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A Commentary on Hari Bhakti Vilas By Sanatana Goswami Text 1 atha magalcaraam caitanyadev bhagavanta sraye r-vaiavn pramude 'jas

likhan vsyak karma vicrya sdhubhi srdh samhtya samasta-strat atha=now; magalcaraam=invoking auspiciousness; caitanyadevm=Lord Caitanyadeva; bhagavantam=the Supreme Personality of Godhead; sraye=I take shelter; rvaiavnm=of the devotees; pramude=for the pleasure; jas=properly; likhan=writig; vsyakm=compulsory; karma=work; vicrya=considerig; sdhubhih=the devotees; srdhm=with; samhtya=collectig; samasta=from all; strath=the criptures. Invoking Auspiciousness As, reflecting on what activities must be performed, and with the help of the devotees collecting many quotes from all the scriptures, I write this book for the devotees pleasure, I take shelter of Lord Caitanyadeva

Dig-darin ika

Commentary by rila Santana Gosvmi brahmdi-akti-prada var t dtu sva-bhakti kpayvatram caitanyadev arn prpadye yasya prasdt sva-vse 'rtha-siddhi I take shelter of Lord Caitanyadeva, the Supreme Personality of Godhead, who empowers Brahma and the demigods, who descended to this world to give His own devotional service, and whose mercy allows His devotees to conquer Him and bring Him under their control. likhyate bhagavad-bhaktivilsasya yath-mati k dig-darin nma tad-ekmrtha-bodhin This commentary, which bears the name Dig-darin ika (A Commentary That Shows the Direction), and which explains a small portion of the Hari-bhakti-vilsa, has been written as far as I am able. As I begin the difficult task of writing this book, in order to attain a good result I first take shelter of my parama-guru, my worshipable Deity, Lord Caitanya. The name Caitanya means the Supreme Personality of Godhead, who is the form of pure knowledge (cit), who is worshiped by all the universes, and who among all Deities has the most perfect transcendental

knowledge. Or, another meaning of the name Caitanya is the Supreme Personality of Godhead, who stays in everyone's heart (citta). Or, another meaning of the name Caitanya is the Supreme Personality of Godhead, who gives life (cetan) to all living entities. I take shelter of Him, Lord Caitanya, the master of my life. Why do I write this book? I write to describe the activities that should be performed by the saintly devotees of Lord Viu. Why else do I write? I write to please them. Someone may ask: Ho can a fallen person like you be successful in such a task? I reply: I shall be successful because I take shelter of the Supreme Personality of Godhead, who has all powers and opulences, who has a great host of virtues, beginning with His great mercy, and who rimad-Bhgavatam 1.3.2 reveals is Lord Ka. In this way three parts of this verse are explained. By taking shelter of Lord Caitanya Mahprabhu I will be successful in this task. That is the meaning here. Furthermore, it is by His power, by His order, and by His glory that I am engaged in this task. I do not write by my own wish. I do not write to glorify myself. In my opinion the perfect name of the Supreme Personality of Godhead is r Caitanya Mahprabhu. By taking shelter of His mercy this book is not at all difficult to write. Indeed, everything is done very easily. That is the meaning. Here someone may object: All these things have already been described in the Vedas, Smti, Puras, Agamas, and other scriptures. Why should you write something more? To this I reply: I will gather quotes from all the scriptures and put each quote in its appropriate place. That is ho I will write this book.

Text 2 bhakter vils cinute prabodhnandasya iyo bhagavat-priyasya gopla-bhto raghuntha-dsa santoayan rpa-santanau ca bhakter=of devotional service; vilsn=the pastimes; cinutegathers; prabodhnandasya=of Prabodhnanda Sarasvati; iyothe disciple; bhagavat-to the Lord; priyasya=dear; goplabhto-Gopla Bhta Gosvmi; raghuntha-dsa-Raghuntha dsa Gosvmi; santoayan-pleasing; rpa-Rpa Gosvmi; santanau=Santana Gosvmi; ca-and. rila Gopla Bhta Gosvmi, who pleased rila Rpa Gosvmi, rila Santana Gosvmi, and rila Raghuntha dsa Gosvmi, and who was a disciple of Lord Caitanya's dear devotee, rila Prabodhnanda Sarasvati, first collected these pastimes of devotional service. Commentary by rila Santana Gosvmi The pastimes of devotional service are this book, r Haribhakti-vilasa. Text 3 mathur-ntha-pdbjaprema-bhakti-vilsata jta bhakti-vilskhya

tad-bhakt layantv imam mathur=of Mathur; ntha=of the master; pdbja=for the lotus feet; prema=love; bhakti=and devotion; vilsata=from the pastimes; jta-born; bhakti-vilskhya=named Bhakti-vilsa; tad-bhakt-His devotees; layantv-may study; imam-this. May the devotees of the Lord carefully study this Haribhakti-vilsa, which has come from a person who enjoys splendid pastimes of love and devotion for the lotus feet of Mathur's master. Commentary by rila Santana Gosvmi The compound word mathur-ntha-pdbja-prema-bhaktivilsata may mean eitherthe book Hari-bhakti-vilsa has come from the playful happiness of rila Gopla Bhaa Gosvmi, who is filled with love and devotion for Mathur's master, orthe book Hari-bhakti-vilsa has come from rila Gopla Bhaa Gosvmi, who who enjoys splendid pastimes of love and devotion for the lotus feet of Mathur's master. The devotees here are like bumblebees at the lotus feet of Mathur's master. If the alternate readingobhayantu is accepted, then the text reads,the devotees of the Lord are glorious because they are faultless and because they always hear and chant the glories of the Lord. If the reading alakurvantu is accepted, then the text reads,the devotees of the Lord are decorated with all virtues, beginning with humbleness." Text 4

jysur tyantika-bhakti-niha r-vaiav mthura-maale 'tra ksvara ka-vane cakastu r-ka-dsa ca sa-lokantha jysur=all glories; tyantika-bhakti-niha=to they who have great faith and devotion; r-vaiav-the devotees of Lord Viu; mthura-of Mathur; maale=in the circle; atra=here; ksvara-Ksvara; ka-vane-in Lord Ka's forest; cakastu-manifest; r-ka-dsas-Ka dsa; ca-and; salokantha=with Lokantha. All glories to the great devotees here in Lord Ka's forest within Mthura-maala! May Kivara, Kadsa, and Lokantha appear before me. Commentary by rila Santana Gosvmi Tasting the nectar of devotional service to the lotus feet of Mathur's master, the the devotees happily live in the land of Mathur. In r Gopla-tpani Upaniad, Vndvana is calledthe forest of Lord Ka". In that forest the devotees happily enjoy pastimes of hearing and chanting Lord Ka's glories. The word sa-lokantha (with Lokantha) indicates the close friendship between Kadsa Kavirja and Lokantha Gosvmi. It was in the company of the devotees mentioned here that this book was written. Text 5

tatra lekhya-pratij dau sa-kraa lekhya r-gurvrayna tata guru iya parkdir bhagavn manavo 'sya ca mantrdikr siddhy-di odhana mantra-saskriy tatra=there; lekhya-pratij=description of what will bewritten; dau-in the begtinning; sa-kraa-with reasons; lekhya-to be written; r-guru=of the spiritual master; rayna=shelter; tata-then; guru-the guru; iya-the disciple; parkdir-examination; bhagavn-the Supreme Personality of Godhead; manavo-mantras; asya=of Him; ca=and; mantra=for the mantras; adikr=qualified person; siddhy-dibeginning with perfection; odhana-purification; mantra=of mantras; saskriy-rite of purification. Table of Contents In this book will be discussed: (First Vilsa) 1. Taking shelter of a bona-fide spiritual master, 2. the qualities of a bonafide spiritual master, 3. the qualities of a bona-fide disciple, 4. tests presented to the spiritual master and disciple, 5. the qualities of the Supreme Personality of Godhead. 6. the mantras glorifying the Supreme Personality of Godhead. 7. the qualities of a person eligible to chant these mantras, 8. the rites of

purification, beginning with Siddhi, 9. the purification of mantras, . . . Commentary by rila Santana Gosvmi Here will be described the spiritual master and his qualities. Then will be described the mantras of the Supreme Personality of Godhead and the glories of these mantras. Text 6 dk nitya brahma-kle ubhotthna pavitrat dk=initiation; nitya-regularly; brahma-kle-at brahmamuhrta; ubha=auspicious; utthnam-rising; pavitrat-purity. . . . (Second Vilsa) 10. initiation, 11. rising every day at brahma-muhrta, 12. cleanliness, . . . Text 7 prta smtydi kasya vdydyai ca prabodhanam nirmlyottarady-dau magalrtrika tata prta=at sunrise; smty=remembering; di-beginning with; kasya-of Lord Ka; vdya-dyais-activities beginning with playing music; ca-and; prabodhanam-awakening; nirmlya=the

garlands worn by the Lord; uttaraa=wearing; dy=beginning with; dau=in the beginning; magalrtrika-magala-rati; tata-then. . . . (Third Vilsa) 13. remembering Lord Ka and performing other devotional activities early in the morning, 14. awakening the Deity with music and other devotional activities, 15. wearing garlands worn by the Deity and accepting other remnants from the Deity, 16. maala-rati, . . . Text 8 maitrdi-ktya auccamana dantasya dhvanam snna tantrika-sandhydi deva-sadmdi-saskriy maitra=passing urine; di=beginning with; ktya=to be done; auca=cleaning; camana=ringing the mount; dantasyaof the teeth; dhvanam-cleaning; snnam-bathing; tantrikasandhy-di=offering tantrika-sandhy; deva-sadmdisaskriy=cleaning the temple. . . . 17. the proper way to pass urine and stool, 18. cleaning the body. 19. rinsing the mouth, 20. cleaning the teeth, 21. bathing, 22. performing tantrika-sandhya (chanting the Gyatr mantra), (Fourth Vilsa) 23. cleaning the temple of the Lord, . . . Text 9

tulasy-dy-htir gehasnnam uodakdikam vastra pha cordhva-pudra r-gopi-candandikam tulasy-dy-htir=offerings to Tulasi; geha-of the house; snnam-cleaning; uodakdikam-with warm water; vastraclothing; pha=seat; ca=and; rdhva-pudra-tilaka; rgopi-candandikam-beginning with gop-candana. . . 24. offering gifts to Tulasi, 25. cleaning one's house, 26. bathing with warm water, 27. garments, 28. sitting place, 29. tilaka, 30. gopi-candana, . . . Text 10 cakrdi-mudr ml ca gha-sandhyrcana guro mhtmya ctha kasya dvra-vemntarrcanam cakra=with cakra; di=beginning; mudr-mudras; mlgarlands; ca-and; gha-sandhy=offering sandhya at home; arcana=worship; guro-of the spiritual master; mhtmyathe glories; ca=and; atha=then; kasya-of Lord Ka; dvravema=the door of the houee; antara=within; arcanam-worship. . . . 31. the cakra-mudra and other mudrs, 32. garlands, 33. performing sandhya at home, 34. worshiping the spiritual

master, 35. the glories of the spiritual master, 36. worshiping Lord Ka, 37. the glories of Lord Ka, (Fifth Vilsa) 38. worshiping when one enters the door of the house, . . . Text 11 pjrthsanam arghydisthpana vighna-vraam r-gurv-di-natir bhtauddhi pra-viodhanam pj=worship; artha=for the purpose; sanam=a seat; arghydi=beginning with arghya; sthpana-placing; vighnavraam-protection from obstacles; r-guru=with the spiritual master; di=beginning; natir=offering obeisances; bhtauddhi=bhta-uddhi; pra-viodhanam-purifying the life breath. . . . 39. sitting down to worship the Lord, 40. arghya and other offerings, 41. removing obstacles, 42. bowing down before the spiritual master and other superiors, 43. bhta-uddhi, 44. purifying the life-breath, . . . Text 12 nysa-mudr-pacaka ca ka-dhynntarrcane pj padni r-mrtilagrma-ils tath

nysa=nyasas; mudr=mudrs; pacakam=five; ca-and; kadhyna=meditation on Lord Ka; antara=in the heart; arcanein worship; pj=worship; padni-places; r-mrti-the Deity of the Lord; lagrma-ils-the lagrma stone; tath-so. . . . 45. the nysas, 46. the five kinds of mudrs, 47. meditating on Lord Ka, 48. worshiping Lord Ka in one's heart, 49. the Deity of the Lord, 50. the lagrma stone, . . . Text 13 dvrakodbhava-cakri uddhaya pha-pjanam vhandi tan-mudr sandi-samarpnam dvrak=in Dvrak; udbhava=manifested; cakri=cakra stones; uddhaya-cleaning; pha=sitting place; pjanam=worship; vhandi=activities beginning with inviting the Lord to appear; tan-mudr=the mudras for that purpose; sandi-samarpnam-offering a throne and other things. . . . 51. the cakra stones manifested at Dvrak, (Sixth Vilsa) 52. cleaning the Deity, 53. worshiping the Lord's abode, 54. worship of the Deity, 55. inviting the Lord to appear, 56. the mudrs for that purpose, 57. offering the Deity a throne and other gifts, . . . Text 14

snpana sakha-ghndivdya nma-sahasrakam pura-ptho vasana upavta vibhaam snpana=bathing sakha=conchshells; ghn=and bells; di=beginning with; vdya-music; nma-sahasrakam-chanting a thousand names; pura-ptho=reciting the Puras; vasana-garments; upavta-sacred thread; vibhaamornaments. . . . 58. bathing the Deity, 51. conchshells, bells, and musical instruments at the time of bathing the Deity, 52. chanting a thousand names of the Lord, 53. reciting the Puras, 54. offering garments, 55. offering a sacred thread, 56. offering ornaments, . . . Text 15 gandha r-tulas-kahacandana kusumni ca patri tulas cgopagvaraa-pjanam gandha=perfume; r-tulas-kaha-made of tulas wood; candana-sandal paste; kusumni-flowers; ca-and; patrileaves; tulas=Tulasi; ca=and; aga-upga=of the limbs of the Lord; varaa=of the guards protecting the Lord's abode; pjanam=the worship.

. . . 57. offering scents, 58. offering tulas-candana, (Seventh Vilsa) 59. offering flowers, 60. offering leaves, 61. Tulasi, 62. worshiping the limbs of the Lord's transcendental form, 63. worshiping the guards protecting the Lord's abode, . . . Text 16 dhpo dpa ca naivedya pna homo bali-kriy avagnddy-sya-vso divya-gandhdika puna dhpo=incense; dpa-lamp; ca-and; naivedya-food; pna-drink; homo-homa; bali-kriy-offerings; avagnda=rinsing the mouth; dy=beginning with; sya=of the mouth; vso-scent; divya-gandhdika-beginning with celestial scents; puna-again. . . . (Eighth Vilsa) 64. offering incense, 65. offering a lamp, 66. offering food, 67. offering drink, 68. offering homa, 69. offering the Lord's remnants to the devotees, 70. rinsing the mouth, 71. making the mouth fragrant, 72. again offering celestial fragrances, . . . Text 17 rjopacr gtdi mah-nrjana tath akhdi-vdana smbuakha-nrjana stuti

rja=for a king; upacr=things; gt=with singing; di=beginning; mah-nrjana-great rati; tath-so; akhdivdana=sound conchshells and other things; sa-ambu-with water; akha=conchshell; nrjana=rati; stuti-prayers. . . . 73. offering regal gifts, 74. singing and other things, 75. offering maha-nirjana, 76. sounding a conchshell and other musical instruments, 77. offering akha-nirjana, 78. offering prayers, . . . Text 18 nati pradaki karmdyarpna japa-ycane aga-kampna nngsi nirmlya-dhraam nati=bowing down; pradaki-circumambulating; karma=work; di-beginning with; arpna-offering; japa=chanting japa; ycane-prayers; agah-sins; kampna=forgiveness; nn=various; agsi=sins; nirmlya-dhraam-wearing garlands from the Lord. . . . 79. bowing down, 80. circumambulating, 81. offering one's work and other things to the Lord, 82. chanting japa, 83. offering prayers, 84. begging forgiveness for offenses, 85. various offenses, 86. wearing garlands offered to the Lord, . . . Text 19

akhmbu-trtha tulaspj tan-mttikdi ca dhtr snna-niedhasya klo vtter uparjanam akha=fromthe conchshell; ambu=water; trtha=water frok the Lord's lotus feet; tulas-of Tulasi; pj-worship; tanmttika-di-activities beginning with respectfully touching her earth; ca-and; dhtr-amalaki; snna-niedhasya klo=the time when bathing is forbidden; vtter uparjanam=means of livelihood. . . . (Ninth Vilsa) 87. conchshell water, 88. water that has washed the Lord's feet, 89. worship of Tulasi, 90. the ground where Tulas grows, 91. the malak tree, 92. times when bathing is forbidden, 93. proper ways to earn one's livelihood, . .. Text 20 madhyhne vaivadevdi rddha cnarpyam ucyate vinrcm aane dos tathnarpita-bhojane madhyhne=at midday; vaivadeva-di=beginning with the Vaivadevas; rddha-rddha; ca=and; anarpyam-what should not be offered; ucyate-is said; vin=without;

arcm=worship; sane-in eating; dos-faults; tath=so; anarpita=without offered; bhojane-in eating. . . . 94. midday duties, 95. the vaivadevas, 96. rddha, 97. what should not be offered, 98. the offense of eating without having first worshiped the Lord, 99. the sin of eating food not first offered to the Lord, . . . Text 21 naivedya-bhakaa santa sat-sago 'sad-asagati asad-gatir vaiavopahsa-ninddi-dukalam naivedya-bhakaa=eating food offered to the Lord; santa-the devotees of the Lord; sat-sago-association with the devotees of the Lord; asad-asagati=avoiding the association of non-devotees; asad-gatir=the result of associating with nondevotees; vaiava=of the devotees; upahsa=mocking; nind=offenses; di=beginning with; dukalam=the inauspicious result. . . . 100. eating food offered to the Lord, (Tenth Vilsa) 101. the devotees of the Lord, 102. associating with the devotees of the Lord, 103. avoiding the association of non-devotees, 104. the result of associating with non-devotees, 105. the inauspicious result obtained by mocking or offending the devotees of the Lord, . . .

Text 22 sat bhaktir viu-stra rmad-bhgavata tath ll-kath ca bhagavaddharma sya nija-kriy sat=of the devotees; bhaktir-devotion; viu-stra-the Vaiava scriptures; rmad-bhgavata-rimad-Bhgavatam; tath-so; ll-kath=the narrations of the Lord's pastimes; caand; bhagavad-dharma=the religion of the Lord; syaevening; nija-kriy-own duties. . . . 106. giving respect to the devotees, 107. the Vaiava scriptures, 108. rimad-Bhgavatam, 109. narrations of the Lord's pastimes, 110. the religion of devotional service to the Lord, (Eleventh Vilsa) 111. evening duties, . . . Text 23 karma-pta-parhras tri-klrc vieata nakta ktyny atho pjphala-siddhy-di daranam karma-pta=materialistic activities; parhras=renunciation; tri-klrc-worship at three times of the day; vieatahspecifically; naktam-at night; ktyny=duties; atho-then; pjof worship; phala=of the result; siddhy=the perfection; di=beginning with; daranam=seeing the Deity.

. . . 112. renunciation of materialism, 113. worship at three times of the day, 114. duties at night, 115. the final result obtained by worship, 116. seeing the Deity of the Lord, . . . Text 24 viv-artha-dna vividhopacr nyna-praam ayana mahimrcy rman-nmnas tathdbhuta viu-artha-dna=giving gifts to the Lord; vividha=various; upacr=kinds of worship; nyna-praam-fulfilling a need; ayana-sleep; mahim=the glory; arcy=of worship; rmannmnas-of the holy name; tath=so; adbhuta-wonder. . . . 117. giving gifts to the Lord, 118. various kinds of worship, 119. fulfilling needs, 120. sleep, 121. the wonderful glory of worshiping the Lord, 122. the wonderful glory of the Lord's holy name, . . . Text 25 nmpardh bhakti ca premthrayndaya pakev ekda sg r-dvdsy-aka mahat

nmpardh=offenses to the holy name; bhakti-devotional service; ca-and; prema=lobe; atha=then; rayndayabeginning with surrender; pakev-in the paksas; ekda=ekdai; sa=with; ag-parts; r-dvds=dvdai; akaeight things; mahat-great. . . . 123. offenses to the holy name, 124. devotional service, 125. devotional love, 126. activities beginning with surrendering to the Lord, (Twelfth and Thirteenth Vilsas) 127. duties in relation to the pakas, 128. ekdai, 129. eight mahadvdais, . . . Text 26 ktyni mrgsrdimseu dvdaev api puracaraa-ktyni mantra siddhasya lakaam ktyni=duties; mrgsrdi-beginning with Margasirsa; mseu-in the months; dvdaev-twelve; api-also; puracaraaktyni=purscarna; mantra-mantra; siddhasya-of one who has attained perfection; lakaam-the charateristics. . . . (Fourteenth, Fifteenth, and Sixteenth Vilsas) 130. duties in the twelve months beginning with Mrgaira, (Seventeenth Vilsa) 131. puracaraa, 132. characteristics of the siddhamantra, . . . Text 27

mrty-virbhvana mrtipratih ka-mandiram jroddhti r-tulasvivho 'nanya-karma ca mrty-virbhvana=appearance of the Deity; mrtipratih=establishment of the Deity; ka-mandiram-the temple of Lord Ka; jra=old temples; uddhti=repair; rtulas-of r Tulasi; vivho-the marriage; ananya=of the pure devotees; karma=activities; ca-and. . . . (Eighteenth Vilsa) 133. manifestation of the Deity of the Lord, (Nineteenth Vilsa) 134. installing the Deity of the Lord, (Twentieth Vilsa) 135. the temple of Lord Ka, 136. repairing old temples, 137. the marriage of r Tulasi, and 138. the activities of the pure devotees. Text 28 tatra gurpasatti-krnam kpay kadevasya tad-bhakta-jana-sagata bhakter mhtmyam karya tm icchan sad-guru bhajet tatra=there; guru=of the spiritual master; upasatti=approach; krnam=the cause; kpay=by the mercy; kadevasya-of Lord Kadeva; tad-bhakta-jana-sagata-by the association of His

devotees; bhakter-of devotional service; mhtmyam=the glory; karya-hearing; tm-that; icchan-desiring; sad-guru-a bonafide spiritual master; bhajet-should worship. The Reason Why One Should Take Shelter of a Genuine Spiritual Master By the mercy of Lord Kadeva hearing, in the company of the devotees, the glories of pure devotional service, and yearning to attain that service, one should take shelter of a bona-fide spiritual master. Commentary by rila Santana Gosvmi It is by the mercy of Lord Kadeva that one attains the association of the devotees. Devotional service is more glorious than liberation. The word bhajet{.fn 1} here meansone should take shelter". Text 29 atrnubhyate nitya dukha-re paratra ca duhsah ruyate strt titred api t sudh atra=here; anubhyate=is experienced; nitya-always; dukha-re-a series of sufferings; paratra-in the next life; caand; duhsah-unbearable; ruyate=is heard; strt-from

scripture; titred-shoudl desire to cross beyond; api-and; tthat; sudh-an intelligent person. In this lifetime one experiences a succession of sufferings, and in the next life one is likely to experience another unbearable series of sufferings. Hearing this truth from the scriptures, an intelligent person will yearn to leave the world of birth and death. Commentary by rila Santana Gosvmi Here someone may ask: Ho can ordinary people, who are attached to material sense-happiness, desire to attain devotional service? To this I reply: Desiring to escape the ocean of material sufferings, one will desire to attain devotional service, and thus one will take shelter of a bona-fide spiritual master. This action will be taken by an intelligent person. A person who cannot understand that material life means continued material sufferings is not intelligent. He is like an animal. It may be that such a person is like a hunter or other great sinner, and that is why he has lost his intelligence. Text 30 tath coktam ekdaa-skandhe bhagavat r-dattena labdhv su-durlabham idam bahu-sambhavnte mnuyam artha-dam anityam apha dhra tra yatena na pated anu-mtyu yvan nihreyasya viaya khalu sarvata syt

tath=so; ca=and; uktam=spokenm; ekdaa-skandhe-in the Eleventh Canto; bhagavat-by the Supreme Personality of Godhead; r-dattena-r Datttreya; labdhv-attaining; sudurlabham=very rare; ida-this; bahu-sambhavnte-after many births; mnuyam-human; artha-dam-giving benefits; anityamtemporary; api=although; iha=here; dhra-intelligent; traquickly; yateta-should strive; na-not; pated-should fall; anumtyu-the series of deaths; yvat=as long as; nihreyasya=for the best; viaya-the material sense objects; khalu-indeed; sarvata-in all respects; syt-is. This fact is affirmed by the Supreme Personality of Godhead, r Datttreya in the following words (rimad-Bhgavatam 11.9.29): 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 immediately endeavor for the ultimate perfection in life and not fall down into the cycle of repeated birth and death. After all, sense gratification is available even in the most abominable species of life, whereas Ka consciousness is only possible for a human being."* Text 31 svaya r-bhagavat ca n-deham dya su-labha su-surlabha

plava su-kalpa guru-karadhram maynuklena nabhasvaterita pumn bhavbdhi na taret sa tma-h svaya=personally; r-bhagavat-by teh Supreme Personality of Godhead; ca=and; n-deham-the human body; dya-auspicious; su-labhaeffortlessly attained; susurlabha=very difficult to attain; plava-boat; su-kalpa-well made; guru-karadhram-the captain being the spiritual master; may=by Me; anuklena-favirable; nabhasvat=by winds; rita=impelled; pumn-a person; bhavbdhi-the ocean of repeated birth and death; na-not; taretcrosses; sa-he; tma-hkiller of the soul. The Supreme Personality of Godhead Himself declares (rimad-Bhgavatam 11.20.17): 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 Supreme 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."* Commentary by rila Santana Gosvmi

This verse is spoken by Lord Ka, who is the original Supreme Personality of Godhead, as is described in rimadBhgavatam 1.3.28. The word dyam here meansthe root of all auspicious results. The human life is attained after many pious deeds. Without many millions of struggles it is not possible to attain a human birth. Still, it seems to come of its own accord. Text 32 atha r-gurpasatti tatraiva r-prabuddha-yogevaroktau tasmd guru prpadyeta jijsu reya uttamam bde pare ca nita brahmny upasamrayam atha=now; r-gurpasatti-taking shelter of the spiritual master; tatra=there; eva-indeed; r-prabuddha-yogevarauktau=in the statement of r Prabhuddha, the master of yoga; tasmd=therefore; guru-of a spiritual master; prpadyeta-one should take shelter; jijsu=desirign to know; reya-good; uttamam-highest; bde-in scriptures; pare=supreme; ca-and; nita-expert; brahmny-of the Supreme Personality of Godhead; upasamrayam-taking shelter. One Should Take Shelter of a Bona-fide Spiritual Master

r Prabhuddha, the great master of yoga, explained (rimadBhgavatam 11.3.21): Therefore any person who seriously desires real happiness must seek a bona-fide spiritual master and take shelter of him by initiation. The qualification of the bona-fide guru is that he has realized the conclusions of the scriptures by deliberation and is able to convince others of these conclusions. Such great personalities, who have taken shelter of the Supreme Godhead, leaving aside all material considerations, should be understood to be bond-fide spiritual masters."* Text 33 svaya r-bhagavad-uktau mad-abhija guru nta upsta mad-tmakam svaya=personally; r-bhagavad-uktau-in the statement of the Supreme Personality of Godhead; mad-abhija=who knows me; guruspiritual master; nta=peaceful; upsta-should take shelter; mad-tmakam-dedicated his heart to Me. The Supreme Personality of Godhead Himself affirms (rimad-Bhgavatam 11.10.5): One should take shelter of a bona-fide spiritual master, who is peaceful, who knows the truth about Me, and whose heart and mind are fixed on Me."

Text 34 krama-dpikym ca vipram prdhvasta-kma-prabhti-ripu-ghtam nirmalga gariha bhakti kghri-pakeruha-yugala-rajo-rginm udvahantam vettra veda-strgama-vimala-path sammata satsu dnta vidy ya samvivitsu pravna-tanu-man deika sasrayeta krama-dpiky=in the Krama-dipik; ca-and; viprabrhmaa; prdhvasta=destroyed; kma=with lust; prabhti=beginning; ripu-enemies; ghta=engaged; nirmalga-pure; gariha-exalted; bhakti-devotion; kghri-pakeruha-yugala=of Lord Ka's lotus feet; rajo=the dust; rginm=love; udvahantam-bearing; vettra-the knower; veda-strgama-vimala-path=of the pure path of the Vedas and Agamas; sammata-concluded; satsu-among the devotees; dnta-self-controlled; vidy-knowledge; ya-who; samvivitsu-knows; pravna-tanu-man=humble; deikaguru; sasrayeta-should take shelter. r Krama-dipika explains: One should take shelter of a bona-fide spiritual master, who is a qualified brhmaa, who has conquered lust and all other

enemies, who is pure, exalted, devoted to the dust of Lord Ka's lotus feet, fully aware of the pure path of the Vedas and Agamas, convinced of the conclusions reached by the great devotees, self-controlled, eager to learn about the Supreme Lord, and humble at heart." Text 35 rutv api tad-vijnrtha sad-gurum evbhigacchet samit-pni rotriya brahma-niham cryavn puruo veda rutau=in the ruti; api-also; tad-vijnrtha=to attain knowledge; sad-gurum-to a bona-fide spiritual master; eva=indeed; abhigacchet-one must approach; samit-pni=with firewood in his hand; rotriya-learned in the Vedas; brahmaniham-devoted to the Supreme Personality of Godhead; cryavn-who has a spiritual master; puruo-a person; vedaknows. In the Mudaka Upaniad (1.2.12) it is said: To learn the transcendental subject matter one must approach a spiritual master. In doing so one 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."* In the Chndogya Upaniad (6.14.2) it is said: One who approaches a bona-fide spiritual master can understand everything about spiritual realization."* Text 36 atha gurpasatti-nityat r-bhgavate daama-skandhe ruti-stutau vijihka-vyubhir adnta-manas-turaga ya iha yatanti yantu-mati-lolam upya-khida vyasana-atnvita samavahya guro caraa vnija ivja santya-kta-karadhra jaladhau atha=now; guru=of a spiritual master; upasatti=taking shelter; nityat=eternality; r-bhgavate-in rimad-Bhgavatam; daama-skandhe-Canto Ten; ruti-stutau=in the Prayers of the Personified Vedas; vijita=conquered; hka=senses; vyubhirand air; adnta=not controlled; manas=of the mind; turaga=the horse; ya-who; iha=here; yatanti-struggle; yantum=to control; ati-lolam-very eager; upya-khidastuggling in many ways; vyasana=troubles; ata=hundreds; anvita=with; samavahya=abandoning; guro-of the spiritual master; caraa-the feet; vnija-merchants; iva-like; aja=O

unbron one; santy=are; a=not; kta=accepted; karadhracaptain of the boat; jaladhau=in the ocean. One Should Always Remain in the Shelter of the Spiritual Master In rimad-Bhgavatam (10.87.33) the Personified Vedas affirm: O unborn Supreme Personality of Godhead, they who leave the shelter of their spiritual master's lotus feet and, holding back the senses and breath, struggle to control the wild horse of the mind, meet with a hundred calamities. They are like merchants trying to sail on the ocean in a boat without a captain." Text 37 rutau ca naia tarkea matir apaney proktnyenaiva su-jnya preha rutau=in the ruti; ca-and; na=not; ea-thus; tarkea-by logic; matir-concept; apaney-to be removed; prokt=said; anyena=by another; eva=indeed; su-jnya=for good knowledge; preha-O dearest one. In the Kaha Upaniad (1.2.9) it is said:

O dear one, spiritual truth cannot be understood by material logic. It is understood only hearing the explanations of the spiritual master." Text 38 atha vieata r-guror lakani mantra-muktvalym avadtnvaya-uddha svocitcra-tat-para sram krodha-rahito veda-vit sarva-stra-vit atha=now; vieata-specifically; r-guror-of the spiritual master; lakani-the qualities; mantra-muktvalym-in the Mantra-mukvali; avadt=saintly; anvaya=family; uddha=pure; sva=own; ucita=proper; cra=activities; tatpara=devoted; sram-following varnasrama; krodha-anger; rahito=without; veda-vit-knowing the Vedas; sarva-stra-vitknowing all the scriptures. The Qualities of a Genuine Spiritual Master In r Mantra-muktval it is said: A genuine spiritual master is saintly, born in a pure family, diligent in performing his prescribed duties, a follower of

varrama, devoid of anger, learned in the Vedas and scriptures, . . . Commentary by rila Santana Gosvmi rimad-Bhgavatam 11.3.2 (quoted in text 32) also describes the qualities of a genuine spiritual master. Text 39 raddhvn anasya ca priya-vk priya-darana uci su-veas tarua sarva-bhta-hite rata raddhvn=faithful; anasya-non-envious; ca-and; priyavk-speaks sweetly; priya-darana-is pleasing to the eye; ucipure; su-veas=has a pleasing appearance; tarua-young; sarva-bhta-hitein the welfare of all living beings; rataengaged. . . . faithful, free of envy, a pleasing speaker, pleasing to the eye, pure, well-dressed, young, a person who works for the welfare of all living beings, . . . Text 40 dhmn anuddhata-mati pro 'hant vimaraka sad-guo 'rcsu kta-dh

ktaja iya-vatsala dhmn=intelligent; anuddhata-mati-humble at heart; pro-perfect; ahant=non-viloent; vimaraka-thoughtful; sadguo-virtuous; arcsu=in the worship of the Lord; kta-dhenploying his intelligence; ktaja=grateful; iya-vatsalaaffectionate to his disciples. . . . intelligent, humble at heart, perfect, non-violent, thoughtful, virtuous, intent on worshiping the Lord, grateful, affectionate to his disciples, . . . Text 41 nigrahnugrahe akto homa-mantra-paryaa uhpoha-prakra-ja uddhtm ya kplayah ity-di-lakaair yukto guru syd garima-nidhi nigraha=punishment; anugrahe=and mercy; akto-able; homa-mantra-paryaa-devoted to homa and mantras; uhpoha-prakra-ja=examining all sides of an issue; uddhtm-pure at heart; ya-who; kplaya-merciful; ity-dilakaair-qualities beginning with these; yukto=endowed; guru-a spiritual master; syd-is; garima-nidhi-a treasury of saintly qualities.

. . . capable of both punishment and mercy, devoted to mantras and yajas, examining all sides of an issue, pure at heart, and merciful. A genuine spiritual master has these and many other virtues. He is a treasure-house of virtues." Text 42 agastya-sahity ca devatopsaka nto visayev api nispha adhytma-vid brahma-vd veda-strrtha-kovida agastya-sahity=in the Agastya-sahit; ca-and; devatopsaka-worshiping the Supreme Personality of Godhead; nto-peaceful; visayev-in the obejcts of the material senses; api-also; nispha=without desire; adhytma-vid-learned in spiritual truth; brahma-vd-a prpounder of spiritual truth; veda-strrtha-kovida-learned in the Vedas and scriptures. In the Agastysa-sahita it is said: A genuine spiritual master is a worshiper of the Supreme Personality of Godhead, peaceful, free of material desires, aware of the spiritual truth, a teacher of the spiritual truth, learned in the Vedas and scriptures, . . . Text 43

uddhartu caiva sahartu samartho brhmaottama tattva-jo yantra-mantr marma-bhett rahasya-vit uddhartuto deliver; ca=and; eva=indeed; sahartu-to quell; samartho-able; brhmaottama-the best of brhmaas; tattva-the truth; jo=knowing; yantra-mantr-of yantras and rituals; marma-bhett-cutting doubts; rahasya-vit-knowing the secrets of spiritual truth. . . . able to deliver others, able to surmount obstacles, the best of brhmaas, expert in yantras and mantras, one who goes to the heart of the matter, aware of the secrets of spiritual philosophy, . . . Text 44 puracaraa-kd dhomamantra-siddha prayoga-vit tapasv satya-vd ca ghastho gurur ucyate puracaraa-kd=a performer of purscaraa; homa-mantrasiddha=expert at chanting mantras in yajnas; prayoga-vitaware of what is needed; tapasv-austere; satya-vd=truthful; ca-and; ghastho-a householder; gurur-spiritual master; ucyateis said.

. . . a performer of purcaraa, expert at chanting mantras in yajas, aware of what is needed, austere, and truthful. These are the qualities of a householder spiritual-master."