NOTES

* This stava follows along similar ines, and

appears to be modeled after the famous
stava composed by Srila Raghunath dasa
Gosvami named 'Sva-niyama dasakam' (10
verses of self-imposed vows). However,
Bhaktivinode's style of Sanskrit composition
is somewhat different, and he expands the
vows into a much fuller picture of bhajan-
moods (hence 12 verses in comparison to
Dasa Gosvami's 10)

* What the Thakura does in this prayer is to

adjust and regulate his own mind as well as
the reader's in such a way as to fit into a
spiritual channel in which flows the current of
Rupanuga-bhakti. This is the current of
devotion that flows through Srila Rupa
Goswami directly to Goloka Vrndavana. By
tuning one's mind carefully in this way, the
expressive moving issue of eternal loving
emotion can gush towards the supreme goal
unhindered, which is the single purpose and
function of this final benediction from Thakura
Bhaktivinode.

(Expanded word-for-word definitions and

translations are evident in this booklet, for
they are based upon a Bengali edition
published by Srila Bhakti Pradip Tirtha
Goswami, the direct disciples of Srila Thakura
Bhaktivinode.)

The 1st Verse

(Sikharini meter)
(THE OBJECTS OF DEVOTION BIRTH AFTER
BIRTH)

gurau r-gaurge tad-udita-subhakti-

prakarae
ac-sunor-ll-vikasita-sutrthe nija-manau
harer namni prehe hari-tithiu rpnuga-
jane
uka-prokte stre prati-jani mamst khalu
rati
gurau for my spiritual master; r-gaurge
for r Gaurga; tat-udita instructed by
Him; su-bhakti-prakarae for the topics and
methods of pure devotional service; ac-
suno-ll vikasita brilliantly blossomed due
to the divine pastimes played therein by the
Son of mother ac; su-trthe for the best of
holy places; nija-manau for my own diksa-
mantra; hare nmni for the holy name of
Lord Hari; prehe for His most beloved
eternal associates; hari-tithiu for all the
holy days of celebration related to Lord hari;
rpa-nuga-jane for all the sadhus who
strictly follow in the footsteps of Srila Rupa
Goswami; uka-prokte stre for the
scriptures which issue from the mouth of Srila
Sukadeva Goswami; prati-jani each and
every birth; mama my; stm let it remain;
khalu definitely; ratih loving affection.

No matter whenever and wherever I happen

to take birth, let my loving affection and
attachment remain unshaken throughout each
and every lifetime for the following things:
for my divine spiritual master,
for Sri Gauranga,
for the detailed topics of pure devotional
service (and the methods of its execution)
as personally instructed by Him.
for the holy places of pilgrimage such as
Sri Navadvipa, Sri Ksetra, Sri Vrndavana,
etc., which are all blooming with divine
sanctity due to His performance of
wonderful pastimes therein,
for the diksa-mantra bestowed upon me by
the divine grace of my spiritual master,
for the holy name of Sri Hari,
for the most beloved eternal associates of
the Lord,
for the sacred days of celebration
throughout the year such as Sri Ekadasi,
Sri Janmastami, Sri Radhastami, and the
appearance/disappearance days of the
great Vaisnava acaryas, etc..
for the Lord's dearmost devotees who
strictly follow in the sacred footsteps of
Srila Rupa Gosvari,
and for the holy scriptures narrated by
 Srila Sukadeva Gosvami such as the
Srimad Bhagavatam, etc.

The 2nd Verse

(THE INTERNAL IDENTITY OF LORD CAITANYA,
THE ETERNAL GUIDE)

sad vndraye madhura-rasa-dhanye rasa-

maya
par akti rdh parama-rasa-mrti
ramayati
sa caivyam ko nija-bhajana-mudrm-
upadian
ac-snur gaue prati-jani mamst
prabhu-vara

sada - continuously, since time immemorial

and into time immemorial: vmdSranye - in the
forest of VrndS; madhura-rasa-dhanye -
which is gloriously rich with the treasure of
the madhura-rasa, the topmost of sweet
mellows; rasa-mayah -Sri Krsna Who is
akhila-rasamrta-murti, the personified abode
of all divine mellow-tastes;
param Saktim radham - to Sri RadhikS, Who is
the topmost divinely potent energy; parama-
rasa-murtim - She Who is the personified form
of the

topmost mellow of vipralambha, or divine

love-in-separation} ramayati - He gives Her
the bliss of His eternally ecstatic service
rendered unto Her;
sah - He; ca - and furthermore; eva ayam -
only this (SacT-suhu); krsnab - Lord Krsna;
nija-bbajana-mudram- the technique for
practicingHis own worship; upadlSan - the
Instructor; 6ac1-suhuh - the Son of mother
Sad; gaude - in Gauda-desa (Bengal); prati-
jani - birth after birth;
mama 'Sstam - let Him be my; prabbu-varab -
my Supreme Master and Guide.

The Supreme Lord Sri Krsna is the

personified abode of all divinely ecstatic
mellow-tastes. And Sri Radhika is the topmost
abode of all His divinely potent energies.
Indeed, She is the personified form of the
highest mellow of love-in-separation. Within
the forest of Vrnda, which is gloriously rich in
the all-pervading treasure of the sweetest
madhura-rasa, this Lord Sri Krsna is
continuously enjoying as He makes Sri
Radhika happy by His loving service rendered
to Her 24 hours a day. This very same Lord
Krsna is exactly identical to the Son of Mother
Saci Who eternally lives simultaneously yet
separately in Gauda-desa as the Instructor of
the process for rendering His own devotional
service. May this Saci-nandana become my
Supreme Master and Guide, and may He
always appear to me just to lead me on the
proper devotional path birth after birth after
birth.

The 3rd Verse

(REJECTION OF THINGS UNFAVORABLE
FOR SRI RADHA-KRSNA'S ETERNAL SERVICE)

na vairgya grhya bhavati na hi yad

bhakti-janita
tath janam bhna citi yadi viea na
manute
sph me nge hari-bhajana-saukhya na
hi yatas
tato rdh-ka-pracura-paricary bhavatu
me

na - no type of; vairagyam - renunciation or

asceticism; grahyam - fit for accepting;
bhavati - be; na hi yat - which certainly does
not;
bbakti-janitam - give rise to devotion and love;
tattS - as well as; jnaham - knowledge and
learning: bbSnam - illuminating; citi - all types
of; yadi - if; vi^esam - individuality in th<
Absolute; na manute - does not consider;
sprha on na - 1 have no desire; astange - for
the practic< of the eight-fold yoga process;
bari-bhajana-saukhyam - the happiness
derived from the unalloyed worship of Lord
Hari; na ni - certainly not; yatah - that which;
tatah - because of that;
rSdbS-krsna - of Sri Sri" RadhS-Krsna; pracura
-profuse; parlcarya - service as a personal
attendant; bbavatu me - may it be mine
someday.

Let no form of so-called renunciation or as-

ceticism become fit for my acceptance if it
does not give rise to the continual expansion
of my eternal serving mood of loving devotion.
And let no form of so-called knowledge or
intellectual cultivation appeal to me at all if it
does not admit the reality of eternal
individuality snared by the Lord and His
devotees during their everlasting daily
pastimes. I have no desire at all for practicing
any branch of the eight-fold yoga process, for
none of them contain any scope for enjoying
the daily pleasure of serving Lord Hari such as
His confidential worship does. Rather, may I
render profuse, uninterrupted confidential
service 24 hours a day to Sri Sri Radha-Krsna
for all of time to come (such service being the
means as well as the end).

The 4th Verse

(WHERE TO LIVE, AND WHERE NOT TO

LIVE)

kure 'pi kudre vraja-bhajana-yogye taru-

tale
ac-snos trthe bhavatu nitar me
nivasati
na cnyatra ketre vibudha-gaa-sevye
pulakito
vasmi prsde vipula-dhana-rjynvita iha

kutTre- in a simple cottage} api- just; ksudre -

in the small, insignificant; vraja-bbajaoa-yogye
- in that which is fit for worshiping Vraja-lTlSi
taru-tale - at the base of a tree;
sacT-sunoh - the Son of SacT's; tTrthe - in the
holy place of pilgrimage in SrT NavadvFpa-
mandala; bbavatu - let it be; nitaram
-unalloyed, continuous; Jae-my: nivasatih-
place of residence; na ca - and no; anya at-ra -
other than here; ksetre - in the place; vibudha-
gana-sevye - fit for being lived in by the most
intelligent sages and demigods; pulakito - to
their great joy and delight; vasami - shall I
reside; prasSde- in the palace; vipula-dhana
-with great riches; rajya-anvita - endowed with
kingdom and properties; ina -here in this
world.

May I continuously reside in a small, lonely

cottage at the base of a desire-tree in the
most holy abode of Sri Navadvipa-dhaina,
which is sanctified by the lotus feet of Sri Saci-
nandana. Such a bhajan-kutir is perfectly
suitable for constant remembrance of, and
service to the divine daily sports that are
always present in Sri Vraja-dhama. Indeed, in
contrast to this, I will never live in any other
place, even if it is hankered for with great
enthusiasm by the most wise sages and
demigods of all sorts. As far as all other places
in this world are concerned, whether opulent
palaces or temples, whether possessing vast
riches of enormous wealth or princely
kingdoms and property all such places
cannot attract me as much as ay modest
bhajan-kutir in Sri Navadvipa-dhama does.

The 5th Verse

(THE REAL PRINCIPLE OF DHARMA WHICH IS

DEVOID OF DESIGNATIONS)

na vare saktir me na khalu mamat

hyrama-vidhau
na dharme ndharme mama ratir ihste
kvacid api
para tat-tad-dharme mama jaa-arram
dhtam idam
ato dharmn sarvn subhajana-sahynn
abhilae

na vame - not to any caste such as brahmana,

ksatriya, valsya or sudra: saktih - attachment;
me - my; khalu - definitely; mamata - identi-
fication and affection; hi - certainly; asrama-
vidhau - with the rules and regulations of any
asrama like brahmacSrT, grhasta, vShaprastha
or sannygsa; na dharme - not for righteous
behavior which generates pious credits; na
adharme - nor for so-called sinful activities;
mama ratih - my respect and appreciation; ina
- in this world;
aste - is; kvacit - even to the slightest degree;
api - also; param - instead: tat tat dharme - for
whichever and whatever practical principles;
mama
- my; jada-sarTram - material body; dbrtam
-maintain; idam - this; atah - therefore;
dharman
- activities; sarvan - in all ways: su-bhajana-
sahayann - favorable for helping my pure
devotional service; abhllase - I desire.

I have no attachment at all to any of the

caste divisions of society such as brahmana,
ksatriya, vaisya or sudra. And I certainly do
not identify with any order of life such as
brahmacarya, grhasta, vanaprastha or
sannyasa. I have no fondness or respect at
all for the so-called piety of religiosity or even
for the so-called impiety of sinful life in this
world not even the slightest regard.
Instead, I truly desire whatever is practically
required just to maintain this material body in
order to facilitate my performance of pure
devotional service. This is the actual
righteousness that I will hope for as long as
this material body continues to exist.

The 6th Verse

(FAVORABLE, AUTHORIZED PRACTICES
AND DEVOTIONAL QUALITIES)

sudainya sralya sakala-sahana mnada-

dana
day svktya r-hari-carana-sev mama
tapa
sadcro 'sau me prabhu-pada-parair ya
samudita
prabho caitanyasykaya-carita-pyua-
ktiu

su-dainyam - great humility; sSralyam

-simplicity; sakala-sahanam - tolerance in all
ways; manada-danam - offering all respect
unto others; dayam - compassion; svl-krtya -
having personallyaccepted; ^rl-hari-carana-
seva'-only the service of the lotus feet of
SrTHari; mama tapah - is my austere vow; sat-
acSra - pious activity; asau - that; me - my;
prabbu-pada-paraih - by the devotees who are
fixed-up in the service of Mahaprabhu's lotus
feet; yah- those activities which; samuditah-
prescribed; praboh-caitanyasya - Lord
Caitanya's; aksaya -imperishable; earl Ca-
plyusa-^rtristt-withinthose works (of
literature) which describe the nectarean
activities of the Lord (like SrT Caitanya-
carltamrta, etc.)

My austere vow is constant devotion to the

lotus feet of Sri Hari. In order to execute that
vow, I have accepted the following qualities by
ny own endeavor:

I practice great humility in my dealings

with everyone;
I try to keep simplicity and purity
prominent in all of my practical
arrangements:
I maintain extreme tolerance in all types of
favorable or unfavorable circumstances;
I offer all respect unto others, regardless of
who they are;
I feel genuine compassion for all living
entities and act accordingly;

There are many transcendental activities

which are recommended by the great
devotees who are fixed-up in unalloyed
devotional service to the lotus feet of Sriman
Mahaprabhu, and these can be found
described in the books that are full of the
imperishable character and pastimes of
Mahaprabhu Sri Krsna Caitanya. Only such
transcendentally nectarean activities, being
recommended by great devotees and
practiced by Lord Caitanya Himself, are indeed
my own.

The 7th Verse

(REPULSION FROM THOSE THINGS WHICH
ARE DISCONNECTED FROM
SRI RADHIKA

na vaikuhe rjye na ca viaya-krye mama

ratir
na nirve moke mama matir ihste kaam
api
vrajnandd anyadd hari-vilasita pvanam
api
kathacin m rdhnvaya-virahita no
sukhayati

na - not; vaikunthe raj ye - for the kingdom o

Vaikuntha; na ca - nor either; visaya-karye - fo
activities of material sense-gratification; mam
- my; ratlh - attachment; na - nor; nirvane
moks
- for the impersonal 1st's goal of liberation
mama - my; matih - respect; iha - here in thi
material world; 5s Ce - is; ksanam apl - even
fo a second: vraja-anandad anyad - other than
th bliss of SfrT Vraja-dhama; hari-vilasitam - th
sportive pastimes of Lord Hari; pavanam api
although they are very purifying; kathancit - i
any way whatsoever; mSm - to me; radha-
anvaya relationship with 5rT Radhika";
virahitam - beret of; na sukbayati - gives no
happiness at all.

I have no attraction for living in Vaikuntha

that part of the spiritual sky presided over by
Sri Laksmi-Narayana; nor do I desire the
useless activities of gross sense-gratification
in this material world. I will never cherish the

desire for attaining the divine bliss of

impersonalistic liberation, even for a second.
Furthermore , there are many transcendental
pastimes of Sri Hari that may be very purifying
for all conditioned souls yet such pastimes
will never ever give me any real happiness at
all. This is because such pastimes are quite
different from the blissful ecstasies of Vraja-
consciousness, being completely devoid of
any relationship with Sri Radhika, Who is the
one and only fountainhead of pure joy.
The 8th Verse

(RENUNCIATION OF ALL KINDS OF BAD

ASSOCIATION)

na me patn-kany-tanaya-janan-bandhu-
nicay
harau bhakte bhaktau na khalu yadi te
sumamat
abhaktnm-anna-grahaam api doo
viayi
katha te sagdd hari-bhajana-siddhir
bhavati me?

na me - not mine; patnT - the wife; kanya

-daughter} tanaya - son; jananT- mother}
bandhu -friend; nicaya- the group} harau - for
Sri Hari} bbakte - for the Lord's devotees",
bbaktau - for the Lord's devotional service} na
khalu -certainly not} yadi - if} tesam - their}
su-mamaCS - firm attachment} abbakVanam -
of non-devotees} anna-grahanam api- even
acceptance of foodgrains} dosah - degrading
sin} visayinam - of the materialistic sense-
gratifiers} katham -how?} tesam - their}
sahgat - from keeping their company} hari-
bhajana-slddhlh- the per feet ion of worshiping
Lord Hari} bhavati - will be} roe - my.

I now disown my
wife, my
daughters,
my sons,
my mother,
and all my friends,
if they have no genuine attachment for Lord
Hari, for His devotees,
or for His devotional service.

It is definitely a great sin even to accept

foodgrains prepared by such non-
devotional. materialistic sense-gratifiers. If I
were to remain in the company of such
persons, then how will the eternal perfection
of my Hari-bhajan ever come about?

The 9th Verse

(AVOIDANCE OF SO-CALLED 'DEVOTEES' WHO

PROUDLY NEGLECT SRI RADHIKA)

asat-tarkair-andhn jaa-sukha-parn ka-

vimukhn
ku-nirvsaktn satatam ati-dre pariharan
ardh govinda bhajati nitar
dmbhikatay
tad-abhyse kintu kaam api na ymi vratam
idam

asat-tarkalh - by faulty logic and arguments;

andbah - those who are blinded} jada-sukha-
parai
- those who are madly addicted to the
pleasures of the dull material body} krsna-
vlmukbSn - those are are averse to Lord
Krsna; ku-nirvana-asakt'Si
- those who are fond of the inferior liberatior
of the impersonal ists} satatam - always} aCi-
dOri
- from a great distance} parlharan - rejecting!
aradham - without Sriinatr RadharanI; govind
bbajati - worships Govinda} nitaram -
extremelyi dambhikatayS - under the sway of
proud arrogance tad-abbyase - close to him}
kintu - but} ksanam api - even for a second}
na yami - I don't go vratam Idas - this is my
vow.

There are certain persons who appear to be

very advanced in devotion. Indeed, to increase
their service to the Lord, they have long since
rejected the evil company of:
those who are completely blinded by
faulty arguments arising from so-called
intellectual logic,
those who are madly addicted to the
fleeting pleasures of the dull material
body,
those who are averse to and envious of
Lord Sri Krsna,
 and those who are very fond of the
inferior. distasteful concept of liberation
as it is cherished by the impersonalists.

They have thus favorably avoided all kinds of

bad associations yet it is seen that such
persons worship Lord Govinda without Srimati
Radharani being present. This just shows that
they are actually puffed-up with excessive
pride and a conceited arrogance directed
against Sri Radhika, Who is Herself the best
worshipper of Govinda. Therefore I will never
ever go anywhere near such so-called
devotees even for a second. This is my
strict vow.

The 10th Verse

(HOW TO LIVE SIMPLY AND PERFORM

VRAJA-BHAJANA UNTIL DEATH)

prasdnna-krana-vasana-ptrdibhir
aha
padrthair nirvhya vyavahtim asaga ku-
viaye
vasann -ketre yugala-bhajannandita-
manas
tanu mokye kle yuga-pada-par pada-
tale

prasSda-aona - foodstuffs offered to the Lord;

ksTra - milk; aSaaa - eating; vasana - clothing;
pStra-adibhih - and by utensils, etc.; aham - I;
padarChaih- by all this paraphernalia;
nirvahya - passing; vyavahrtim - activities;
asaqga -
without any connection; ku-visaye - with
distasteful, gross material sense gratification;
vasaim - living; Tsa-kseCre - at the place of Sri
RSdhikS, Sri RadhS-kunda; yugala-bhaj ana
-absorbed in worshiping the Divine Couple;
Snandita-manah - with a blissfully ecstatic
mind:
tanum moksye '- I will give up my body; kale
-when the time comes for me to die; yuga-
pada-paranam - of those devotees who have
given their lives to serving the lotus feet of the
Divine Couple; pada-Cale - by the soles of
these devotee's feet.

Passing my life in a simple, practical way

eating only prasad foodgrains and

milk products, the remnants of the
Supreme Lord, His mercy,
wearing only prasad cloth that was
offered to the Deity,
using only the pots and utensils
sanctified by the Lord's exclusive
service,

-- I will thus remain completely aloof from

material sense-gratification.

Living by the side of Sri Radha-kunda (Her

very own abode), worshiping the Divine
Couple with a blissful mind, the time will cone
for me to die. At the soles of the devotees'
lotus feet, who are themselves serving the
lotus feet of the Divine Couple, I will thus give
up my body.

The 11th Verse

(HOW TO WORSHIP THE LOTUS FEET

OF SRI RADHIKA'S PURE DEVOTEE)

ac-snor-j-grahaa-caturo yo vraje-vane
parrdhy rdh bhajati nitar ka-
rasikm
aha tvetat-pdmtam anudina naihika-
man
vaheya vai ptv irasi ca mud sannati-
yuta

SacT-sSnuh - Sri Sad-nandana' s; aJ'Sa - order

and instruction; grahaoa-caturah- the devotee
who is expert at grasping; yafi - one who;
vraja-vane -in the forests of Srrvmdavana;
para-aradhyam -the chief worshipable
Personality; radham - Sri Radha; bbajati -
Morshiping; nitaram incessantly with
unalloyed devotion; krsna-rasiKSm- She Who
is deeply absorbed in relishing SrTKrsna's
rasa: aham - I; t:u - indeed; etat -this person;
pada-amrtam - nectarean water that has
washed their feet; anu-dinam- each and every
day; naisthika-mana - with a devout heart;
vaheyam - I will carry; vai - certainly; pitva-
having drunk; sirasi - on my head; ca - and;
muda - delightfully; sat-nati-yutah- nicely
offering obeisances.

There is a class of pure devotee who is

completely expert and experienced in
following all the instructions of Sri Saci-
nandana. Such a devotee incessantly
worships Srimati Radharani exclusively. Who is
indeed the most worshipable Personality, and
Who is deeply absorbed every day in relishing
the divine mellows of Sri Krsna's association.
The pure devotee of this calibre definitely
performs his confidential worship whole-
heartedly and with exclusive surrender unto
Sri Radhika. Thus he always lives in Sri Vraja-
mandala. I shall take the nectarean water that
has washed the lotus feet of such a devotee
and carry it on my head. Drinking it with great
joy, and with a devout heart, I will then
happily offer my full prostrations upon the
ground in the nicest, most perfect way that I
possibly can. This will indeed be my routine
each and every day.

The 12th Verse

(FIRM DETERMINATION TO TRANSCEND MAYA

BY DAILY FOLLOWING THIS STAVA)

harer dsya dharmo mama tu cira-kla

praktito
mah-my-yogd-abhinipatita dukha-
jaladhau
ito ysymy rddhva sva-niyama-suraty
prati-dina
sahyo me mtra vitatha-dalan vaiava-
kp

hareh - of Lord Hari: dasyam - the mood of

eternal service; dharmah - real religion; masa
-my; Cu - indeed: cira-kSlam - for all of time to
come; prakrtitah - natural: mabS-mSya-yogaC
-because of contact with mahS-mSyS',
the controlling force of the material world;
abbi-nipatitah - I have fallen down: duhkha-
jaladbau -into the ocean of miserable
suffering; itah - of this (maya); ySsyami - I will
go; urddhvam -beyond, into the spiritual
realm; sva-nlyama - my own regulations;
suratya - by following with great
determination; pratl-dinam - every day;
sahayah - friend and guardian: me - my;
matram -one and only exclusive; vitatha-
dalanT - the destroyer of illusion; vai^nava-
krpa - the causeless mercy and compassion
of the Rupahuga Vaisnavas.

As a spirit soul, my natural tendency is to be

eternally situated in the loving devotional
service of Lord Hari; however, due to the
strong power and influence of the Lord's
maha-maya, I have somehow plunged deeply
into the fathomless ocean of material sorrow
and grief. I shall transcend this world of maya
and go to the spiritual world only by faithfully
following these self-imposed vows every day.
And the only way`I will get the strength to
follow these vows is by attaining the mercy of
all the Vaisnava devotees of the Lord. May
their causeless mercy and softhearted
compassion, which wards off all illusion,
become my exclusive friend and guide for all
of time everlasting.

The 13th Verse

(PHAL-SRUTI-THE BENEDICTION OF ETERNAL
SERVICE GAINED BY READING THIS STAVA)

kta kenpyetat sva-bhajana-vidhau sva

niyamaka
pahed yo viraddha priya-yugala-rpe 'rpita
man
vraje rdh-kau bhajati kila saprpya
nilaya
sva-majary pacd vividha-varivasy sa
kurute

krtam- composed; kena-api -by some person;

etat - this; sva-bhajana-vidhau - about the
topic of his own personal style of performing
bhajan; svam niyamakam- this set of 12
verses propounding his own vows; pathet -
reads or recites; yah -whoever; visraddhah -
with especially intense faith; priya-yugala-rupe
- in the beautiful form of the divine couple;
arpita-manah - withwhole-hearted offeringof
the mind; vraje- in Vraja-dhama: radha^-
krsnau - of Sri Sri Radha-Krsna;
bhajati-worships; kila- f actually; samprapya
-attaining; nilayam-residence; sva-
man^jaryah -of his own manjari-^guru;
pasca^t - following behind; vividha - various
kinds; varivasyam-of services in worship; sa-
he; kurute-performs.

This stava named Sva-niyama Dvadasakam

was written by someone to adjust and
regulate his own personal mode of performing
bhajan. If any other devotee happens to chant
this stava with a very special quality of
resolute faith, fully offering his mind unto:

the supreme beautiful forms of the

Divine Couple. Sri Sri Radha-Govinda,
his most dear possession,
or to the divine beauty of Their Deity
form,
or to the beauty or Deity of Sri Gaura-
sundara, the combined form of Sri Sri
Radha-Govinda,
or to Srila Rupa Gosvami, the dearmost
beloved devotee of Sri Sri Radha-
Govinda and Sri Gaura-sundara,

-- then that fortunate reader definitely attains

his own place of eternal residence in Sri Vraja-
dhama. Always following behind his own
manjari-guru, in his own spiritual body of a
manjari also, he finally renders all kinds of
variegated eternal services for the exclusive
worship of Sri Sri Radha-Krsna.

THUS ENDS "SVA-NIYAMA-

DVADASAKAM" by SriIa
Bhaktivlooda Tbakura, his last
writing.