-sagamam
ghra ca tat-pda-saroja-saurabhe
rmat-tulasy rasan tad-arpite
mukunda-liga-laya-daranein seeing the Deity and temples and holy dhmas of
Mukunda; dauhis two eyes; tat-bhtyaof the servants of Ka; gtra-spare
in touching the bodies; aga-sagamamcontact of his body; ghram caand his
sense of smell; tat-pdaof His lotus feet; sarojaof the lotus flower; saurabhein
(smelling) the fragrance; rmat-tulasyof the tulas leaves; rasanmhis tongue;
tat-arpitein the prasda offered to the Lord.
Mahrja Ambara engaged his eyes in seeing the Deity of Ka, Ka's temples
and Ka's places like Mathur and Vndvana. He engaged his sense of touch in

239
touching the bodies of the Lord's devotees, he engaged his sense of smell in smelling
the fragrance of tulas offered to the Lord, and he engaged his tongue in tasting the
Lord's prasda.

pdau hare ketra-padnusarpae
iro hkea-padbhivandane
kma ca dsye na tu kma-kmyay
yathottamaloka-janray rati
pdauhis two legs; hareof the Personality of Godhead; ketraholy places like
the temple or Vndvana and Dvrak; pada-anusarpaewalking to those places;
irathe head; hkeaof Ka, the master of the senses; pada-abhivandanein
offering obeisances to the lotus feet; kmam caand his desires; dsyein being
engaged as a servant; nanot; tuindeed; kma-kmyaywith a desire for sense
gratification; yathas; uttamaloka-jana-rayif one takes shelter of a devotee
such as Prahlda; ratiattachment.
Mahrja Ambara engaged his legs in walking to the holy places and temples of the
Lord, his head in bowing down before the Lord, and all his desires in serving the
Lord, twenty-four hours a day. Indeed, Mahrja Ambara never desired anything for
his own sense gratification. He engaged all his senses in devotional service, in various
engagements related to the Lord. This is the way to increase attachment for the Lord
and be completely free from all material desires.

sdhavo hdaya mahya
sdhn hdaya tv aham

240
mad-anyat te na jnanti
nha tebhyo mang api
sdhavathe pure devotees; hdayamin the core of the heart; mahyamof Me;
sdhnmof the pure devotees also; hdayamin the core of the heart; tu
indeed; ahamI am; mat-anyatanything else but me; tethey; nanot; jnanti
know; nanot; ahamI; tebhyathan them; mank apieven by a little fraction.
The pure devotee is always within the core of My heart, and I am always in the heart
of the pure devotee. My devotees do not know anything else but Me, and I do not
know anyone else but them.
(Lord Viu instructs Durvs Muni)

mtr svasr duhitr v
nviviktsano bhavet
balavn indriya-grmo
vidvsam api karati
mtrwith one's mother; svasrwith one's sister; duhitrwith one's own
daughter; veither; nanot; avivikta-sanaseated closely on one seat; bhavet
one should be; balavnvery strong; indriya-grmathe group of senses;
vidvsamthe very learned and advanced person; apieven; karatiagitates.
One should not allow oneself to sit on the same seat even with one's own mother,
sister or daughter, for the senses are so strong that even though one is very advanced
in knowledge, he may be attracted by sex.
(King Yayti instructs Devayn)

nivtta-tarair upagyamnd

241
bhavauadhc chrotra-mano-'bhirmt
ka uttamaloka-gunuvdt
pumn virajyeta vin paughnt
nivttareleased from; tarailust or material activities; upagyamntwhich is
described or sung; bhava-auadhtwhich is the right medicine for the material
disease; rotrathe process of aural reception; manathe subject matter of
thought for the mind; abhirmtfrom the pleasing vibrations from such
glorification; kawho; uttamalokaof the Supreme Personality of Godhead;
gua-anuvdtfrom describing such activities; pumna person; virajyetacan
keep himself aloof; vinexcept; pau-ghnteither a butcher or one who is killing
his own personal existence.
Glorification of the Supreme Personality of Godhead is performed in the parampar
system; that is, it is conveyed from spiritual master to disciple. Such glorification is
relished by those no longer interested in the false, temporary glorification of this
cosmic manifestation. Descriptions of the Lord are the right medicine for the
conditioned soul undergoing repeated birth and death. Therefore, who will cease
hearing such glorification of the Lord except a butcher or one who is killing his own
self?

naitidusah kun m
tyaktodam api bdhate
pibanta tvan-mukhmbhoja-
cyuta hari-kathmtam
nanot; eall this; ati-dusahextremely difficult to bear; kuthunger;
mmunto me; tyakta-udameven after giving up drinking water; apialso;
bdhatedoes not hinder; pibantamwhile drinking; tvat-mukha-ambhoja-
cyutamemanating from your lotus mouth; hari-kath-amtamthe nectar of topics
concerning Ka.
Because of my vow on the verge of death, I have given up even drinking water, yet

242
because I am drinking the nectar of topics about Ka, which is flowing from the
lotus mouth of your Lordship, my hunger and thirst, which are extremely difficult to
bear, cannot hinder me.

vsudeva-kath-prana
purus trn punti hi
vaktra pracchaka rots
tat-pda-salila yath
vsudeva-kath-pranaquestions about the pastimes and characteristics of
Vsudeva, Ka; purunpersons; trnthree; puntipurify; hiindeed;
vaktramthe speaker, such as ukadeva Gosvm; pracchakamand an inquisitive
hearer like Mahrja Parkit; rotnand, between them, the listeners hearing
about the topics; tat-pda-salilam yathexactly as the entire world is purified by
the Ganges water emanating from the toe of Lord Viu.
The Ganges, emanating from the toe of Lord Viu, purifies the three worlds, the
upper, middle and lower planetary systems. Similarly, when one asks questions about
the pastimes and characteristics of Lord Vsudeva, Ka, three varieties of men are
purified: the speaker or preacher, he who inquires, and the people in general who
listen.

tvayy ambujkkhila-sattva-dhmni
samdhinveita-cetasaike
tvat-pda-potena mahat-ktena
kurvanti govatsa-pada bhavbdhim

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tvayiin You; ambhuja-akaO lotus-eyed Lord; akhila-sattva-dhmniwho are
the original cause of all existence, from whom everything emanates and in whom all
potencies reside; samdhinby constant meditation and complete absorption (in
thoughts of You, the Supreme Personality of Godhead); veitafully absorbed, fully
engaged; cetasbut by such a mentality; ekethe one process of always thinking of
Your lotus feet; tvat-pda-potenaby boarding such a boat as Your lotus feet; mahat-
ktenaby that action which is considered the most powerful original existence or
which is executed by mahjanas; kurvantithey make; govatsa-padamlike the
hoofprint of a calf; bhava-abdhimthe great ocean of nescience.
O lotus-eyed Lord, by concentrating one's meditation on Your lotus feet, which are
the reservoir of all existence, and by accepting those lotus feet as the boat by which to
cross the ocean of nescience, one follows in the footsteps of mahjanas [great saints,
sages and devotees]. By this simple process, one can cross the ocean of nescience as
easily as one steps over the hoofprint of a calf.
(prayers by the demigods for Lord Ka in Devak's womb)

ye 'nye 'ravindka vimukta-mninas
tvayy asta-bhvd aviuddha-buddhaya
ruhya kcchrea para pada tata
patanty adho 'ndta-yumad-aghraya
ye anyeanyone, or all others; aravinda-akaO lotus-eyed one; vimukta-
mninafalsely considering themselves free from the bondage of material
contamination; tvayiunto You; asta-bhvtspeculating in various ways but not
knowing or desiring more information of Your lotus feet; aviuddha-buddhaya
whose intelligence is still not purified and who do not know the goal of life;
ruhyaeven though achieving; kcchreaby undergoing severe austerities,
penances and hard labor; param padamthe highest position (according to their
imagination and speculation); tatafrom that position; patantithey fall; adha
down into material existence again; andtaneglecting devotion to; yumat
Your; aghrayalotus feet.

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

na nma-rpe gua-janma-karmabhir
nirpitavye tava tasya skia
mano-vacobhym anumeya-vartmano
deva kriyy pratiyanty athpi hi
nanot; nma-rpethe name and form; guawith attributes; janma
appearance; karmabhiactivities or pastimes; nirpitavyeare not able to be
ascertained; tavaYour; tasyaof Him; skiawho is the direct observer;
manaof the mind; vacobhymwords; anumeyahypothesis; vartmanathe
path; devaO Lord; kriyymin devotional activities; pratiyantithey realize;
atha apistill; hiindeed (You can be realized by the devotees).
O Lord, Your transcendental name and form are not ascertained by those who merely
speculate on the path of imagination. Your name, form and attributes can be
ascertained only through devotional service.
(prayers by the demigods for Lord Ka in the womb)

van gan sasmaraya ca cintayan
nmni rpi ca magalni te

245
kriysu yas tvac-cararavindayor
via-cet na bhavya kalpate
vanconstantly hearing about the Lord (ravaa krtana vio); gan
chanting or reciting (the holy name of the Lord and His activities); sasmarayan
remembering (constantly thinking of the Lord's lotus feet and His form); caand;
cintayancontemplating (the transcendental activities of the Lord); nmniHis
transcendental names; rpiHis transcendental forms; caalso; magalni
which are all transcendental and therefore auspicious; teof Your Lordship;
kriysuin being engaged in the devotional service; yahe who; tvat-caraa-
aravindayoat Your lotus feet; via-cetthe devotee who is completely
absorbed (in such activities); nanot; bhavyafor the material platform;
kalpateis fit.
Even while engaged in various activities, devotees whose minds are completely
absorbed at Your lotus feet, and who constantly hear, chant, contemplate and cause
others to remember Your transcendental names and forms, are always on the
transcendental platform, and thus they can understand the Supreme Personality of
Godhead.

mahad-vicalana n
ghi dna-cetasm
mahat-vicalanamthe movement of great personalities; nmin the houses of
ordinary persons; ghimespecially householders; dna-cetasmwho are very
simple-minded, being engaged in family maintenance and nothing more.
O my lord, O great devotee, persons like you move from one place to another not for
their own interests but for the sake of poor-hearted ghasthas [householders].
(Nanda Mahrja to Gargamuni)

246
san vars trayo hy asya
ghato 'nuyuga tan
uklo raktas tath pta
idn kat gata
sanwere assumed; var trayathree colors; hiindeed; asyaof your son
Ka; ghataaccepting; anuyugam tantranscendental bodies according to
the different yugas; uklasometimes white; raktasometimes red; tathas well
as; ptasometimes yellow; idnm katm gataat the present moment He has
assumed a blackish color.
Your son Ka appears as an incarnation in every millennium. In the past, He
assumed three different colors-white, red and yellow-and now He has appeared in a
blackish color. [In another Dvpara-yuga, He appeared (as Lord Rmacandra) in the
color of uka, a parrot.] All such incarnations have now assembled in Ka.
(Gargamuni to Nanda Mahrja)

r-rjovca
nanda kim akarod brahman
reya eva mahodayam
yaod ca mah-bhg
papau yasy stana hari
r-rj uvcaMahrja Parkit further inquired (from ukadeva Gosvm);
nandaMahrja Nanda; kimwhat; akarotperformed; brahmanO learned
brhmaa; reyaauspicious activities, like performing penances and austerities;
evamas exhibited by him; mah-udayamfrom which they achieved the greatest
perfection; yaodMother Yaod; caalso; mah-bhgmost fortunate;
papaudrank; yasyof whom; stanamthe breast milk; harithe Supreme
Having heard of the great fortune of Mother Yaod, Parkit Mahrja inquired from

247
ukadeva Gosvm: O learned brhmaa, Mother Yaod's breast milk was sucked by
the Supreme Personality of Godhead. What past auspicious activities did she and
Nanda Mahrja perform to achieve such perfection in ecstatic love?

nya sukhpo bhagavn
dehin gopik-suta
jnin ctma-bhtn
yath bhaktimatm iha
nanot; ayamthis; sukha-pavery easily obtainable, or an object of happiness;
bhagavnthe Supreme Personality of Godhead; dehinmof persons in the bodily
concept of life, especially the karms; gopik-sutaKa, the son of Mother
Yaod (Ka as the son of Vasudeva is called Vsudeva, and as the son of Mother
Yaod He is known as Ka); jninm caand of the jns, who try to be free
from material contamination; tma-bhtnmof self-sufficient yogs; yathas;
bhakti-matmof the devotees; ihain this world.
The Supreme Personality of Godhead, Ka, the son of Mother Yaod, is accessible
to devotees engaged in spontaneous loving service, but He is not as easily accessible to
mental speculators, to those striving for self-realization by severe austerities and
penances, or to those who consider the body the same as the self.

ittha sat brahma-sukhnubhty
dsya gatn para-daivatena
myritn nara-drakea
ska vijahru kta-puya-puj
itthamin this way; satmof the transcendentalists; brahma-sukha-anubhty
with Ka, the source of brahma-sukha (Ka is Para-brahman, and from Him

248
originates His personal effulgence); dsyamservitorship; gatnmof the devotees
who have accepted; para-daivatenawith the Supreme Personality of Godhead;
my-ritnmfor those in the clutches of material energy; nara-drakeawith
Him who is like an ordinary child; skamalong with; vijahruenjoyed; kta-
puya-pujall these boys, who had accumulated the results of life after life of
pious activities.
Those who are engaged in self-realization, appreciating the Brahman effulgence of the
Lord, and those engaged in devotional service, accepting the Supreme Personality of
Godhead as master, as well as those who are under the clutches of my, thinking the
Lord an ordinary person, cannot understand that certain exalted personalities-after
accumulating volumes of pious activities-are now playing with the Lord in friendship
as cowherd boys.
(ukadeva Gosvm instructs Mahrja Parkit.
This translation is from Cc. Antya 7.32)

jne praysam udapsya namanta eva
jvanti san-mukharit bhavadya-vrtm
sthne sthit ruti-gat tanu-v-manobhir
ye pryao 'jita jito 'py asi tais tri-lokym
jnefor knowledge; praysamthe endeavor; udapsyagiving up completely;
namantaoffering obeisances; evasimply; jvantilive; sat-mukharitm
chanted by the pure devotees; bhavadya-vrtmtopics related to You; sthnein
their material position; sthitremaining; ruti-gatmreceived by hearing;
tanuwith their body; vkwords; manobhiand mind; yewho; pryaafor
the most part; ajitaO unconquerable one; jitaconquered; apinevertheless;
asiYou become; taiby them; tri-lokymwithin the three worlds.
Those who, even while remaining situated in their established social positions, throw
away the process of speculative knowledge and with their body, words and mind offer
all respects to descriptions of Your personality and activities, dedicating their lives to
these narrations, which are vibrated by You personally and by Your pure devotees,

249
certainly conquer Your Lordship, although You are otherwise unconquerable by
anyone within the three worlds.
(Lord Brahm's prayers to Lord Ka)

reya-sti bhaktim udasya te vibho
kliyanti ye kevala-bodha-labdhaye
tem asau kleala eva iyate
nnyad yath sthla-tuvaghtinm
reyaof supreme benefit; stimthe path; bhaktimdevotional service; udasya
rejecting; tethey; vibhoO almighty Lord; kliyantistruggle; yewho; kevala
exclusive; bodhaof knowledge; labdhayefor the achievement; temfor them;
asauthis; klealabotheration; evamerely; iyateremains; nanothing;
anyatother; yathjust as; sthla-tuaempty husks; avaghtinmfor those
who are beating.
My dear Lord, devotional service unto You is the best path for self-realization. If
someone gives up that path and engages in the cultivation of speculative knowledge,
he will simply undergo a troublesome process and will not achieve his desired result.
As a person who beats an empty husk of wheat cannot get grain, one who simply
speculates cannot achieve self-realization. His only gain is trouble.

tat te 'nukamp su-samkamo
bhujna evtma-kta vipkam
hd-vg-vapurbhir vidadhan namas te
jveta yo mukti-pade sa dya-bhk

250
tattherefore; teYour; anukampmcompassion; su-samkamaearnestly
hoping for; bhujnaenduring; evacertainly; tma-ktamdone by himself;
vipkamfruitive results; htwith his heart; vkwords; vapurbhiand body;
vidadhanoffering; namaobeisances; teunto You; jvetalives; yaanyone
who; mukti-padeto the position of liberation; sahe; dya-bhkthe rightful
heir.
My dear Lord, one who earnestly waits for You to bestow Your causeless mercy upon
him, all the while patiently suffering the reactions of his past misdeeds and offering
You respectful obeisances with his heart, words and body, is surely eligible for
liberation, for it has become his rightful claim.

athpi te deva padmbuja-dvaya-
prasda-lenughta eva hi
jnti tattva bhagavan-mahimno
na cnya eko 'pi cira vicinvan
athatherefore; apiindeed; teYour; devamy Lord; pada-ambuja-dvayaof
the two lotus feet; prasdaof the mercy; leaby only a trace; anughta
favored; evacertainly; hiindeed; jntione knows; tattvamthe truth;
bhagavatof the Supreme Personality of Godhead; mahimnaof the greatness;
nanever; caand; anyaanother; ekaone; apialthough; ciramfor a long
period; vicinvanspeculating.
My Lord, if one is favored by even a slight trace of the mercy of Your lotus feet, he
can understand the greatness of Your personality. But those who speculate to
understand the Supreme Personality of Godhead are unable to know You, even
though they continue to study the Vedas for many years.

251
samrit ye pada-pallava-plava
mahat-pada puya-yao murre
bhavmbudhir vatsa-pada para pada
pada pada yad vipad na tem
samrithaving taken shelter; yethose who; padaof the feet; pallavalike
flower buds; plavamwhich are a boat; mahatof the total material creation, or of
the great souls; padamthe shelter; puyasupremely pious; yaawhose fame;
mura-areof the enemy of the demon Mura; bhavaof the material existence;
ambudhithe ocean; vatsa-padamthe hoof-print of a calf; param padamthe
supreme abode, Vaikuha; padam padamat every step; yatwhere; vipadmof
material miseries; nanone; temfor them.
For those who have accepted the boat of the lotus feet of the Lord, who is the shelter
of the cosmic manifestation and is famous as Murri, the enemy of the Mura demon,
the ocean of the material world is like the water contained in a calf's hoof-print. Their
goal is para padam, Vaikuha, the place where there are no material miseries, not
the place where there is danger at every step.

etvaj janma-sphalya
dehinm iha dehiu
prair arthair dhiy vc
reya-caraa sad
etvatup to this; janmaof birth; sphalyamperfection; dehinmof every
living being; ihain this world; dehiutoward those who are embodied; prai
by life; arthaiby wealth; dhiyby intelligence; vcby words; reyaeternal
good fortune; caraamacting practically; sadalways.
It is the duty of every living being to perform welfare activities for the benefit of
others with his life, wealth, intelligence and words.

252
(Lord Ka speaking to His cowherd boyfriends)

kma krodha bhaya sneham
aikya sauhdam eva ca
nitya harau vidadhato
ynti tan-mayat hi te
kmamlust; krodhamanger; bhayamfear; snehamloving affection; aikyam
unity; sauhdamfriendship; eva caalso; nityamalways; haraufor Lord Hari;
vidadhataexhibiting; yntithey achieve; tat-mayatmabsorption in Him; hi
indeed; tesuch persons.
Persons who constantly direct their lust, anger, fear, protective affection, feeling of
impersonal oneness or friendship toward Lord Hari are sure to become absorbed in
thought of Him.

tava kathmta tapta-jvana
kavibhir ita kalmapaham
ravaa-magala rmad tata
bhuvi ganti ye bhri-d jan
tavaYour; kath-amtamthe nectar of words; tapta-jvanamlife for those
aggrieved in the material world; kavibhiby great thinkers; itamdescribed;
kalmaa-apahamthat which drives away sinful reactions; ravaa-magalam
giving spiritual benefit when heard; r-matfilled with spiritual power; tatam
broadcast all over the world; bhuviin the material world; gantichant and
spread; yethose who; bhri-dmost beneficent; janpersons.

253
The nectar of Your words and the descriptions of Your activities are the life and soul
of those suffering in this material world. These narrations, transmitted by learned
sages, eradicate one's sinful reactions and bestow good fortune upon whoever hears
them. These narrations are broadcast all over the world and are filled with spiritual
power. Certainly those who spread the message of Godhead are most munificent.
(The gops' prayers to Lord Ka)

r-uka uvca
dharma-vyatikramo da
var ca shasam
tejyas na doya
vahne sarva-bhujo yath
r-uka uvcar ukadeva Gosvm said; dharma-vyatikramathe
transgression of religious or moral principles; daseen; varmof powerful
controllers; caeven; shasamdue to audacity; tejyasmwho are spiritually
potent; nadoes not; doya(lead) to any fault; vahneof fire; sarva
everything; bhujadevouring; yathas.
ukadeva Gosvm said: The status of powerful controllers is not harmed by any
apparently audacious transgression of morality we may see in them, for they are just
like fire, which devours everything fed into it and remains unpolluted.

vikrita vraja-vadhbhir ida ca vio
raddhnvito 'nuuyd atha varayed ya
bhakti par bhagavati pratilabhya kma
hd-rogam v apahinoty acirea dhra

254
vikritamthe sporting; vraja-vadhbhiwith the young women of Vndvana;
idamthis; caand; vioby Lord Viu; raddh-anvitafaithfully;
anuuythears; athaor; varayetdescribes; yawho; bhaktimdevotional
service; parmtranscendental; bhagavatiunto the Supreme Personality of
Godhead; pratilabhyaobtaining; kmammaterial lust; htin the heart;
rogamthe disease; uquickly; apahinotihe drives away; acireawithout
delay; dhrasober.
Anyone who faithfully hears or describes the Lord's playful affairs with the young
gops of Vndvana will attain the Lord's pure devotional service. Thus he will
quickly become sober and conquer lust, the disease of the heart.

yasyghri-pakaja-raja-snapana mahnto
vchanty um-patir ivtma-tamo-'pahatyai
yarhy ambujka na labheya bhavat-prasda
jahym asn vrata-kn ata-janmabhi syt
yasyawhose; aghriof the feet; pakajalotus; rajawith the dust;
snapanambathing; mahntagreat souls; vchantihanker after; um-pati
Lord iva, husband of Goddess Um; ivajust as; tmatheir own; tamaof the
ignorance; apahatyaito vanquish; yarhiwhen; ambuja-akaO lotus-eyed one;
na labheyaI cannot obtain; bhavatYour; prasdammercy; jahymI should
give up; asnmy life airs; vrataby austere penances; knweakened; ata
hundreds; janmabhiafter lifetimes; sytit may be.
O lotus-eyed one, great souls like Lord iva hanker to bathe in the dust of Your lotus
feet and thereby destroy their ignorance. If I cannot obtain Your mercy, I shall simply
give up my vital force, which will have become weak from the severe penances I will
perform. Then, after hundreds of lifetimes of endeavor, I may obtain Your mercy.
(Rukmi's letter to Lord Ka)

255
kvha daridra ppyn
kva ka r-niketana
brahma-bandhur iti smha
bhubhy parirambhita
kvawho am; ahamI; daridrapoor; ppynsinful; kvawho is; ka
Ka, the Supreme Personality of Godhead; r-niketanathe transcendental form
of all opulence; brahma-bandhuthe friend of a brhmaa, not fit even to be called
a brhmaa; itithus; smacertainly; ahamI; bhubhymby the arms;
parirambhitaembraced.
Who am I? A sinful, poor friend of a brhmaa. And who is Ka? The Supreme
Personality of Godhead, full in six opulences. Nonetheless, He has embraced me with
His two arms.
(Sudm Brhmaa's thought while returning from Dvrak)

mayi bhaktir hi bhtnm
amtatvya kalpate
diy yad sn mat-sneho
bhavatn mad-pana
mayito Me; bhaktidevotional service; hiindeed; bhtnmfor living beings;
amtatvyato immortality; kalpateleads; diyby good fortune; yatwhich;
sthas developed; matfor Me; snehathe love; bhavatnmon the part of
your good selves; matMe; panawhich is the cause of obtaining.
Rendering devotional service to Me qualifies any living being for eternal life. But by
your good fortune you have developed a special loving attitude toward Me, by which
you have obtained Me.
(Lord Ka's instructions to the gops)

256

hu ca te nalina-nbha padravinda
yogevarair hdi vicintyam agdha-bodhai
sasra-kpa-patitottaravalamba
geha jum api manasy udiyt sad na
huthe gops said; caand; teYour; nalina-nbhaO Lord, whose navel is just
like a lotus flower; pada-aravindamlotus feet; yoga-varaiby the great mystic
yogis; hdiwithin the heart; vicintyamto be meditated upon; agdha-bodhai
who were highly learned philosophers; sasra-kpathe dark well of material
existence; patitaof those fallen; uttaraaof deliverers; avalambamthe only
shelter; gehamfamily affairs; jumof those engaged; apithough; manasiin
the minds; udiytlet be awakened; sadalways; naour.
The gops spoke thus: Dear Lord, whose navel is just like a lotus flower, Your lotus
feet are the only shelter for those who have fallen into the deep well of material
existence. Your feet are worshiped and meditated upon by great mystic yogs and
highly learned philosophers. We wish that these lotus feet may also be awakened
within our hearts, although we are only ordinary persons engaged in household affairs.
(The gops speaking to Lord Ka at the Kuruketra solar eclipse)

yasytma-buddhi kuape tri-dhtuke
sva-dh kalatrdiu bhauma-ijya-dh
yat-trtha-buddhi salile na karhicij
janev abhijeu sa eva go-khara
yasyawhose; tmaas his self; buddhiidea; kuapein a corpse-like body; tri-
dhtukemade of three basic elements (mucus, bile and air); svaas his own;
dhidea; kalatra-diuin wife and so on; bhaumathe place of his birth; ijya
as worshipable; dhidea; yatwhose; trthaas a place of pilgrimage; buddhi

257
idea; salilein water; na karhicitnever; janeuin men; abhijeuwise; sa
he; evaindeed; gaa cow; kharaor an ass.
One who identifies his self as the inert body composed of mucus, bile and air, who
assumes his wife and family are permanently his own, who thinks an earthen image or
the land of his birth is worshipable, or who sees a place of pilgrimage as merely the
water there, but who never identifies himself with, feels kinship with, worships or
even visits those who are wise in spiritual truth-such a person is no better than a cow
or an ass.
(Lord Ka speaks at the Kuruketra solar eclipse)

r-bhagavn uvca
yasyham anughmi
hariye tad-dhana anai
tato 'dhana tyajanty asya
svajan dukha-dukhitam
r-bhagavn uvcathe Supreme Personality of Godhead said; yasyawhom;
ahamI; anughmifavor; hariyeI will take away; tathis; dhanamwealth;
anaigradually; tatathen; adhanampoor; tyajantiabandon; asyahis; sva-
janrelatives and friends; dukha-dukhitamwho suffers one distress after
another.
The Personality of Godhead said: If I especially favor someone, I gradually deprive
him of his wealth. Then the relatives and friends of such a poverty-stricken man
abandon him. In this way he suffers one distress after another.
(Lord Ka instructs King Yudhihira)


258
jayati jana-nivso devak-janma-vdo
yadu-vara-pariat svair dorbhir asyann adharmam
sthira-cara-vjina-ghna su-smita-r-mukhena
vraja-pura-vanitn vardhayan kma-devam
jayatieternally lives gloriously; jana-nivsaHe who lives among human beings
like the members of the Yadu dynasty and is the ultimate resort of all living entities;
devak-janma-vdaknown as the son of Devak (No one can actually become the
father or mother of the Supreme Personality of Godhead. Therefore devak-janma-
vda means that He is known as the son of Devak. Similarly, He is also known as the
son of Mother Yaod, Vasudeva and Nanda Mahrja.); yadu-vara-pariatserved
by the members of the Yadu dynasty or the cowherd men of Vndvana (all of whom
are constant associates of the Supreme Lord and are the Lord's eternal servants);
svai dorbhiby His own arms, or by His devotees like Arjuna who are just like His
own arms; asyankilling; adhamamdemons or the impious; stira-cara-vjina-
ghnathe destroyer of all the ill fortune of all living entities, moving and not
moving; su-smitaalways smiling; r-mukhenaby His beautiful face; vraja-pura-
vanitnmof the damsels of Vndvana; vardhayanincreasing; kma-devam
the lusty desires.
Lord r Ka is He who is known as jana-nivsa, the ultimate resort of all living
entities, and who is also known as Devak-nandana or Yaod-nandana, the son of
Devak and Yaod. He is the guide of the Yadu dynasty, and with His mighty arms
He kills everything inauspicious, as well as every man who is impious. By His
presence He destroys all things inauspicious for all living entities, moving and inert.
His blissful smiling face always increases the lusty desires of the gops of Vndvana.
May He be all glorious and happy!

bhaya dvitybhiniveata syd
d apetasya viparyayo 'smti
tan-myayto budha bhajet ta
bhaktyaikayea guru-devattm

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bhayamfear; dvityain something seeming to be other than the Lord;
abhiniveatabecause of absorption; sytit will arise; tfrom the Supreme
Lord; apetasyafor one who has turned away; viparyayamisidentification;
asmtiforgetfulness; tatof the Lord; myayby the illusory energy; ata
therefore; budhaan intelligent person; bhajetshould worship fully; tamHim;
bhaktywith devotion; ekayunalloyed; amthe Lord; guru-devat-tmone
who sees his own spiritual master as his Lord and very soul.
Fear arises when a living entity misidentifies himself as the material body because of
absorption in the external, illusory energy of the Lord. When the living entity thus
turns away from the Supreme Lord, he also forgets his own constitutional position as
a servant of the Lord. This bewildering, fearful condition is effected by the potency
for illusion, called my. Therefore, an intelligent person should engage unflinchingly
in the unalloyed devotional service of the Lord, under the guidance of a bona fide
spiritual master, whom he should accept as his worshipable deity and as his very life
and soul.
(Kavi Yogendra instructs King Nimi)

eva-vrata sva-priya-nma-krty
jtnurgo druta-citta uccai
hasaty atho roditi rauti gyaty
unmda-van ntyati loka-bhya
evam-vratawhen one thus engages in the vow to chant and dance; svaown;
priyavery dear; nmaholy name; krtyby chanting; jtain this way
develops; anurgaattachment; druta-cittawith a melted heart; uccailoudly;
hasatilaughs; athoalso; roditicries; rautibecomes agitated; gyatichants;
unmda-vatlike a madman; ntyatidancing; loka-bhyawithout caring for
outsiders.
By chanting the holy name of the Supreme Lord, one comes to the stage of love of
Godhead. Then the devotee is fixed in his vow as an eternal servant of the Lord, and
he gradually becomes very much attached to a particular name and form of the

260
Supreme Personality of Godhead. As his heart melts with ecstatic love, he laughs very
loudly or cries or shouts. Sometimes he sings and dances like a madman, for he is
indifferent to public opinion.

bhakti parenubhavo viraktir
anyatra caia trika eka-kla
prapadyamnasya yathnata syus
tui pui kud-apyo 'nu-ghsam
bhaktidevotion; para-aof the Supreme Personality of Godhead; anubhava
direct perception; viraktidetachment; anyatrafrom everything else; caand;
eathis; trikagroup of three; eka-klasimultaneously; prapadyamnasya
for one in the process of taking shelter of the Supreme Lord; yathin the same way
as; anatafor one engaged in eating; syuthey occur; tuisatisfaction;
puinourishment; kut-apyaeradication of hunger; anu-ghsam
increasingly with each morsel.
Devotion, direct experience of the Supreme Lord, and detachment from other things-
these three occur simultaneously for one who has taken shelter of the Supreme
Personality of Godhead, in the same way as pleasure, nourishment and relief from
hunger come simultaneously and increasingly, with each bite, for a person engaged in
eating.

r-havir uvca
sarva-bhteu ya payed
bhagavad-bhvam tmana

261
bhtni bhagavaty tmany
ea bhgavatottama
r-havi uvcar Havir said; sarva-bhteuin all objects (in matter, spirit, and
combinations of matter and spirit); yaanyone who; payetsees; bhagavat-
bhvamthe ability to be engaged in the service of the Lord; tmanaof the
supreme spirit soul, or the transcendence beyond the material concept of life;
bhtniall beings; bhagavatiin the Supreme Personality of Godhead; tmani
the basic principle of all existence; eathis; bhgavata-uttamaa person
advanced in devotional service.
r Havir said: The most advanced devotee sees within everything the soul of all
souls, the Supreme Personality of Godhead, r Ka. Consequently he sees
everything in relation to the Supreme Lord and understands that everything that
exists is eternally situated within the Lord.
(Havi Yogendra instructs King Nimi)

vare tad-adhneu
blieu dviatsu ca
prema-maitr-kpopek
ya karoti sa madhyama
vareunto the Supreme Personality of Godhead; tat-adhneuto persons who
have taken fully to Ka consciousness; blieuunto the neophytes or the
ignorant; dviatsuto persons envious of Ka and Ka's devotees; caand;
premalove; maitrfriendship; kpmercy; upeknegligence; yaanyone
who; karotidoes; sahe; madhyamaa second-class devotee.
An intermediate or second-class devotee, called madhyama-adhikr, offers his love to
the Supreme Personality of Godhead, is a sincere friend to all the devotees of the
Lord, shows mercy to ignorant people who are innocent and disregards those who are
envious of the Supreme Personality of Godhead.

262

arcym eva haraye
pj ya raddhayehate
na tad-bhakteu cnyeu
sa bhakta prkta smta
arcymDeity; evacertainly; harayeto Lord Hari; pjmworship; yawho;
raddhayfaithfully; hateengages; nanot; tatof Ka; bhakteutoward
the devotees; caand; anyeutoward people in general; sahe; bhakta
prktamaterialistic devotee; smtais called.
A devotee who faithfully engages in the worship of the Deity in the temple but does
not behave properly toward other devotees or people in general is called a prkta-
bhakta, a materialistic devotee, and is considered to be in the lowest position.

tasmd guru prapadyeta
jijsu reya uttamam
bde pare ca nita
brahmay upaamrayam
tasmttherefore; guruma spiritual master; prapadyetaone should take shelter
of; jijsubeing inquisitive; reya uttamamabout the highest good; bdein
the Vedas; parein the Supreme; caand; nitamperfectly knowledgeable;
brahmai(in these two aspects) of the Absolute Truth; upaama-rayamfixed
in detachment from material affairs.
Therefore any person who seriously desires real happiness must seek a bona fide
spiritual master and take shelter of him by initiation. The qualification of the bona
fide guru is that he has realized the conclusions of the scriptures by deliberation and is

263
able to convince others of these conclusions. Such great personalities, who have taken
shelter of the Supreme Godhead, leaving aside all material considerations, should be
understood to be bona fide spiritual masters.
(Prabuddha Yogendra instructs King Nimi)

mukha-bhru-pdebhya
puruasyramai saha
catvro jajire var
guair viprdaya pthak
mukhaface; bhuarms; ruthighs; pdebhyafrom the feet; puruasyaof
the Supreme Lord; ramaithe four spiritual orders; sahawith; catvrathe
four; jajirewere born; varthe social orders; guaiby the modes of nature;
vipra-dayaheaded by the brhmaas; pthakvarious.
Each of the four social orders, headed by the brhmaas, was born through different
combinations of the modes of nature, from the face, arms, thighs and feet of the
Supreme Lord in His universal form. Thus the four spiritual orders were also
generated.
(r Camasa Muni instructs King Nimi)

ya e purua skd
tma-prabhavam varam
na bhajanty avajnanti
sthnd bhra patanty adha
yaone who; emof them; puruathe Supreme Lord; sktdirectly;
tma-prabhavamthe source of their own creation; varamthe supreme

264
controller; nado not; bhajantiworship; avajnantidisrespect; sthntfrom
their position; bhrafallen; patantithey fall; adhadown.
If any of the members of the four varas and four ramas fail to worship or
intentionally disrespect the Personality of Godhead, who is the source of their own
creation, they will fall down from their position into a hellish state of life.
(r Camasa Muni instructs King Nimi)

loke vyavymia-madya-sev
nity hi jantor na hi tatra codan
vyavasthitis teu vivha-yaja-
sur-grahair su nivttir i
lokein the material world; vyavyasex indulgence; miaof meat; madyaand
liquor; sevthe taking; nityalways found; hiindeed; jantoin the
conditioned living being; nanot; hiindeed; tatrain regard to them; codan
any command of scripture; vyavasthitithe prescribed arrangement; teuin these;
vivhaby sacred marriage; yajathe offering of sacrifice; sur-grahaiand the
acceptance of ritual cups of wine; suof these; nivtticessation; iis the
desired end.
In this material world the conditioned soul is always inclined to sex, meateating and
intoxication. Therefore religious scriptures never actually encourage such activities.
Although the scriptural injunctions provide for sex through sacred marriage, for
meateating through sacrificial offerings and for intoxication through the acceptance or
ritual cups of wine, such ceremonies are meant for the ultimate purpose of
renunciation.
(Camasa Yogendra instructs King Nimi)


265
ka-vara tvika
sgopgstra-pradam
yajai sakrtana-pryair
yajanti hi su-medhasa
ka-varamrepeating the syllables k-a; tviwith a luster; akamnot
black (golden); sa-agaalong with associates; upa-agaservitors; stra
weapons; pradamconfidential companions; yajaiby sacrifice; sakrtana-
pryaiconsisting chiefly of congregational chanting; yajantithey worship; hi
certainly; su-medhasaintelligent persons.
In the age of Kali, intelligent persons perform congregational chanting to worship the
incarnation of Godhead who constantly sings the names of Ka. Although His
complexion is not blackish, He is Ka Himself. He is accompanied by His
associates, servants, weapons and confidential companions.
(Karabhjana Yogendra instructs King Nimi)

dhyeya sad paribhava-ghnam abha-doha
trthspada iva-virici-nuta arayam
bhtyrti-ha praata-pla bhavbdhi-pota
vande mah-purua te cararavindam
dhyeyamfit to be meditated upon; sadalways; paribhavathe insults of material
existence; ghnamwhich destroy; abhathe true desire of the soul; doham
which amply reward; trthaof all the holy places and great saintly personalities;
spadamthe abode; iva-viriciby the greatest of demigods, Lord iva and
Brahm; nutamwhich are bowed down to; arayammost worthy of taking
shelter of; bhtyaof Your servants; rti-hamwhich relieve the distress; praata-
plaO protector of all who simply offer respects to You; bhava-abdhiof the
ocean of birth and death; potamwhich are a suitable boat (for crossing); vandeI
offer my homage; mah-puruaO Lord Mahprabhu; teto Your; caraa-
aravindamlotus feet.
My dear Lord, You are the Mah-purua, the Supreme Personality of Godhead, and I

266
worship Your lotus feet, which are the only eternal object of meditation. Those feet
destroy the embarrassing conditions of material life and freely award the greatest
desire of the soul, the attainment of pure love of Godhead. My dear Lord, Your lotus
feet are the shelter of all holy places and of all saintly authorities in the line of
devotional service and are honored by powerful demigods like Lord iva and Lord
Brahm. My Lord, You are so kind that You willingly protect all those who simply
bow down to You with respect, and thus You mercifully relieve all the distress of
Your servants. In conclusion, my Lord, Your lotus feet are actually the suitable boat
for crossing over the ocean of birth and death, and therefore even Lord Brahm and
Lord iva seek shelter at Your lotus feet.

tyaktv su-dustyaja-surepsita-rjya-lakm
dharmiha rya-vacas yad agd arayam
my-mga dayitayepsitam anvadhvad
vande mah-purua te cararavindam
tyakvabandoning; su-dustyajamost difficult to give up; sura-psitaanxiously
desired by the demigods; rjya-lakmmthe goddess of fortune and her opulence;
dharmihamost perfectly fixed in religiousness; rya-vacasaccording to the
words of a brhmaa (who had cursed Him to be deprived of all the happiness of
family life); yatHe who; agtwent; arayamto the forest (taking to the
renounced order of life); my-mgamthe conditioned soul, who is always
searching out illusory enjoyment; dayitayout of sheer mercy; psitamHis desired
object; anvadhvatrunning after; vandeI offer my homage; mah-puruaO
Lord Mahprabhu; teto Your; caraa-aravindamlotus feet.
O Mah-purua, I worship Your lotus feet. You gave up the association of the goddess
of fortune and all her opulence, which is most difficult to renounce and is hankered
after by even the great demigods. Being the most faithful follower of the path of
religion, You thus left for the forest in obedience to a brhmaa's curse. Out of sheer
mercifulness You chased after the fallen conditioned souls, who are always in pursuit
of the false enjoyment of illusion, and at the same time engaged in searching out Your

267
own desired object, Lord ymasundara.

kali sabhjayanty ry
gua-j sra-bhgina
yatra sakrtanenaiva
sarva-svrtho 'bhilabhyate
kalimthe age of Kali; sabhjayantithey praise; ryprogressive souls; gua-
jwho know the true value (of the age); sra-bhaginawho are able to pick
out the essence; yatrain which; sakrtanenaby the congregational chanting of
the holy names of the Supreme Lord; evamerely; sarvaall; sva-arthadesired
goals; abhilabhyateare attained.
Those who are actually advanced in knowledge are able to appreciate the essential
value of this age of Kali. Such enlightened persons worship Kali-yuga because in this
fallen age all perfection of life can easily be achieved by the performance of
sakrtana.
(r Karabhjana Muni instructs King Nimi)

devari-bhtpta-n pit
na kikaro nyam ca rjan
sarvtman ya araa araya
gato mukunda parihtya kartam
devaof the demigods; iof the sages; bhtaof ordinary living entities; pta
of friends and relatives; nmof ordinary men; pitmof the forefathers; na
not; kikarathe servant; nanor; ayamthis one; debtor; caalso;

268
rjanO King; sarva-tmanwith his whole being; yaa person who;
araamshelter; arayamthe Supreme Personality of Godhead, who affords
shelter to all; gataapproached; mukundamMukunda; parihtyagiving up;
kartamduties.
O King, one who has given up all material duties and has taken full shelter of the
lotus feet of Mukunda, who offers shelter to all, is not indebted to the demigods, great
sages, ordinary living beings, relatives, friends, mankind or even one's forefathers who
have passed away. Since all such classes of living entities are part and parcel of the
Supreme Lord, one who has surrendered to the Lord's service has no need to serve
such persons separately.

sva-pda-mla bhajata priyasya
tyaktnya-bhvasya hari parea
vikarma yac cotpatita kathacid
dhunoti sarva hdi sannivia
sva-pda-mlamthe lotus feet of Ka, the shelter of the devotees; bhajatawho
is engaged in worshiping; priyasyawho is very dear to Ka; tyaktagiven up;
anyafor others; bhvasyaof one whose disposition or inclination; harithe
Supreme Personality of Godhead; para-iathe Supreme Lord; vikarmasinful
activities; yatwhatever; caand; utpatitamoccurred; kathacitsomehow;
dhunotiremoves; sarvamall; hdiin the heart; sanniviaentered.
One who has thus given up all other engagements and has taken full shelter of the
lotus feet of Hari, the Supreme Personality of Godhead, is very dear to the Lord.
Indeed, if such a surrendered soul accidentally commits some sinful activity, the
Supreme Personality of Godhead, who is seated within everyone's heart, immediately
takes away the reaction to such sin.

269
labdhv su-durlabham ida bahu-sambhavnte
mnuyam artha-dam anityam apha dhra
tr yateta na pated anu-mtyu yvan
nireyasya viaya khalu sarvata syt
labdhvhaving obtained; su-durlabhamthat which is very difficult to obtain;
idamthis; bahumany; sambhavabirths; anteafter; mnuyamhuman form
of life; artha-damwhich awards great value; anityamnot eternal; apialthough;
ihain this material world; dhraone who has sober intelligence; trm
immediately; yatetashould endeavor; nanot; patethas fallen; anu-mtyu
always subject to death; yvatas long as; nireyasyafor ultimate liberation;
viayasense gratification; khalualways; sarvatain all conditions; sytis
possible.
After many, many births and deaths one achieves the rare human form of life, which,
although temporary, affords one the opportunity to attain the highest perfection.
Thus a sober human being should quickly endeavor for the ultimate perfection of life
as long as his body, which is always subject to death, has not fallen down and died.
After all, sense gratification is available even in the most abominable species of life,
whereas Ka consciousness is only possible for a human being.
(the Avadhta brhmaa instructs King Yadu)

abda-brahmai nito
na niyt pare yadi
ramas tasya rama-phalo
hy adhenum iva rakata
abda-brahmaiin the Vedic literature; nitaexpert through complete study;
na niytdoes not absorb the mind; parein the Supreme; yadiif; rama
labor; tasyahis; ramaof great endeavor; phalathe fruit; hicertainly;
adhenuma cow that gives no milk; ivalike; rakataof one who is taking care
of.

270
If through meticulous study one becomes expert in reading Vedic literature but makes
no endeavor to fix one's mind on the Supreme Personality of Godhead, then one's
endeavor is certainly like that of a man who works very hard to take care of a cow
that gives no milk. In other words, the fruit of one's laborious study of Vedic
knowledge will simply be the labor itself. There will be no other tangible result.
(Lord Ka instructs Uddhava)

na sdhayati m yogo
na skhya dharma uddhava
na svdhyyas tapas tygo
yath bhaktir mamorjit
nanot; sdhayatibrings under control; mmMe; yogathe yoga system; na
nor; skhyamthe system of Skhya philosophy; dharmapious activities
within the varrama system; uddhavaMy dear Uddhava; nanot; svdhyya
Vedic study; tapaausterity; tygarenunciation; yathas; bhakti
devotional service; mamaunto Me; rjitstrongly developed.
My dear Uddhava, the unalloyed devotional service rendered to Me by My devotees
brings Me under their control. I cannot be thus controlled by those engaged in mystic
yoga, Skhya philosophy, pious work, Vedic study, austerity or renunciation.

bhaktyham ekay grhya
raddhaytm priya satm
bhakti punti man-nih
va-pkn api sambhavt

271
bhaktyby devotional service; ahamI; ekayunalloyed; grhyaam to be
obtained; raddhayby faith; tmthe Supreme Personality of Godhead;
priyathe object of love; satmof the devotees; bhaktipure devotional
service; puntipurifies; mat-nihfixing Me as the only goal; va-pkndog-
eaters; apieven; sambhavtfrom the contamination of low birth.
Only by practicing unalloyed devotional service with full faith in Me can one obtain
Me, the Supreme Personality of Godhead. I am naturally dear to My devotees, who
take Me as the only goal of their loving service. By engaging in such pure devotional
service, even the dog-eaters can purify themselves from the contamination of their
low birth.

crya m vijnyn
nvamanyeta karhicit
na martya-buddhysyeta
sarva-deva-mayo guru
cryamthe spiritual master; mmMyself; vijnytone should know; na
avamanyetaone should never disrespect; karhicitat any time; nanever;
martyabuddhywith the idea of his being an ordinary man; asyetaone should
be envious; sarva-devaof all demigods; mayarepresentative; guruthe
spiritual master.
One should know the crya as Myself and never disrespect him in any way. One
should not envy him, thinking him an ordinary man, for he is the representative of all
the demigods.


272
ruti pratyakam aitihyam
anumna catuayam
pramev anavasthnd
vikalpt sa virajyate
rutiVedic knowledge; pratyakamdirect experience; aitihyamtraditional
wisdom; anumnamlogical induction; catuayamfour-fold; pramesuamong
all types of evidence; anavasthntdue to the flickering nature; vikalptfrom
material diversity; saa person; virajyatebecomes detached.
From the four types of evidence-Vedic knowledge, direct experience, traditional
wisdom and logical induction-one can understand the temporary, insubstantial
situation of the material world, by which one becomes detached from the duality of
this world.

mad-bhakta-pjbhyadhik
matMy; bhaktaof the devotees; pjworship; abhyadhikpreeminent.
[O sinless Uddhava, one can achieve loving service unto Me by] performing first-class
worship of My devotees.

tvat karmi kurvta
na nirvidyeta yvat
mat-kath-ravadau v
raddh yvan na jyate

273
tvatup to that time; karmifruitive activities; kurvtaone should execute; na
nirvidyetais not satiated; yvatas long as; mat-kathof discourses about Me;
ravaa-dauin the matter of ravaam, krtanam and so on; vor; raddh
faith; yvatas long as; nanot; jyateis awakened.
As long as one is not satiated by fruitive activity and has not awakened his taste for
devotional service by ravaa krtana vio, one has to act according to the
regulative principles of the Vedic injunctions.

n-deham dya su-labha su-durlabha
plava su-kalpa guru-karadhram
maynuklena nabhasvaterita
pumn bhavbdhi na taret sa tma-h
nhuman; dehambody; dyamthe source of all favorable results; su-labham
effortlessly obtained; su-durlabhamalthough impossible to obtain even with great
endeavor; plavama boat; su-kalpamextremely well suited for its purpose; guru
having the spiritual master; kara-dhramas the captain of the boat; mayby
Me; anuklenawith favorable; nabhasvatwinds; ritamimpelled; pumna
person; bhavaof material existence; abdhimthe ocean; nadoes not; taret
cross over; sahe; tma-hthe killer of his own soul.
The human body, which can award all benefit in life, is automatically obtained by the
laws of nature, although it is a very rare achievement. This human body can be
compared to a perfectly constructed boat, having the spiritual master as the captain
and the instructions of the Personality of Godhead as favorable winds impelling it on
its course. Considering all these advantages, a human being who does not utilize his
human life to cross the ocean of material existence must be considered the killer of his
own soul.

274
et sa sthya partma-nihm
adhysit prvatamair maharibhi
aha tariymi duranta-pra
tamo mukundghri-nievayaiva
etmthis; sasuch; sthyabecoming completely fixed in; para-tma-
nihmdevotion to the Supreme Person, Ka; adhysitmworshiped; prva-
tamaiby previous; mah-ibhicryas; ahamI; tariymishall cross over;
duranta-pramthe insurmountable; tamathe ocean of nescience; mukunda-
aghriof the lotus feet of Mukunda; nievayby worship; evacertainly.
I shall cross over the insurmountable ocean of nescience by being firmly fixed in the
service of the lotus feet of Ka. This was approved by the previous cryas, who
were fixed in firm devotion to the Lord, Paramtm, the Supreme Personality of
Godhead.
(the Avant brhmaa)

naivopayanty apaciti kavayas tavea
brahmyupi ktam ddha-muda smaranta
yo 'ntar bahis tanu-bhtm aubha vidhunvann
crya-caittya-vapu sva-gati vyanakti
na evanot at all; upayantiare able to express; apacitimtheir gratitude;
kavayalearned devotees; tavaYour; aO Lord; brahma-yuwith a
lifetime equal to Lord Brahm's; apiin spite of; ktammagnanimous work;
ddhaincreased; mudajoy; smarantaremembering; yawho; anta
within; bahioutside; tanu-bhtmof those who are embodied; aubham
misfortune; vidhunvandissipating; cryaof the spiritual master; caittyaof the
Supersoul; vapuby the forms; svaown; gatimpath; vyanaktishows.
O my Lord! Transcendental poets and experts in spiritual science could not fully
express their indebtedness to You, even if they were endowed with the prolonged

275
lifetime of Brahm, for You appear in two features-externally as the crya and
internally as the Supersoul-to deliver the embodied living being by directing him how
to come to You.
(Uddhava to Lord Ka)

asaskt kriy-hn
rajas tamasvt
prajs te bhakayiyanti
mlecch rjanya-rpia
asasktnot purified by Vedic rituals; kriy-hndevoid of regulative
principles; rajasby the mode of passion; tamasand by the mode of ignorance;
avtcovered over; prajthe citizens; tethey; bhakayiyantiwill virtually
devour; mlecchoutcastes; rjanya-rpiaappearing as kings.
Not purified by any Vedic rituals and lacking in the practice of regulative principles,
(these barbarians) in the guise of kings will be completely covered by the modes of
passion and ignorance.

r-uka uvca
tata cnu-dina dharma
satya auca kam day
klena balin rjan
nakyaty yur bala smti
r-uka uvcaukadeva Gosvm said; tatathen; caand; anu-dinamday
after day; dharmareligion; satyamtruth; aucamcleanliness; kam

276
tolerance; daymercy; klenaby the force of time; balinstrong; rjanO
King Parkit; nakyatiwill become ruined; yuduration of life; balam
strength; smtimemory.
ukadeva Gosvm said: Then, O King, religion, truthfulness, cleanliness, tolerance,
mercy, duration of life, physical strength and memory will all diminish day by day
because of the powerful influence of the age of Kali.

dmpatye 'bhirucir hetur
myaiva vyvahrike
strtve pustve ca hi ratir
vipratve stram eva hi
dm-patyein the relationship of husband and wife; abhirucisuperficial
attraction; hetuthe reason; mydeceit; evaindeed; vyvahrikein business;
strtvein being a woman; pustvein being a man; caand; hiindeed; rati
sex; vipratvein being a brhmaa; stramthe sacred thread; evaonly; hi
indeed.
Men and women will live together merely because of superficial attraction, and
success in business will depend on deceit. Womanliness and manliness will be judged
according to one's expertise in sex, and a man will be known as a brhmaa just by his
wearing a thread.

ligam evrama-khytv
anyonypatti-kraam

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avtty nyya-daurbalya
pitye cpala vaca
ligamthe external symbol; evamerely; rama-khytauin knowing a person's
spiritual order; anyonyamutual; pattiof exchange; kraamthe cause;
avttyby lack of livelihood; nyyain credibility; daurbalyamthe weakness;
pityein scholarship; cpalamtricky; vacawords.
A person's spiritual position will be ascertained merely according to external symbols,
and on that same basis people will change from one spiritual order to the next. A
person's propriety will be seriously questioned if he does not earn a good living. And
one who is very clever at juggling words will be considered a learned scholar.

anhyataivsdhutve
sdhutve dambha eva tu
svkra eva codvhe
snnam eva prasdhanam
anhyatpoverty; evasimply; asdhutvein one's being unholy; sdhutvein
virtue, or success; dambhahypocrisy; evaalone; tuand; sv-kraverbal
acceptance; evaalone; caand; udvhein marriage; snnambathing with
water; evaalone; prasdhanamcleaning and decorating of the body.
A person will be judged unholy if he does not have money, and hypocrisy will be
accepted as virtue. Marriage will be arranged simply by verbal agreement, and a person
will think he is fit to appear in public if he has merely taken a bath.


278
dre vry-ayana trtha
lvaya kea-dhraam
udara-bharat svrtha
satyatve dhryam eva hi
dkya kuumba-bharaa
yao 'rthe dharma-sevanam
dresituated far away; vriof water; ayanama reservoir; trthamholy place;
lvayambeauty; keahair; dhraamcarrying; udaram-bharatfilling the
belly; sva-arthathe goal of life; satyatvein so-called truth; dhryamaudacity;
evasimply; hiindeed; dkyamexpertise; kuumba-bharaammaintaining a
family; yaafame; arthefor the sake of; dharma-sevanamobservance of
religious principles.
A sacred place will be taken to consist of no more than a reservoir of water located at
a distance, and beauty will be thought to depend on one's hairstyle. Filling the belly
will become the goal of life, and one who is audacious will be accepted as truthful. He
who can maintain a family will be regarded as an expert man, and the principles of
religion will be observed only for the sake of reputation.

praj hi lubdhai rjanyair
nirghair dasyu-dharmabhi
cchinna-dra-dravi
ysyanti giri-knanam
prajthe citizens; hiindeed; lubdhaiavaricious; rjanyaiby the royal
order; nirghaimerciless; dasyuof ordinary thieves; dharmabhiacting
according to the nature; cchinnataken away; dratheir wives; draviand
property; ysyantithey will go; girito the mountains; knanamand forests.
Losing their wives and properties to such avaricious and merciless rulers, who will
behave no better than ordinary thieves, the citizens will flee to the mountains and
forests.

279

ka-mlmia-kaudra-
phala-pupi-bhojan
anvy vinakyanti
durbhika-kara-pit
kaleaves; mlaroots; miameat; kaudrawild honey; phalafruits;
pupaflowers; aiand seeds; bhojaneating; anvybecause of drought;
vinakyantithey will become ruined; durbhikaby famine; karaand taxation;
pittormented.
Harassed by famine and excessive taxes, people will resort to eating leaves, roots,
flesh, wild honey, fruits, flowers and seeds. Struck by drought, they will become
completely ruined.

dasyu-pryeu rjasu
dasyu-pryeumostly thieves; rjasuthe kings.
The kings will mostly be thieves.

kaler doa-nidhe rjann
asti hy eko mahn gua
krtand eva kasya

280
mukta-saga para vrajet
kaleof the age of Kali; doa-nidhein the ocean of faults; rjanO King; asti
there is; hicertainly; ekaone; mahnvery great; guagood quality;
krtantby chanting; evacertainly; kasyaof the holy name of Ka; mukta-
sagaliberated from material bondage; paramto the transcendental spiritual
kingdom; vrajetone can go.
My dear King, although Kali-yuga is an ocean of faults, there is still one good quality
about this age: Simply by chanting the Hare Ka mah-mantra, one can become free
from material bondage and be promoted to the transcendental kingdom.

kte yad dhyyato viu
trety yajato makhai
dvpare paricaryy
kalau tad dhari-krtant
ktein the Satya-yuga; yatwhich; dhyyatafrom meditation; viumon
Lord Viu; tretymin the Tret-yuga; yajatafrom worshiping; makhaiby
performing sacrifices; dvparein the age of Dvpara; paricaryymby worshiping
the lotus feet of Ka; kalauin the age of Kali; tatthat same result (can be
achieved); hari-krtantsimply by chanting the Hare Ka mah-mantra.
Whatever result was obtained in Satya-yuga by meditating on Viu, in Tret-yuga
by performing sacrifices, and in Dvpara-yuga by serving the Lord's lotus feet can be
obtained in Kali-yuga simply by chanting the Hare Ka mah-mantra.


281
sta uvca
ya brahm varuendra-rudra-maruta stunvantidivyai stavair
vedai sga-pada-kramopaniadair gyanti ya sma-g
dhynvasthita-tad-gatena manas payanti ya yogino
yasynta na vidu sursura-ga devya tasmai nama
sta uvcaSta Gosvm said; yamwhom; brahmLord Brahm; varua-
indra-rudra-marutaas well as Varua, Indra, Rudra and the Maruts; stunvanti
praise; divyaiwith transcendental; stavaiprayers; vedaiwith the Vedas;
saalong with; agathe corollary branches; pada-kramathe special sequential
arrangements of mantras; upaniadaiand the Upaniads; gyatithey sing about;
yamwhom; sma-gthe singers of the Sma Veda; dhynain meditative
trance; avasthitasituated; tat-gatenawhich is fixed upon Him; manaswithin
the mind; payantithey see; yamwhom; yoginathe mystic yogs; yasya
whose; antamend; na viduthey do not know; sura-asura-gaall the
demigods and demons; devyato the Supreme Personality of Godhead; tasmaito
Him; namaobeisances.
Sta Gosvmi said: Unto that personality whom Brahm, Varua, Indra, Rudra and
the Maruts praise by chanting transcendental hymns and reciting the Vedas with all
their corollaries, pada-kramas and Upaniads, to whom the chanters of the Sma Veda
always sing, whom the perfected yogs see within their minds after fixing themselves
in trance and absorbing themselves within Him, and whose limit can never be found
by any demigod or demon-unto that Supreme Personality of Godhead I offer my
humble obeisances.

sarva-vednta-sra hi
r-bhgavatam iyate
tad-rasmta-tptasya
nnyatra syd rati kvacit
sarva-vedntaof all Vednta philosophy; sramthe essence; hicertainly; r-
bhgavatamrmad-Bhgavatam; iyateis said to be; tatof it; rasa-amtaby

282
the nectarean taste; tptasyafor one who is satisfied; nanot; anyatraelsewhere;
sytthere is; ratiattraction; kvacitever.
rmad-Bhgavatam is declared to be the essence of all Vednta philosophy. One who
has felt satisfaction from its nectarean mellow will never be attracted to any other
literature.
(Sta Gosvm)

nimna-gn yath gag
devnm acyuto yath
vaiavn yath ambhu
purnm ida tath
nimna-gnmof rivers flowing down to the sea; yathas; gagthe Ganges;
devnmof all deities; acyutathe infallible Supreme Personality of Godhead;
yathas; vaiavnmof devotees of Lord Viu; yathas; ambhuiva;
purnmof Puras; idamthis; tathsimilarly.
Just as the Gag is the greatest of all rivers, Lord Acyuta the supreme among deities
and Lord ambhu [iva] the greatest of Vaiavas, so rmad-Bhgavatam is the
greatest of all Puras.

rmad-bhgavata puram amala yad vaiavn priya
yasmin pramahasyam ekam amala jna para gyate
tatra jna-virga-bhakti-sahita naikarmyam vikta
tac chvan su-pahan vicraa-paro bhakty vimucyen nara
rmat-bhgavatam-rmad-Bhgavatam; puramthe Pura; amalamperfectly
pure; yatwhich; vaiavnmto the Vaiavas; priyammost dear; yasminin

283
which; pramahasyamattainable by the topmost devotees; ekamexclusive;
amalamperfectly pure; jnamknowledge; paramsupreme; gyateis sung;
tatrathere; jna-virga-bhakti-sahitamtogether with knowledge, renunciation
and devotion; naikarmyamfreedom from all material work; viktamis
revealed; tatthat; vanhearing; su-pahanproperly chanting; vicraa-
parawho is serious about understanding; bhaktywith devotion; vimucyet
becomes totally liberated; naraa person.
rmad-Bhgavatam is the spotless Pura. It is most dear to the Vaiavas because it
describes the pure and supreme knowledge of the paramahasas. This Bhgavatam
reveals the means for becoming free from all material work, together with the
processes of transcendental knowledge, renunciation and devotion. Anyone who
seriously tries to understand rmad-Bhgavatam, who properly hears and chants it
with devotion, becomes completely liberated.

nma-sakrtana yasya
sarva-ppa-praanam
pramo dukha-amanas
ta nammi hari param
nma-sakrtanamthe congregational chanting of the holy name; yasyaof
whom; sarva-ppaall sins; praanamwhich destroys; pramathe bowing
down; dukhamisery; amanawhich subdues; tamto Him; nammiI offer
my obeisances; harimto Lord Hari; paramthe Supreme.
I offer my respectful obeisances unto the Supreme Lord, Hari, the congregational
chanting of whose holy names destroys all sinful reactions, and the offering of
obeisances unto whom relieves all material suffering.
Selected Verses from Caitanya-caritmta

284
Selected Verses from Caitanya-caritmta
Caitanya-caritmta di 1.1
vande gurn a-bhaktn
am vatrakn
tat-prak ca tac-chakt
ka-caitanya-sajakam
vandeI offer respectful obeisances; gurnunto the spiritual masters; a-
bhaktnunto the devotees of the Supreme Lord; amunto the Supreme Lord;
a-avatraknunto the incarnations of the Supreme Lord; tatof the Supreme
Lord; praknunto the manifestations; caand; tatof the Supreme Lord;
aktunto the potencies; ka-caitanyar Ka Caitanya; sajakam
named.
I offer my respectful obeisances unto the spiritual masters, the devotees of the Lord,
the Lord's incarnations, His plenary portions, His energies, and the primeval Lord
Himself, r Ka Caitanya.

vande r-ka-caitanya-
nitynandau sahoditau
gauodaye pupavantau
citrau andau tamo-nudau
vandeI offer respectful obeisances; r-ka-caitanyato Lord r Ka
Caitanya; nitynandauand to Lord Nitynanda; saha-uditausimultaneously
arisen; gaua-udayeon the eastern horizon of Gaua; pupavantauthe sun and
moon together; citrauwonderful; am-daubestowing benediction; tama-
nudaudissipating darkness.
I offer my respectful obeisances unto r Ka Caitanya and Lord Nitynanda, who
are like the sun and moon. They have arisen simultaneously on the horizon of Gaua

285
to dissipate the darkness of ignorance and thus wonderfully bestow benediction upon
all.

yad advaita brahmopaniadi tad apy asya tanu-bh
ya tmntarym purua iti so 'sya-vibhava
a-aivaryai pro ya iha bhagavn sa svayam aya
na caitanyt kj jagati para-tattva param iha
yatthat which; advaitamnondual; brahmathe impersonal Brahman;
upaniadiin the Upaniads; tatthat; apicertainly; asyaHis; tanu-bhthe
effulgence of His transcendental body; yawho; tmthe Supersoul;
antarymindwelling Lord; puruasupreme enjoyer; itithus; saHe; asya
His; aa-vibhavaplenary expansion; a-aivaryaiwith all six opulences;
prafull; yawho; ihahere; bhagavnthe Supreme Personality of
Godhead; saHe; svayamHimself; ayamthis; nanot; caitanytthan Lord
Caitanya; ktthan Lord Ka; jagatiin the world; parahigher; tattvam
truth; paramanother; ihahere.
What the Upaniads describe as the impersonal Brahman is but the effulgence of His
body, and the Lord known as the Supersoul is but His localized plenary portion. Lord
Caitanya is the Supreme Personality of Godhead, Ka Himself, full with six
opulences. He is the Absolute Truth, and no other truth is greater than or equal to
Him.

anarpita-car cirt karuayvatra kalau
samarpayitum unnatojjvala-ras sva-bhakti-riyam
hari puraa-sundara-dyuti-kadamba-sandpita
sad hdaya-kandare sphuratu va ac-nandana
anarpitanot bestowed; carmhaving been formerly; cirtfor a long time;
karuayby causeless mercy; avatradescended; kalauin the age of Kali;
samarpayitumto bestow; unnataelevated; ujjvala-rasmthe conjugal mellow;

286
sva-bhaktiof His own service; riyamthe treasure; harithe Supreme Lord;
puraathan gold; sundaramore beautiful; dyutiof splendor; kadambawith a
multitude; sandpitalighted up; sadalways; hdaya-kandarein the cavity of
the heart; sphuratulet Him be manifest; vayour; ac-nandanathe son of
mother ac.
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 incarnation ever offered before: the most elevated mellow of devotional
service, the mellow of conjugal love.

rdh ka-praaya-viktir hldin aktir asmd
ektmnv api bhuvi pur deha-bheda gatau tau
caitanykhya prakaam adhun tad-dvaya caikyam pta
rdh bhva-dyuti-suvalita naumi ka-svarpam
rdhrmat Rdhr; kaof Lord Ka; praayaof love; viktithe
transformation; hldin aktipleasure potency; asmtfrom this; eka-tmnu
both the same in identity; apialthough; bhuvion earth; purfrom
beginningless time; deha-bhedamseparate forms; gatauobtained; tauthose two;
caitanya-akhyamknown as r Caitanya; prakaammanifest; adhunnow; tat-
dvayamthe two of Them; caand; aikyamunity; ptamobtained; rdhof
rmat Rdhr; bhvamood; dyutithe luster; suvalitamwho is adorned
with; naumiI offer my obeisances; ka-svarpamto Him who is identical with
r Ka.
The loving affairs of r Rdh and Ka are transcendental manifestations of the
Lord's internal pleasure-giving potency. Although Rdh and Ka are one in Their
identity, They separated Themselves eternally. Now these two transcendental
identities have again united, in the form of r Ka Caitanya. I bow down to Him,
who has manifested Himself with the sentiment and complexion of rmat Rdhr
although He is Ka Himself.

287
r-rdhy praaya-mahim kdo vnayaiv-
svdyo yendbhuta-madhurim kdo v madya
saukhyam csy mad-anubhavata kda veti lobht
tad-bhvhya samajani ac-garbha-sindhau harndu
r-rdhyof rmat Rdhr; praaya-mahimthe greatness of the love;
kdaof what kind; vor; anayby this one (Rdh); evaalone; asvdya
to be relished; yenaby that love; adbhuta-madhurimthe wonderful sweetness;
kdaof what kind; vor; madyaof Me; saukhyamthe happiness; ca
and; asyher; mat-anubhavatafrom realization of My sweetness; kdamof
what kind; vor; itithus; lobhtfrom the desire; tather; bhva-ahya
richly endowed with emotions; samajanitook birth; ac-garbhaof the womb of
rmat acdev; sindhauin the ocean; hariLord Ka; indulike the moon.
Desiring to understand the glory of Rdhr's love, the wonderful qualities in Him
that She alone relishes through Her love, and the happiness She feels when She
realizes the sweetness of His love, the Supreme Lord Hari, richly endowed with Her
emotions, appeared from the womb of rmat acdev, as the moon appeared from
the ocean.

jaya jaya r-caitanya jaya nitynanda
jaydvaita-candra jaya gaura-bhakta-vnda
jaya jayaall glory; r-caitanyato r Caitanya; jayaall glory; nitynandato
Lord Nitynanda; jaya advaita-candraall glory to Advaita crya; jayaall glory;
gaura-bhakta-vndato the devotees of Lord Caitanya.
Glory to r Caitanya and Nitynanda! Glory to Advaitacandra! And glory to all the
devotees of r Gaura [Lord Caitanya]!
(Kadsa Kavirja Gosvm)

288
bhrama, pramda, vipralips, karapava
ra-vija-vkye nhi doa ei sab
bhramamistakes; pramdaillusion; vipralipscheating; karaa-apava
imperfectness of the senses; raof the authoritative sages; vija-vkyein the
wise speech; nhinot; doafaults; eithese; sabaall.
Mistakes, illusions, cheating and defective perception do not occur in the sayings of
the authoritative sages.

siddhnta baliy citte n kara alasa
ih ha-ite ke lge sudha mnasa
siddhntaconclusion; baliyconsidering; cittein the mind; n karado not be;
alasalazy; ihthis; ha-itefrom; kein Lord Ka; lgebecomes fixed; su-
dhavery firm; mnasathe mind.
A sincere student should not neglect the discussion of such conclusions, considering
them controversial, for such discussions strengthen the mind. Thus one's mind
becomes attached to r Ka.

pani karimu bhakta-bhva agkre
pani cari' bhakti ikhimu sabre
panipersonally; karimuI shall make; bhakta-bhvathe position of a devotee;
agkreacceptance; panipersonally; cari'practicing; bhaktidevotional
service; ikhimuI shall teach; sabreto all.

289
I shall accept the role of a devotee, and I shall teach devotional service by practicing it
Myself.
(Lord Caitanya Mahprabhu)

aham eva kvacid brahman
sannysramam rita
hari-bhakti grhaymi
kalau ppa-hatn narn
ahamI; evacertainly; kvacitsomewhere; brahmanO brhmaa; sannysa-
ramamthe renounced order of life; ritataking recourse to; hari-bhaktim
devotional service to the Supreme Personality of Godhead; grhaymiI shall give;
kalauin the age of Kali; ppa-hatnsinful; narnto men.
"O learned brhmaa, sometimes I accept the renounced order of life to induce the
fallen people of the age of Kali to accept devotional service to the Lord."
(r Ka to Vysadeva from the Upapuras)

ei-mata bhakta-bhva kari' agkra
pani cari' bhakti karila pracra
ei-matalike this; bhakta-bhvathe position of a devotee; kari'making;
agkraacceptance; paniHimself; cari'practicing; bhaktidevotional
service; kariladid; pracrapropagation.
In this way, assuming the sentiment of a devotee, He preached devotional service
while practicing it Himself.


290
kma, prema,-dohkra vibhinna lakaa
lauha ra hema yaiche svarpe vilakaa
kmalust; premalove; dohkraof the two; vibhannaseparate; lakaa
symptoms; lauhairon; raand; hemagold; yaichejust as; svarpein nature;
vilakaadifferent.
Lust and love have different characteristics, just as iron and gold have different
natures.

tmendriya-prti-vch-tre bali 'kma'
kendriya-prti-icch dhare 'prema' nma
tma-indriya-prtifor the pleasure of one's own senses; vchadesires; treto
that; baliI say; kmalust; ka-indriya-prtifor the pleasure of Lord Ka's
senses; icchdesire; dhareholds; premalove; nmathe name.
The desire to gratify one's own senses is kma [lust], but the desire to please the
senses of Lord Ka is prema [love].

ekale vara ka, ra saba bhtya
yre yaiche ncya, se taiche kare ntya
ekalealone; varathe Supreme Personality of Godhead; kaKa; ra
others; sabaall; bhtyaservants; yareunto whom; yaicheas; ncyaHe
causes to dance; seHe; taichein that way; kare ntyadances.
Lord Ka alone is the supreme controller, and all others are His servants. They
dance as He makes them do so.

291

ardha-kukku-nyya
ardhahalf; kukkuhen; nyyalogic.
Half-hen logic.

Note: rla Prabhupda enjoins that one should accept the Bhagavad-gt in its
entirety. We should not be like the man who thinks, "If I cut off the head of the
chicken then I will be able to get eggs without having to feed her."

prabhu kahe-una, rpda, ihra kraa
guru more mrkha dekhi' karila sana
prabhu kahethe Lord replied; unakindly hear; rpdaYour Holiness; ihra
of this; kraareason; guruMy spiritual master; moreMe; mrkhafool;
dekhi'understanding; karilahe did; sanachastisement.
r Caitanya Mahprabhu replied to Praknanda Sarasvat, "My dear sir, kindly
hear the reason. My spiritual master considered Me a fool, and therefore he chastised
Me."

ka-mantra haite habe sasra-mocana
ka-nma haite pbe kera caraa
ka-mantrathe chanting of the Hare Ka mah-mantra; haitefrom; habeit
will be; sasramaterial existence; mocanadeliverance; ka-nmathe holy
name of Lord Ka; haitefrom; pbeone will get; keraof Lord Ka;
caraalotus feet.

292
Simply by chanting the holy name of Ka one can obtain freedom from material
existence. Indeed, simply by chanting the Hare Ka mantra one will be able to see
the lotus feet of the Lord.
(r Caitanya quotes vara Pur to Praknanda Sarasvat)

nma vinu kali-kle nhi ra dharma
sarva-mantra-sra nma, ei stra-marma
nmathe holy name; vinuwithout; kali-klein this age of Kali; nhithere is
none; raor any alternative; dharmareligious principle; sarvaall; mantra
hymns; sraessence; nmathe holy name; eithis is; strarevealed
scriptures; marmapurport.
In this age of Kali there is no religious principle other than the chanting of the holy
name, which is the essence of all Vedic hymns. This is the purport of all scriptures.
(r Caitanya quotes vara Pur to Praknanda Sarasvat)

r-ka-caitanya-day karaha vicra
vicra karile citte pbe camatkra
r-ka-caitanyaLord r Caitanya Mahprabhu; dayHis mercy; karahajust
put into; vicraconsideration; vicrawhen such consideration; karilewill be
done by you; cittein your heart; pbeyou will get; camatkrastrikingly
wonderful.
If you are indeed interested in logic and argument, kindly apply it to the mercy of r
Caitanya Mahprabhu. If you do so, you will find it to be strikingly wonderful.

293

bhrata bhmite haila manuya-janma yra
janma srthaka kari' kara para-upakra
bhrataof India; bhmitein the land; hailahas become; manuyahuman
being; janmabirth; yraanyone; janmasuch a birth; srthakafulfillment;
kari'doing so; karado; paraothers; upakrabenefit.
One who has taken his birth as a human being in the land of India [Bhrata-vara]
should make his life successful and work for the benefit of all other people.
(r Caitanya Mahprabhu)

kathacana smte yasmin dukara sukara bhavet
vismte viparta syt r-caitanya nammi tam
kathacanasomehow or other; smteby remembering; yasminwhom;
dukaramdifficult things; sukarameasy; bhavetbecome; vismteby forgetting
Him; vipartamjust the opposite; sytbecome; r-caitanyamLord r Caitanya
Mahaprabhu; nammiI offer my respectful obeisances; tamunto Him.
Things that are very difficult to do become easy to execute if one somehow or other
simply remembers Lord Caitanya Mahprabhu. But if one does not remember Him,
even easy things become very difficult. To this Lord Caitanya Mahprabhu I offer my
respectful obeisances.


294
bahu-stre bahu-vkye citte bhrama haya
sdhya-sdhana reha n haya nicaya
bahu-streby many books or scriptures; bahu-vkyeby many versions of many
persons; cittewithin the heart; bhramadoubt; hayathere is; sdhya-sdhana
objective and means; rehaabout the best; nnot; hayathere is; nicaya
certainty.
If one becomes a bookworm, reading many books and scriptures and hearing many
commentaries and the instructions of many men, this will produce doubt within his
heart. One cannot in this way ascertain the real goal of life.
(Ka dsa Kavirja Gosvm)

kali-kle nma-rpe ka-avatra
nma haite haya sarva-jagat-nistra
kali-klein this age of kali; nma-rpein the form of the holy name; ka
Lord Ka; avatraincarnation; nmaholy name; haitefrom; hayabecomes;
sarvaall; jagatof the world; nistradeliverance.
In this age of Kali, the holy name of the Lord, the Hare Ka mah-mantra, is the
incarnation of Lord Ka. Simply by chanting the holy name, one associates with the
Lord directly. Anyone who does this is certainly delivered.
(r Caitanya Mahprabhu)

Caitanya-caritmta Madhya 6.168
veda n mniy bauddha haya ta' nstika
vedraya nstikya-vda bauddhake adhika
vedathe Vedic literature; nnot; mniyaccepting; bauddhathe Buddhists;

295
hayaare; ta'indeed; nstikaagnostics; veda-rayataking shelter of Vedic
civilization; nstikya-vdaagnosticism; bauddhakeeven Buddhists; adhika
surpassing.
The Buddhists do not recognize the authority of the Vedas; therefore they are
considered agnostics. However, those who have taken shelter of the Vedic scriptures
yet preach agnosticism in accordance with the Myvda philosophy are certainly
more dangerous than the Buddhists.
(r Caitanya Mahprabhu instructs Srvabhauma Bhacrya)

myvdi-bhya unile haya sarva-na
myvdiof the impersonalists; bhyacommentary; unileif hearing; haya
becomes; sarva-naall destruction.
rla Vysadeva presented Vednta philosophy for the deliverance of conditioned
souls, but if one hears the commentary of akarcrya, everything is spoiled.
(r Caitanya Mahprabhu instructs Srvbhauma Bhacrya)

ka! ka! ka! ka! ka! ka! ka! he
ka! ka! ka! ka! ka! ka! ka! he
ka! ka! ka! ka! ka! ka! raka mm
ka! ka! ka! ka! ka! ka! phi mm
rma! rghava! rma! rghava! rma! rghava! raka mm
ka! keava! ka! keava! ka! keava! phi mm
kaLord Ka; heO; rakaplease protect; mmMe; phiplease

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maintain; rmaLord Rma; rghavadescendant of King Raghu; keavakiller of
the Ke demon.
The Lord chanted: Ka! Ka! Ka! Ka! Ka! Ka! Ka! he Ka!
Ka! Ka! Ka! Ka! Ka! Ka! he Ka! Ka! Ka! Ka! Ka!
Ka! Raka mm Ka! Ka! Ka! Ka! Ka! Ka! Phi mm
That is, "O Lord Ka, please protect Me and maintain Me." He also chanted:
Rma! Rghava! Rma! Rghava! Rma! Rghava! Raka mm! Ka! Keava!
Ka! Keava! Ka! Keava! phi mm!
That is, "O Lord Rma, descendant of King Raghu, please protect Me. O Ka, O
Keava, killer of the Ke demon, please maintain Me."
(r Caitanya Mahprabhu chanting in ecstasy on the way to Vndvana)

yre dekha, tre kaha 'ka'-upadea
mra jna guru ha tra' ei dea
yrewhomever; dekhayou meet; trehim; kahatell; ka-upadeathe
instruction of Bhagavad-gta as it is spoken by the Lord or of rmad-Bhgavatam,
which advises one to worship r Ka; mra-jyaunder My order; guru
habecoming a spiritual master; tra'deliver; ei deathis country.
Instruct everyone to follow the orders of Lord r Ka as they are given in the
Bhagavad-gt and rmad-Bhgavatam. In this way become a spiritual master and try
to liberate everyone in this land.
(r Caitanya Mahprabhu instructs the Krma brhmaa)

kabhu n vdhibe tomra viaya-taraga
punarapi ei hi pbe mora saga"

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kabhuat any time; nnot; vdhibewill obstruct; tomrayour; viaya-
taragamaterialistic way of life; punarapiagain; ei hiat this place; pbe
you will get; moraMy; sagaassociation.
r Caitanya Mahprabhu further advised the brhmaa Krma, "If you follow this
instruction, your materialistic life at home will not obstruct your spiritual
advancement. Indeed, if you follow these regulative principles, we will again meet
here, or, rather, you will never lose My company."

prabhu kahe, "eho bhya, ge kaha ra"
rya kahe, "ke karmrpaa-sarva-sdhya-sra"
prabhu kahethe Lord said; ehothis; bhyaexternal; geahead; kahasay;
ramore; rya kaher Rmnanda Rya said; keunto Ka; karma-
arpaaoffering the results of activities; sarva-sdhya-srathe essence of all
means of perfection.
The Lord replied, "This is external. You had better tell Me of some other means."
Rmnanda replied, "To offer the results of one's activities to Ka is the essence of
all perfection."
(r Caitanya Mahprabhu instructs Rmnanda Rya)

kib vipra, kib nys, dra kene naya
yei ka-tattva-vett, sei 'guru' haya
kibwhether; vipraa brhmaa; kibwhether; nysa sannys; draa
dra; kenewhy; nayanot; yeianyone who; ka-tattva-vetta knower of the
science of Ka; seithat person; guruthe spiritual master; hayais.
Whether one is a brhmaa, a sannys or a dra-regardless of what he is-he can
become a spiritual master if he knows the science of Ka.

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sthvara-jagama dekhe, n dekhe tra mrti
sarvatra haya nija ia-deva-sphrti
sthvara-jagamamovable and inert; dekhehe sees; nnot; dekhesees; tra
its; mrtiform; sarvatraeverywhere; hayathere is; nijahis own; ia-deva
worshipable Lord; sphrtimanifestation.
The mah-bhgavata, the advanced devotee, certainly sees everything mobile and
immobile, but he does not exactly see their forms. Rather, everywhere he immediately
sees manifest the form of the Supreme Lord.

ei kali-kle ra nhi kona dharma
vaiava, vaiava-stra, ei kahe marma
ei kali-klein this age of Kali; raother; nhi konathere is not any; dharma
religious principle; vaiavadevotee; vaiava-stradevotional literature; ei
kahe marmathis is the purport.
In this age of Kali, there are no genuine religious principles. There are only the
Vaiava devotees and the Vaiava devotional scriptures. This is the sum and
substance of everything.

299
nikicanasya bhagavad-bhajanonmukhasya
pra para jigamior bhava-sgarasya
sandarana viayim atha yoit ca
h hanta hanta via-bhakaato 'py asdhu
nikicanasyaof a person who has completely detached himself from material
enjoyment; bhagavatthe Supreme Personality of Godhead; bhajanain serving;
unmukhasyawho is eager to be engaged; pramto the other side; param
distant; jigamiowho is desiring to go; bhava-sgarasyaof the ocean of material
existence; sandaranamthe seeing (for some material purpose); viayimof
persons engaged in material activities; athaas well as; yoitmof women; ca
also; halas; hanta hantaexpression of great lamentation; via-bhakaata
than the act of drinking poison; apieven; asdhumore abominable.
Greatly lamenting, Lord Caitanya then informed Srvabhauma Bhacrya, "Alas,
for a person who is seriously desiring to cross the material ocean and engage in the
transcendental loving service of the Lord without material motives, seeing a
materialist engaged in sense gratification and seeing a woman who is similarly
interested is more abominable than drinking poison willingly."

ukla-vastre masi-bindu yaiche n lukya
sannysra alpa chidra sarva-loke gya
ukla-vastreon white cloth; masi-bindua spot of ink; yaicheas much as; n
does not; lukyabecome hidden; sannysraof a sannys; alpaa very little;
chidrafault; sarva-lokethe general public; gyaadvertise.
As soon as the general public finds a little fault in the behavior of a sannys, they
advertise it like wildfire. A black spot of ink cannot be hidden on a white cloth. It is
always very prominent.

300
ka-bhakta-nikma, ataeva 'nta'
bhukti-mukti-siddhi-km-sakali 'anta'
ka-bhaktaa devotee of Lord Ka; nikmaactually desireless; ataeva
therefore; ntapeaceful; bhuktiof material enjoyment; muktiof liberation
from material activities; siddhiof perfection in yogic performance; kmthose
who are desirous; sakaliall of them; antanot peaceful.
Because a devotee of Lord Ka is desireless, he is peaceful. Fruitive workers desire
material enjoyment, jns desire liberation, and yogs desire material opulence;
therefore they are all lusty and cannot be peaceful.
(r Caitanya Mahprabhu instructs Rpa Gosvm)

brahma bhramite kona bhgyavn jva
guru-ka-prasde pya bhakti-lat-bja
brahma bhramitewandering in this universe; konasome; bhgyavnmost
fortunate; jvaliving being; guruof the spiritual master; kaof Lord Ka;
prasdeby the mercy; pyagets; bhakti-latof the creeper of devotional
service; bjathe seed.
According to their karma, all living entities are wandering throughout the entire
universe. Some of them are being elevated to the upper planetary systems, and some
are going down into the lower planetary systems. Out of many millions of wandering
living entities, one who is very fortunate gets an opportunity to associate with a bona
fide spiritual master by the grace of Ka. By the mercy of both Ka and the
spiritual master, such a person receives the seed of the creeper of devotional service.

301
mli ha kare sei bja ropaa
ravaa-krtana-jale karaye secana
mli habecoming a gardener; karedoes; seithat; bjaseed of devotional
service; ropanasowing; ravaaof hearing; krtanaof chanting; jalewith
the water; karayedoes; secanasprinkling.
When a person receives the seed of devotional service, he should take care of it by
becoming a gardener and sowing the seed in his heart. If he waters the seed gradually
by the process of ravaa and krtana [hearing and chanting], the seed will begin to
sprout.

upajiy be lat 'brahma' bhedi' yya
viraj', 'brahma-loka' bhedi' 'para-vyoma' pya
upajiybeing cultivated; beincreases; latthe creeper of devotional service;
brahmathe whole universe; bhedi'penetrating; yyagoes; virajthe river
between the spiritual world and the material world; brahma-lokathe Brahman
effulgence; bhedi'penetra-ting; para-vyomathe spiritual sky; pyaattains.
As one waters the bhakti-lat-bja, the seed sprouts, and the creeper gradually
increases to the point where it penetrates the walls of this universe and goes beyond
the Viraj River between the spiritual world and the material world. It attains
brahma-loka, the Brahman effulgence, and, penetrating through that stratum, it
reaches the spiritual sky and the spiritual planet Goloka Vndvana.


302
tabe yya tad-upari 'goloka-vndvana'
'ka-caraa'-kalpa-vke kare rohaa
tabethereafter; yyagoes; tat-uparito the top of that (the spiritual sky);
goloka-vndvanato the planet known as Goloka Vndvana where Ka lives;
ka-caraaof the lotus feet of Lord Ka; kalpa-vkseon the desire tree; kare
rohaaclimbs.
Being situated in one's heart and being watered by ravaa-krtana, the bhakti creeper
grows more and more. In this way it attains the shelter of the desire tree of the lotus
feet of Ka, who is eternally situated in the planet known as Goloka Vndvana in
the topmost region of the spiritual sky.

th vistrita ha phale prema-phala
ih ml sece nitya ravadi jala
ththere in the spiritual world (in the Goloka Vndvana planet); vistrita
expanded; habecoming; phaleproduces; prema-phalathe fruit known as love
of Godhead; ihin the material world, where the devotee is still present; ml
exactly like a gardener; secesprinkles; nityaregularly, without fail; ravaa-di
jalathe water of ravaa, krtana and so on.
The creeper greatly expands in the Goloka Vndvana planet, and there it produces
the fruit of love for Ka. Although remaining in the material world, the gardener
regularly sprinkles the creeper with the water of hearing and chanting.

yadi vaiava-apardha uhe ht mt

303
upe va chie, tra ukhi' yya pt
yadiif; vaiava-apardhaan offense at the feet of a Vaiava; uhearises;
htan elephant; mtmad; upeuproots; vor; chiebreaks; traof
the creeper; ukhi'shriveling up; yyagoes; ptthe leaf.
If the devotee commits an offense at the feet of a Vaiava while cultivating the
creeper of devotional service in the material world, his offense is compared to a mad
elephant that uproots the creeper and breaks it. In this way the leaves of the creeper
are dried up.

"nca jti, nca-sag, patita adhama
kuviaya-kpe pai' goinu janama!
nca jtiborn of a low family; nca-sagassociated with low men; patitafallen;
adhamathe lowest; ku-viaya-kpein a well of material enjoyment; pai'
having fallen down; goinuI have passed; janamamy life.
I was born in a low family, and my associates are all low-class men. I myself am fallen
and am the lowest of men. Indeed, I have passed my whole life fallen in the well of
sinful materialism.
(Santana Gosvm speaks in humility to r Caitanya Mahprabhu)

panra hithita kichui n jni!
grmya-vyavahre paita, ti satya mni
panraof my personal self; hitawelfare; ahitainauspicious; kichuianything;
n jniI do not know; grmya-vyavahrein ordinary dealings; paitaa

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learned man; ti satya mniI accept that as truth.
I do not know what is beneficial for me and what is detrimental. Nonetheless, in
ordinary dealings people consider me a learned scholar, and I am also thinking of
myself as such.
(Santana Gosvm to r Caitanya Mahprabhu)

'ke mi', 'kene mya jre tpa-traya'
ih nhi jni-'kemane hita haya'
ke miwho am I; kenewhy; myaunto me; jregive trouble; tpa-traya
the three kinds of miserable conditions; ihthis; nhi jniI do not know;
kemanehow; hitamy welfare; hayathere is.
Who am I? Why do the threefold miseries always give me trouble? If I do not know
this, how can I be benefited?
(Santana Gosvm to r Caitanya Mahprabhu)

jvera 'svarpa' haya-kera 'nitya-dsa'
kera 'taasth-akti', 'bhedbheda-praka'
(acintya-bhedbheda-tattva)
jveraof the living entity; sva-rpathe constitutional position; hayais;
keraof Lord Ka; nitya-dsaeternal servant; keraof Lord Ka;
taasthmarginal; aktipotency; bheda-abhedaone and different; praka
manifestation.
It is the living entity's constitutional position to be an eternal servant of Ka
because he is the marginal energy of Ka and a manifestation simultaneously one

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and different from the Lord.
(r Caitanya Mahprabhu instructs Santana Gosvm)

ka bhuli' sei jva andi-bahirmukha
ataeva my tre deya sasra-dukha
ka-bhuli'forgetting Ka; sei jvathat living entity; andifrom time
immemorial; bahi-mukhaattracted by the external feature; ataevatherefore;
myillusory energy; treto him; deyagives; sasra-dukhamiseries of
material existence.
Forgetting Ka, the living entity has been attracted by the external feature from
time immemorial. Therefore the illusory energy [my] gives him all kinds of misery
in his material existence.

my-mugdha jvera nhi svata ka-jna
jvere kpya kail ka veda-pura
my-mugdhaenchanted by the illusory energy; jveraof the conditioned soul;
nhithere is not; svataautomatically; ka-jnaknowledge of Ka;
jvereunto the conditioned soul; kpyaout of mercy; kailpresented; ka
Lord Ka; veda-purathe Vedic literature and the Puras (supplements to the
Vedic literature).
The conditioned soul cannot revive his Ka consciousness by his own effort. But
out of causeless mercy, Lord Ka compiled the Vedic literature and its supplements,
the Purnas.

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veda-stra kahe-'sambandha' 'abhidheya' 'prayojana'
'ka'-prpya sambandha, 'bhakti'-prptyera sdhana
veda-stra kahethe Vedic literature instructs; sambandhathe conditioned soul's
relationship with the Lord; abhidheyathe regulated activities of the conditioned
soul for reviving that relationship; prayojanaand the ultimate goal of life to be
attained by the conditioned soul; kaLord Ka; prpyato be awakened;
sambandhathe original relationship; bhaktidevotional service; prptyera
sdhanathe means of attaining Ka.
The Vedic literatures give information about the living entity's eternal relationship
with Ka, which is called sambandha. The living entity's understanding of this
relationship and acting accordingly is called abhidheya. Returning home, back to
Godhead, is the ultimate goal of life and is called prayojana.

abhidheya-nma 'bhakti' 'prema'-prayojana
pururtha-iromai prema mah-dhana
abhidheyaactivities to revive one's relationship; nmanamed; bhakti
devotional service; premalove of Godhead; prayojanathe ultimate goal of life;
purua-artha-iromaithe topmost interest of the living entity; premalove of
Godhead; mah-dhanathe greatest wealth.
Devotional service, or sense activity for the satisfaction of the Lord, is called
abhidheya because it can develop one's original love of Godhead, which is the goal of
life. This goal is the living entity's topmost interest and greatest wealth. Thus one

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attains the platform of transcendental loving service unto the Lord.

ka-srya-sama, my haya andhakra
yh ka th nhi myra adhikra
kaKa, the Supreme Personality of Godhead; srya-samalike the sun
planet; mythe illusory energy; hayais; andhakradarkness; yh ka
wherever there is Ka; ththere; nahinot; myraof maya or the darkness
of illusion; adhikrathe jurisdiction.
Ka is compared to sunshine, and my is compared to darkness. Wherever there is
sunshine, there cannot be darkness. As soon as one takes to Ka consciousness, the
darkness of illusion will immediately vanish.

'sdhu-saga', 'sdhu-saga'-sarva-stre kaya
lava-mtra sdhu-sage sarva-siddhi haya
sdhu-saga, sdhu-sagaassociation with pure devotees; sarva-streall the
revealed scriptures; kayasay; lava-mtraeven for a moment; sdhu-sageby
association with a devotee; sarva-siddhiall success; hayathere is.
The verdict of all revealed scriptures is that by even a moment's association with a
pure devotee, one can attain all success.

308
'raddh'-abde vivsa kahe sudha nicaya
ke bhakti kaile sarva-karma kta haya
raddh-abdeby the word raddh; vivsafaith; kaheis said; sudhafirm;
nicayacertain; keunto Lord Ka; bhaktidevotional service; kaileby
executing; sarva-karmaall activities; ktacompleted; hayaare.
By rendering transcendental loving service to Ka, one automatically performs all
subsidiary activities. This confident, firm faith, favorable to the discharge of
devotional service, is called raddh.

asat-saga-tyga,-ei vaiava-cra
'stri-sag'-eka asdhu, 'kbhakta' ra
asat-saga tygarejection of the association of nondevotees; eithis; vaiava-
crathe behavior of a Vaiava; stri-sagiwho associates with women for sense
gratification; ekaone; asdhuunsaintly person; ka-abhaktaone who is not a
devotee of Lord Ka; raanother.
A Vaiava should always avoid the association of ordinary people. Common people
are very much materially attached, especially to women. Vaiavas should also avoid
the company of those who are not devotees of Lord Ka.

nitya-siddha ka-prema 'sdhya' kabhu naya
ravadi-uddha-citte karaye udaya

309
nitya-siddhaeternally proved; ka-premalove of Ka; sdhyato be gained;
kabhuat any time; nayanot; ravaa-adiby hearing, etc.; uddhapurified;
cittein the heart; karaye udayaawakens.
Pure love for Ka is eternally established in the hearts of living entities. It is not
something to be gained from another source. When the heart is purified by hearing
and chanting, the living entity naturally awakens.

sdhu-saga, nma-krtana, bhgavata-ravaa
mathur-vsa, r-mrtira raddhya sevana
sdhu-sagaassociation with devotees; nma-krtanachanting the holy name;
bhgavata-ravaahearing rmad-Bhgavatam; mathur-vsaliving at Mathur;
r-mrtira raddhya sevanaworshiping the Deity with faith and veneration.
One should associate with devotees, chant the holy name of the Lord, hear rmad-
Bhgavatam, reside at Mathur and worship the Deity with faith and veneration.

sakala-sdhana-reha ei paca aga
ka-prema janmya ei pcera alpa saga
sakala-sdhanaof all items for executing devotional service; rehathe best; ei
paca agathese five limbs; ka-premalove of Ka; janmyaawakens; ei
these; pceraof the five; alpa sagaslight association with or performance.
These five limbs of devotional service are the best of all. Even a slight performance of
these five awakens love for Ka.

310

yra citte ka-prem karaye udaya
tra vkya, kriy, mudr vijeha n bujhaya
yra cittein whose heart; ka-premlove of Ka; karaye udayaawakens;
trahis; vkyawords; kriyactivities; mudrsymptoms; vijehaeven a
learned scholar; n bujhayadoes not understand.
Even the most learned man cannot understand the words, activities and symptoms of a
person situated in love of Godhead.

aj-gala-stana-nyya
aj-gala-stana-nyyalike the nipples on the neck of a goat.
With the exception of devotional service, all the methods of self-realization are like
nipples on the neck of a goat. An intelligent person adopts only devotional service,
giving up all other processes of self-realization.

artho 'ya brahma-str
arta ayamthis is the meaning; brahma-strmof the codes of Vednta-stra.
The meaning of the Vednta-stra is present in rmad-Bhgavatam.
(This is a quote from the Garua Pura)

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ye ll-amta vine, khya yadi anna-pne,
tabe bhaktera durbala jvana
yra eka-bindu-pne, utphullita tanu-mane,
hse, gya, karaye nartana
yehe who; llof the pastimes of Lord Ka and Caitanya Mahprabhu; amta
vinewithout nectar; khya yada anna-pneif one eats only ordinary food grains;
tabethen; bhakteraof the devotees; durbala jvanalife becomes weakened;
yraof which; eka-bindu-pneif one drinks one drop; utphullita tanu-manethe
body and mind become jubilant; hselaughs; gyachants; karaye nartana
dances.
Men become strong and stout by eating sufficient grains, but the devotee who simply
eats ordinary grains but does not taste the transcendental pastimes of Lord Caitanya
Mahprabhu and Ka gradually becomes weak and falls down from the
transcendental position. However, if one drinks but a drop of the nectar of Ka's
pastimes, his body and mind begin to bloom, and he begins to laugh, sing and dance.

Caitanya-caritmta Antya 1.67
ko 'nyo yadu-sambhto
ya pra so 'sty ata para
vndvana parityajya
sa kvacin naiva gacchati
kaLord Ka; anyaanother Lord Vsudeva; yadu-sambhtaborn in the
Yadu dynasty; yawho; prathe full Supreme Personality of Godhead, Ka;
saHe; astiis; atathan Him (Vsudeva); paradifferent; vndvanamthe
place Vndvana; parityajyagiving up; saHe; kvacitat any time; na eva
gacchatidoes not go.

312
The Ka known as Yadukumra is Vsudeva Ka. He is different from the Ka
who is the son of Nanda Mahrja. Yadukumra Ka manifests His pastimes in the
cities of Mathur and Dvrak, but Ka the son of Nanda Mahrja never at any
time leaves Vndvana.
(This verse is included in the Laghu-bhgavatmta (1.5.461),
by rla Rpa Gosvm.)

tunde tavin rati vitanute tuval-labdhay
kara-kroa-kaambin ghaayate karrbudebhya sphm
ceta-prgaa-sagin vijayate sarvendriy kti
no jne janit kiyadbhir amtai keti vara-dvay
tuein the mouth; tavindancing; ratimthe inspiration; vitanute
expands; tua-aval-labdhayeto achieve many mouths; karaof the ear;
kroain the hole; kaambinsprouting; ghaayatecauses to appear; kara-
arbudebhya sphamthe desire for millions of ears; ceta-prgaain the
courtyard of the heart; saginbeing a companion; vijayateconquers; sarva-
indriymof all the senses; ktimthe activity; nonot; jneI know; janit
produced; kiyadbhiof what measure; amtaiby nectar; kathe name of
Ka; itithus; vara-dvaythe two syllables.
I do not know how much nectar the two syllables 'K-a' have produced. When the
holy name of Ka is chanted, it appears to dance within the mouth. We then desire
many, many mouths. When that name enters the holes of the ears, we desire many
millions of ears. And when the holy name dances in the courtyard of the heart, it
conquers the activities of the mind, and therefore all the senses become inert.
(Rpa Gosvm)


313
'dvaite' bhadrbhadra-jna, saba-'manodharma'
'ei bhla, ei manda',-ei saba 'bhrama'
dvaitein the material world; bhadra-abhadra-jnaunderstanding of good and
bad; sabaall; mana-dharmaspeculative mental creations; ei bhlathis is good;
ei mandathis is bad; eithis; sabaall; bhramamistake.
In the material world, conceptions of good and bad are all mental speculations.
Therefore, saying, "This is good, and this is bad," is all a mistake.

yha, bhgavata pada vaiavera sthne
yhajust go; bhgavata padaread rmad-Bhgavatam; vaiavera sthnefrom a
self-realized Vaiava.
If you want to understand rmad-Bhgavatam, you must approach a self-realized
Vaiava and hear from him.
(Svarpa Dmodara instructs a poet from Bengal)

mahprabhura bhakta-gaera vairgya pradhna
yh dekhi' prta hana gaura-bhagavn
mahprabhuraof r Caitanya Mahprabhu; bhakta-gaeraof the devotees;
vairgyarenunciation; pradhnathe basic principle; yh-dekhi'seing which;
prta hanabecomes satisfied; gaura-bhagavnr Caitanya Mahprabhu, the
Supreme Personality of Godhead.
Renunciation is the basic principle sustaining the lives of r Caitanya Mahprabhu's
devotees. Seeing this renunciation, r Caitanya Mahprabhu, the Supreme

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Personality of Godhead, is extremely satisfied.

vairg ha yeb kare parpek
krya-siddhi nahe, ka karena upek
vairg-habeing in the renounced order; yebanyone who; karedoes;
parpekdependence on others; krya-siddhi nahehe does not become
successful; kaLord Ka; karena upekneglects.
A vairg [a person in the renounced order] should not depend on others. If he does
so, he will be unsuccessful, and he will be neglected by Ka.
(r Caitanya Mahprabhu instructs Raghuntha dsa Gosvm)

vairgra ktya-sad nma-sakrtana
ka-patra-phala-mle udara-bharaa
vairgraof a person in the renounced order; ktyaduty; sadalways; nama-
sakrtanachanting the holy name of the Lord; kavegetables; patraleaves;
phalafruit; mleby roots; udara-bharaafilling the belly.
The duty of a person in the renounced order is to chant the Hare Ka mantra
always. He should satisfy his belly with whatever vegetables, leaves, fruits and roots
are available.

315
jihvra llase yei iti-uti dhya
inodara-paryaa ka nhi pya
jihvraof the tongue; llasebecause of greed; yeianyone who; iti-utihere and
there; dhyagoes; inagenitals; udarabelly; paryaadevoted to; ka
Lord Ka; nhi pyadoes not get.
One who is subservient to the tongue and who thus goes here and there, devoted to
the genitals and the belly, cannot attain Ka.

grmya-kath na unibe, grmya-vrt n kahibe
bhla n khibe ra bhla n paribe
grmya-kathordinary talks of common men; n-unibenever hear; grmya-
vrtordinary news; n kahibedo not speak; bhlawell; na khibedo not eat;
raand; bhlanicely; n paribedo not dress.
Do not talk like people in general or hear what they say. You should not eat very
palatable food, nor should you dress very nicely.

amn mnada ha ka-nma sad la'be
vraje rdh-ka sev mnase karibe
amnnot expecting any respect; mna-daoffering respect to others; ha
becoming; ka-nmathe holy name of the Lord; sadalways; la'beyou should

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chant; vrajein Vndvana; rdh-ka-sevservice to Rdh and Ka;
mnasewithin the mind; karibeyou should do.
Do not expect honor, but offer all respect to others. Always chant the holy name of
Lord Ka, and within your mind render service to Rdh and Ka in Vndvana.

kali-klera dharma-ka-nma-sakrtana
ka-akti vin nahe tra pravartana
kali-kleraof this age of Kali; dharmathe duty; ka-nma-sakrtana
chanting of the holy name of Lord Ka; ka-akti vinwithout being
empowered by Lord Ka; naheis not; traof that; pravartanapropagation.
The fundamental religious system in the age of Kali is the chanting of the holy name
of Ka. Unless empowered by Ka, one cannot propagate the sakrtana
movement.
(Vallabha Bhaa to r Caitanya Mahprabhu)

premera svabhva-yh premera sambandha
sei mne,-'ke mora nhi prema-gandha'
premera sva-bhvathe nature of love of Godhead; yhwhere; premera
sambandhaa relationship of love of Godhead; sei mnehe recognizes; ke
unto Lord Ka; moramy; nhithere is not; prema-gandhaeven a scent of
love of Godhead.
Wherever there is a relationship of love of Godhead, its natural symptom is that the
devotee does not think himself a devotee. Instead, he always thinks that he has not

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even a drop of love for Ka.
(r Caitanya Mahprabhu comments on the third verse of the ikaka)
Govindam Prayers from r Brahma-sahit
Govindam Prayers from r Brahma-sahit
Brahma-sahit Text 5.1
vara parama ka
sac-cid-nanda vigraha
andir dir govinda
sarva-kraa-kraam
varathe controller; paramasupreme; kaLord Ka; satcomprising
eternal existence; citabsolute knowledge; nandaand absolute bliss; vigraha
whose form; andiwithout beginning; dithe origin; govindaLord
Govinda; sarva-kraa-kraamthe cause of all causes.
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.
cintmai-prakara-sadmasu kalpa-vka-
lakvteu surabhr abhiplayantam
lakm-sahasra-ata-sambhrama-sevyamna
govindam di-purua tam aha bhajmi
cintmaitouchstone; prakaragroups made of; sadmasuin abodes; kalpa-
vkaof desire trees; lakaby millions; avteusurrounded; surabhsurabhi
cows; abhiplayantamtending; lakmof goddesses of fortune; sahasraof
thousands; ataby hundreds; sambhramawith great respect; sevya-mnam
being served; govindamGovinda; di-puruamthe original person; tamHim;

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ahamI; bhajmiworship.
I worship Govinda, the primeval Lord, the first progenitor who is tending the cows,
yielding all desire, in abodes built with spiritual gems, surrounded by millions of
purpose trees, always served with great reverence and affection by hundreds of
thousands of lakms or gops.

veu kvaantam aravinda-dalyatka
barhvatasam asitmbuda-sundargam
kandarpa-koi-kaminya-viea-obha
veumthe flute; kvaantamplaying; aravinda-dala(like) lotus petals; yata
blooming; akamwhose eyes; barhaa peacock's feather; avatasamwhose
ornament on the head; asita-ambuda(tinged with the hue of) blue clouds;
sundarabeautiful; agamwhose figure; kandarpaof Cupids; koimillions;
kamanyacharming; vieaunique; obhamwhose loveliness; govindam
Govinda; di-puruamthe original person; tamHim; ahamI; bhajmi
worship.
I worship Govinda, the primeval Lord, who is adept in playing on His flute, with
blooming eyes like lotus petals, with head decked with peacock's feather, with the
figure of beauty tinged with the hue of blue clouds, and His unique loveliness
charming millions of Cupids.

lola-candraka-lasad-vanamlya-va-
ratngada praaya-keli-kal-vilsam
yma tri-bhaga-lalita niyata-praka
lolaswinging; candrakawith a moon locket; lasatbeautified; vana-mlyaa
garland of flowers; vaflute, ratna-agadamadorned with jeweled ornaments;
praayaof love; keli-kalin pastimes; vilsamwho always revels; ymam

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ymasundara; tri-bhagabending in three places; lalitamgraceful; niyata
eternally; prakammanifest; govindamGovinda; di-puruamthe original
person; tamHim; ahamI; bhajmiworship.
I worship Govinda, the primeval Lord, round whose neck is swinging a garland of
flowers beautified with the moon-locket, and whose two hands are adorned with the
flute and jeweled ornaments, who always revels in pastimes of love, whose graceful
threefold-bending form of ymasundara is eternally manifest.

agni yasya sakalendriya-vtti-manti
payanti pnti kalayanti cira jaganti
nanda-cinmaya-sad-ujjvala-vigrahasya
agnithe limbs; yasyaof whom; sakala-indriyaof all the organs; vtti-manti
possessing the functions; payantisee; pntimaintain; kalayantimanifest;
cirameternally; jagantithe universes; nandabliss; cittruth; mayafull of;
satsubstantiality; ujjvalafull of dazzling splendor; vigrahasyawhose form;
govindamGovinda; di-puruamthe original person; tamHim; ahamI;
bhajmiworship.
I worship Govinda, the primeval Lord, whose transcendental form is full of bliss,
truth, substantiality and is thus full of the most dazzling splendor. Each of the limbs of
that transcendental figure possesses in Himself the full-fledged functions of all the
organs, and eternally sees, maintains and manifests the infinite universes, both
spiritual and mundane.

advaitam acyutam andim ananta-rpam
dya pura-purua nava-yauvana ca
vedeu durlabham adurlabham tma-bhaktau
advaitamwithout a second; acyutamwithout decay; andimwithout a

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beginning; ananta-rpamwhose form is endless, or who possesses unlimited forms;
dyamthe beginning; pura-puruamthe most ancient person; nava-
yauvanama blooming youth; caalso; vedeuthrough the Vedas; durlabham
inaccessible; adurlabhamnot difficult to obtain; tma-bhaktauthrough pure
devotion of the soul; govindamGovinda; di-puruamthe original person; tam
Him; ahamI; bhajmiworship.
I worship Govinda, the primeval Lord, who is inaccessible to the Vedas, but
obtainable by pure unalloyed devotion of the soul, who is without a second, who is not
subject to decay, is without a beginning, whose form is endless, who is the beginning,
and the eternal purua; yet He is a person possessing the beauty of a blooming youth.

panths tu koi-ata-vatsara-sampragamyo
vyor athpi manaso muni-pugavnm
so 'py asti yat-prapada-smny avicintya-tattve
panththe path; tubut; koi-atathousands of millions; vatsaraof years;
sampragamayaextending over; vyoof wind; atha apior; manasaof the
mind; muni-pugavnmof the foremost jns; sathat (path); apionly;
astiis; yatof whom; prapadaof the toe; smnito the tip; avicintya-tattve
beyond material conception; govindamGovinda; di-puruamthe original
I worship Govinda, the primeval Lord, only the tip of the toe of whose lotus feet is
approached by the yogs who aspire after the transcendental and betake themselves to
pryma by drilling the respiration; or by the jns who try to find out the
nondifferentiated Brahman by the process of elimination of the mundane, extending
over thousands of millions of years.

eko 'py asau racayitu jagad-aa-koi
yac-chaktir asti jagad-aa-cay yad anta

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antara-stha-paramu-cayntara-stha
ekaone; apialthough; asauHe; racayitumto create; jagat-aaof
universes; koimmillions; yatwhose; aktipotency; astithere is; jagat-aa-
cayall the universes; yat-antawithin whom; aa-antara-sthawhich are
scattered throughout the universe; parama-au-cayathe atoms; antara-stham
situated within; govindamGovinda; di-puruamthe original person; tamHim;
He is an undifferentiated entity as there is no distinction between potency and the
possessor thereof. In His work of creation of millions of worlds, His potency remains
inseparable. All the universes exist in Him and He is present in His fullness in every
one of the atoms that are scattered throughout the universe, at one and the same time.
Such is the primeval Lord whom I adore.

yad-bhva-bhvita-dhiyo manujs tathaiva
samprpya rpa-mahimsana-yna-bh
sktair yam eva nigama-prathitai stuvanti
yatfor whom; bhvawith devotion; bhvitaare imbued; dhiyawhose hearts;
manujmen; tatha evasimilarly; samprpyahaving gained; rpabeauty;
mahimagreatness; sanathrones; ynaconveyances; bhand ornaments;
sktaiby Vedic hymns; yamwhom; evacertainly; nigamaby the Vedas;
prathitaitold; stuvantioffer praise; govindamGovinda; di-puruamthe
original person; tamHim; ahamI; bhajmiworship.
I adore the same Govinda, the primeval Lord, in whose praise men, who are imbued
with devotion, sing the mantra-sktas told by the Vedas, by gaining their appropriate
beauty, greatness, thrones, conveyances and ornaments.

nanda-cinmaya-rasa-pratibhvitbhis

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tbhir ya eva nija-rpataya kalbhi
goloka eva nivasaty akhiltma-bhto
nandabliss; citand knowledge; mayaconsisting of; rasamellows; prati
every second; bhvitbhiwho are engrossed with; tbhiwith those; yawho;
evacertainly; nija-rpataywith His own form; kalbhiwho are parts of
portions of His pleasure potency; golokein Goloka Vndvana; evacertainly;
nivasatiresides; akhila-tmaas the soul of all; bhtawho exists; govindam
worship.
I worship Govinda, the primeval Lord, residing in His own realm, Goloka, with
Rdh, resembling His own spiritual figure, the embodiment of the ecstatic potency
possessed of the sixty-four artistic activities, in the company of Her confidantes
[sakhs], embodiments of the extensions of Her bodily form, permeated and vitalized
by His ever-blissful spiritual rasa.

premjana-cchurita-bhakti-vilocanena
santa sadaiva hdayeu vilokayanti
y ymasundaram acintya-gua-svarpa
premaof love; ajanawith the salve; churitatinged; bhaktiof devotion;
vilocanenawith the eye; santathe pure devotees; sadalways; evaindeed;
hdayeuin their hearts; vilokayantisee; ymwhom; ymadark blue;
sundarambeautiful; acintyainconceivable; guawith attributes; svarpam
whose nature is endowed; govindamGovinda; di-puruamthe original person;
tamHim; ahamI; bhajmiworship.
I worship Govinda, the primeval Lord, who is ymasundara, Ka Himself, with
inconceivable innumerable attributes, whom the pure devotees see in their heart of
hearts with the eye of devotion tinged with the salve of love.


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rmdi-mrtiu kal-niyamena tihan
nnvatram akarod bhuvaneu kintu
ka svaya samabhavat parama pumn yo
rma-dithe incarnation of Lord Rma, etc.; mrtiuindifferent forms; kal-
niyamenaby the order of plenary portions; tihanexisting; nnvarious;
avatramincarnations; akarotexecuted; bhuvaneuwithin the worlds; kintu
but; kaLord Ka; svayampersonally; samabhavatappeared; parama
the supreme; pumnperson; yawho; govindamGovinda; di-puruamthe
original person; tamHim; ahamI; bhajmiworship.
I worship Govinda, the primeval Lord, who manifested Himself personally as Ka
and the different avatras in the world in the forms of Rma, Nsiha, Vmana, etc.,
as His subjective portions.

yasya prabh prabhavato jagad-aa-koi
koiv aea-vasudhdi vibhti-bhinnam
tad brahma nikalam anantam aea-bhta
yasyaof whom; prabhthe effulgence; prabhavataof one who excels in power;
jagat-aaof universes; koi-koiuin millions and millions; aeaunlimited;
vasudh-diwith planets and other manifestations; vibhtiwith opulences;
bhinnambecoming variegated; tatthat; brahmaBrahman; nikalamwithout
parts; anantamunlimited; aea-bhtambeing complete; govindamGovinda;
di-puruamthe original person; tamHim; ahamI; bhajmiworship.
I worship Govinda, the primeval Lord, whose effulgence is the source of the
nondifferentiated Brahman mentioned in the Upaniads, being differentiated from the
infinity of glories of the mundane universe appears as the indivisible, infinite,
limitless, truth.


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my hi yasya jagad-aa-atni ste
traiguya-tad-viaya-veda-vityamn
sattvvalambi-para-sattva viuddha-sattva
mythe external potency; hiindeed; yasyaof whom; jagat-aaof
universes; atnihundreds; stebrings forth; trai-guyaembodying the
threefold mundane qualities; tatof that; viayathe subject matter; vedathe
Vedic knowledge; vityamndiffusing; sattva-avalambithe support of all
existence; para-sattvamthe ultimate entity; viuddha-sattvamthe absolute
substantive principle; govindamGovinda; di-puruamthe original person;
I worship Govinda, the primeval Lord, who is the absolute substantive principle being
the ultimate entity in the form of the support of all existence whose external potency
embodies the threefold mundane qualities, viz., sattva, rajas and tamas and diffuses
the Vedic knowledge regarding the mundane world.

nanda-cinmaya-rastmatay manasu
ya prin pratiphalan smaratm upetya
llyitena bhuvanni jayaty ajasra
nandablissful; cit-mayacognitive; rasaof rasa; tmataydue to being the
entity; manasuin the minds; yaHe who; prinmof living entities;
pratiphalanbeing reflected; smaratm upetyarecollecting; llyitenaby
pastimes; bhuvannithe mundane world; jayatitriumphantly dominates;
ajasramever; govindamGovinda; di-puruamthe original person; tamHim;
I worship Govinda, the primeval Lord, whose glory ever triumphantly dominates the
mundane world by the activity of His own pastimes, being reflected in the mind of
recollecting souls as the transcendental entity of ever-blissful cognitive rasa.


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goloka-nmni nija-dhmni tale ca tasya
dev-mahea-hari-dhmasu teu teu
te te prabhva-nicay vihit ca yena
goloka-nmniin the planet known as Goloka Vndvana; nija-dhmnithe
personal abode of the Supreme Personality of Godhead; talein the part
underneath; caalso; tasyaof that; devof the goddess Durg; maheaof Lord
iva; hariof Nryaa; dhmasuin the planets; teu teuin each of them; te
tethose respective; prabhva-nicayopulences; vihitestablished; caalso;
yenaby whom; govindamGovinda; di-puruamthe original person; tam
Him; ahamI; bhajmiworship.
Lowest of all is located Dev-dhma [mundane world], next above it is Mahea-dma
[abode of Mahea]; above Mahea-dhma is placed Hari-dhma [abode of Hari] and
above them all is located Ka's own realm named Goloka. I adore the primeval Lord
Govinda, who has allotted their respective authorities to the rulers of those graded
realms.
(See also Caitanya-caritmta Madhya 21.49)

si-sthiti-pralaya-sdhana-aktir ek
chyeva yasya bhuvanni bibharti durg
icchnurpam api yasya ca ceate s
sicreation; sthitipreservation; pralayaand destruction; sdhanathe
agency; aktipotency; ekone; chythe shadow; ivalike; yasyaof whom;
bhuvannithe mundane world; bibhartimaintains; durgDurg; icchthe
will; anurpamin accordance with; apicertainly; yasyaof whom; caand;
ceateconducts herself; sshe; govindamGovinda; di-puruamthe original
The external potency My, who is of the nature of the shadow of the cit potency, is
worshiped by all people as Durg, the creating, preserving and destroying agency of

326
this mundane world. I adore the primeval Lord Govinda in accordance with whose
will Durg conducts herself.

kra yath dadhi vikra-viea-yogt
sajyate na hi tata pthag asti heto
ya ambhutm api tath samupaiti kryd
krammilk; yathas; dadhiyogurt; vikra-vieaof a special transformation;
yogtby the application; sajayateis transformed into; nanot; hiindeed;
tatafrom the milk; pthakseparated; astiis; hetowhich is the cause; ya
who; ambhutmthe nature of the Lord iva; apialso; taththus; samupaiti
accepts; krytfor the matter of some particular business; govindamGovinda;
di-puruamthe original person; tamHim; ahamI; bhajmiworship.
Just as milk is transformed into curd by the action of acids, but yet the effect curd is
neither same as, nor different from, its cause, viz., milk, so I adore the primeval Lord
Govinda of whom the state of ambhu is a transformation for the performance of the
work of destruction.

dprcir eva hi dantaram abhyupetya
dpyate vivta-hetu-samna-dharm
yas tdg eva hi ca viutay vibhti
dpa-arcithe flame of a lamp; evaas; hicertainly; da-antaramanother
lamp; abhyupetyaexpanding; dpyateilluminates; vivta-hetuwith its expanded
cause; samna-dharmequally powerful; yawho; tdksimilarly; evaindeed;
hicertainly; caalso; viutayby His expansion as Lord Viu; vibhti

327
illuminates; govindamGovinda; di-puruamthe original person; tamHim;
The light of one candle being communicated to other candles, although it burns
separately in them, is the same in its quality. I adore the primeval Lord Govinda who
exhibits Himself equally in the same mobile manner in His various manifestations.

ya krarava-jale bhajati sma yoga-
nidrm ananta-jagad-aa-sa-roma-kpa
dhra-aktim avalambya par sva-mrti
yaHe who; kraa-aravaof the Causal Ocean; jalein the water; bhajati
enjoys; smaindeed; yoga-nidrmcreative sleep; anantaunlimited; jagat-aa
universes; sawith; roma-kpathe pores of His hair; dhra-aktimthe all-
accommodating potency; avalambyaassuming; parmgreat; sva-mrtimown
subjective form; govindamGovinda; di-puruamthe original person; tamHim;
I adore the primeval Lord Govinda who assuming His own great subjective form, who
bears the name of ea, replete with the all-accommodating potency, and reposing in
the Causal Ocean with the infinity of the world in the pores of His hair, enjoys
creative sleep [yoga-nidr].

yasyaika-nivasita-klam athvalambya
jvanti loma-vilaj jagad-aa-nth
viur mahn sa iha yasya kal-vieo
yasyawhose; ekaone; nivasitaof breath; klamtime; athathus;
avalambyataking shelter of; jvantilive; loma-vila-jgrown from the hair
holes; jagat-aa-nththe masters of the universes (the Brahms); viu
mahnthe Supreme Lord Mah-Viu; sathat; ihahere; yasyawhose; kal-

328
vieaparticular plenary portion or expansion; govindamGovinda; di-
puruamthe original person; tamHim; ahamI; bhajmiworship.
Brahm and other lords of the mundane worlds, appearing from the pores of hair of
Mah-Viu, remain alive as long as the duration of one exhalation of the latter
[Mah-Viu]. I adore the primeval Lord Govinda of whose subjective personality
Mah-Viu is the portion of portion.

bhsvn yathma-akaleu nijeu teja
svya kiyat prakaayaty api tadvad atra
brahm ya ea jagad-aa-vidhna-kart
bhsvnthe illuminating sun; yathas; ama-akaleuin various types of
precious stones; nijeuhis own; tejabrilliance; svyamhis own; kiyatto some
extent; prakaayatimanifests; apialso; tadvatsimilarly; atrahere; brahm
Lord Brahm; yawho; eahe; jagat-aa-vidhna-kartthe chief of the
universe; govindamGovinda; di-puruamthe original person; tamHim;
I adore the primeval Lord Govinda from whom the separated subjective portion
Brahm receives his power for the regulation of the mundane world, just as the sun
manifests some portion of his own light in all the effulgent gems that bear the names
of sryaknta, etc.

yat-pda-pallava-yuga vinidhya kumbha-
dvandve prama-samaye sa gadhirja
vighnn vihantum alam asya jagat-trayasya

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yatwhose; pda-pallavalotus feet; yugamtwo; vinidhyahaving held;
kumbha-dvandveupon the pair of tumuli; prama-samayeat the time of offering
obeisances; sahe; gaa-adirjaGaea; vighnnobstacles; vihantumto
destroy; alamcapable; asyaof these; jagat-trayasyathree worlds; govindam
worship.
I adore the primeval Lord Govinda, whose lotus feet are always held by Gaea upon
the pair of tumuli protruding from his elephant head in order to obtain power for his
function of destroying all the obstacles on the path of progress of the three worlds.

agnir mah gaganam ambu marud dia ca
klas tathtma-manasti jagat-trayi
yasmd bhavanti vibhavanti vianti ya ca
agnifire; mahearth; gaganamether; ambuwater; marutair; dia
directions; caalso; klatime; tathas well as; tmasoul; manasand mind;
itithus; jagat-trayithe three worlds; yasmtfrom whom; bhavantithey
originate; vibhavantithey exist; viantithey enter; yamwhom; caalso;
govindamGovinda; di-puruamthe original person; tamHim; ahamI;
bhajmiworship.
The three worlds are composed of the nine elements, viz., fire, earth, ether, water,
air, direction, time, soul and mind. I adore the primeval Lord Govinda from whom
they originate, in whom they exist and into whom they enter at the time of the
universal cataclysm.

yac-cakur ea savit sakala-grah
rj samasta-sura-mrtir aea-tej
yasyjay bhramati sambhta-kla-cakro

330
yatof whom; cakuthe eye; eathe; savitsun; sakala-grahmof all
the planets; rjthe king; samasta-suraof all the demigods; mrtithe image;
aea-tejfull of infinite effulgence; yasyaof whom; jayby the order;
bhramatiperforms his journey; sambhtacomplete; kla-cakrathe wheel of
time; govindamGovinda; di-puruamthe original person; tamHim; ahamI;
bhajmiworship.
The sun who is the king of all the planets, full of infinite effulgence, the image of the
good soul, is as the eye of this world. I adore the primeval Lord Govinda, in pursuance
of whose order the sun performs his journey mounting the wheel of time.

dharmo 'tha ppa-nicaya rutayas tapsi
brahmdi-ka-patagvadhaya ca jv
yad-datta-mtra-vibhava-prakaa-prabhv
dharmavirtue; athaalso; ppa-nicayaall vices; rutayathe Vedas;
tapsipenances; brahma-dibeginning from Lord Brahm; ka-pataga
insects; avadhayadown to; caand; jvjvas; yatby whom; datta
conferred; mtraexclusively; vibhavaby the power; prakaamanifested;
prabhvpotencies; govindamGovinda; di-puruamthe original person;
I adore the primeval Lord Govinda, by whose conferred power are maintained the
manifested potencies that are found to exist, of all virtues, all vices, the Vedas, the
penances and all jvas, from Brahm to the meanest insect.

yas tv indragopam athavendram aho sva-karma-
bandhnurpa-phala-bhjanam tanoti
karmi nirdahati kintu ca bhakti-bhj
yaHe who (Govinda); tubut; indra-gopamthe small red insect called

331
indragopa; atha vor even; indramto Indra, king of heaven; ahooh; sva-
karmaof one's own fruitive activities; bandhabondage; anurpaaccording to;
phalaof reactions; bhjanamenjoying or suffering; tanotibestows; karmi
all fruitive activities and their reactions; nirdahatidestroys; kintubut; caalso;
bhakti-bhjmof persons engaged in devotional service; govindamGovinda; di-
I adore the primeval Lord Govinda, who burns up to their roots all fruitive activities
of those who are imbued with devotion and impartially ordains for each the due
enjoyment of the fruits of one's activities, of all those who walk in the path of work,
in accordance with the chain of their previously performed works, no less in the case
of the tiny insect that bears the name of indragopa than in that of Indra, king of the
devas.

ya krodha-kma-sahaja-praaydi-bhti-
vtsalya-moha-guru-gaurava-sevya-bhvai
sacintya tasya sad tanum pur ete
yamupon whom; krodhawrath; kmaamorous passion; sahaja-praaya
natural friendly love; diand so on; bhtifear; vtsalyaparental affection;
mohadelusion; guru-gauravareverence; sevya-bhvaiand with the attitude of
willing service; sacintyameditating; tasyaof that; sadmbefitting; tanum
bodily form; puattained; etethese persons; govindamGovinda; di-
I adore the primeval Lord Govinda, the meditators of whom, by meditating upon Him
under the sway of wrath, amorous passion, natural friendly love, fear, parental
affection, delusion, reverence and willing service, attain to bodily forms befitting the
nature of their contemplation.

riya knt knta parama-purua kalpa-taravo

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drum bhmi cintmai-gaa-may toyam amtam
kath gna nya gamanam apiva priya-sakh
cid-nanda jyotlsvi param api tad svdyam api ca
sa yatra kbdhi sravati surabhbhya ca su-mahn
nimerdhkhyo v vrajati na hi yatrpi samaya
bhaje vetadvpa tam aham iha golokam iti ya
vidantas te santa kiti-virala-cr katipaye
riyaLakms, goddesses of fortune; kntloving consorts; kntathe
enjoyer, lover; parama-puruathe Supreme Personality of Godhead; kalpa-
taravadesire trees; drumall the trees; bhmithe land; cintmai-gaa-
maymade of the transcendental touchstone jewels; toyamthe water; amtam
nectar; kathtalking; gnamsong; nyamdancing; gamanamwalking; api
also; vathe flute; priya-sakhconstant companion; cit-nandam
transcendental bliss; jyotieffulgence; paramthe supreme; apialso; tatthat;
svdyameverywhere perceived; api caalso; sathat; yatrawhere; kra-
abdhiocean of milk; sravatiflows; surabhbhyafrom surabh cows; caand;
su-mahnvery great; nimea-ardhahalf a moment; khyacalled; vor;
vrajatipasses away; nanot; hicertainly; yatrawhere; apieven; samaya
time; bhajeI worship; veta-dvpamvetadvpa; tamthat; ahamI; ihahere;
golokamGoloka; itithus; yamwhich; vidantaknow; tethey; santaself-
realized souls; kitiin this world; viralaseldom; crgoing; katipayefew.
I worship that transcendental seat, known as vetadvpa, where as loving consorts the
Lakms in their unalloyed spiritual essence practice the amorous service of the
Supreme Lord Ka as their only lover; where every tree is a transcendental purpose
tree; where the soil is the purpose gem, all water is nectar, every word is a song, every
gait is a dance, the flute is the favorite attendant, effulgence is full of transcendental
bliss and the supreme spiritual entities are all enjoyable and tasty; where numberless
milk cows always emit transcendental oceans of milk; where there is eternal existence
of transcendental time, who is ever present and without past or future and hence is
not subject to the quality of passing away even for the space of half a moment. That
realm is known as Goloka only to a very few self-realized souls in this world.
Selected Verses From Vednta-stra

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Selected Verses From Vednta-stra
Vednta Stra 1.1.1
o athto brahma-jijs
athanow; atotherefore; brahma-jijsinquire into Brahman.
Now, therefore, one should inquire into Brahman (the Supreme Personality of
Godhead).

Vednta Stra 1.1.2
o janmdy asya yata
janma-adicreation, sustenance and destruction; asyaof the manifested universe;
yatafrom whom.
That Brahman (the Supreme Spirit) is he from whom the creation, sustenance and
destruction of the manifested universe arises.

Vednta Stra 1.1.12
o nanda-mayo 'bhyst
anandamayacomposed of happiness; abhystby nature.
By nature, the Supreme Lord is blissful.
Selected Verses From The Upaniads
Selected Verses From The Upaniads

334
Aitereya Upaniad 1.1.1
sa aikata
saHe (the Supreme Personality of Godhead); aikataglanced.
He (the Supreme Personality of Godhead) glanced over the material creation.

Aitereya Upaniad 1.1.2
sa iml lokn asjata
saHe (the Supreme Personality of Godhead); imnall these; loknworlds;
asjatacreated.
He (the Supreme Personality of Godhead) created this entire material world.

Bhad-rayaka Upaniad 1.4.10
aha brahmsmi
ahamI; brahmsmi(I) am Brahman or spirit.
I (the spirit soul) am Brahman (spirit).

asato m sad gama
tamasi m jyotir gama
mto m amta gama
asatain untruth; mdo not; sattruth or reality; gamago to; tamasiin
the darkness; mdo not; jyotithe light; gamago to; mtain death; m
do not; amtaimmortality; gamago to.
Do not stay in illusion; go to the eternal reality. Do not stay in darkness; go to the
light. Do not keep taking material bodies; become immortal!

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yo v etad akara grgy aviditvsm lokt praiti sa kpaa
Ya etad akara grgi lviditvsm lokt praiti sa brhmaa
yahe who; veither; etadthat; akaramspiritual life; grgiO Gargi
(daughter of Gargcrya); aviditvawithout knowing the solution to the problem of
life; asmtfrom this; loktmaterial world; praitihe quits (like cats and dogs);
sahe is; kpanaa miserly man; yahe who; etadthat; akaramspiritual
life; grgiO Gargi (daughter of Gargcrya); viditvaknowing the solution to the
problem of life; asmtfrom this; loktmaterial world; praitihe quits; sahe
is; brhmaaa brhmaa.
He is a miserly man who does not solve the problems of life as a human and who thus
quits this world like the cats and dogs, without understanding the science of self-
realization. He is a wise brhmaa who leaves this world knowing the solution to life's
problems.

Chndogya Upaniad 3.14.1
sarva khalv ida brahma
sarvameverything; khaluindeed; idamthis; brahmathe Supreme Spirit
(Brahman).
Everything, both matter and spirit, is non-different from the Supreme Personality of
Godhead who is the Supreme Brahman.

tad aikata bahu sym
tadthis; aikataglance; bahumany; becomebecome.
When the Supreme Lord wishes to become many He glances (and produces the
material manifestation).

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cryavn puruo veda
cryathe crya; vnpossesses (follows); puruoa person; vedaknows.
One who follows the disciplic succession of cryas knows things as they are.

opaniad Invocation
o pram ada pram ida
prt pram udacyate
prasya pram dya
pram evvaiyate
othe Complete Whole; pramperfectly complete; adathat; pram
perfectly complete; idamthis phenomenal world; prtfrom the all-perfect;
pramcomplete unit; udacyateis produced; prasyaof the Complete Whole;
pramcompletely, all; dyahaving been taken away; pramthe complete
balance; evaeven; avaiyateis remaining.
The Personality of Godhead is perfect and complete, and because He is completely
perfect, all emanations from Him, such as this phenomenal world, are perfectly
equipped as complete wholes. Whatever is produced of the Complete Whole is also
complete in itself. Because He is the Complete Whole, even though so many complete
units emanate from Him, He remains the complete balance.

opaniad Mantra 1
vsyam ida sarva
yat kica jagaty jagat
tena tyaktena bhujth
m gdha kasya svid dhanam
aby the Lord; vsyamcontrolled; idamthis; sarvamall; yat kica

337
whatever; jagatymwithin the universe; jagatall that is animate or inanimate;
tenaby Him; tyaktenaset-apart quota; bhujthyou should accept; mdo
not; gdhaendeavor to gain; kasya svitof anyone else; dhanamthe wealth.
Everything animate or inanimate that is within the universe is controlled and owned
by the Lord. One should therefore accept only those things necessary for himself,
which are set aside as his quota, and one should not accept other things, knowing well
to whom they belong.

opaniad Mantra 2
kurvann eveha karmi
jijviec chata sam
eva tvayi nnyatheto 'sti
na karma lipyate nare
kurvandoing continuously; evathus; ihaduring this span of life; karmi
work; jijvietone should desire to live; atamone hundred; samyears;
evamso living; tvayiunto you; nano; anyathalternative; itafrom this
path; astithere is; nanot; karmawork; lipyatecan be bound; nareunto a
man.
One may aspire to live for hundreds of years if he continuously goes on working in
that way, for that sort of work will not bind him to the law of karma. There is no
alternative to this way for man.

opaniad Mantra 3
asury nma te lok
andhena tamasvt
ts te pretybhigacchanti
ye ke ctma-hano jan
asurymeant for the asuras; nmafamous by the name; tethose; lok
planets; andhenaby ignorance; tamasby darkness; avtcovered; tnthose
planets; tethey; pretyaafter death; abhigacchantienter into; yeanyone; ke
everyone; caand; tma-hanathe killers of the soul; janpersons.

338
The killer of the soul, whoever he may be, must enter into the planets known as the
worlds of the faithless, full of darkness and ignorance.

opaniad Mantra 4
anejad eka manaso javyo
nainad dev pnuvan prvam arat
tad-dhvato 'nyn atyeti tihat
tasminn apo mtariv dadhti
anejatfixed; ekamone; manasathan the mind; javyamore swift; nanot;
enatthis Supreme Lord; devthe demigods like Indra, etc.; pnuvancan
approach; prvamin front; aratmoving quickly; tatHe; dhvatathose who
are running; anynothers; atyetisurpasses; tihatremaining in one place;
tasminin Him; aparain; mtarivthe gods who control the wind and rain;
dadhtisupply.
Although fixed in His abode, the Personality of Godhead is swifter than the mind and
can overcome all others running. The powerful demigods cannot approach Him.
Although in one place, He controls those who supply the air and rain. He surpasses
all in excellence.

opaniad Mantra 5
tad ejati tan naijati
tad dre tad v antike
tad antar asya sarvasya
tad u sarvasysya bhyata
tatthis Supreme Lord; ejatiwalks; tatHe; nanot; ejatiwalks; tatHe;
drefar away; tatHe; ualso; antikevery near; tatHe; antawithin;
asyaof this; sarvasyaof all; tatHe; ualso; sarvasyaof all; asyaof this;
bhyataexternal to.
The Supreme Lord walks and does not walk. He is far away, but He is very near as
well. He is within everything, and yet He is outside of everything.

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opaniad Mantra 6
yas tu sarvi bhtny
tmany evnupayati
sarva-bhteu ctmna
tato na vijugupsate
yahe who; tubut; sarviall; bhtniliving entities; tmaniin relation to
the Supreme Lord; evaonly; anupayatiobserves in a systematic way; sarva-
bhteuin every living being; caand; tmnamthe Supersoul; tata
thereafter; nanot; vijugupsatehates anyone.
He who systematically sees everything in relation to the Supreme Lord, who sees all
living entities as His parts and parcels, and who sees the Supreme Lord within
everything never hates anything nor any being.

opaniad Mantra 7
yasmin sarvi bhtny
tmaivbhd vijnata
tatra ko moha ka oka
ekatvam anupayata
yasminin the situation; sarviall; bhtniliving entities; tmthe cit-kaa,
or spiritual spark; evaonly; abhtexist as; vijnataof one who knows; tatra
therein; kawhat; mohaillusion; kawhat; okaanxiety; ekatvam
oneness in quality; anupayataof one who sees through authority, or one who sees
constantly like that.
One who always sees all living entities as spiritual sparks, in quality one with the
Lord, becomes a true knower of things. What, then, can be illusion or anxiety for
him?

opaniad Mantra 8
sa paryagc chukram akyam avraam
asnvira uddham appa-viddham

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kavir man paribh svayambhr
ythtathyato 'rthn vyadadhc chvatbhya sambhya
sathat person; paryagtmust know in fact; ukramthe omnipotent;
akyamunembodied; avraamwithout reproach; asnviramwithout veins;
uddhamantiseptic; appa-viddhamprophylactic; kaviomniscient; man
philosopher; paribhthe greatest of all; svayambhself-sufficient;
ythtathyatajust in pursuance of; arthndesirables; vyadadhtawards;
vatbhyaimmemorial; sambhyatime.
Such a person must factually know the greatest of all, the Personality of Godhead,
who is unembodied, omniscient, beyond reproach, without veins, pure and
uncontaminated, the self-sufficient philosopher who has been fulfilling everyone's
desire since time immemorial.

opaniad Mantra 9
andha tama pravianti
ye 'vidym upsate
tato bhya iva te tamo
ya u vidyy rat
andhamgross ignorance; tamadarkness; praviantienter into; yethose who;
avidymnescience; upsateworship; tatathan that; bhyastill more; iva
like; tethey; tamadarkness; yethose who; ualso; vidyymin the culture
of knowledge; ratengaged.
Those who engage in the culture of nescient activities shall enter into the darkest
region of ignorance. Worse still are those engaged in the culture of so-called
knowledge.

opaniad Mantra 10
anyad evhur vidyay
anyad hur avidyay
iti uruma dhr
ye nas tad vicacakire

341
anyatdifferent; evacertainly; ahusaid; vidyayby culture of knowledge;
anyatdifferent; husaid; avidyayby culture of nescience; itithus;
urumaI heard; dhrmfrom the sober; yewho; nato us; tatthat;
vicacakireexplained.
The wise have explained that one result is derived from the culture of knowledge and
that a different result is obtained from the culture of nescience.

opaniad Mantra 11
vidy cvidy ca yas
tad vedobhaya saha
avidyay mtyu trtv
vidyaymtam anute
vidymknowledge in fact; caand; avidymnescience; caand; yaa person
who; tatthat; vedaknows; ubhayamboth; sahasimultaneously; avidyayby
culture of nescience; mtyumrepeated death; trtvtranscending; vidyayby
culture of knowledge; amtamdeathlessness; anuteenjoys.
Only one who can learn the process of nescience and that of transcendental
knowledge side by side can transcend the influence of repeated birth and death and
enjoy the full blessings of immortality.

opaniad Mantra 12
andha tama pravianti
ye 'sambhtim upsate
tato bhya iva te tamo
ya u sambhty rat
andhamignorance; tamadarkness; praviantienter into; yethose who;
asambhtimdemigods; upsateworship; tatathan that; bhyastill more;
ivalike that; tethose; tamadarkness; yewho; ualso; sambhtymin the
Absolute; ratengaged.
Those who are engaged in the worship of demigods enter into the darkest region of

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ignorance, and still more so do the worshipers of the impersonal Absolute.

opaniad Mantra 13
anyad evhu sambhavd
anyad hur asambhavt
iti uruma dhr
ye nas tad vicacakire
anyatdifferent; evacertainly; huit is said; sambhavtby worshiping the
Supreme Lord, the cause of all causes; anyatdifferent; huit is said;
asambhavtby worshiping what is not the Supreme; itithus; urumaI heard it;
dhrmfrom the undisturbed authorities; yewho; naunto us; tatabout
that subject matter; vicacakireperfectly explained.
It is said that one result is obtained by worshiping the supreme cause of all causes and
that another result is obtained by worshiping what is not supreme. All this is heard
from the undisturbed authorities, who clearly explained it.

opaniad Mantra 14
sambhti ca vina ca
yas tad vedobhaya saha
vinena mtyu trtv
sambhtymtam anute
sambhtimthe eternal Personality of Godhead, His transcendental name, form,
pastimes, qualities and paraphernalia, the variegatedness of His abode, etc.; caand;
vinamthe temporary material manifestation of demigods, men, animals, etc.,
with their false names, fame, etc.; caalso; yaone who; tatthat; vedaknows;
ubhayamboth; sahaalong with; vinenawith everything liable to be
vanquished; mtyumdeath; trtvsurpassing; sambhtyin the eternal kingdom
of God; amtamdeathlessness; anuteenjoys.
One should know perfectly the personality of Godhead r Ka and His
transcendental name, form, qualities and pastimes, as well as the temporary material
creation with its temporary demigods, men and animals. When one knows these, he

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surpasses death and the ephemeral cosmic manifestation with it, and in the eternal
kingdom of God he enjoys his eternal life of bliss and knowledge.

opaniad Mantra 15
hiramayena ptrea
satyasypihita mukham
tat tva pann apvu
satya-dharmya daye
hiramayenaby a golden effulgence; ptreaby a dazzling covering; satyasyaof
the Supreme Truth; apihitamcovered; mukhamthe face; tatthat covering;
tvamYourself; panO sustainer; apvukindly remove; satyapure;
dharmyaunto the devotee; dayefor exhibiting.
O my Lord, sustainer of all that lives, Your real face is covered by Your dazzling
effulgence. Kindly remove that covering and exhibit Yourself to Your pure devotee.

opaniad Mantra 16
pann ekare yama srya prjpatya
vyha ramn samha tejo
yat te rpa kalya-tama
tat te paymi yo 'sv asau purua so 'ham asmi
panO maintainer; eka-ethe primeval philosopher; yamathe regulating
principle; sryathe destination of the sris (great devotees); prjpatyathe well-
wisher of the prajpatis (progenitors of mankind); vyhakindly remove; ramn
the rays; samhakindly withdraw; tejaeffulgence; yatso that; teYour;
rpamform; kalya-tamammost auspicious; tatthat; teYour; paymiI
may see; yaone who is; asaulike the sun; asauthat; puruaPersonality of
Godhead; samyself; ahamI; asmiam.
O my Lord, O primeval philosopher, maintainer of the universe, O regulating
principle, destination of the pure devotees, well-wisher of the progenitors of mankind,
please remove the effulgence of Your transcendental rays so that I can see Your form
of bliss. You are the eternal Supreme Personality of Godhead, like unto the sun, as am

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I.

opaniad Mantra 17
vyur anilam amtam
atheda bhasmnta arram
o krato smara kta smara
krato smara kta smara
vyuair of life; anilamtotal reservoir of air; amtamindestructible; atha
now; idamthis; bhasmntamafter being turned to ashes; arrambody; oO
Lord; kratoO enjoyer of all sacrifices; smaraplease remember; ktamall that
has been done by me; smaraplease remember; kratoO supreme beneficiary;
smaraplease remember; ktamall that I have done for You; smaraplease
remember.
Let this temporary body be burnt to ashes, and let the air of life be merged with the
totality of air. Now, O my Lord, please remember all my sacrifices, and because You
are the ultimate beneficiary, please remember all that I have done for You.

opaniad Mantra 18
agne naya supath rye asmn
vivni deva vayunni vidvn
yuyodhy asmaj juhuram eno
bhyih te nama-ukti vidhema
agneO my Lord, as powerful as fire; nayakindly lead; supathby the right
path; ryefor reaching You; asmnus; vivniall; devaO my Lord;
vayunniactions; vidvnthe knower; yuyodhikindly remove; asmatfrom us;
juhuramall hindrances on the path; enaall vices; bhyihmmost
numerous; teunto You; nama-uktimwords of obeisance; vidhemaI do.
O my Lord, as powerful as fire, O omnipotent one, now I offer You all obeisances,
falling on the ground at Your feet. O my Lord, please lead me on the right path to
reach You, and since You know all that I have done in the past, please free me from
the reactions to my past sins so that there will be no hindrance to my progress.

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Kali-Santarana Upaniad 5-6
hare ka hare ka
ka ka hare hare
hare rma hare rma
rma rma hare hare
iti oaaka nmn
kali-kalmaa nana
nta parataropaya
sarva vedeu dyate
itithis; oaakamsixteen; nmnmof the holy names; kaliage of Kali;
kalmaasins (dirt); nanamdestroying (counteracting); nanot; atathen;
paratarabetter; upayamethod; sarvaall; vedeuin the Vedas; dyateit is
found.
The sixteen words of the Hare Ka mantra are especially meant for counteracting
the sins of the age of Kali. To save oneself from the contamination of this age there is
no alternative but to chant the Hare Ka mantra. After searching through all the
Vedic literatures one cannot find a method of religion for this age so sublime as the
chanting of Hare Ka.
(Lord Brahm instructs Nrada)

Kaha Upaniad 1.2.20
anor anyn mahato mahyn
tmsya jantor nihito guhym
anoh-anynthe smallest of the small; mahata-mahynthe greatest of the great;
tmsyaof the self; jantaof the embodied being; nihitasituated; guhym
in the heart.
Both the Supersoul and the atomic soul are situated in the same heart of the living

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being.

Kaha Upaniad 1.2.23
nyam tm pravacanena labhyo
na medhay na bahun rutena
yam evaia vute tena labhyas
tasyaia tm vivute tan svm
nyammundane knowledge; tmknowledge of the self; pravacanenaby
discussing; labhyacomprehensible; nanot; medhayby mental power; na
not; bahunmuch; rutenaby hearing; yamfor such a person; evaindeed;
eathis knowledge; vuteis concealed; tenaby Him; labhya
comprehensible; tasyaHis; eathis; tmthe science of the self; vivuteHe
reveals; tanmHis own form; svmby His own will.
The Supreme Lord is not attained by expert explanations, by vast intelligence, nor
even by much hearing. He is attained only by one who He Himself chooses. To such a
person He manifests His own form.
(also the Muaka Upaniad 3.2.3)

Kaha Upaniad 1.3.14
uttiha jgrata
prpya varn nibodhat
kurasya dhr niit duratyay
durga pathas tat kavayo vadanti
uttihaget up; jgrataawake; prpyahaving obtained; varnthe advantages
(of a human body); nibodhatjust understand; kurasyaof a razor; dhrthe
edge; niitregulations; duratyayvery difficult; durgamvery difficult to
traverse; pathapath; tatthat; kavayalearned scholars; vadantithey say.
Please wake up and try to understand the boon that you now have in this human form
of life. The path of spiritual realization is very difficult; it is sharp like a razor's edge.

347
That is the opinion of learned transcendental scholars.

Kaha Upaniad 2.2.13
nityo nityn cetana cetannm
eko bahn yo vidadhti kmn
nityathe singular eternal; nitynmof the plural eternals; cetanathe
singular conscious being; cetannmof the plural conscious beings; ekathat
one; bahnmof the many; yaHe who; vidadhatisupplies; kmnall desired
necessities of life.
The Supreme Lord is eternal and the living beings are eternal. The Supreme Lord is
cognizant and the living beings are cognizant. The difference is that the Supreme Lord
is supplying all the necessities of life for the many other living entities.

Muaka Upaniad 1.2.12
tad vijnrtha sa gurum evbhigacchet
samit-pi rotriya brahma-niham
tat-vijna-rthamto learn that transcendental subject matter; saone; gurum
a spiritual master; evacertainly; bhigaccetmust approach; samit-pnicarrying
firewood in his hand; rotriyamexpert in understanding the Vedic conclusion;
brahma-nihamconstantly engaged in the service of the Supreme Personality of
Godhead.
To learn the transcendental subject matter, one must approach a spiritual master. In
doing so, he should carry fuel to burn in sacrifice. The symptom of such a spiritual
master is that he is expert in understanding the Vedic conclusion and therefore he
constantly engages in the service of the Supreme Personality of Godhead.

Muaka Upaniad 1.3
yasmin vijte sarvam evam vijta bhavati

348
yasminto him; vijteby knowing; sarvamevery-thing; evamcertainly;
vijtumto know; bhavatibecomes.
If one can understand the Supreme Personality of Godhead, the controller of all
controllers, one can understand everything else.

Muaka Upaniad 3.1.1
dv supar sayuj sakhy
samna vka pariasvajte
tayor anya pippala svdv atty
ananann anyo 'bhickati
dvtwo; suparbirds; sayujtogether; sakhyfriends;sa-mnamalong
with love; vkamtree; pariasvajtesitting; tayorboth; anyaone;
pippalamenjoying the fruits; svdvtasting; attyeats; ananannwhile eating;
anyaanother; abhickatiis looking at.
The Lord and the living entity are compared to two birds sitting in a tree. While the
illusioned living entity eats the fruits of the material world, the Lord as Supersoul and
best friend witnesses these activities.

vetvatara Upaniad 3.19
api-pdo javano graht
payaty acaku sa oty akara
sa vetti vedya na ca tasysti vett
tam hur agrya purua mahntam
apiwithout material hands; pdoor feet; javanamoving quickly; graht
He accepts; payatiHe sees; acakuwithout material eyes; saHe (the
Supreme Person); otihears; akarawithout material ears; saHe (the
Supreme Person); vettiknows; vedyamthe Vedas; nanot; caand;tasyaof
Him; astithere is; vettknower; tamHim; hurit is said; agryamthe best of
all; puruamperson; mahntamthe greatest.
The Supreme Lord has no material hands and feet but accepts whatever is offered to

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Him and moves very quickly. The Supreme Person has no material ears and eyes but
sees and hears everything. He is the knower of everything, and He is all that is to be
known. It is said that He is the best and the greatest of all persons.

blgra-ata-bhgasya
atadh kalpitasya ca
bhgo jva sa vijeya
iti cha par ruti
bla-agrathe tip of a hair; ata-bhgasyaof one hundredth; ata-dhinto one
hundred parts; kalpitasyadivided; caand; bhgaminute portion; jvathe
living entity; sathat; vijeyato be understood; itithus; caand;hahave
said; parchief; rutiVedic mantras.
If we divide the tip of a hair into one hundred parts and then take one part and divide
this into another one hundred parts, that ten-thousandth part is the dimension of the
living entity. This is the verdict of the chief Vedic mantras.
(quoted in Caitanya-caritmta Madhya 19.140.
See also Bhagavad-gt 2.17 purport for slightly different version)
kegra-ata-bhgasya
ata sdtmaka
jva skma-svarpo 'ya
sakhytto hi cit-kaa
kea-agraof the tip of a hair; ata-bhgasyaof one hundredth; ata-aaa
hundredth part; sadaequal to; tmakawhose nature; jvathe living entity;
skmavery fine; sva-rpaidentification; ayamthis; sakhytita
numbering beyond calculation; hicertainly; cit-kaaspiritual particle.
If we divide the tip of a hair into a hundred parts and then take one of these parts and
divide it again into a hundred parts, that very fine division is the size of but one of the
numberless living entities. They are all cit-kaa, particles of spirit, not matter.
(Another version of the previous verse, quoted by
rla Prabhupda in the purport to Bhagavad-gt 2.17)

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na tasya krya karaa ca vidyate
na tat-sama cbhyadika ca dyate
parsya aktir vividhaiva ryate
svabhvik jna-bala-kriy ca
nanot; tasyaof Him; kryamany duty; karaamcause; caand; vidyate
there is; nanor; tatHim; samaequal to; caand; abhyadikasuperior (to
Him); caand; dyateis seen; parasyaof the Supreme; aktipotencies;
vividhavarious; evacertainly; ryateis known; svabhvikHis spiritual
nature of eternity, knowledge, bliss, etc.; jnaknowledge; balapower; kriy
the action; caalso.
The Supreme Lord has nothing to do. Nothing is equal to Him or greater than Him.
He acts in different phases by manifesting His parts and parcels, which are all
simultaneously differently situated by His unlimited, variegated potencies. Each
potency acts quite naturally in sequences, providing Him full knowledge, power and
pastimes.

yasya deve par bhaktir
yath-deve tath gurau
tasyaite kathit hy arth
praksante mahtmana
yasyaof whom; devein the Supreme Lord; parsuperior; bhaktidevotion;
yath-deveas in the Lord; tathin the same way; gurauin the spiritual master;
tasyato him; etethese; kathitas described; hicertainly; arththe
imports; praksanteare revealed; maht-manaof those great souls.
Only unto those great souls who have implicit faith in both the Lord and the spiritual
master are all the imports of Vedic knowledge automatically revealed.

351
Taittirya Upaniad 2.7.1
raso vai sa
rasa(the reservoir of) transcendental mellows; vaiindeed; saHe (the
Supreme Personality of Godhead).
The Supreme Personality of Godhead is the reservoir of transcendental mellows.

bhsmd vta pavate
bhodeti srya
bhsmd agni candra ca
mtyur dhvati pacama
bhsmtout of fear; vtathe wind; pavatehe blows (and purifies); bh
out of intimidation; udetihe distributes heat; sryathe sun; bhsmtout of
fear; agnifire (is burning); candrathe moon (is shining); caand; mtu
death; dhvatihe is chasing; pacamathe five life airs (i.e. the life-span of the
living entities).
"It is out of fear of the Supreme Brahman that the wind is blowing, out of fear of
Him that the sun regularly rises and sets, and out of fear of Him that fire acts. It is
only due to fear of Him that death and Indra, the King of heaven, perform their
respective duties."

yato v imni bhtni jyante
yatafrom where; vindeed; imniall these; bhtniliving entities;
jyanteare produced.
The Supreme Absolute Truth is that from which everything is born.
Selected Verses From Caitanya Bhgavata

352
Selected Verses From Caitanya Bhgavata
Caitanya Bhgavata 1.1
jnu-lambita-bhujau kanakva-dtau
sakrtanaika-pitarau kamalya-tkau
vivambharau dvijavarau yuga-dharma-plau
vande jagat priyakarau karu-avatrau
jnu-lambita-bhujauthose two personalities whose long arms extend to Their
knees; kanaka-eva-dtauexuding a resplendent golden hue; sakrtanaika-
pitarauthe fathers (progenitors, initiators) of the sakrtan movement; kamalya-
tkauexquisite drawn-out eyes like lotus petals; vivambaraumaintainer,
sustainer of the cosmic creation; dvijavaraubest of the brhmaas, teachers
imparting love of Godhead; yuga-dharma-plauprotectors (propagators) of the
yuga dharma, ka nma sakrtan; vandeI offer my obeisances; jagat-
priyakarauthe benefactors of the entire universe, bringing unlimited good fortune;
karua-avatrauthe most munificent incarnations of Godhead.
I worship Their Lordships r Caitanya Mahprabhu and Nitynanda Prabhu, whose
long arms extend down to Their knees, whose beautiful complexions are radiant
yellow like molten gold and whose elongated eyes are like red lotuses. They are the
topmost brhmaas, the guardians of religious principles for this age, the most
munificent benefactors of all living entities, and the most compassionate incarnations
of Godhead. They initiated the congregational chanting of the names of Lord Ka.

Caitanya Bhgavata
pthivte che yata nagardi-grma
sarvatra pracra haibe mora nma
[CB Antya-khaa 4.126]
pthivteon the earth; cheare; yataas many; nagara-adi grmacities and
villages; sarvatraeverywhere; pracra haibewill be preached; moraMy; nma
Holy Name.

353
In as many towns and villages as there are on the surface of the earth, My holy name
will be preached.

Caitanya Bhgavata
r-ka-caitanya rdh-ka nahe anya
r-ka caitanyar Ka Caitanya Mahprabhu; radha-kathe combined
form of Rdh and Ka; nahe anyanone other.
Lord Caitanya Mahprabhu is none other than the combined form of r r Rdh
and Ka.
Selected Verses From the Works of the Six Gosvms and Others
Selected Verses From the Works
Of the Six Gosvms and Others
Bhakti-rasmta-sindhu 1.1.2
sarvopdhi-vinirmukta
tat-paratvena nirmalam
hkea hkea-
sevana bhaktir ucyate
sarva-updi-vinirmuktamfree from all kinds of material designations, or free from
all desires except the desire to render service to the Supreme Personality of
Godhead; tat-paratvenaby the sole purpose of serving the Supreme Personality of
Godhead; nirmalamuncontaminated by the effects of speculative philosophical
research or fruitive activity; hkeaby purified senses freed from all designations;
hkeaof the master of the senses; sevanamthe service to satisfy the senses;
bhaktidevotional service; ucyateis called.
Bhakti, or devotional service, means engaging all our senses in the service of the Lord,
the Supreme Personality of Godhead, the master of all the senses. When the spirit

354
soul renders service unto the Supreme, there are two side effects. One is freed from
all material designations, and, simply by being employed in the service of the Lord,
one's senses are purified.
(quoted in Caitanya-caritmta Madhya 19.170)

anybhilit-nya
jna-karmdy-anvtam
nuklyena knu-
lanam bhaktir uttam
anya-abhilit-nyamwithout desires other than those for the service of Lord
Ka, or without material desires (such as those for meateating, illicit sex, gambling
and addiction to intoxicants); jnaby the knowledge of the philosophy of the
monist Myvds; karmaby fruitive activities; adiby artificially practicing
detachment, by the mechanical practice of yoga, by studying the Skhya
philosophy and so on; anvtamuncovered; nuklyenafavorable; ka-nu-
lanamcultivation of service in relationship to Ka; bhakti-uttamfirst-class
devotional service.
When first-class devotional service develops, one must be devoid of all material
desires, knowledge obtained by monistic philosophy, and fruitive action. The devotee
must constantly serve Ka favorably, as Ka desires.

dau gurv-rayam sad-dharma-pcch
sdhu-mrganugamanam
(As quoted by rla Prabhupda)

355
dauin the beginning; gurv-rayamtake shelter of a bona fide spiritual master;
sad-dharmareligious principles; pcchone must inquire; sdhusaintly persons;
mrganugamanamone must follow the path of.
In the beginning one should accept the shelter of a bona fide spiritual master and
inquire submissively about religious principles. He should then desire to follow in the
footsteps of the great devotees of the Lord.

yena tena prakrea
mana ke niveayet
sarve vidhi-niedh syur
etayor eva kikar
yenaby which; tenaby that; prakreaby a means; manathe mind; ke
in Ka; niveayetone should fix; sarveall; vidhi-niedharules and
prohibitions mentioned in the scripture or given by the spiritual master; syu
should be; etayoof this principle; evacertainly; kikarthe servants.
One should fix his mind on Ka by any means. All the rules and prohibitions
mentioned in the stras should be the servants of this principle.

smer bhag-traya-paricit sci-vistra-di
va-nyastdhara-kialaym ujjval candrakea
govindkhy hari-tanum ita ke-trthopakahe
m prekihs tava yadi sakhe bandhu-sage 'sti raga
smermsmiling; bhag-traya-paricitmbent in three places, namely the neck,
waist and knees; sci-vistra-dimwith a broad sideways glance; vaon the
flute; nyastaplaced; adharalips; kialaymnewly blossomed; ujjvalmvery
bright; candrakeaby the moonshine; govinda-khymnamed Lord Govinda;
hari-tanumthe transcendental body of the Lord; itahere; ke-trtha-
upakaheon the bank of the Yamun in the neighborhood of the Kegha; m
do not; prekihglance over; tavayour; yadiif sakheO dear friend;

356
bandhu-sageto worldly friends; astithere is; ragaattachment.
"My dear friend, if you are indeed attached to your worldly friends, do not look at the
smiling face of Lord Govinda as He stands on the bank of the Yamun at Kegha.
Casting sidelong glances, He places His flute to His lips, which seem like newly
blossomed twigs. His transcendental body, bending in three places, appears very bright
in the moonlight."
(quoted in Caitanya-caritmta di 5.224)

ruti-smti-purdi-
pacaratra-vidhi vin
aikntik harer bhaktir
utptyaiva kalpate
rutithe original Vedic literatures; smtiliteratures in pursuance to the original
Vedic knowledge; pura-dithe Purs, etc.; pacaratrathe Nrada
Pacartra; vidhimthe regulative principles; vinwithout; aikntik
undiverted; hareof the Supreme Personality of Godhead; bhaktidevotional
service; utptyaan unnecessary disturbance; ivaindeed; kalpatebecomes.
Devotional service to the Lord that ignores the authorized Vedic literatures like the
Upaniads, Puras, Nrada-Pacartra, etc., is simply an unnecessary disturbance in
society.

h yasya harer dsye
karma manas gir
nikhilsv apy avasthsu
jvan-mukta sa ucyate
hthe activity; yasyaof whom; hareof Hari, Ka, the Lord; dsyein
service; karmaby the actions (of the body); manasby the mind; girand by

357
the words; nikhilsuin all; apiindeed; avasthsuin all conditions of material
existence; jvan-muktaliberated even within material existence; sasuch;
ucyateis so called.
One who engages in the transcendental service of the Lord in body, mind and word is
to be considered liberated in all conditions of material existence.

ata r-ka-nmdi
na bhaved grhyam indriyai
sevonmukhe hi jihvdau
svayam eva sphuraty ada
atatherefore (because Ka's name, form, qualities and pastimes are all on the
absolute platform); r-ka-nma-diLord Ka's name, form, qualities, pastimes
and so on; nanot; bhavetcan be; grhyamperceived; indriyaiby the blunt
material senses; seva-unmukheto one engaged in His service (when a person places
himself at the disposal or order of the Supreme Lord, at that time the spiritual
energy, or Hare, gradually reveals the Lord to him); hicertainly; jihv-dau
beginning with the tongue; svayampersonally; evacertainly; sphuratibe
manifest; adathose (Ka's name, form, quality and so on).
Because Ka's form, qualities, pastimes, etc. are all on the absolute platform,
material senses cannot therefore appreciate them. When a conditioned soul is
awakened to Ka consciousness and renders service by using his tongue to chant the
Lord's Holy name and taste the remnants of the Lord's food, the tongue is purified
and one gradually comes to understand who Ka really is.
(originally from Padma Pura, quoted in Caitanya-caritmta Madhya 17.136)

Bhakti-rasmta-sindhu 1.2.255-6
ansaktasya viayn
yathrham upayujata

358
nirbandha ka-sambandhe
yukta vairgyam ucyate
prpacikatay buddhy
hari-sambandhi-vastuna
mumukubhi paritygo
vairgya phalgu kathyate
ansaktasyaof one who is without attachment; viaynto material sense objects;
yath-arhamaccording to suitability; upayujataengaging; nirbandha
without bondage; ka-sambandhein relationship with Ka; yuktamproper;
vairgyamrenunciation; ucyateis called; prpacikatayas material; buddhy
with the understanding; hari-sambandhi-vastunaof things which are related to
the Supreme Personality of Godhead, Hari; mumukubhiby those who desire
liberation; paritygathe renunciation; vairgyam phalguinferior renunciation;
kathyateis termed.
When one is not attached to anything but at the same time accepts anything in
relation to Ka, one is rightly situated above possessiveness. On the other hand, one
who rejects everything without knowledge of its relationship to Ka is not as
complete in his renunciation.

r-vio ravae parkid abhavad vaiysaki krtane
prahlda smarae tad-aghri-bhajane lakm pthu pjane
akrras tv abhivandane kapi-patir dsye 'tha sakhye 'rjuna
sarvasvtma-nivedane balir abht kptir e par
r-vioof Lord r Visnu; ravaein hearing; parkitKing Parkit, known
also as Viurta, or one who is protected by Lord Viu; abhavatwas;
vaiysakiukadeva Gosvm; krtanein reciting rmad-Bhgavatam;
prahldaMahrja Prahlda; smaraein remembering; tat-aghriof Lord
Viu's lotus feet; bhajanein serving; lakmthe goddess of fortune; pthu
Mahrja Pthu; pjanein worshiping the Deity of the Lord; akrraAkrra;
tubut; abhivandanein offering prayers; kapi-patiHanumnj, or Vajrgaj;
dsyein servitude to Lord Rmacandra; athamoreover; sakhyein friendship;
arjunaArjuna; sarvasva-tma-nivedanein fully dedicating oneself; bali

359
Mahrja Bali; abhtwas; ka-ptithe achievement of the lotus feet of Lord
Ka; emof all of them; partranscendental.
Mahrja Parkit attained the highest perfection, shelter at Lord Ka's lotus feet,
simply by hearing about Lord Viu. ukadeva Gosvm attained perfection simply by
reciting rmad-Bhgavatam. Prahlda Mahrja attained perfection by remembering
the Lord. The goddess of fortune attained perfection by massaging the transcendental
legs of Mah-Viu. Mahrja Pthu attained perfection by worshiping the Deity, and
Akrra attained perfection by offering prayers unto the Lord. Vajrgaj [Hanumn]
attained perfection by rendering service to Lord Rmacandra, and Arjuna attained
perfection simply by being Ka's friend. Bali Mahrja attained perfection by
dedicating everything to the lotus feet of Ka.
(Quoted in Caitanya-caritmta Madhya 22.136)

na prem ravadi-bhaktir api v yogo 'thav vaiavo
jna v ubha-karma v kiyad aho saj-jtir apy asti v
hnrthdhika-sdhake tvayi tathpy acchedya-ml sat
he gop-jana-vallabha vyathayate h h mad-aiva mm
nanot; premlove of Godhead; ravaa-diconsisting of chanting, hearing
and so on; bhaktidevotional service; apialso; vor; yogathe power of
mystic yoga; athavor; vaiavabefitting a devotee; jnamknowledge; v
or; ubha-karmapious activities; vor; kiyata little; ahoO my Lord; sat-
jtibirth in a good family; apieven; astithere is; vor; hna-artha-adika-
sdhakewho bestows greater benedictions upon one who is fallen and possesses no
good qualities; tvayiunto You; tathapistill; acchedya-mlwhose root is
uncuttable; satbeing; heO; gop-jana-vallabhamost dear friend of the gops;
vyathayategives pain; h halas; matmy; hope; evacertainly; mmto
me.
O my Lord, I do not have any love for You, nor am I qualified for discharging
devotional service by chanting and hearing. Nor do I possess the mystic power of a
Vaiava, knowledge or pious activities. Nor do I belong to a very high caste family.

360
On the whole, I do not possess anything. Still, O beloved of the gops, because You
bestow Your mercy on the most fallen, I have an unbreakable hope that is constantly
in my heart. That hope is always giving me pain.

Bhakti-rasmta-sindhu 1.4.15-16
dau raddh tata sdhu-
sago 'tha bhajana-kriy
tato 'nartha-nivtti syt
tato nih rucis tata
athsaktis tato bhvas
tata prembhyudacati
sdhaknm aya prema
prdurbhve bhavet krama
dauin the beginning; raddhfirm faith or disinterest in material affairs and
interest in spiritual advancement; tatathereafter; sdhu-sagaassociation
with pure devotees; athathen; bhajana-kriyperformance of devotional service
to Ka (surrendering to the spiritual master and being encouraged by the
association of devotees, so that initiation takes place); tatathereafter; anartha-
nivttithe diminishing of all unwanted habits; sytthere should be; tata
thereafter; nihfirm faith; rucitaste; tatathereafter; athathen; sakti
attachment; tatathen; bhvaemotion or affection; tatathereafter; prema
love of God; abhyudacatiarises; sdhaknmof the devotees practicing Ka
consciousness; ayamthis; premaof love of Godhead; prdurbhvein the
appearance; bhavetis; kramathe chronological order.
In the beginning there must be faith. Then one becomes interested in associating with
pure devotees. Thereafter one is initiated by the spiritual master and executes the
regulative principles under his orders. Thus one is freed from all unwanted habits and
becomes firmly fixed in devotional service. Thereafter, one develops taste and
attachment. This is the way of sdhana-bhakti, the execution of devotional service
according to the regulative principles. Gradually emotions intensify, and finally there

361
is an awakening of love. This is the gradual development of love of Godhead for the
devotee interested in Ka consciousness.
(quoted in Caitanya-caritmta Madhya 23.14-15)

kmdn kati na katidh plit durnides
te jt mayi na karu na trap nopanti
utsjyaitn atha yadu-pate smprata labdha-buddhis
tvm yta araam abhaya m niyukvtma-dsye
kma-dnmof my masters such as lust, anger, greed, illusion and envy; katihow
many; nanot; katidhin how many ways; plitobeyed; durnide
undesirable orders; temof them; jtgenerated; mayiunto me; nanot;
karumercy; nanot; trapshame; nanot; upantidesire to cease;
utsjyagiving up; etnall these; athaherewith; yadu-pateO best of the Yadu
dynasty; smpratamnow; labdha-buddhihaving awakened intelligence; tvm
You; ytaapproached; araamwho are the shelter; abhayamfearless;
mmme; niyukvaplease engage; tma-dsyein Your personal service.
O my Lord, there is no limit to the unwanted orders of lusty desires. Although I have
rendered them so much service, they have not shown any mercy to me. I have not
been ashamed to serve them, nor have I even desired to give them up. O my Lord, O
head of the Yadu dynasty, recently, however, my intelligence has been awakened, and
now I am giving them up. Due to transcendental intelligence, I now refuse to obey the
unwanted orders of these desires, and I now come to You to surrender myself at Your
fearless lotus feet. Kindly engage me in Your personal service and save me.

Bhakti-sandarbha 283
divya jna yato dadyt

362
kuryt ppasya sakayam
tasmd dketi s prokt
deikais tattva-kovidai
divamtranscendental; jnamknowledge; yataby which; dadyatimparts;
karyatfor the matter of; ppasyaof sinful activities; sakayamcomplete
destruction; tasmttherefore; dketiinitiation; she; proktis called;
deikaisknows; tattvarevealed scriptures; kovidaiexpert person.
Dk is the process by which one can awaken his transcendental knowledge and
vanquish all reactions caused by sinful activity. A person expert in the study of the
revealed scriptures knows this process as dk.
(Jva Gosvm quoted in the purport to Madhya 15.108)

Bhakti-sandarbha 298
yath kcanat yti
ksya rasa-vidhnata
tath dk-vidhnena
dvijatva jyate nm
yathas surely as; kcanatmgold; ytiturns; ksyambell-metal; rasa
quicksilver (mercury); vidhnatain the prescribed fashion (i.e. by the alchemical
process); tathin the same way; dk-vidhnenaby the proper process of
initiation; dvijatvama brhmaa; jyatehe becomes; nma person.
By chemical manipulation, bell metal is turned into gold when touched by mercury;
similarly, when a person is properly initiated, he can acquire the qualities of a
brhmaa.
(Jva Gosvm, also Santana Gosvm in Hari-bhakti-vilsa 2.12)

Caitanya-candrodaya-ntaka

363
vairgya-vidy-nija-bhakti-yoga-
ikrtham eka purua pura
r-ka-caitanya-arra-dhr
kpmbudhir yas tam aha prapadye
vairgyadetachment from everything that does not help develop Ka
consciousness; vidyknowledge; nijaown; bhakti-yogadevotional service; ika-
arthamjust to instruct; ekathe single person; puruathe Supreme Person;
puravery old, or eternal; r-ka-caitanyaof Lord r Ka Caitanya
Mahprabhu; arra-dhraccepting the body; kpa-ambudhithe ocean of
transcendental mercy; yawho; tamunto Him; ahamI; prapadyesurrender.
Let me take shelter of the Supreme Personality of Godhead, r Ka, who has
descended in the form of Lord Caitanya Mahprabhu to teach us real knowledge, His
devotional service and detachment from whatever does not foster Ka
consciousness. He has descended because He is an ocean of transcendental mercy. Let
me surrender unto His lotus feet.
(Srvabhauma Bhacrya quoted in Caitanya-caritmta Madhya 6.254)

Caitanya-manjusa
(a commentary on rmad Bhgavatam)
rdhyo bhagavn vrajea-tanayas tad-dhma vndvana
ramy kcid upsan vraja-vadh-vargea y kalpit
rmad-bhgavata pramam amala prem pum-artho mahn
r-caitanya-mahprabhor matam ida tatrdar na para
rdhyoworshipable; bhagavnthe Supreme Lord; vraja a tanayathe son of
Nanda Mahrja; tad-dhmaHis abode; vndvanamVndvaa; ramya
pleasing; kcitwhich; upsanathe process of worship; vraja-vadhthe gops of
Vndvaa; vargeby the group; vaor; kalpitperformed; rmad
bhgavatamrmad Bhgavatam; pramnamthe standard authority; amalam
spotless; prempure love for Ka; pum-arthothe ultimate goal of life; mahn
great; r-caitanya mahprabhoLord r Ka Caitanya Mahprabhu; matam
opinion; idamthis; tatrathat; darregard; naof us; parathe highest.

364
The Supreme Personality of Godhead, the son of Nanda Mahrja, is to be worshiped
along with His transcendental abode, Vndvana. The most pleasing form of worship
for the Lord is that which was performed by the gops of Vndvaa. rmad-
Bhgavatam is the spotless authority on everything, and pure love of God is the
ultimate goal of life for all men. These statements, for which we have the highest
regard, are the opinion of r Caitanya Mahprabhu.

Hari-bhakti-sudhodaya 3.11
uci sad-bhakti-dptgni-dagdha-durjti-kalmaa
vapko 'pi budhai lgyo na vedajo 'pi nstika
ucia brhmaa purified internally and externally; sat-bhaktiof devotional
service without motives; dpta-agniby the blazing fire; dagdhaburnt to ashes;
durjtisuch as birth in a low family; kalmaawhose sinful reactions; va-pka
apieven though born in a family of dog eaters; budhaiby learned scholars;
lgyarecognized; nanot; veda-j apieven though completely conversant
in Vedic knowledge; nstikaan atheist.
A person who has the pure characteristics of a brhmaa due to devotional service,
which is like a blazing fire burning to ashes all the sinful reactions of past lives, is
certainly saved from the consequences of sinful acts, such as taking birth in a lower
family. Even though he may be born in a family of dog-eaters, he is recognized by
learned scholars. However, although a person may be a learned scholar in Vedic
knowledge, he is not recognized if he is an atheist.

bhagavad-bhakti-hnasya
jti stra japas tapa
aprasyeva dehasya
maana loka-rajanam

365
bhagavat-bhakti-hnasyaof a person devoid of devotional service to the Supreme
Personality of Godhead; jtibirth in a high caste; stramknowledge in
revealed scriptures; japapronunciation of mantras; tapaausterities and
penances; aprasyawhich is dead; ivalike; dehasyaof a body; maanam
decoration; lokato the whims of people in general; rajanamsimply pleasing.
For a person devoid of devotional service, birth in a great family or nation, knowledge
of revealed scripture, performance of austerities and penance, and chanting of Vedic
mantras are all like ornaments on a dead body. Such ornaments simply serve the
concocted pleasures of the general populace.

sthnbhil tapasi sthito 'ha
tv prptavn deva-munndra-guhyam
kca vicinvann api divya-ratna
svmin ktrtho 'smi vara na yce
sthna-abhildesiring a very high position in the material world; tapasiin
severe austerities and penances; sthitasituated; ahamI; tvmYou;
prptavnhave obtained; deva-muni-indra-guhyamdifficult to achieve even for
great demigods, saintly persons and kings; kcama piece of glass; vicinvan
searching for; apialthough; divya-ratnama transcendental gem; svminO my
Lord; kta-artha asmiI am fully satisfied; varamany benediction; na yceI do
not ask.
[When he was being benedicted by the Supreme Personality of Godhead, Dhruva
Mahrja said:] "O my Lord, because I was seeking an opulent material position, I
was performing severe types of penance and austerity. Now I have gotten You, who
are very difficult for the great demigods, saintly persons and kings to attain. I was
searching after a piece of glass, but instead I have found a most valuable jewel.
Therefore I am so satisfied that I do not wish to ask any benediction from You."

366

Hari-bhakti-vilsa 10.127
na me 'bhakta catur-ved
mad-bhakta vapaca priya
tasmai deya tato grhya
sa ca pjyo yath hy aham
nanot; meMy; abhaktadevoid of pure devotional service; catuh-veda
scholar in the four Vedas; mat-bhaktaMy devotee; va-pacaeven from a family
of dog-eaters; priyavery dear; tasmaito him (a pure devotee, even though born
in a very low family); deyamshould be given; tatafrom him; grhyamshould
be accepted (remnants of food); sathat person; caalso; pjyaworshipable;
yathas much as; hicertainly; ahamI.
Even though a person is a very learned scholar of the Sanskrit Vedic literatures, he is
not accepted as My devotee unless he is pure in devotional service. Even though a
person is born in a family of dog-eaters, he is very dear to Me if he is a pure devotee
who has no motive to enjoy fruitive activities or mental speculation. Indeed, all
respects should be given to him, and whatever he offers should be accepted. Such
devotees are as worshipable as I am.
(quoted in Caitanya-caritmta Madhya 19.50, 20.58, Antya 16.25)

Hari-bhakti-vilsa
nuklyasya sakalpa
prtiklyasya varjanam
rakiyatti vivso
gopttve varaa tath
tma-nikepa-krpaye
a-vidh aragati
nuklyasyaof anything that assists devotional service to the Lord; sakalpa
acceptance; prtiklyasyaof anything that hinders devotional service; varjanam

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complete rejection; rakiyatiHe will protect; itithus; vivsastrong
conviction; gopttvein being the guardian, like the father or husband, master or
maintainer; varaamacceptance; tathas well as; tma-nikepafull self-
surrender; krpayehumility; a-vidhsixfold; araa-gatiprocess of
surrender.
The six divisions of surrender are the acceptance of those things favorable to
devotional service, the rejection of unfavorable things, the conviction that Ka will
give protection, the acceptance of the Lord as one's guardian or master, full self-
surrender and humility.

Padyval 14
ka-bhakti-rasa-bhvit mati
kryat yadi kuto 'pi labhyate
tatra laulyam api mlyam ekala
janma-koi-suktair na labhyate
ka-bhakti-rasa-bhvitabsorbed in the mellows of executing devotional service
to Ka; matiintelligence; kryatmlet it be purchased; yadiif; kuta api
somewhere; labhyateis available; tatrathere; laulyamgreed; apiindeed;
mlyamprice; ekalamonly; janma-koiof millions of births; suktaiby pious
activities; nanot; labhyateis obtained.
Pure devotional service in Ka consciousness cannot be had even by pious activity
in hundreds and thousands of lives. It can be attained only by paying one price-that is,
intense greed to obtain it. If it is available somewhere, one must purchase it without
delay.

Padyval 74

368
nha vipro na ca nara-patir npi vaiyo na dro
nha var na ca gha-patir no vanastho yatir v
kintu prodyan-nikhila-paramnanda-prnmtbdher
gop-bhartu pada-kamalayor dsa-dsnudsa
nanot; ahamI; vipraa brhmaa; nanot; caalso; nara-patia king or
katriya; nanot; apialso; vaiyabelonging to the mercantile class; nanot;
drabelonging to the worker class; nanot; ahamI; varbelonging to any
caste, or brahmacr (A brahmacr may belong to any caste. Anyone can become a
brahmacr or lead a life of celibacy.); nanot; caalso; gha-patihouseholder;
nonot; vana-sthavnaprastha, one who, after retirement from family life, goes
to the forest to learn how to be detached from family life; yatimendicant or
renunciant; veither; kintubut; prodyanbrilliant; nikhilauniversal; parama-
nandawith transcendental bliss; pracomplete; amta-abdhewho is the
ocean of nectar; gop-bhartuof the Supreme Person, who is the maintainer of the
gops; pada-kamalayoof the two lotus feet; dsaof the servant; dsa-anudsa
the servant of the servant.
I am not a brhmaa, I am not a katriya, I am not a vaiya or a dra. Nor am I a
brahmacr, a householder, a vnaprastha or a sannys. I identify Myself only as the
servant of the servant of the servant of the lotus feet of Lord r Ka, the
maintainer of the gops. He is like an ocean of nectar, and He is the cause of universal
transcendental bliss. He is always existing with brilliance.

Padyval 82
ymam eva para rpa
pur madhu-pur var
vaya kaioraka dhyeyam
dya eva paro rasa
ymamthe form of ymasundara; evacertainly; paramsupreme; rpam
form; purthe place; madhu-purMathur; varbest; vayathe age;
kaiorakamfresh youth; dhyeyamalways to be meditated on; dyathe original
transcendental mellow, or conjugal love; evacertainly; parathe supreme;

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rasamellow.
The form of ymasundara is the supreme form, the city of Mathur is the supreme
abode, Lord Ka's fresh youth should always be meditated upon, and the mellow of
conjugal love is the supreme mellow.

Padyval 126
rutim apare smtim itare bhratam anye bhajantu bhava-bht
aham iha nanda vande yasylinde para brahma
rutimVedic literature; aparesomeone; smtimcorollary to the Vedic
literature; itareothers; bhratamMahbhrata; anyestill others; bhajantulet
them worship; bhava-bhtthose who are afraid of material existence; ahamI;
ihahere; nandamMahrja Nanda; vandeworship; yasyawhose; alindein
the courtyard; param brahmathe Supreme Brahman, Absolute Truth.
Raghupati Updhyya recited: Those who are afraid of material existence worship
Vedic literature. Some worship smti, the corollaries to Vedic literature, and others
worship the Mahbhrata. As far as I am concerned, I worship Mahrja Nanda, the
father of Ka, in whose courtyard the Supreme Personality of Godhead, the
Absolute Truth, is playing.

Prema Vivarta 1
pic pile yena mati-cchanna haya
my-grasta jvera haya se bhva udaya
pica witch or female ghost; pilemeeting; yenaas; matimind; cchanna
covered; hayabecomes; mythe material energy; grastaseized; jverathe
living entity; hayathere is; seof this; bhvaattitude; udayathe development.

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When a living entity is conditioned by material nature, he is exactly like a person
haunted by a ghost.
(Jagadnanda Paita)

Prema Vivarta 2
ka-bahirmukha haiy bhoga-vch kare
nikaa-stha my tre jpaiy dhare
ka-bahirmukhainimical to Ka; haiybecoming; bhogasense gratification;
vcha-karedesires; nikaa-sthastanding nearby; mythe illusory energy of
the Lord; trehim; japaiy-dhareslaps down.
As soon as one becomes inimical to Ka and desires sense gratification, he is
immediately struck down by the illusory energy of the Lord.
(Jagadnanda Paita)

Upademta 1
vco vega manasa krodha-vega
jihv-vegam udaropastha-vegam
etn vegn yo viaheta dhra
sarvm apm pthiv sa iyt
vcaof speech; vegamurge; manasaof the mind; krodhaof anger; vegam
urge; jihvof the tongue; vegamurge; udara-upasthaof the belly and genitals;
vegamurge; etnthese; vegnurges; yawhoever; viahetacan tolerate;
dhrasober; sarvmall; apicertainly; immthis; pthivmworld; sathat
personality; iytcan make disciples.
A sober person who can tolerate the urge to speak, the mind's demands, the actions of
anger and the urges of the tongue, belly and genitals is qualified to make disciples all
over the world.

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(Rpa Gosvm)

Upademta 2
atyhra praysa ca
prajalpo niyamgraha
jana-saga ca laulya ca
abhir bhaktir vinayati
ati-hraovereating or too much collecting; praysaoverendeavoring; ca
and; prajalpaidle talk; niyamarules and regulations; grahatoo much
attachment to (or agrahatoo much neglect of); jana-sagaassociation with
worldly-minded persons; caand; laulyamardent longing or greed; caand;
abhiby these six; bhaktidevotional service; vinayatiis destroyed.
One's devotional service is spoiled when he becomes too entangled in the following six
activities: (1) eating more than necessary or collecting more funds than required; (2)
overendeavoring for mundane things that are very difficult to obtain; (3) talking
unnecessarily about mundane subject matters; (4) practicing the scriptural rules and
regulations only for the sake of following them and not for the sake of spiritual
advancement, or rejecting the rules and regulations of the scriptures and working
independently or whimsically; (5) associating with worldly-minded persons who are
not interested in Ka consciousness; and (6) being greedy for mundane
achievements.
(Rpa Gosvm)

Upademta 3
utshn nicayd dhairyt
tat-tat-karma-pravartant
saga-tygt sato vtte
abhir bhakti prasidhyati

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utshtby enthusiasm; nicaytby confidence; dhairytby patience; tat-tat-
karmavarious activities favorable for devotional service; pravartantby
performing; saga-tygtby giving up the association of nondevotees; sataof
the great previous cryas; vtteby following in the footsteps; abhiby these
six; bhaktidevotional service; prasidhyatiadvances or becomes successful.
There are six principles favorable to the execution of pure devotional service: (1)
being enthusiastic, (2) endeavoring with confidence, (3) being patient, (4) acting
according to regulative principles [such as ravaa krtana vio smaraam-
hearing, chanting and remembering Ka], (5) abandoning the association of
nondevotees, and (6) following in the footsteps of the previous cryas. These six
principles undoubtedly assure the complete success of pure devotional service.
(Rpa Gosvm)

Upademta 4
dadti pratighti
guhyam khyti pcchati
bhukte bhojayate caiva
a-vidha prti-lakaam
dadtigives charity; pratightiaccepts in return; guhyamconfidential topics;
khytiexplains; pcchatienquires; bhukteeats; bhojayatefeeds; caalso;
evacertainly; a-vidhamsix kinds; prtiof love; lakaamsymptoms.
Offering gifts in charity, accepting charitable gifts, revealing one's mind in
confidence, inquiring confidentially, accepting prasda and offering prasda are the six
symptoms of love shared by one devotee and another.
(Rpa Gosvm)

Upademta 5

373
keti yasya giri ta manasdriyeta
dksti cet praatibhi ca bhajantam am
uray bhajana-vijam ananyam anya-
ninddi-nya-hdam psita-saga-labdhy
kathe holy name of Lord Ka; itithus; yasyaof whom; giriin the words
or speech; tamhim; manasby the mind; driyetaone must honor; dk
initiation; astithere is; cetif; praatibhiby obeisances; caalso; bhajantam
engaged in devotional service; amunto the Supreme Personality of Godhead;
urayby practical service; bhajana-vijamone who is advanced in devotional
service; ananyamwithout deviation; anya-nind-diof blasphemy of others, etc.;
nyacompletely devoid; hdamwhose heart; psitadesirable; saga
association; labdhyby gaining.
One should mentally honor the devotee who chants the holy name of Lord Ka, one
should offer humble obeisances to the devotee who has undergone spiritual initiation
[dk] and is engaged in worshiping the Deity, and one should associate with and
faithfully serve that pure devotee who is advanced in undeviated devotional service
and whose heart is completely devoid of the propensity to criticize others.
(Rpa Gosvm)

Upademta 6
dai svabhva-janitair vapua ca doair
na prktatvam iha bhakta janasya payet
gagmbhas na khalu budbuda-phena-pakair
brahma-dravatvam apagacchati nra-dharmai
daiseen by ordinary vision; svabhva-janitaiborn of one's own nature;
vapuaof the body; caand; doaiby the faults; nanot; prktatvamthe
state of being material; ihain this world; bhakta janasyaof a pure devotee;
payetone should see; gag-ambhasmof the Ganges waters; nanot; khalu
certainly; budbuda-phena-pakaiby bubbles, foam and mud; brahma-dravatvam
the transcendental nature; apagacchatiis spoiled; nra-dharmaithe
characteristics of water.

374
Being situated in his original Ka conscious position, a pure devotee does not
identify with the body. Such a devotee should not be seen from a materialistic point of
view. Indeed, one should overlook a devotee's having a body born in a low family, a
body with a bad complexion, a deformed body, or a diseased or infirm body. According
to ordinary vision, such imperfections may seem prominent in the body of a pure
devotee, but despite such seeming defects, the body of a pure devotee cannot be
polluted. It is exactly like the waters of the Ganges, which sometimes during the rainy
season are full of bubbles, foam and mud. The Ganges waters do not become polluted.
Those who are advanced in spiritual understanding will bathe in the Ganges without
considering the condition of the water.
(Rpa Gosvm)

Upademta 7
syt ka-nma-caritdi-sitpy avidy-
pittopatapta-rasanasya na rocik nu
kintv dard anudina khalu saiva ju
svdv kramd bhavati tad-gada-mla-hantr
sytis; kaof Lord Ka; nmathe holy name; carita-dicharacter,
pastimes and so forth; sitsugar candy; apialthough; avidyof ignorance;
pittaby the bile; upataptaafflicted; rasanasyaof the tongue; nanot; rocik
palatable; nuoh, how wonderful it is; kintubut; dartcarefully; anudinam
every day, or twenty-four hours daily; khalunaturally; sthat (sugar candy of the
holy name); evacertainly; jutaken or chanted; svdvrelishable; kramt
gradually; bhavatibecomes; tat-gadaof that disease; mlaof the root; hantr
the destroyer.
The holy name, character, pastimes and activities of Ka are all transcendentally
sweet like sugar candy. Although the tongue of one afflicted by the jaundice of avidy
[ignorance] cannot taste anything sweet, it is wonderful that simply by carefully
chanting these sweet names every day, a natural relish awakens within his tongue,
and his disease is gradually destroyed at the root.
(Rpa Gosvm)

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Upademta 8
tan-nma-rpa-caritdi-sukrtannu-
smtyo kramea rasan-manas niyojya
tihan vraje tad-anurgi jannugm
kla nayed akhilam ity upadea-sram
tatof Lord Ka; nmathe holy name; rpaform; carita-dicharacter,
pastimes and so on; su-krtanain discussing or chanting nicely; anusmtyoand
in remembering; krameagradually; rasanthe tongue; manasand one's mind;
niyojyaengaging; tihanresiding; vrajein Vraja; tatto Lord Ka; anurgi
attached; janapersons; anugmfollowing; klamtime; nayetshould utilize;
akhilamfull; itithus; upadeaof advice or instruction; sramthe essence.
The essence of all advice is that one should utilize one's full time-twenty-four hours a
day-in nicely chanting and remembering the Lord's divine name, transcendental form,
qualities and eternal pastimes, thereby gradually engaging one's tongue and mind. In
this way one should reside in Vraja [Goloka Vndvana dhma] and serve Ka
under the guidance of devotees. One should follow in the footsteps of the Lord's
beloved devotees, who are deeply attached to His devotional service.
(Rpa Gosvm)

Upademta 9
vaikuhj janito var madhu-pur tatrpi rsotsavd
vndrayam udra-pi-ramat tatrpi govardhana
rdh-kuam ihpi gokula-pate premmtplvant
kuryd asya virjato giri-tae sev vivek na ka
vaikuhtthan Vaikuha, the spiritual world; janitabecause of birth; var
better; madhu-purthe transcendental city known as Mathur; tatra apisuperior
to that; rsa-utsavtbecause of the performance of the rsa-ll; vnd-arayam
the forest of Vndvana; udra-piof Lord Ka; ramatbecause of various

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kinds of loving pastimes; tatra apisuperior to that; govardhanaGovardhana
Hill; rdh-kuama place called Rdh-kua; iha apisuperior to this; gokula-
pateof Ka, the master of Gokula; prema-amtawith the nectar of divine
love; plvantbecause of being overflooded; kurytwould do; asyaof this
(Rdh-kua); virjatasituated; giri-taeat the foot of Govardhana Hill;
sevmservice; vivekwho is intelligent; nanot; kawho.
The holy place known as Mathur is spiritually superior to Vaikuha, the
transcendental world, because the Lord appeared there. Superior to Mathur-Pur is
the transcendental forest of Vndvana because of Ka's rsa-ll pastimes. And
superior to the forest of Vndvana is Govardhana Hill, for it was raised by the divine
hand of r Ka and was the site of His various loving pastimes. And, above all, the
superexcellent r Rdh-kua stands supreme, for it is overflooded with the
ambrosial nectarean prema of the Lord of Gokula, r Ka. Where, then, is that
intelligent person who is unwilling to serve this divine Rdh-kua, which is
situated at the foot of Govardhana Hill?
(Rpa Gosvm)

Upademta 10
karmibhya parito hare priyatay vyakti yayur jninas
tebhyo jna-vimukta-bhakti-param premaika-nihs tata
tebhyas t pau-pla-pakaja-das tbhyo 'pi s rdhik
preh tadvad iya tadya-saras t nrayet ka kt
karmibhyathan all fruitive workers; paritain all respects; hareby the
Supreme Personality of Godhead; priyataybecause of being favored; vyaktim
yayuit is said in the stra; jninathose advanced in knowledge; tebhya
superior to them; jna-vimuktaliberated by knowledge; bhakti-paramthose
engaged in devotional service; prema-eka-nihthose who have attained pure
love of God; tatasuperior to them; tebhyabetter than them; tthey; pau-
pla-pakaja-dathe gops who are always dependent on Ka, the cowherd boy;
tbhyaabove all of them; apicertainly; sShe; rdhikrmat Rdhik;
prehvery dear; tadvatsimilarly; iyamthis; tadya-sarasHer lake, r
Rdh-kua; tmRdh-kua; nanot; rayetwould take shelter of; ka

377
who; ktmost fortunate.
In the stra it is said that of all types of fruitive workers, he who is advanced in
knowledge of the higher values of life is favored by the Supreme Lord Hari. Out of
many such people who are advanced in knowledge [jns], one who is practically
liberated by virtue of his knowledge may take to devotional service. He is superior to
the others. However, one who has actually attained prema, pure love of Ka, is
superior to him. The gops are exalted above all the advanced devotees because they
are always totally dependent upon r Ka, the transcendental cowherd boy. Among
the gops, rmat Rdhr is the most dear to Ka. Her kua [lake] is as
profoundly dear to Lord Ka as this most beloved of the gops. Who, then, will not
reside at Rdh-kua and, in a spiritual body surcharged with ecstatic devotional
feelings [aprktabhva], render loving service to the divine couple r r Rdh-
Govinda, who perform Their aaklya-ll, Their eternal eightfold daily pastimes.
Indeed, those who execute devotional service on the banks of Rdh-kua are the
most fortunate people in the universe.
(Rpa Gosvm)

Upademta 11
kasyoccai praaya-vasati preyasbhyo 'pi rdh
kua csy munibhir abhitas tdg eva vyadhyi
yat prehair apy alam asulabha ki punar bhakti-bhj
tat premeda sakd api sara sntur vikaroti
kasyaof Lord r Ka; uccaivery highly; praaya-vasatiobject of love;
preyasbhyaout of the many lovable gops; apicertainly; rdhrmat
Rdhr; kuamlake; caalso; asyof Her; munibhiby great sages;
abhitain all respects; tdk evasimilarly; vyadhyiis described; yatwhich;
prehaiby the most advanced devotees; apieven; alamenough; asulabham
difficult to obtain; kimwhat; punaagain; bhakti-bhjmfor persons engaged
in devotional service; tatthat; premalove of Godhead; idamthis; saktonce;
apieven; saralake; sntuof one who has bathed; vikarotiarouses.
Of the many objects of favored delight and of all the lovable damsels of Vrajabhmi,

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rmat Rdhr is certainly the most treasured object of Ka's love. And, in
every respect, Her divine kua is described by great sages as similarly dear to Him.
Undoubtedly Rdh-kua is very rarely attained even by the great devotees;
therefore it is even more difficult for ordinary devotees to attain. If one simply bathes
once within those holy waters, one's pure love of Ka is fully aroused.
(Rpa Gosvm)
Selected Verses From the Puras
Selected Verses From the Puras

di Pura
ye me bhakta-jan prtha
na me bhakt ca te jan
mad-bhaktn ca ye bhakts
te me bhakta-tam mat
yethose who; meMy; bhakta-jandevotees; prthaO Prtha; nanot;
meMy; bhaktdevotees; caand; tethose; janpersons; mat-bhaktnm
of My devotees; cacertainly; yethose who; bhaktdevotees; tesuch persons;
meMy; bhakta-tammost advanced devotees; matthat is My opinion.
Lord Ka told Arjuna, "Those who are My direct devotees are actually not My
devotees, but those who are the devotees of My servant are factually My devotees."

Brahma Vaivarta Pura
(Ka-janma-khaa 185.180)
avamedha gavlambha

379
sannysa pala-paitkam
devarea sutotpatti
kalau paca vivarjayet
ava-medhama sacrifice offering a horse; gava-lambhama sacrifice of cows;
sannysamthe renounced order of life; pala-paitkaman offering of oblations of
flesh to the forefathers; devareaby a husband's brother; suta-utpattimbegetting
children; kalauin the age of Kali; pacafive; vivarjayetone must give up.
In this age of Kali, five acts are forbidden: the offering of a horse or a cow in sacrifice,
the acceptance of the order of sannysa, the offerings of oblations of flesh to the
forefathers, and a man's begetting children in his brother's wife.

Brahma Vaivarta Pura
ati catura caiva
laks t jva-jtiu
bhramadbhi purusai prpya
mnuya janma-paryayt
tad apy abhalat jta
tem tmbhimninm
varkm anritya
govinda-caraa-dvayam
atimeighty; caturafour; caivacertainly; lakms100,000 (i.e. 8,400,000);
tthey; jvathe living entities; jtiuin the various species; bhramadbhiby
wandering; purusaiby the enjoyers; prpyamobtained; manuyamthe human
form of life; janmabirth; paryaytgradual sequence of evolution; tadthat
(human form of life); apihowever; abhalatmwithout perceiving (and therefore
spoiling the opportunity); jtahaving received a human body; temtheir; tma
abhimninmproud; varkmwretched fools; anarityawithout having
taken shelter; govinda-caraa-dvayamthe two lotus feet of Govinda.
One attains the human form of life after transmigrating through 8,400,000 species by

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the process of gradual evolution. That human life is spoiled for those conceited fools
who do not take shelter of the lotus feet of Govinda.

Bhan-nradiya Pura 3.8.126
harer nma harer nma
harer nmaiva kevalam
kalau nsty eva nsty eva
nsty eva gatir anyath
hare nmathe holy name of the Lord; hare nmathe holy name of the Lord;
hare nmathe holy name of the Lord; evacertainly; kevalamonly; kalauin
this age of Kali; na astithere is none; evacertainly; na astithere is none; eva
certainly; na astithere is none; evacertainly; gatiprogress; anyath
otherwise.
In this age of Kali there is no other means, no other means, no other means for self-
realization than chanting the holy name, chanting the holy name, chanting the holy
name of Lord Hari.
(quoted in Caitanya-caritmta di 7.76, 17.21, Madhya 6.242)

Bhad Viu Pura
nmno hi yvat akti
ppa-nirharae hare
tvat kartu na aknoti
ptaka ptak nara
nmnaone name; hicertainly; yvatias soon as; aktithe energy; ppa
sin; nirharaeremoval; hareof Hari; tvatthen; kartumto commit; na
not; aknotiis able; ptakamsin which causes one to fall down; ptakthe
sinner; naraa man.
Simply by chanting one holy name of Hari, a sinful man can counteract the reactions
to more sins than he is able to commit.

381

Garua Pura
o apavitra pavitro v
sarvvasth gato 'pi v
ya smaret puarkka
sa bhybhyantara uci
oinvocation; apavitraimpure; pavitrapure; vor; sarva-avasthmto all
conditions of life; gatagone; apialthough; vor; yaone who; smaretcan
remember; pundarka-akamLord Ka, who has beautiful lotus eyes; sahe;
bhyaexternally; abhyantaraand internally; uciclean.
Either pure or impure, or having passed through all conditions of material life, if one
can remember the lotus-eyed Ka, he becomes externally and internally clean.

Padma Pura
aprrabdha-phala ppa
ka bja phalonmukham
krameaiva pralyeta
viu-bhakti-rattmanm
aprrabdhathat which has not commenced; phalamresult; ppamsin; kam
stored up; bjamseed; phala-unmukhamwaiting to take effect; krameain due
order; evaindeed; pralyetait will be vanquished; viu-bhakti-rattmanmof
one who takes pleasure in devotional service to Lord Viu.
There are different stages of dormant reactions to sinful activities to be observed in a
sinful life. Sinful reactions may be just waiting to take effect [phalonmukha],
reactions may be still further dormant [ka], or the reactions may be in a seedlike
state [bja]. In any case, all types of sinful reactions are vanquished one after another
if a person engages in the devotional service of Lord Viu.

Padma Pura

382
arcye viau il-dhr guruu nara-matir vaiave jti-buddhir
vior v vaiavn kali-mala-mathane pda-trthe 'mbu-buddhi
r-vior nmni mantre sakala-kalua-he abde-smnya buddhir
viau sarvevaree tad-itara-sama-dhr yasya v nrak sa
arcyethe worshipable; viauDeity of Lord Viu; ila-dhthinking Him to be
mere stone; guruuthe spiritual masters; nara-matithinking them to be mere
men; vaiavea Vaiava devotee of the Lord; jti-buddhithinking him to
belong to a particular caste; vioof Lord Viu; vor; vaiavnmof the
Vaiava devotees; kaliof the Kali-yuga; maladirt; mathanewhich destroys;
pda-trthein the water that washes the lotus feet, caramta or the Ganges;
ambu-buddhithe thought that it is ordinary water; r-vioof r Viu, the
Supreme Personality of Godhead; nmnithe holy Name; mantrethe mantra;
sakala-kalua-hewhich destroys all kinds of impurities; abdeordinary sound
vibration; smnya-buddhithe thought that they are equal; viauLord Viu;
sarva-vara-ethe controller of all other controllers; tat-itara-sama-dhthe
thought that anything else can be equal to Him; yasyaof whom; vor; nraka
resident of hell; sahe is.
That person who considers the Deity of the Supreme Lord to be dead matter made out
of stone, wood or metal; or the spiritual master, who is an eternal associate of the
Supreme Lord, to be an ordinary man who is prone to die or the Vaiava to be
coming from some caste; or the water which washes the feet of the pure devotee or
the Supreme Personality of Godhead, to be ordinary water, although such water has
the potency to destroy all evils of the age of Kali; or to consider the holy name of the
Supreme Lord or mantras dedicated to Him which are able to destroy all sin to be
ordinary sounds; or to consider the Supreme Lord of all, Lord Viu, to be equal with
other demigods, is considered to possess a hellish mentality. A person who thinks in
this way is certainly a resident of hell.

Padma Pura
rdhann sarve
vior rdhana param
tasmt paratara devi
tadyn samarcanam
rdhannmof varieties of worship; sarvemall; vioof Lord Viu;

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rdhanamworship; paramthe most exalted; tasmtand above such worship of
Lord Viu; parataramof greater value; deviO goddess; tadynmof persons
in relationship with Lord Viu; samarcanamrigid and firm worship.
Lord iva told the goddess Durg, "My dear Dev, although the Vedas mention
worship of demigods, the worship of Lord Viu is topmost and is ultimately
recommended. However, above the worship of Lord Viu is the rendering of service
to Vaiavas, who are related to Lord Viu."

Padma Pura
avaiava-mukhodgra
pta hari-kathmtam
ravaa naiva kartavya
sarpocchia yath paya
avaiavaof a nondevotee; mukha-udgramcoming out of the mouth; ptam
the pure; hariof the Supreme Personality of Godhead, Hari; kath-amtamthe
nectarean topics; ravaamhearing; nanot; evacertainly; kartavyamto be
done; sarpaof a snake; ucchiamthe remnants; yathas; payamilk.
One should not hear anything about Ka from a non-Vaiava. Milk touched by the
lips of a serpent has a poisonous effect; similarly, talks about Ka given by a non-
Vaiava are also poisonous.

Padma Pura
dvau bhta-sargau loke 'smin
daiva sura eva ca
viu-bhakta smto daiva
suras tad-viparyaya
dvautwo; bhtaof the living beings; sargaudispositions; lokein the world;
asminin this; daivagodly; surademoniac; evacertainly; caand; viu-

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bhaktaa devotee of Lord Viu; smtaremembered; daivagodly; sura
demoniac; tat-viparyayathe opposite of that.
There are two classes of men in the created world. One consists of the demoniac and
the other of the godly. The devotees of Lord Viu are the godly, whereas those who
are just the opposite are called demons.

Padma Pura
nha tihmi vaikuhe
yogin hdayeu v
tatra tihmi nrada
yatra gyanti mad-bhakt
nanot; ahamI; tihmiremain; vaikuhein Vaikuha; yoginmof the
yogs; hdayeuin the hearts; vor; tatraat the respective places; tihmiI
remain; nradaO Nrada; yatrawhere; gyantithey sing about Me; mat-
bhaktMy devotees.
O Nrada, I am not in Vaikuha nor am I in the hearts of the yogs. I remain where
My devotees glorify My name, form, qualities and transcendental pastimes.

Padma Pura
jalaj nava-laki
sthvar laka-viati
kmayo rudra-sakhyak
paki daa-lakaam
trial-laki paava
catur-laki mnu
jalajaquatics; navanine; lakni100,000; sthvarunmoving entities
such as trees; laka100,000; vimatitwenty; kmayainsects; rudrareptiles;
sakhyaknumbering eleven lakhs (or 1,100,000); pakimof the birds; daa

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ten; lakaam100,000; triatthirty; lakanilakhs (100,000); paavabeasts;
catufour; laksani100,000; mnukinds of human beings.
There are 900,000 species living in the water. There are 2,000,000 nonmoving living
entities [sthvara] such as trees and plants. There are 1,100,000 species of insects and
reptiles, and 1,000,000 species of birds. As far as quadrupeds are concerned, there are
3,000,000 varieties, and there are 400,000 human species.

Padma Pura
nma cintmai kas
caitanya-rasa-vigraha
pra uddho nitya-mukto
'bhinnatvn nma-nmino
nmathe holy name; cintmaitranscendentally blissful giver of all spiritual
benedictions; kanot different from Ka; caitanya-rasa-vigrahathe form
of all transcendental mellows; pracomplete; uddhapure, without material
contamination; nityaeternal; muktaliberated; abhinna-tvtdue to not being
different; nmaof the holy name; nminoand of the person who has the name.
The holy name of Ka is transcendentally blissful. It bestows all spiritual
benedictions, for it is Ka Himself, the reservoir of all pleasure. Ka's name is
complete, and it is the form of all transcendental mellows. It is not a material name
under any condition, and it is no less powerful than Ka Himself. Since Ka's
name is not contaminated by the material qualities, there is no question of its being
involved with my. Ka's name is always liberated and spiritual; it is never
conditioned by the laws of material nature. This is because the name of Ka and
Ka Himself are identical.

Padma Pura
sampradya-vihn ye

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mantrs te niphal mat
sampradya-vihnawithout being connected with a bona fide sampradya, or
disciplic succession; yewhich; mantramantras; tethose; niphalfruitless;
matare considered.
If one is not actually connected with a bona fide disciplic succession, whatever
mantras he chants will not bring the desired result.

Padma Pura
a-karma-nipuo vipro
mantra-tantra-virada
avaiavo gurur na syd
vaiava va-paco guru
a-karmain the six prescribed duties of a brhmaa; nipuaexpert; vipraa
brhmaa; mantrain the matter of hymns and chants; tantraand rules and
regulations; viradavery skilled; avaiavanot a devotee of Ka; gurua
spiritual master; nanot; sytmay become; vaiavaa devotee of Ka; va-
pacaeven though born in a family of dog-eaters; gurumay become a spiritual
master.
Even if a brhmaa is very learned in Vedic scripture and knows the six occupational
duties of a brhmaa, he cannot become a guru or spiritual master unless he is a
devotee of the Supreme Personality of Godhead. However, if one is born in a family
of dog-eaters but is a pure devotee of the Lord, he can become a spiritual master.

Padma Pura
yas tu nryaa deva
brahma-rudrdi-daivatai
samatvenaiva vketa
sa pa bhaved dhruvam
yaany person who; tuhowever; nryaamthe Supreme Personality of
Godhead, the master of such demigods as Brahm and iva; devamthe Lord;

387
brahmLord Brahm; rudraLord iva; diand others; daivataiwith such
demigods; samatvenaon an equal level; evacertainly; vketaobserves; sa
such a person; paatheist, offender; bhavetmust be; dhruvamcertainly.
A person who considers demigods like Brahm and iva to be on an equal level with
Nryaa is to be considered an offender and an atheist.

Padma Pura
ata-nma-stotra of Lord Rmacandra 8
ramante yogino 'nante
satynande cid-tmani
iti rma-padensau
para brahmbhidhyate
ramantetake pleasure; yoginatranscendentalists; anantein the unlimited;
satya-nandereal pleasure; cit-tmaniin spiritual existence; itithus; rma
Rma; padenaby the word; asauHe; paramsupreme; brahmatruth;
abhidhyateis called.
The Supreme Absolute Truth is called Rma because the transcendentalists take
pleasure in the unlimited true pleasure of spiritual existence.

Padma Pura
smartavya satata viur
vismartavyo na jtucit
sarve vidhi-niedh syur
etayor eva kikar
smartavyato be remembered; satatamalways; viuLord Viu;

388
vismartavyato be forgotten; nanot; jtucitat any time; sarveall; vidhi-
niedhrules and prohibitions mentioned in the revealed scripture or given by
the spiritual master; syushould be; etayoof these two principles (always to
remember Ka or Viu and never forget Him); evacertainly; kikarthe
servants.
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.

Padma Pura
nmpardha-yuktn
nmny eva haranty agham
avirnti-prayuktni
tny evrtha-kari ca
nmpardhaoffenses against the holy name; yuktnmbeing attentive to;
nmnithe Names; evacertainly; harantiremove, take away; aghamoffenses;
avirntithey do not cease except by continuing to chant; prayuktnithey
employ; tanithey; evacertainly; arthapurpose; kariperform; caand.
The chanting of Hare Ka is recommended for persons who commit offenses,
because if they continue chanting they will gradually chant offenselessly. Even if in
the beginning one chants the Hare Ka mantra with offenses, one will become free
from such offenses by chanting again and again.

Padma Pura
Uttara Khaa 25.7
myvdam asac-chstra
pracchanna bauddham ucyate
mayaiva vihita devi

389
kalau brhmaa-mrtin
myvdamthe philosophy of Myvda; asat-stramfalse scriptures;
pracchannamcovered; bauddhamBuddhism; ucyateit is said; mayby me;
evaonly; vihitamexecuted; devO goddess of the material world; kalauin the
age of Kali; brhmaa-mrtinhaving the body of a brhmaa.
Lord iva informed the goddess Durg, the superintendent of the material world, "In
the age of Kali, I take the form of a brhmaa and explain the Vedas through false
scriptures in an atheistic way, similar to Buddhist philosophy."

Padma Pura
Uttara Khaa 62.31
svgamai kalpitais tva ca
jann mad-vimukhn kuru
m ca gopaya yena syt
sir eottarottar
sva-gamaiwith your own theses; kalpitaiimagined; tvamyou; caalso;
jannthe people in general; mat-vimukhnaverse to Me and addicted to fruitive
activities and speculative knowledge; kurumake; mmMe, the Supreme
Personality of Godhead; caand; gopayajust cover; yenaby which; sytthere
may be; simaterial advancement; eathis; uttara-uttarmore and more.
Addressing Lord iva, the Supreme Personality of Godhead said, "Please make the
general populace averse to Me by imagining your own interpretation of the Vedas.
Also, cover Me in such a way that people will take more interest in advancing
material civilization just to propagate a population bereft of spiritual knowledge."
(quoted in the Caitanya-caritmta Madhya 6.181)

Padma Pura

390
Brahma Khaa 25.15-18
Ten offenses to the Holy Name
Offense 1
sat nind nmna paramam apardha vitanute
yata khyti yta katham u sahate tad-vigarhm
satmdevotees of the Lord; nindblaspheme; nmnathe holy name;
paramamthe greatest; apardhamoffense; vitanuteis; yata khyti ytam
who are engaged in preaching the glories of the Lord; katham u sahatewill never
tolerate; tad-vigarhmsuch blasphemous activities.
To blaspheme devotees who have dedicated their lives to chanting the holy name of
the Lord. The holy name, who is identical with Ka, will never tolerate such
blasphemous activities.

Offense 2
ivasya r-vior ya iha gua-nmdi-sakala
dhiy bhinna payet sa khalu hari-nmhita-kara
ivasyathe name of Lord iva; r-viorLord Viu; yawho; ihain this
material world; guaqualities; nmaname; di-sakalameverything; dhiy
with the conception; bhinnamdifference; payetmay see; sahe; khalu
indeed; hari-nmthe holy name of the Lord; ahita-karainauspicious
(blasphemous).
To consider the names of Lord iva or Lord Brahm to be on an equal level with the
holy name of Lord Viu.

Offense 3
guror avaj
gurothe spiritual master; avaja material conception of;

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To disobey the orders of the spiritual master or to consider him an ordinary person.

Offense 4
ruti-stra-nindanam
ruti-stra-nindanamto blaspheme Vedic literature.
To blaspheme the Vedic literatures or literatures in pursuance of the Vedic version.

Offense 5
artha-vda
artha-vdato give some interpretation
To give some interpretation on the holy name of the Lord.

Offense 6
hari-nmni kalpanam
hari-nmnithe holy name; kalpanamimaginary.
To consider the glories of the holy name of the Lord as imagination.

Offense 7
nmno bald yasya hi ppa-buddhir
na vidyate tasya yamair hi uddhi
nmnathe holy name; baldon the strength; yasyaof who; hiindeed;
ppasin; buddhirconception; nanot; vidyateis; tasyaof him; yamaiby
austerities; hiindeed; uddhipurification.
To think that the Hare Ka mantra can counteract all sinful reactions and one may

392
therefore go on with his sinful activities and at the same time chant the Hare Ka
mantra to neutralize them is the greatest offense at the lotus feet of Hari-nma.

Offense 8
dharma-vrata-tyga-hutdi-sarva-
ubha-kriy-smyam api pramda
dharmareligious performances or pious deeds; vratavows of penance and
austerity; tygarenunciation; hutaagnihotra yajas or sacrificial offerings; di
etc.; sarvaall; ubhaauspicious; kriyactivities; smyamequality; apialso;
pramdainattentive.
To consider the chanting of the Hare Ka mah-mantra to be one of the auspicious
ritualistic mantras mentioned in the Vedas as fruitive activity.

Offense 9
araddadhne vimukhe 'py avati
ya copadea iva-nmpardha
araddadhnefaithless; vimukhereluctant; apieven; avatidoes not want to
hear; yaone who; caand; upadeainstruction; ivaauspicious;
nmpardhaoffense to the holy name.
It is an offense to preach the glories of the holy name of the Lord to the faithless.

Offense 10
rute 'pi nma-mhtmye
ya prti-rahito nara
aha-mamdi-paramo
nmni so 'py apardha-kt
rutewho have heard; apieven; nmathe holy name; mhtmyetheglories;
yaare; prtilove; rahitadevoid; naraa person; ahamfalse ego;

393
mamdifalse possessions; paramasupreme; nmnithe holy name of the Lord;
sahe; apieven; apardhaoffense; ktdoing.
If one has heard the glories of the transcendental holy name of the Lord but
nevertheless continues in a materialistic concept of life, thinking "I am this body and
everything belonging to this body is mine [aha mameti]," and does not show respect
and love for the chanting of the Hare Ka mah-mantra, that is an offense.
Offense 11
api pramda
apialso; pramdainattentive.
It is also an offense to be inattentive while chanting.

Skanda Pura
kalau dr sambhavh
kalauin the age of Kali; drthe class of drs; sambhaveveryone is
born.
In the age of Kali everyone is born a dr.

Viu Pura
sa hnis tan mahac chidra
sa moha sa ca vibhrama
yan-muhrta kaa vpi
vsudeva na cintayet
sathat; hnifailure; tatthat; mahatgreat; chidramloss; sathat;
mohagreatest illusion; sathat; caalso; vibhramaanomaly; yatthat
which; muhrtamshort while; kanaman instant; vor; apiindeed;
vsudevamKa; nadoes not; cintayetthink of (remember).
If even for a moment remembrance of Vsudeva is missed, that is the greatest loss,

394
that is the greatest illusion, and that is the greatest anomaly.

Viu Pura 1.12.69
hldin sandhin samvit
tvayy ek sarva-saraye
hlda-tpa-kar mir
tvayi no gua-varjite
hldinthe pleasure potency; sandhinthe eternity potency; samvitthe
knowledge potency; tvayiin You; ekone spiritual (cit) potency; sarva-
sarayethe shelter of everything; hldapleasure; tpa-karcausing
displeasure; mirmixed; tvayiin You; nonot; gua-varjitedevoid of all
material qualities.
The Supreme Personality of Godhead is sac-cid-nanda-vigraha. This means that He
originally has three potencies-the pleasure potency, the potency of eternality and the
potency of knowledge. Together these are called the cit potency, and they are present
in full in the Supreme Lord. For the living entities, who are part and parcel of the
Lord, the pleasure potency in the material world is sometimes displeasing and
sometimes mixed. This is not the case with the Supreme Personality of Godhead,
because He is not under the influence of the material energy or its modes.
(quoted in Caitanya-caritmta di 4.63, Madhya 6.157, 8.156)

Viu Pura 1.19.65
namo brahmaya-devya
go-brhmaa-hitya ca
jagad-dhitya kya
govindya namo nama
namaall obeisances; brahmaya-devyato the Lord worshipable by persons in
brahminical culture; go-brhmaafor cows and brhmaas; hityabeneficial;
caalso; jagat-hityato one who always is benefiting the whole world; kya

395
unto Ka; govindyaunto Govinda; nama namarepeated obeisances.
Let me offer my respectful obeisances unto Lord Ka, who is the worshipable Deity
for all brahminical men, who is the well-wisher of cows and brhmaas, and who is
always benefiting the whole world. I offer my repeated obeisances to the Personality
of Godhead, known as Ka and Govinda.

Viu Pura 1.20.19
yuvatn yath yni
yn ca yuvatau yath
mano 'bhiramate tadvan
mano me ramat tvayi
yuvatnma young girl; yathjust as; ynia young boy; ynma young boy,
caand; yuvataua young girl; yathas; manamind; abhiramatetake
pleasure; tadvatso; manamind; memy; ramatmtake pleasure; tvayiin
You.
Just as the minds of young girls take pleasure in young boys, and young boys take
pleasure in young girls, kindly allow my mind to take pleasure in You alone.
(quoted in lectures by rla Prabhupda)

Viu Pura 1.22.53
eka-dea-sthitasygner
jyotsn vistri yath
parasya brahmaa aktis
tathedam akhila jagat
eka-deain one place; sthitasyabeing situated; agneof fire; jyotsnthe
illumination; vistriexpanded everywhere; yathjust as; parasyaof the

396
Supreme; brahmaaof the Absolute Truth; aktithe energy; tathsimilarly;
idamthis; akhilamentire; jagatuniverse.
Just as the illumination of a fire, which is situated in one place, is spread all over, the
energies of the Supreme Personality of Godhead, Para-brahman, are spread all over
this universe.

Viu Pura 3.8.9
varramcravat
puruea para pumn
viur rdhyate panth
nnyat tat-toa-kraam
vara-rama-cravatwho behaves according to the four divisions of social
order and four divisions of spiritual life; purueaby a man; parathe Supreme;
pumnperson; viuLord Viu; rdhyateis worshipped; panthway; na
not; anyatanother; tat-toa-kraamcause of satisfying the Lord.
The Supreme Personality of Godhead, Lord Viu, is worshiped by the proper
execution of prescribed duties in the system of vara and rama. There is no other
way to satisfy the Supreme Personality of Godhead. One must be situated in the
institution of the four varas and ramas.

Viu Pura 6.5.47
aivaryasya samagrasya
vryasya yaasa riya
jna-vairgyayo caiva
aam bhaga itgaa
aivaryasyaof opulence or wealth; samagrasyain full; vryasyaof strength,
power; yaasaof fame; riyaof beauty; jnaof knowledge; vairgyayo
and of renunciation; caand; evacertainly; aamof the six; bhaga

397
opulence; itithus; igaathe division.
Full wealth, strength, fame, beauty, knowledge and renunciation-these are the six
opulences of the Supreme Personality of Godhead.

Viu Pura 6.7.61
viu-akti par prokt
ketra-jkhy tath par
avidy-karma-sajny
tty aktir iyate
viu-aktithe internal potency of Lord Viu, the Supreme Personality of
Godhead; parspiritual; proktsaid; ketra-jthe living entities; akhy
known as; tathalso; parspiritual; avidynescience, or godlessness; karma
and fruitive activities; samjknown as; anyanother; ttythird; akti
potency; iyateis accepted as.
The internal potency of the Supreme Lord, Viu, is spiritual, as verified by the
stras. There is another spiritual potency, known as ketra-ja, or the living entity.
The third potency, which is known as nescience, makes the living entity godless and
fills him with fruitive activity.
(quoted in Caitanya-caritmta di 7.119,
Madhya 6.154, 8.153, 20.112, 24.308)

Viu Pura 6.7.62
yay ketra-ja-akti s
veit npa sarva-g
sasra-tpn akhiln
avpnoty atra santatn
yayby which; ketra-ja-aktithe living entities, known as the ketra-ja
potency; sthat potency; veitcovered; npaO King; sarva-gcapable of
going anywhere in the spiritual or material worlds; sasra-tpnmiseries due to

398
the cycle of repeated birth and death; akhilnall kinds of; avpnotiobtains;
atrain this material world; santatnarising from suffering or enjoying various
kinds of reactions to fruitive activities.
O King, the ketra-ja-akti is the living entity. Although he has the facility to live in
either the material or spiritual world, he suffers the threefold miseries of material
existence because he is influenced by the avidy [nescience] potency, which covers his
constitutional position.
(quoted in Caitanya-caritmta Madhya 6.155, 20.114)
Selected Verses From Mah-bhrata
Mahbhrata
Bhima Parva 5.22
acinty khalu ye bhv
na ts tarkea yojayet
praktibhya para yac ca
tad acintyasya lakaam
acintyinconceivable; khalucertainly; yethose; bhvsubject matters;
nanot; tnthem; tarkeaby argument; yojayetone may understand;
praktibhyato material nature; paramtranscendental; yatthat which; ca
and; tatthat; acintyasyathe inconceivable; lakaamsymptom.
Anything transcendental to material nature is called inconceivable, whereas
arguments are all mundane. Since mundane arguments cannot touch transcendental
subject matters, one should not try to understand transcendental subjects through
mundane arguments.

399
Mahbhrata
Vana-parva 313.116
ahany ahani bhtni
gacchantha yamlayam
e sthvaram icchanti
kim caryam ata param
ahani ahaniday after day; bhtnimany living entities; gacchantigo; ihain
this world; yamlayamto the abode of Death; ethose who are remaining;
sthvarama permanent situation; icchantiaspire for; kimwhat; caryam
astonishing; ata parammore than this.
Every day, hundreds and millions of living entities go to the kingdom of death. Still,
those who are remaining aspire for a permanent situation. What could be more
astonishing than this?
King Yudihira's answer to Yamarja's question,
"What is the most wonderful thing in this world?"

Mahbhrata
Vana Parva 313.117
tarko 'pratiha rutayo vibhinn
nsv sir yasya mata na bhinnam
dharmasya tattva nihita guhy
mahjano yena gata sa panth
tarkadry argument; apratihanot fixed;rutaya-Vedas; vibhinnpossessing
different departments; nanot; asauthat; igreat sage; yasyawhose;
matamopinion; nanot; bhinnamseparate; dharmasyaof religious principles;
tattvamtruth; nihitamplaced; guhymin the heart of a realized person; mah-
janaself-realized predecessors; yenaby which way; gataacted; sathat;
panththe pure, unadulterated path.
Dry arguments are inconclusive. A great personality whose opinion does not differ
from others is not considered a great sage. Simply by studying the Vedas, which are

400
variegated, one cannot come to the right path by which religious principles are
understood. The solid truth of religious principles is hidden in the heart of an
unadulterated self-realized person. Consequently, as the stras confirm, one should
accept whatever progressive path the mahjanas advocate.
(quoted in Caitanya-caritmta Madhya 17.186, 25.57)

Mahbhrata
Dn-dharma Chapter 149
Viu-sahasra-nma-stotra 127.92.75
suvara-varo hemgo
varga candangad
sannysa-kc chama nto
nih-nti-paryaa
suvara-varawhose complexion is like gold; hema-agahaving a body like
molten gold; vara-agawhose body is very beautifully constructed; candana-
agadsmeared with the pulp of sandalwood; sannysa-ktaccepting the
renounced order of life; amaself-controlled; ntapeaceful; nihfirmly
fixed; antibringing peace by propagating the Hare Ka mah-mantra;
paryaaalways in the ecstatic mood of devotional service.
The Lord [in the incarnation of Gaurasundara] has a golden complexion. Indeed, His
entire body, which is very nicely constituted, is like molten gold. Sandalwood pulp is
smeared all over His body. He will take the fourth order of spiritual life [sannysa]
and will be very self-controlled. He will be distinguished from Myvd sannyss in
that He will be fixed in devotional service and will spread the sakrtana movement.
(quoted in Caitanya-caritmta di 3.49, Madhya 6.104, 10.170)

Mahbhrata
Udyoga Parva 71.4

401
kir bh-vcaka abdo
a ca nirvti-vcaka
tayor aikya para brahma
ka ity abhidhyate
kithe verbal root k; bhattractive existence; vcakasignifying; abda
word; athe syllable a; caand; nirvtispiritual pleasure; vcaka
indicating; tayoof both; aikyamamalgamation; paramsupreme; brahma
Absolute Truth; kaLord Ka; itithus; abhidhyateis called.
The word "k" is the attractive feature of the Lord's existence, and "a" means
spiritual pleasure. When the verb "k" is added to the affix "a," it becomes Ka,
which indicates the Absolute Truth.
Selected Verses from other Vedic Literatures
Selected Verses from other Vedic Literatures
Hitopadea
hra-nidr-bhaya-maithuna ca
smnyam etat paubhir narm
dharmo hi tem adhiko vieo
dharmea hn paubhi samn
hraeating; nidrsleeping; bhayafearing; maithunam caand sex life;
smnyamin common; etatthis group of activities; paubhiwith the animals;
narmof the men; dharmaspiritual life; hiindeed; temof them;
adhikathe better thing; vieathe special property; dharmeaspiritual life;
hnwithout; paubhiwith the animals; samnon the same platform.
Both animals and men share the activities of eating, sleeping, mating and defending.
But the special property of the humans is that they are able to engage in spiritual life.
Therefore without spiritual life, humans are on the level of animals.

402

Manu Sahit 9.3
na striya svatantram arhati
nanot; striyamof women; svatantramindependence; arhatiis allowed.
Women should not be given independence.

Manu Sahit
pravttir e bhtn
nivttis tu mah-phal
pravttiactivities of attachment; ethis; bhtnmliving beings in the
material world; nivttiactivities of detachment; tubut; mah-phalthe
greatest fruit.
Everyone in material life is attracted to furthering the way of attachment (pravtti-
marga), but the greatest treasure is to be gained by following the path of detachment
(nivtti-marga).

Nrada Pacartra
rdhito yadi haris tapas tata kim
nrdhito yadi haris tapas tata kim
rdhitaworshiped; yadiif; hariKa; tapasby austerity; tatathen;
kimwhat; nanot; rdhitaworshiped; yadiif; hariHari, Ka; tapas
by austerity; tatathen; kimwhat.
If one worships Lord Ka and considers Him the goal of life, then there is no need
to execute severe types of austerity. And, if after executing all kinds of tapasya, one
cannot reach Ka, then all his tapasya has no value, for without Ka
consciousness different types of austerities are wasted labor.

403
Rmayana
aihia yat tat punar-janma-jayya
aihiamdesired; yatwhich; tatthat; punaagain; janmabirth; jayya
conquering.
Is everything going well in your endeavor to conquer the repetition of birth and
death?
(Vivamitra Muni enquires from King Daaratha)

k-sahit 1.22.20
o tad vio parama pada sad
payanti srayo divva cakur tatam
tad viprso vipanyavo jgvma
samindhate vior yat parama padam
oinvocation; tadthat; vioof Lord Viu; paramamthe supreme;
padamabode; sadalways; payantithey see; srayathe devotees; divva
divine; cakuthe eye; tatamthe sun's rays; tadthat; viprsathe
brhmaas; vipanyavathe praise worthy; jgvmaspiritually awake;
samindhatethey reveal; vioof Viu; yatwhose; paramamsupreme;
padamabode.
The lotus feet of Lord Viu are the supreme objective of all the demigods. These
lotus feet of the Lord are as enlightening as the sun in the sky.
Selected Verses from Previous cryas
Selected Verses from Previous cryas
Raghuntha Dsa Gosvm

404
kpmbudhir ya para-dukha-dukh
kpmercy; ambudhiocean; yawho; paraothers; dukhaunhappiness;
dukhsuffering on account of.
The Vaiava (like Santana Gosvm) is an ocean of mercy to the fallen, conditioned
souls; indeed, he is so compassionate that, although for himself he knows no
unhappiness, he feels unhappiness on account of their suffering.
(Vilapa-kusumjali 6)

Bhaktisiddhnta Sarasvat hkura
dua mana! tumi kisera vaiava?
pratihra tare, nirjanera ghare,
tava hari-nma kevala kaitava
duasinful; manamind; tumiyou; kiserawhat kind of; vaiavadevotee of
the Lord; pratihramaking a show of devotion; tarefor the purpose of;
nirjanerasolitary; gharehome; tavayour; hari-nmathe holy name of the
Lord; kevala kaitavacheating process.
My dear sinful mind, what kind of devotee are you? Simply for cheap adoration you
sit in a solitary place and pretend to chant the Hare Ka mah-mantra, but this is all
cheating.

Bhaktisiddhnta Sarasvat hkura
prn ache yar sei hetu prachar
prnlife; achehas; yarhe who; seihe; hetucause; pracharhe can preach.
One who has life, he can preach.
(Quoted by rla Prabhupda in a letter to
Brahmnanda Dsa, September 2, 1972)

405

Bilvamagala hkura
Ka-karmta 107
bhaktis tvayi sthiratar bhagavan yadi syd
daivena na phalati divya-kiora-mrti
mukti svaya mukulitjali sevate 'smn
dharmrtha-kma-gataya samaya-pratk
bhaktisdevotional service; tvayiunto You; sthiratarfixed up; bhagavanthe
Supreme Personality of Godhead; yadiif; sydit may be; daivenaby destiny;
naunto us; phalatibears a fruit; divyatranscendental; kiora-mrtithe
eternal youthful form of Lord Ka; muktiliberation; svayampersonally;
mukulitjalistanding with folded hands; sevaterenders service; asmnunto
us; dharmareligion; arthaeconomic development; kmasense gratification;
gatayathe end goals; samayanearby; pratkexpecting.
If I am engaged in devotional service unto You, my dear Lord, then very easily can I
perceive Your presence everywhere. And as far as liberation is concerned, I think that
liberation stands at my door with folded hands, waiting to serve me-and all material
conveniences of dharma [religiosity], artha [economic development] and kma [sense
gratification] stand with her.

Locana Dsa hkura
kevala nanda-ka
kevalaonly; nandaspiritual joy; kasource.
(The way of self-realization of the two Lords Niti Gauracandra) is simply joyful.
(Or, Ka consciousness is simply joyful.)
(r r Gaura-Nitynander Day Verse 1)

406
Mukunda-ml-stotra
Verse 33
(King Kulaekhara)
ka tvadya-pada-pakaja-pajarntam
adyaiva me viatu mnasa-rja-hasa
pra-praya-samaye kapha-vta-pittai
kahvarodhana-vidhau smaraa kutas te
kaO Ka; tvadyaour; pada-pakajaof the lotus feet; pajarathe
network; antaminside; adyatoday; evacertainly; viatumay enter; memy;
mnasaof my mind; rja-hasathe swan; pra-prayathe departure of my
life; samayeat the time of; kaphaby mucus; vtabodily air; pittaiand bile;
kahaof the throat; avarodhanathe choking of the breath; vidhauin that
condition; smaraamthe memory; kutahow will it be possible; teof You.
My Lord Ka, I pray that the swan of my mind may immediately sink down to the
stems of the lotus feet of Your Lordship and be locked up in their network; otherwise
at the time of my final breath, when my throat is choked up with cough, how will it
be possible to think of You?

Prabodhnanda Sarasvat
from Caitanya-candrmta
dante nidhya taka padayor nipatya
ktv ca kku-atam etad aha bravmi
he sdhava sakalam eva vihya drd
caitanya-candra-carae kurutnurgam
dantebetween the teeth; nidhyaplacing; takama blade of grass; padayor
your feet; nipatyafalling down; ktvhaving done; caand; kku atama
hundred times flattering; etatthis; ahamI; bravmisubmit; he sdhavaO
great personality; sakalamcompletely; evaindeed; vihyaleaving aside; drt
at a distance; caitanya-candra-caraethe lotus feet of Lord r Caitanya
Mahprabhu; kurutajust get; anurgama taste for.
Taking a straw between my teeth and falling at your feet a hundred times, I humbly
submit, "O great personality, please give up all mundane knowledge that you have

407
learned and just submit yourself at the lotus feet of Lord Caitanya Mahprabhu."

Prabodhnanda Sarasvat
from Caitanya-candrmta 5
kaivalya narakyate tri-daa-pr ka-pupyate
durdntendriya-kla-sarpa-paal protkhta-daryate
viva pra-sukhyate vidhi-mahendrdi ca kyate
yat kruya-kaka-vaibhavavat ta gauram eva stuma
kaivalyamthe pleasure of merging into the existence of Brahman; narakyateis
considered hellish; tri-daa-prthe heavenly planets; ka-pupyatesomething
imaginary, like a flower in the sky; durdntaformidable; indriyathe senses; kla-
sarpavenomous snake; paalmultitude; protkhtaextracted; daryate
teeth; vivamthe material world; pracompletely; sukhyatehappy; vidhi
Lord Brahm; mahendraIndra, the king of heaven; dithe demigods; caand;
kyatebecome like an insect; yatof whom; kruyamercy; kakaglance;
vaibhavavatmof the most confidential devotee; tamunto; gauramLord
Caitanya Mahprabhu; evacertainly; stumaglorify.
For a devotee, the pleasure of merging into the existence of Brahman is considered
hellish. Similarly, he considers promotion to heavenly planets just another kind of
phantasmagoria. The yogs meditate for sense control, but for the devotee the senses
appear like serpents with broken teeth. The whole material world appears joyful for a
devotee, and even great personalities like Lord Brahm and Lord Indra are considered
no better than insects. Such is the position of a devotee who has received but a small
glance of the mercy of r Caitanya Mahprabhu. Unto this most magnanimous
personality I offer my respectful obeisances.

akarcrya
bhaja govinda bhaja govinda bhaja govinda mha-mate
samprpte sannihite kle na hi na hi rakati duk-karae
bhajajust worship; govindamGovinda; mha-mateO fool; samprpte
attained; sannihiteplaced; klewhen the time; nanot; hiindeed; rakati

408
protects; dukn-karaethe grammatical affix dukn.
You fools and rascals, all your grammatical word jugglery of suffixes, prefixes and
philosophical speculation will not save you at the time of death. Just worship
Govinda! Worship Govinda! Worship Govinda!

akarcrya
nr-stana-bhara-nbh-dea
dv m g moh-veam
etan msa-vasdi-vikra
manasi vicintaya vra vram
nria woman's; stanbreasts; bhramheavy; nbhi-deamwaist; dv
seeing; m-gdon't go; mohaillusion, attraction; veymby such a woman;
etmthese; mmsaflesh, fat; vsaoutward dress; dietc.; vikar
transformation; manasiin your mind; vicintyayou should consider; bhram
seriously; bhramvery seriously.
Having seen the supposed beauty of a woman's heavy breasts and her thin waist, do
not become agitated and illusioned, for these attractive features are simply
transformations of fat, flesh and various other disgusting ingredients. You should
consider this in your mind again and again.

akarcrya
brahma satya jagan mithy
brahmaBrahman, the Supreme Spirit; satyamis truth; jagatthe material world;
mithy-is false.
The Supreme Brahman is the only truth, and this material world is false.

akarcrya
Gt-bhya

409
nryaa paro 'vyaktt
nryaaNryaa, the Supreme Personality of Godhead; parabeyond, or
superior to; avyakttthe unmanifested source of the material creation.
The Supreme Personality of Godhead, Nryaa, is beyond the material creation.

Svarpa Dmodara
bhgavata giy por bhgavata-sthne
bhgavatarmad-Bhgavatam; giygoing; porstudy; bhgavatadevotees;
sthneat the place.
One should hear and study the rmad-Bhgavatam from the "person Bhgavatam".
(See also Caitanya-caritmta Antya 5.131)

Ymuncrya
yad-avadhi mama ceta ka-pdravinde
nava-nava-rasa-dhmany udyata rantum st
tad-avadhi bata nr-sagame smaryamne
bhavati mukha-vikra suu nihvana ca
yad-avadhiever since; mamamy; cetamind; ka-pda-ravindeat the
lotus feet of Ka; nava-navanewer and newer; rasa-dhmanithe glories of
transcendental taste; udyatahas arisen; rantumto enjoy; stwas; tad-avadhi
since then; bataah!; nr-sagamethe association of women for sense
gratification; smaryamnebeing remembered; bhavatiit becomes; mukha-
vikralips or face contorted in disgust; suuexceedingly; nihvanamin the
act of spitting; caand.
Since my mind has been engaged in the transcendental loving service of Ka,
realizing ever-new pleasure in Him, whenever I think of sex pleasure, I spit at the
thought and my lips curl with distaste.

410

Ymuncrya
Stotra-ratna 43
bhavantam evnucaran nirantara
pranta-niea-mano-rathntara
kadham aikntika-nitya-kikara
praharayiymi santha-jvitam
bhavantamYou; evacertainly; anucaranserving; nirantaraalways;
prantapacified; nieaall; mana-rathadesires; antaraother; kad
when; ahamI; aikntikaexclusive; nityaeternal; kikaraservant;
praharayiymiI shall become joyful; sa-nthawith a fitting master; jvitam
living.
By serving You constantly, one is freed from all material desires and is completely
pacified. When shall I engage as Your permanent eternal servant and always feel
joyful to have such a fitting master?
Selected Verse Songs From Bhaktivinoda hkura
Selected Verse Songs From Bhaktivinoda hkura
Aruodaya-krtana 1.1
udila arua praba-bhge
dvija-mai gor amani jge
udilarising; aruathe redness that preceeds the rising sun; prabaeastern;
bhgequarter; dvija-maijewel of the twiceborn; gorLord Caitanya; amani
Himself; jgeawakened.
When a tinge of red on the eastern horizon heralded the sunrise, the jewel of the
twiceborn, Lord Gaurasundara, immediately awakened. Taking His devotees with
Him, He went all over the countryside, visiting the towns and villages of Nadia.

411
(rla Bhaktivinoda hkura)

Aruodaya-krtana 1.6
jvana anitya jnaha sr
the nn-vidha vipada-bhr,
nmraya kori' jatane tumi
thkaha pana kje
jvanalife; anityatemporary; jnahaknow; srin truth; thein that; nn-
vidhavarious kinds of; vipada-bhrdangers; nmraya kori'take shelter of the
holy name; jatanecarefully; tumiyou; thkaharemain; panain your own;
kjeactivities.
"Understand this essential fact of life: life is temporary and full of all kinds of
miseries. So take shelter of the holy name as your only business."

Aruodaya-krtana 2.1
jv jgo, jv jgo, gauracnda bole
kota nidr jo my-picra kole
jvaO living entity; jgawake up; gauracndaLord Caitanya; bolecalls;
kotahow long; nidr joyou sleep; my-picraof the witch My; kolein
the lap.
Lord Gaurga is calling, "Wake up, sleeping souls! Wake up, sleeping souls! You
have slept so long in the lap of the witch My."

412
aragati
mnasa, deho, geho, jo kichu mora
arpil tuy pade, nanda-kiora!
mnasamind; dehobody; gehofamily; jowhatever; kichulittle; mora
mine; arpiloffered; tuyYour; padeto the feet; nanda-kioraO youthful son
of Nanda.
Mind, body and family, whatever may be mine, I have surrendered at Your lotus feet,
O youthful son of Nanda!

aragati
mrobi rkhobi-yo icch tohr
nitya-dsa prati tuy adhikr
mrobikill; rkhobiprotect; yowhatever; icchdesire; tohrYour; nitya-
dsaeternal servant; pratitowards; tuyYou; adhikrowner.
Slay me or protect me as You wish, for You are the master of Your eternal servant.

aragati
ka-janma hau yath tuy dsa
bahir-mukha brahma-janme nhi a
kaworm; janmabirth; haulet it be; jathso long as; tuyYour; dsa
servant; bahir-mukhaadverse; brahma-janmeborn as Brahm; nhinot; a
become.
Let me be born again even as a worm, as long as I may remain Your devotee. I have no

413
desire to be born as a Brahm averse to You.

aragati
ye dina ghe, bhajana dekhi,
ghete goloka bhya
caraa-sdhu, dekhiy gag
sukha n sm pya
ye dinawhen; gheat home; bhajanathe worship; dekhiI see; ghetein the
home; golokaGoloka Vndvana; bhyaappears; caraathe lotus feet of the
Lord; sdhuthe nectar; dekhiy gagupon seeing the Ganges; sukhahappiness;
nno; smlimits; pyadoes not find.
Every day Goloka Vndvana appears in my home when I see Lord Hare being
worshiped there. My joy knows no bounds when I see the Ganges, a river of nectar
emanating from the Lord's lotus feet.

Prasda-sevya
From Gtval
arra avidy-jl, joendriya the kl,
jve phele viaya-sgore
t'ra madhye jihv ati, lobhamoy sudurmati,
t'ke jet kahina sasre
ka bao doymay, karibre jihv jay,
sva-prasd-anna dila bhi
sei annmta po, rdh-ka-gua go,
preme ko caitanya-niti

414
O Lord, this material body is a place of ignorance, and the senses are a network of
paths leading to death. Somehow we have fallen into this ocean of material sense
enjoyment, and of all the senses the tongue is the most voracious and uncontrollable.
It is very difficult to conquer the tongue in this world. But You, dear Ka, are very
kind to us and have given us such nice prasdam just to control the tongue. Now we
take this prasdam to our full satisfaction and glorify You-r r Rdh and Ka-
and in love call for the help of Lord Caitanya and Nitynanda.
Selected Verse Songs From Narottama dsa hkura
Selected Verse Songs From Narottama dsa hkura
Ia-deve Vijapti 1
from Prrthan
hari hari! biphale janama goinu
manuya-janama piy, rdh-ka n bhajiy,
jniy uniy bia khinu
hariO Lord Hari; biphaleuselessly; janamamy life; goinuI have spent;
manuya-janamahuman birth; piyhaving obtained; rdh-kaRdh and
Ka; nnot; bhajiyworshiping; jniyhaving understood; uniyhaving
heard; biapoison; khinuI have drunk.
O Lord Hari, I have wasted my life. Although I have taken this rare human birth,
like a miser, I have not served Rdh and Ka, and thus I have knowingly drunk
poison.
(Narottama dsa hkura)

Ia-deve Vijapti 2

415
from Prrthan
golokera prema-dhana, hari-nma-sakrtana,
rati n janmilo kene tya
sasra-binaledib-nii hiy jvale
juite n koinu upya
golokeraof Goloka Vndvana; prema-dhanathe treasure of love for Ka; hari-
nma-sakrtanathe glorification of the holy name of Lord Hari; ratiattraction;
nnot; janmilomanifest; kenewhy; tya sasraof material existence;
biaof poison; analein the fire; dib-niiday and night; hiy jvaleburns;
juitespreads; nnot; koinuspreads; upyathe remedy.
The treasure of divine love in Goloka Vndvana has descended as the congregational
chanting of Lord Hari's holy names. Why did my attraction for that chanting never
come about? Day and night my heart burns in the fire of the poison of worldliness,
and I have not accepted the means for relieving it.

Ia-deve Vijapti 3
from Prrthan
brajendra-nandana yei, ac-suta hoilo sei,
balarma hoilo niti
dna-hna yata chilo, hari-nme uddhrilo,
tra k jagi mdhi
brajaof Vraja; indraof the king; nandanathe son; yeiwho is; ac-sutathe
son of mother ac; hoilohas become; seiHe is; balarmaBalarma; hoilohas
become; nitiLord Nitynanda; dnapoor; hnaand fallen; yatawho; chilo
were; hari-nmethe name of Lord Hari; uddhrilowere delivered; traof this;
kitestimony; jagiJagi; mdhiMdhi.
Lord Ka, the son of the King of Vraja, became the son of ac, and Balarma
became Niti. The holy name delivered all those souls who were lowly and wretched.
The two sinners Jagi and Mdhi are evidence of this.

416

Ia-deve Vijapti 4
from Prrthan
h h prabhu nanda-suta, vabhnu-sut-yuta,
karu karoho ei-bro
narottama-dsa kaya, n heliho rg pya,
tom bine ke che mra
hO; hO; prabhuLord; nanda-sutason of Nanda Mahrja; vabhnu-
sutthe daughter of Mahrja Vabhnu; yutaaccompanied; karumercy;
karohoplease give; ei-brothis time; narottama-dsaNarottama dsa; kaya
says; ndo not; helihopush away; rgreddish lotus feet; pyahaving
attained; tomfor You; bineexcept; kewho; cheis; mramine.
O Lord Ka, son of Nanda, accompanied by the daughter of Vabhnu, please be
merciful to me now. Narottama dsa says, "O Lord, please do not push me away from
Your reddish lotus feet, for who is my beloved except for You?"

Llas-may Prrthan 1
'gaurga' bolite habe pulaka-arra
'hari hari' bolite nayane ba'be nra
gaurgaGaurga; bolitesaying; habewill; pulakawith shivering; arra
body; hariO Hari; hariO Hari; bolitesaying; nayaneon the eyes; ba'be
flaws; nratears.
When will that opportune moment come to us when there will be shivering of the
body as soon as we chant Lord Gaurga's name? While chanting Hare Ka, when
will there be tears in our eyes?

417

Llas-may Prrthan 2
ra kabe niti-cnder karu hoibe
sasra-bsan mora kabe tuccha ha'be
raand; kabewill be; nitiof Lord Nitynanda; cnderof the moon;
karumercy; hoibewill be; sasraof material existence; bsanthe desire;
moramy; kabewhen; tucchainsignificant; ha'bewill be.
When will I obtain the mercy of Lord Nitynandacandra? When, by His mercy will
the desire for material enjoyment become insignificant?

Llas-may Prrthan 3
viaya chiy kabe uddha ha'be mana
kabe hma herabo r-vndvana
viayamaterial sense gratification; chiygiving up; kabewhen; uddha
when; ha'bewill be; manathe mind; kabewhen; hmaI; heraboI will see;
r-vndvanar Vndvana-dhma.
When will my mind become free from all material desires and anxieties? Only in that
purified state will I be able to understand Vndvana and the conjugal love of Rdh
and Ka. Then my spiritual life will be successful.

Llas-may Prrthan 4

418
rpa-raghuntha-pade hoibe kuti
kabe hma bujhabo se yugala-priti
rpaRpa Gosvm; raghunthaRaghuntha dsa Gosvm; padethe books;
hoibewill be; kutieagerness; kabewhen; hmaI; bujhaboI will understand;
sethis; yugalathe divine couple; pritilove.
When shall I be very much eager to study the books left by the Six Gosvms, headed
by rla Rpa Gosvm and rla Raghuntha dsa Gosvm? By their instruction I
shall be able to properly understand the loving affairs of Rdh and Ka.

Nma-sakrtana 6
ei chaya gosi yra-mui tra dsa
t'-sabra pada-reu mora paca-grsa
eithat one; chayasix; gosiGosvm; yraa lover; muiI; traof him;
dsaservant; t'them; sabraof all; padafeet; reudust; moramy;
pacafive; grsafoodstuffs.
I am the servant of that person who is a servant of the Six Gosvms. The dust of
their holy feet is my five kinds of foodstuffs.

Nma-sakrtana 7
tndera caraa sevi-bhakta-sane vsa
janame janame hoy ei abhila
tnderaof them (the Six Gosvms); caraafeet; seviservants; bhakta
devotees; sanein association; vsalive; janame janamebirth after birth; hoy
is; eithis; abhilsadesire.

419
This is my desire, that birth after birth I may live with those devotees who serve the
lotus feet of the Six Gosvms.

Prema-bhakti-candrik
chiy vaiava-sev nistara payeche keb
chiygiving up; vaiava-sevservice of the Vaiavas; nistarafirm faith;
payechewill not get liberation; kebsomeone.
Unless one serves the spiritual master and the acryas one cannot get liberation.

karma-ka, jna-ka, kevala viera bha,
'amta' baliy yeb khya
nn yoni sad phire, kadarya bhakaa kare,
tra janma adha-pte yya
karma-kafruitive activities; jna-kaphilosophical speculation described
in the Vedas; kevalaonly; vieraof poison; bhacontainers; amtanectar;
baliysaying; yebwhoever; khyaeats; nnvarious; yonispecies; sad
always; phirestays; kadaryaabominable substances or stool; bhakaateaching;
karedoes; trahis; janmabirth; adha-ptefalling down; yyaattaining.
Fruitive activities and mental speculation are simply cups of poison. Whoever drinks
of them, thinking them to be nectar, must struggle very hard life after life, in
different types of bodies. Such a person eats all kinds of nonsense and becomes
condemned by his activities of so-called sense enjoyment.

420

sadhu stra guru vkya, cittete kariy aikya
sadhusaintly persons; strathe holy scriptures; guruthe bona fide spiritual
master; vkyathe words of; cittetein the heart; kariyhaving done; aikyaone
(nondifferent).
We must always keep within our hearts the instructions of sdhu, stra, and guru.
This is the process.

'kma' ka-krmrpae 'krodha' bhakta-dwei-jane
'lobha' sdhu-sage hari-kath
'moha' ia-labha-bine 'mada' ka-gua-gne
niyukta kariba yath tath
kmalust; kato Lord Ka; krmadeeds; arpaein offering; krodha
anger; bhaktadevotees; dwei-janetowards the enemies; lobhagreed; sdhu-
sagethe association of saintly devotees; hari-kaththe glories of Lord Hari;
mohabewilderment; iaworshipable; labhaattainment; binewithout;
madamadness; kaLord Ka; guaqualities; gnein glorifying; niyukta
karibaI will engage; yathas; tathin that way.
I will engage my lust by offering the fruits of my work to Lord Ka, and I will
engage my anger by directing it at those who are envious of the lord's devotees. I will
engage greed by becoming greedy to hear the glories of the Lord in the association of
saintly devotees. By not attaining my worshipable Lord Ka, I will engage the
quality of bewilderment; and I will engage madness by becoming mad to glorify the
transcendental qualities of the Lord. In this way I will spiritualize these material
qualities for the service of the Lord.

421

Svaraa-r-gaura-pda-padme
from Prrthan-1
r-ka-caitanya-prabhu day koro more
tom bin ke daylu jagat-sasre
r-ka-caitanyar Ka Caitanya; prabhuO Lord; doymercy; koro
please do; moreto me; tomYou; binexcept for; kewho?; dayluis
merciful; jagat-sasrein this material world.
My dear Lord r Ka Caitanya Mahprabhu, please be merciful to me, because who
can be more merciful that Your Lordship within these three worlds?

from Prrthan-2
patita-pvana-hetu tava avatra
mo sama patita prabhu n pibe ra
patita-pvanadeliverer of the most fallen; hetuthe reason; tavaYour;
avatraincarnation; mo samalike me; patitafallen; prabhuO Lord; nnot;
pibethere; raanother.
Your incarnation is just to reclaim the conditioned, fallen souls, but I assure You that
You will not find a greater candidate for Your mercy than me.

422
from Prrthan-3
h h prabhu nitynanda, premnanda sukh
kpbalokana koro mi boo dukh
hO; hO; prabhuLord; nitynandaNitynanda; premnandaspiritual
bliss; sukhjoyful; kpaof mercy; balokanaglance; koroplease do; miI;
boovery; dukhunhappy.
O my dear Lord Nitynanda! Since You are always very joyful in spiritual bliss, please
cast Your merciful glance over me, because I am very unhappy.

Svaraa-r-gaura-mahim
from Prrthan
gaurgera sagi-gae, nitya-siddha kori' mne,
se yya-vrajendra-sta-pa
gaurgeraof Lord Gaurga; sagi-gaethe associates; nitya-siddhaperfect;
kori'doing; mnein the mind; sehe; yyaattaining; braja-indra-stathe
prince of Vraja; panearness.
Simply by understanding that the associates of Lord Caitanya are eternally free from
material contamination, one can immediately be promoted to the transcendental abode
of Lord Ka.

Svaraa-r-gaura-mahim
from Prrthan
r-gaua-maala-bhmi, yeb jne cintmai,

423
tra haya vraja-bhme bsa
r-gaua-maala-bhmithe land where Lord Caitanya performed pastimes;
yebwhoever; jneunderstands; cintmaitranscendental abode; traof
him; hayais; vraja-bhmein Vrajabhmi; vsaresidence.
If one simply understands that the land of Navadvpa is not different from
Vndvana, he actually lives in Vndvana.

r Guru-vandan 2
from Prema-bhakti-candrik
guru-mukha-padma-vkya, cittete koriy-aikya,
r n koriho mane
guru-mukha-padma-vkyathe instructions emanating from the lotus mouth of the
spiritual master; cittetein the consciousness; koriy-aikyamaking exclusively
established; ranything else; nnot; koriho mane do not aspire for.
My only wish is to have my consciousness purified by the words emanating from his
lotus mouth.

r Guru-vandan
from Prema-bhakti-candrik
cakhu-dn dilo yei, janme janme prabhu sei,
divya-jna hde prokito
cakhuof the eyes; dnagift; dilagives; yeiwho; janme janmebirth after
birth; prabhumaster; seihe; divyatranscendental; jnaknowledge; hdein
the heart; prokitamanifests.

424
The spiritual master opens my darkened eyes and fills my heart with transcendental
knowledge. He is my lord birth after birth.
Selected Verse Songs from Jayadeva Gosvm
Selected Verse Songs from Jayadeva Gosvm
Gt Govinda
Davatra-stotra 4
tava kara-kamala-vare nakham adbhuta-ga
dalita-hirayakaipu-tanu-bhgam
keava dhta-narahari-rpa jaya jagada hare
tavaYour; kara-kamalalotuslike hands; vare nakhamnails; adbhuta
wonderful; gapointed; dalitakilled; hirayakaipuHiryayakaipu; tanu-
bhgambody like a wasp; keavaLord Ka; dhtaassuming; narahari-rpa
the form of half-man, half-lion; jayaall glories; jagadaLord of the universe;
hareO Hari.
O Keava! O Lord of the universe! O Lord Hari, who have assumed the form of a
half-man, half-lion! All glories to You! with the wonderfully sharp nails on Your
beautiful lotus hands You have ripped apart the wasplike body of Hirayakaipu.
(Jayadeva Gosvm)

Gt Govinda
Davatra-stotra 9
ninds yaja-vidher ahaha ruti-jta
sadaya-hdaya darita-pau-ghta
keava dhta-buddha-arra jaya jagada hare

425
nindsdecrying; yaja-vidheranimal sacrifice; ahahacompletely; ruti-jtam
Vedic rituals; sadaya-hdayaheart full of compassion; daritaupon seeing; pau-
ghtamkilling of animals; keavaLord Ka; dhtaassuming; buddha-arra
the form of Lord Buddha; jayaall glories; jagadaLord of the universe; hareO
Hari.
O Keava! O Lord of the universe! O Lord Hari, who have assumed the form of
Buddha! All glories to You! With your heart full of compassion, you decry animal
slaughter performed according to the scriptural rules of Vedic sacrifice.
(Jayadeva Gosvm)
Selected Verses from the Nti stra by Cakya Paita
Selected Verses from the Nti stra by Cakya Paita
Nti stra
tma-mt guro patn
brhma rja-patnik
dhenur dhtr tath pthv
saptait mtara smt
tma-mtone's own mother; guro-patnthe wife of the guru; brhmaithe
wife of a brhmaa; rja-patnikthe wife of a king; dhenuthe cow; dhtrthe
nurse; taththus; pthvthe earth; sapta etthese seven; mtaramothers;
smtshould be remembered as.
One's own mother, the wife of the guru, the wife of a brhmaa, the wife of a king,
the cow, the nurse, and the earth are known as the seven mothers of a man.
(Cakya Paita)

Nti stra

426
avidya jvana nya
dik-ny ca abndhav
putra-hna gha nya
sarva-ny daridrat
avidyamwithout knowledge; jvanamlife; nyamempty or void; dik-ny
all directions are void; caand; abndhavpersons without family or friends;
putra-hnamwithout a son; ghamthe home; nyamvoid; sarva-nythat
which makes everything void; daridratpoverty.
Life without knowledge is empty, and all directions are void for those without friends.
Household life without a son is void, and for the poor the whole world is void.
(Cakya Paita)

Nti stra
yua kaa eko 'pi
na labhya svara-koibhi
na cen nirarthaka nti
k ca hnis tato 'dhik
yuaof life; kanaa moment; ekaone; apieven; nanot; labhya
obtainable; svara-koibhifor millions of gold coins; na cetif not; nirarthakam
useless; ntibehavior; kwhat; caand; hniloss; tatathan that;
adhikgreater.
Even one moment of life spent cannot be regained for millions of gold coins.
Therefore, what greater loss is there than time spent uselessly?
(Cakya Paita loka 34)

Nti stra
durjana parihartavyo

427
vidyaylakto 'pi san
main bhita sarpa
kim asau na bhayakara
durjanaan evil man; parihartavyoshould be avoided; vidyayaby knowledge;
alaktadecorated; apialthough; sanbeing; mainby a jewel; bhita
adorned; sarpaa snake; kim asauis that; nanot; bhayakarafearful.
An evil man should be avoided, even though he may be decorated with great
knowledge. He is just like a venomous serpent adorned with a jewel on his hood. Is
not such a snake fearful?
(Cakya Paita)

Nti stra
du bhry aha mitra
bhtya cottaradyaka
sasarpe ca ghe vso
mtyur eva na saaya
duwicked; bhrywife; ahamdeceitful; mitramfriend; bhtyaservant;
caand; uttara-dyakaimpertinent; sa-sarpewith serpents; caand; ghein
the house; vsaresidence; mtyudeath; evacertainly; nanot; saaya
doubt.
A man whose wife is wicked, whose friends are deceitful, and whose servants are
impertinent dwells in a house infested with serpents. Death is certain.
(Cakya Paita)

Nti stra
ekenpi kuvkea
koara-sthena vahnin

428
dahyate tad-vana sarva
kuputrea kula yath
ekenaby one; apionly; ku-vkeabad tree; koara-sthenain the hollow;
vahninby a fire; dahyateis burned; tatof that; vanamthe forest; sarvam
entire; ku-putreaby a bad son; kulamfamily; yathjust as.
Just as an entire forest is reduced to ashes by a fire burning in the hollow of a tree,
similarly, one bad son can destroy an entire family.
(Cakya Paita)

Nti stra
ko 'rtha putrea jtena
yo na vidvn na dhrmika
knea caku ki v
caku paiva kevalam
ka-arthawhat is the value; putreawith a son; jtenaborn; yawho; na
not; vidvnlearned; nanot; dhrmikareligious; kena-cakuwith a blind
eye; kivor; cakueye; pipain; evacertainly; kevalamonly.
What is the value of a son who is neither learned nor religious? Such a son is
compared to a blind eye that is only a source of pain.
(Cakya Paita)

Nti stra
mtvat para-dreu
para-dravyeu loravat
tmavat sarva-bhteu
ya payati sa paita

429
mtvatlike one's mother; para-dreuothers' wives; para-dravyeuothers'
positions; loravatlike a lump of clay; tmavatlike one's self; sarva-bhteuall
living beings; yawho; payatisees; sahe; paitaa learned man.
One who sees others' wives as his mother, who sees all others' possessions as
insignificant as a lump of clay, and who sees all living beings as himself-such a person
is considered a learned man.
(Cakya Paita loka 10)

Nti stra
llayet paca-vari
daa-vari tayet
prpte tu oae vare
putra mitra-vad caret
llayetone should fondle; paca-varifor five years; daa-varifor ten
years; tayetone should punish; prptewhen he has reached; tubut; oae
varethe sixteenth year; putramunto the son; mitra-vatlike a friend; caret
one should act.
One should fondle his son up to the point of five years old. Thereafter one should
administer punishment for the next ten years. But when one's son reaches the age of
sixteen one should act as a friend towards him.
(Cakya Paita)

Nti stra
llane bahavo dos
tane bahavo gu
tasmt putra ca iya ca
tayen na tu llayet

430
llanein fondling; bahavamany; dofaults; tanein administering
punishment; bahavamany; gugood qualities; tasmttherefore; putrama
son; caand; iyama student; caand; tayetshould punish; nanot; tu
but; llayetshould fondle.
Leniency encourages bad qualities in a student or son, and strictness helps develop
good qualities. Therefore, a teacher or parent should not pamper a child but
administer punishment for bad behavior.
(Cakya Paita)

Nti stra
mt yasya ghe nsti
bhry cpriya-vdin
araya tena gantavya
yathraya tath gham
mtan affectionate mother; yasyawho; ghein the home; nanot; asti
there is; bhrya wife; caand; priya-vdinunkind, harsh speech; arayam
forest; tenaby him; gantavyamone should go; yathso as; arayamthe forest;
tathso; ghamthe home.
If one does not have an affectionate mother at home or one's wife does not speak
sweetly and lovingly one should go to the forest [take sannysa] because the home is
already a desolate place.
(Cakya Paita)

Nti stra
mrkh yatra na pjyante
dhnya yatra susacitam
dampatyo kalaho nsti

431
tatra r svayam gat
mrkhfools; yatrawhere nanot; pjyanteare worshiped; dhnyamgrain;
yatrawhere; susacitamnicely stocked; dampatyoof husband and wife;
kalaquarrel; nanot; astiis; tatrathere; rgoddess of fortune; svayam
personally; gathas come.
The goddess of fortune personally comes to that place where fools are not worshiped,
where grains are carefully stocked, and where there are no quarrels between husband
and wife.
(Cakya Paita)

Nti stra
vid apy amta grhyam
amedhyd api kcanam
ncd apy uttama jna
str-ratna dukuld api
vidfrom poison; apieven; amtamnectar; grhyamis to be taken;
amedhytfrom an impure place; apieven; kcanamgold; nctfrom a low-
born person; apieven; uttamamthe best; jnamknowledge; str-ratnama
jewel of a woman; dukultfrom a low family; apieven.
One would accept nectar even from poison and gold even from a filthy place. One
should accept knowledge even from a low-born person, and a good wife even if she
comes from a low family.
(Cakya Paita)

Nti stra
i raddha aj yuddhe
prabhte megha garjane

432
dampatya kalahe caiva
bahvrambhe laghu kriy
isage; raddhafuneral ceremony; ajmale goat; yuddhefight; prabhtein
the morning; meghacloud; garjaneroar of thunder; dampatyabetween husband
and wife; kalahequarrel; caand; evacertainly; bahugrand; arambhe
beginning; laghusmall; kriyactivity.
The funeral ceremony of a sage who died in the forest, a fight between two goats, a
thunder clap in the morning, a quarrel between husband and wife-all begin in grand
style but the outcome is insignificant.
(Cakya Paita)

Nti stra
paya-pna bhujagnm
kevala via-vardhanam
upadeo hi mrkhn
prakopya na ntaye
paya-pnamdrinking milk; bhujagnmof the snakes; kevalamonly; via-
vardhanamincreasing the poison; upadeathe instruction; hicertainly;
mrkhnmof fools; prakopyafor anger; nanot; ntayepeace of mind.
When snakes drink milk, it only increases their venom. Similarly, good instructions
offered to fools makes them angry, and does not give them peace of mind.
(Cakya Paita)

Nti stra
rpa-yauvana-sampann
vila-kula-sambhav
vidy-hn na obhante

433
nirgandh iva kiukh
rpabeauty; yauvanayouth; sampannendowed with; vila-kulain a high
family; sambhavpersons who are born; vidy-hnwithout knowledge; na
obhantedo not appear radiant; nirgandhdevoid of fragrance; ivalike;
kiukthe flowers of the Kimuka tree.
Persons born in high families and endowed with beauty and youth do not appear
complete if they are devoid of knowledge, just as the beautiful flowers of the Kimuka
tree do not appear attractive if they are devoid of fragrance.
(Cakya Paita)

Nti stra
sarpa krra khala krra
sarpt krratara khala
mantrauadhi-vaa sarpa
khala kena nivryate
sarpaa snake; krrafierce; khalaan evil man; krrafierce; sarptthan
a snake; krrataramore ferocious; khalaan evil man; mantra-auadhiby
mantras and herbs; vaacontrolled; sarpaa snake; khalaan evil man;
kenaby what means; nivryateis controlled.
Snakes and wicked men are certainly dangerous, but of the two, a wicked man is more
dangerous than a poisonous snake. A snake can be controlled by mantras and herbs,
but how can an evil man be controlled?
(Cakya Paita)

Nti stra
pthiv-bhaa rj
nrn bhaa pati

434
arvar-bhaa candro
vidy sarvasya bhaam
pthiv-bhaamthe ornament of the earth; rjis the king; nrmof
women; bhaamthe ornament; patiis the husband; arvar-bhaamthe
ornament of night; candrois the moon; vidyknowledge; sarvasyaof
everything; bhaamornament.
The ornament of the earth is the king, and the ornament of a woman is a good
husband. The ornament of night is the moon, and knowledge is the ornament of
everything.
(Cakya Paita)

Nti stra
tyaja durjana-sasarga
bhaja sdhu-samgamam
kuru puyam aho-rtra
smara nityam anityatm
tyajarenounce; durjana-sasargamthe association of demoniac persons; bhaja
partake of; sdhu-samgamamthe association of devotees; kuruperform;
puyampious deeds; aha-rtramboth day and night; smararemember;
nityamalways; anityatmthe temporary nature of this world.
Renounce the company of evil-minded persons, associate with saintly persons,
perform pious deeds both day and night, and remember always the temporary nature
of this material world.
(Cakya Paita)

Nti stra
varam eko gu putro

435
na ca mrkha-atair api
eka candras tamo hanti
na ca tr-gaair api
varambetter; ekaone; gugood qualities; putraa son; nanot; caand;
mrkha-ataihundreds of fools; apieven; ekaone; candramoon; tama
darkness; hantidestroys; nanot; caand; tr-gaaiinnumerable stars; api
even.
It is better to have one son with good qualities than to have one hundred foolish sons.
Innumerable stars cannot dissipate the darkness, but one moon can illuminate the
darkness of night.
(Cakya Paita)

Nti stra
vivso naiva kartavya
stru rja-kuleu ca
vivsatrust; nanever; evacertainly; kartavyashould be done; stru
unto a woman; rja-kuleua politician; caand.
On can never trust a politician or a woman.
(Cakya Paita)

Nti stra
ra-kart pita atrur
mt ca vyabhicri
bhry rpavat atru
putra atrur apaita
ra-karta debtor; pitafather; atruan enemy; mtmother; caalso;

436
vyabhicrinunfaithful; bhrywife; rpavatbeautiful; atruan enemy;
putraa son; atruenemy; apaitaignorant.
There are four kinds of enemies in household life: a father who is a debtor, an
unchaste wife, a wife who is beautiful, and a foolish, ignorant son.
(Cakya Paita)

Nti stra
ahe hyamcareta
ahein a cheating situation (i.e. when dealing with a cheat); hyamalike a
cheat; caretaone should behave.
rla Prabhupda: This is politics, "Tit for tat." ahe hyamcareta. Cakya
Paita says. "If somebody is aha"-aha means very cunning-"so you should be also
cunning."
rmad-Bhgavatam lecture, Mypur, October 20, 1974
Verses by Non Devotees
Verses by Non Devotees
Carvaka Muni
a ktv ghta pibet
yvaj jvet sukha jvet
bhasm-bhtasya dehasya kuta
punar gamano bhavet
am ktvgoing into debt; ghtamghee; pibetone should eat; yvajso long
as; jvetone may live; sukhamhappily; jvethe should live; bhasm-bhtasyaof

437
that which becomes ashes; dehasyaof the body; kutahow; punaagain;
gamanacoming; bhavetwill be.
Even if one has to go into debt, as long as one lives, he should live happily by eating as
much ghee as possible. Since the material body simply becomes ashes at death, how
will it ever come to life again?

Ramakrishna
yata mata, tata patha
yataas many; mataopinions; tatathat many; pathaways.
There are as many paths as there are opinions.
Quotes from Other Sources
Quotes from Other Sources
Unknown Source
bhajan kara sdhana kara
murte jnle hoy
bhajanworship; karaperform; sdhanaregulative devotional activities; kara
perform; murteat the time of death; jnleto know; hoyis.
Whatever bhajana and sadhana one has performed throughout life will be tested at the
time of death.

Unknown Source
bhya brahma-strnm
bhyamcommentary; brahma-strnmon the Vednta-stra.

438
The rmad-Bhgavatam is the (actual) commentary on the Vednta-stra (Brahma-
stra).
Unknown Source
punar miko bhava
punaragain; mikaa mouse; bhavabecome.
Again become a mouse.

Unknown Source
gavay-dhanavn, dhnya-dhanavn
gavaycows; dhanavnpossessing wealth; dhnyagrains; dhanavnpossessing
wealth.
One who has cows and grains possesses real wealth.

Unknown Source
hari vin mti na taranti
harimHari, the Supreme Personality of Godhead; vinwithout the grace of;
mtimdeath; nanot able; tarantito cross over.
No one can overcome cruel death without the mercy of Hari, the Supreme

Unknown Source
janman jyate dra
saskard bhaved dvija
veda-phd bhaved vipro
brahma jntti brhmana

439
janmanby birth; jyateone is born; draa dra; saskartby the process
of reformatory ceremonies such as initiation by a spiritual master; bhavetone may
become; dvijatwice-born brhmaa; veda-phdstudy of the Vedas; bhaved
one may become; viproa vipra (learned brhmaa) brahmathe Supreme Spirit;
jnttiknows; brhmanaa brhmaa.
By birth everyone is a dra, but by undergoing the purificatory ceremonies under the
direction of a bona fide spiritual master, one may become a brhmaa, and when one
knows the Supreme Spirit, he actually becomes a truly learned brhmaa.
(Note: See rmad-Bhgavatam 1.12.29 for the difference between a brhmaa and a
vipra.)

Unknown Source
ghute pore gobar hase
ghutedry cow dung paddy; poreburns; gobarwet cow dung paddy; hasesmiles.
When the dry cow dung is burning in the fire, the wet cow dung laughs.

Unknown Source
janame janame sabe pitmt paya
ke guru nahi mile bhaja hari ei
janame janamebirth after birth; sabeeverybody; pitfather; mtand
mother; payagets; keLord Ka; guruspiritual master; nahido not;
milecome in contact with; bhajaworship; hariLord Hari; eithis.
Birth after birth one receives a mother and father, but if one gets the benediction of
guru and Ka, he conquers the material energy and returns back to Godhead by
worship of the Lord.

Unknown Source
pac ordhva vana vrajet

440
pacfifty; rdhvamabove; vanamforest; vrajetone should go.
After the age of fifty years one should take vanaprastha and retire to the forest.

Unknown Source
rkhe ka mre ke
mre ka rakhe ke
rkheprotect; kaLord Ka; mrekill; kewho; mrekill; ka
Ka; rakheprotect; kewho.
If Lord Ka protects a person, who can kill him? And if Ka desires to kill
someone, who can protect him?

Unknown Source
yoga indriya sayama
yogathe practice of yoga; indriyathe senses; sayamato control.
Yoga practice means to control the senses.

Unknown Source
rja-putra cira jva m jva muni putraka
jva v maro sdhur m jva mar iti
rja-putraO prince; cirata long time; jvalive; m jvado notlive; munia
sage; putrakaO son; jvalive; vor; marodie; sdhurO saintly person; m
jvado not live; mardie; itithus.
O prince, may you live a long life; my dear brahmacr, may you die now; O saintly
person, you may live or die; but you, O butcher, don't live or die.

441
Unknown Source
ghe atrum api prpta
vivastam akutobhayam
ghehome; atrumenemy; apiif; prptamreceive; vivastamtrust;
akutobhayamwithout fear.
Even if your enemy comes to your home, you should receive him in such a way that
he'll forget that you are his enemy.

Unknown Source
yasmin tue jagat tuam
yasminto Him; tuesatisfied; jagatthe whole world; tuamsatisfied.
If the Supreme Personality of Godhead is satisfied, everyone is satisfied.

Unknown Source
asago hy aya purua
asaganot connected to the material world; hicertainly; ayamthis;
puruathe living entity.
The living entity is not really connected with this material world, but due to his
tendency to enjoy the material senses he is put into a material condition.

Unknown Source
tyantika-dukha-nivtti
tyantikaultimate; dukhasuffering; nivttifinish.
One's aim in life should be to stop suffering.

442
Unknown Source
yvad artha-prayojanam
yvadas much as; arthaeconomic conditions; prayojanamnecessities.
We accept only as much material necessities as needed for advancing in Ka
consciousness.

Unknown Source
sarve sukhino bhavantu
sarveeveryone; sukhinohappy; bhavantubecome.
Let everyone be happy.
ii
*

Unknown Source
bhva-grh janrdana
bhvaspiritual intention; grhwho is influenced; janrdanaLord Ka, the
maintainer of all people.
The Lord accepts the essence of a devotee's attitude.

Unknown Source
tmavan manyate jagat
tmavanjust like himself; manyatethinks; jagatthe whole world.
Everyone thinks of others according to his own position.

Unknown Source

443
calo 'pi dvija-reho
hari-bhakti-paryaa
hari-bhakti-vihna ca
dvijo 'pi vapacdhama
calaan outcaste, and untouchable (a dog-eater); apieven; dvija-rehathe
best of the twice-born (brhmaas); hari-bhakti-paryaaa person who has
concluded that devotional service for Ka is the supreme activity (and is therefore
absorbed in serving the Lord); hari-bhakti-vihnaone devoid of devotional service;
caand; dvija(even if he is) twice-born; vapacaa person who cooks (and
therefore eats) dogs; adhamathe lowest.
"Even if one is born in the family of a cala, if one engages in the devotional service
of the Lord, he becomes the best of brhmaas. But even a brhmaa who is devoid of
devotional service is on the level of the lowest dog-eater."

Sanskrit Proverb
satya bryt priya bryt
m bryt satyam apriyam
satyamtruth; brytspeak; priyampleasing; brytspeak; mdo not;
brytspeak; satyamtruth; apriyamnot pleasing.
If one speaks the truth, he should speak it palatably. One should not speak
unpalatable truth.
iii
*

Bengali Proverb
andha-pagu-nyya
andhablind man; pagulame man; nyyalogic.
The logic of the blind man and the lame man.

Bengali Proverb

444
tandula vcika nyya
tandularice; vcikascorpion; nyyalogic.
The logic of the rice and the scorpion.

Bengali Proverb
kpa-maka-nyya
kpawell; makafrog; nyyalogic.
The logic of the frog in the well.

i
These are the twelve qualifications of a perfect brhmaa: following religious
principles, speaking truthfully, controlling the senses by undergoing austerities and
penances, being free from jealousy, being intelligent, being tolerant, creating no
enemies, performing yaj a, giving charity, being steady, being well versed in Vedic
study, and observing vows.
ii
(rla Prabhupda said: This is the Vedic mission.)
iii
rla Prabhupda explains that this is only in relation to material truths.

Verses Most Quoted by Srila Prabhupada

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