Prakrta-rasa-sata-dusani (A Hundred Warnings Against Mundane Mellows) by Srila Bhaktisiddhanta Saraswati Thakura Prabhupada sri sri guru-gauranga-gandharvika-giridharebhyo na ah !

agate u""atara srenir anava-ganer adhye para laukika visvasa ra!ye bhar ana koribar tinati patha a"he# taha kar a# !nano o bhakti na e prasiddha baddha dasaya !iver anitya bhoga aya phala praptir anusthanake kar a argo# nasvarata tyagakoriya pradesika anitya phala tyaga koriya nirbheda brah anusandhanake !nana arga eva kar a !nanatita prakrtir atita sevya vastu krsner anukula anusilana ke bhakti arga bole bhakti arge sadhana o sadhya bhede sadhana bhava o pre a bhaktir adhisthana rtaya dekhite paoya !ay$ sadhya bhava sa uha o pre ake sadhana !atiya anusilana !nana korile !e utpata upasthite hoy# sei asuvidhar hasta hoite un ukta haoyar na a anartha nivritti$ sri gauranga sundarer apurva para a "a atkara ayi lila o sei lilar parikara gosva i ganer anusthandai ei prabandher akara sthana %A ongst the higher "lasses o& people in so"iety# there are three ain paths &or traveling through the kingdo o& various belie&s regarding trans"enden"e# These are known as the paths o& kar a (per&or an"e o& aterially &urtive a"tivity)# !nana ("ultivation o& trans"endental knowledge)# and bhakti (purely surrendered devotional servi"e$ 'irst# the path o& kar a- arga involves the arrange ents &or obtaining te porary worldly bene&its# whi"h are en!oyed by souls trapped in the bondage o& the aterially "onditioned plat&or o& li&e$ Se"ond# the !nana- arga involves renoun"ing i per anent aterial things as well as the i per anent distra"tions related to patrioti" interests and su"h( one then sear"hes a&ter the undi&&erentiated spiritual reality o& i personal brah a$ And the third path involves positive a"tivity that is trans"endental to kar a# !nana and atter altogether ) it is the way o& "ultivating a"tions &avorable &or serving the ob!e"t ost worthy o& servi"e# Sri *rsna$ This is "alled bhakti- arga# the path o& pure devotion$ %+t is seen that there are three distin"t develop ental stages e,tending &ro sadhana (devotional pra"ti"e) to sadhya ( the goal o& su"h worship)( these are &irst the sadhana itsel&# then the awakening o& bhava (estati" e otion) and &inally pre a-bhakti (eternal devotional servi"e per&or ed in pure love)$ While "ultivating the aspe"ts o& knowledge relating to the goal o& worship# as well as the varieties o& e"stati" e otions and ethods o& pure loving servi"e# troubles invariably arise$ The pro"ess by whi"h these unwanted i pedi ents are re oved is "alled anartha-nivritti$ The "on"eptions e,pressed in the astonishing pasti es o& Sri -auranga-sundara as well as in the opinions established by the -osva is# who are the .ord/s eternal asso"iates in these pasti es$% prakrta "estate bhai kabhu rasa haya na !adiya prkrta rasa suddha bhakta gaya na

%0 brothers1 2o aterial e&&orts "an ever produ"e the awakening or rasa# &a"tual trans"endental ellows$ The pure devotee o& the .ord never sings the glories o& any undane ellows that are born o& the dull aterial world$% prakrta rasera siksa bhiksa sisye "aya na rati bina !ei rasa taha guru deya na %The true dis"iples never desire to ask their spiritual aster &or instru"tions regarding aterial ellows$ the genuine spiritual aster never gives his dis"iples any su"h aterial ellows# whi"h are devoid o& rati# trans"endental loving atta"h ent to the .ord$% na a rasa dui vastu bhakta kabhu !ane na na a rase bheda a"he# bhakta kabhu bole na %The .ord/s real devotee never knows any di&&eren"e between the holy na e o& *rishna and trans"endental ellows$ There&ore the devotee never says there is a di&&eren"e between the holy na e and the ellows o& devotion$% aha a a bhava sattve na a kabhu hay na bhoga buddhi na "hakile aprakrta haya na %The holy na e is never revealed to one who is situated in the bodily "on"ept o& li&e and thinks in ter s o& %+% and % ine%$ +& one doesn/t re!e"t the en!oying entality# the trans"endental plat&or will never be attained$% prakrta !adera bhoge krsna seva haya na !ada vastu kona o kale aprakrta haya na %3evotional servi"e unto .ord *rishna "an never be per&or ed by engaging in the undane en!oy ent o& aterial sense-ob!e"ts$ Material things "an never a"4uire the attributes o& the trans"endental at any ti e$% !ada satta varta ane "it kabhu hay na !ada vastu "it haya bhaket kabhu bole na %The trans"endental "ons"iousness o& the spiritual world is never ani&est in the undane aterial "ondition$ The deotee o& the .ord never "lai s that any undane ob!e"t in this world is spiritually "ons"ious$ % !adiya visaya ghoga bhakta kabhu kore na !ada bhoga krsna seva kabhu sa a haya na %The true devotee never engages in a"tivities o& aterialisti" sense grati&i"ation$ Material en!oy ent and devotional servi"e to *rsna are never the sa e under any "ir"u stan"es$% ni!a bhogya ka e bhakta pre a kabhu bole na rase daga aga a"ho sisye guru bole na %Sel&ish en!oy ent o& one/s own senses in undane lust is never "alled pre a (love o& -odhead) by the genuine devotee$ A bona&ide spiritual aster never tells his dis"iple# /5ou are absorbed in the ellows o& divine rasa$/% %The genuine spiritual aster never "lai s# / + a absorbed in the ellows o& divine rasa$/ The guru never talks idly with his dis"iples on sub!e"ts o& gross worldly ellows$% !ada rasa kabhu sreyah keha labhe na krsnake prakrta boli bhakta gaya na %By singing the glories o& worldly relationships born o& undane ellows# no one has ever attained bene&it in their spiritual li&e$ The genuine devotee never pro"lai s that .ord *rishna/s in"arnations is undane$% na ake prakrta boli krsne !ada !ane na krsna na a rase bheda suddha bhakta ane na

%The devotee never says that the holy na e o& *rishna is aterial# &or *rishna "annot be known by eans o& atter$ The pure devotee o& the .ord never re"ogni6es any di&&eren"e between the holy na e o& *rishna and pure rasa itsel&$% na e rase bheda a"he guru siksa deya na rasa labha kori sese sadhana to haya na %The bona&ide spiritual aster never tea"hes that there is a di&&eren"e between the holy na e o& *rishna and rasa$ 7ven a&ter attaining a"tual rasa# the regulative prin"iples o& devotional servi"e are never "on"luded$% drtri a panthaya na e rasodaya haya na rasa hoite krsna na a vilo ete haya na %By e ploying pretentious eans# no one "an ever ake trans"endental ellows appear in the holy na e$ The ba"kwards "on"eption that *rishna/s na e "o es &ro rasa "an never be true$% rasa hoite rati sraddha kakhana i haya na sraddha hoite rati "hada bhagavata gaya na %8asa# devotional ellow# "an never be &irst present and then develop into rati# trans"endental atta"h ent# or sraddha# proper &aith$ The Sri ad-Bhagavata ( or the reali6ed devotee) never sings any opinion other than ) rati develops &ro sraddha$% rati yukta "hada suddha bhakta bole na sadhanete tari rasa guru kabhu bole na %The pure devotee o& *rishna never speaks o& anything other than rasa# trans"endental ellows# that is endowed with rati# loving atta"h ent$ The guru never "lai s that rati and rasa are present within the pra"ti"e o& preli inary devotion (sadhana bhakti)$% bhava kale !e avastha sadhanagre bole na vaidhi sraddha sadhanete raganuga haya na %The awakening o& trans"endental e otional e"stasies (bhava-bhakti) is never said to o""ur be&ore the pra"ti"e o& regulated devotional servi"e (sadhana-bhakti)$ The per&or an"e o& regulated devotion with &aith li ited only to su"h beginning regulations (vaidhi-sraddha) "an never give rise to spontaneous devotional servi"e (raganuga-bhakti)$% bhavera ankura ho le vidhi ara thake na raganuga sraddha atre !ata rati haya na %When bhava# the e"stati" ood o& divine love a"tually sprouts# then the need &or &ollowing s"riptural rules (vidhi) does not re ain$ Mere &aith in spontaneous devotional servi"e# however# does not produ"e the a"tual awakening o& trans"endental loving atta"h ent (rati)$% a!ata ratite kabhu bhava labdha bole na raganuga sadhakere !ata bhava bole na %+& trans"endental atta"h ent has not yet developed within the heart# a devotee is never said to have attained the stage o& e"stati" bhava$ The &ollowers o& spontaneous devotion (raganugas) never say that neophyte students o& devotion (sadhakas) have e,perien"ed the awakening o& bhava$% raganuga sadhakera labdha rasa bole na raganuga sadhya bhava rati "hada haya na %-enuine devotees on the level o& spontaneous devotional servi"e never say that neophyte students o& devotion have attained rasa$ The pure e otions "hara"teristi" o& the goal o& spontaneous devotion are never attained without &irst e,perien"ing the "orre"t progressive develop ent o& spiritual atta"h ent (rati)$%

bhavankura sa aga e vaidhi bhakti thake na ru"ike ratira saha kabhu eka !ane na %0nly when the seed o& intense divine e otion sprouts &orth pure bhava# then there is no longer any need to adhere to s"riptural rules and regulations (vaidhi bhakti)$ 0ne should never "onsider ru"i (the taste &or devotional servi"e) to be the sa e as rati (trans"endental loving atta"h ent in devotional servi"e)$% raganuga boile i prapta rasa !ane na vidhi sodhya !ane !abhu raganuga bole na %3ivine rasa "an never be &a"tually attained erely by talking o& spontaneous devotion 9by "lai ing % + a a raganuga-bhakta$%: A beginning student who should still be &urther puri&ied by &ollowing the s"riptural in!un"tions is never said to be on the level o& per&or ing spontaneous loving servi"e unto the .ord$% sadhanera purve keha bhavankura paya na !ade sraddha na "hadile rati kabhu haya na %2o one "an ever e,perien"e the sprouting o& pure e"stati" e otions without &irst &ollowing the regulated in!un"tions o& the s"riptures$ 0ne who does not give up aterialisti" &aith "an never attain the stage o& spiritual atta"h ent in devotional servi"e$% !ata bhava na hiole rasika to haya na !ada bhava na "hakile rasika to haya na %+& divine e"stati" e otions have not yet awakened# there is no possibility o& one be"o ing a rasika# a true relisher o& devotional ellows$ +& aterialisti" e otions are not entirely re!e"ted# one "an never be"o e a true rasika$% ula dhana rasa labha rati vina na ga"he na uthite# kandi "rdsa ule paya na %Without &irst developing pure atta"h ent (rati)# the attain ent o& devotional ellows (the greatest wealth) "an never be possible$ Without &irst "li bing the bran"h o& a tree# the &ruits "an never be rea"hed$% dadhane anartha a"he rasodaya haya na bhava kale na a gane "hala rasa haya na %+& one still has unwanted aterial i pedi ents ( anarthas) present in their per&or an"e o& devotional servi"e (sadhana)# then rasa "an never truly awaken$ When the holy na e o& the .ord is "hanted &ro the plat&or o& pure e"stati" e otions (bhava)# then the "heating ood born o& pretentious devotional ellows "an never be present$% siddhanta vihina hoile krsne "itta lage na sa bandha hinera kabhyu abhideya haya na %Without knowledge o& trans"endental truth (siddhanta)# no one/s heart "an ever be spiritually attuned with .ord *rishna$ +& one la"ks knowledge o& his relationship with *rishna (sa bandha)# then proper e,e"ution o& devotional servi"e in relationship to Hi (abidheya) is i possible$% sa bandha vihina !ana prayo!ana paya na ku siddhante vyasta !ana krsna seva kore na %0ne who la"ks knowledge o& sa bandha# the relationship between *rishna and the living entities# "an never attain prayo!ana# the supre e goal o& li&e 9na ely pure love o& -odhead# *rishna pre a$: 0ne who is distra"ted by bogus philosophi"al "on"lusions about devotional servi"e (ku-siddhanta) is not per&or ing a"tual devotional servi"e to Sri *rishna$% siddhanta alasa !ana anartha to "hade na

!ade krsna bhra a kori krsna seva kore na %0ne who is la6y in properly understanding the ;aisnava philosophi"al "on"lusions "an never be"o e &ree &ro anarthas# the unwanted bad habits and philosophi"al is"on"eptions what i pede devotional servi"e$ 0ne who istakes *rishna as belonging to the aterial plane "an never render a"tual servi"e to the .ord$% anartha na gele na e guna bu!ha !aya na anartha na gele na e drsna seva haya na %As long as anarthas re ain# then the "hanting o& the holy na e will never produ"e an understanding o& the trans"endental 4ualities o& the .ord$ As long as anarthas re ain# then the "hanting o& the holy na e will never &a"tually engage one in *rishna/s servi"e$% rupa guna lila sphurti na a "hada haya na rupa guna lila hoite krsna na a hay na %8evelations o& the .ord/s trans"endental &or # 4ualities# and pasti es are never ani&est in the absen"e o& His holy na e$ The holy na e o& *rishna is never separated &ro His trans"endental &or # 4ualities or pasti es$% rupa hoite na a sphurti guru kabhu bole na guna hoite na a sphurti guru kabhu bole na %The genuine spiritual aster never asserts that the revelation o& the .ord/s holy na e is separate &ro His &or $ The genuine spiritual aster never "lai s that the revelation o& the .ord/s holy na e is separate &ro His 4ualities$% lila hoite na a sphurti rupanuga bole na na a na i dui vastu rupanuga bole na %The true &ollowers o& Srila 8upa -oswa i (rupanugas) never "lai that the revelation o& the .ord/s holy na e is separate &ro His pasti es$ The rupanugas never tea"h that the holy na e o& *rishna and *rishna Hi sel& are two separate things$% rasa age rati pa"he rupanuga bole na rasa age sraddha pa"he guru kabhu bole na %The true &ollowers o& Srila 8upa -oswa i never say that the stage o& reali6ing trans"endental ellows (rasa) pre"edes the develop ent o& loving devotional atta"h ent (rati)$ The bona&ide spiritual aster will never pro&ess that the reali6ation o& su"h ellows pre"edes the develop ent o& pure &aith (sraddha)$% rati age sraddha pa"he rupanuga bole na kra a patha "hadi siddhi rupanuga bole na %The &ollowers o& Srila 8upa -oswa i never prea"h that trans"endental atta"h ent is rea"hed be&ore one develops pure &aith$ The rupanugas never tea"h that the per&e"tion o& devotional (siddhi) "an be rea"hed by abandoning the "onse"utive order o& develop ental stages on the path$% aha!ana patha "hadi navya pathe dhaya na aparadha saha na a kakhana i haya na %The &ollowers o& Srila 8upa -oswa i never leave they path o& the great devotees ( aha!anas) and run to pursue a %new% path$ 0ne who "o its o&&enses "an never reali6e the holy na e o& *rishna at any ti e$% na e prakrtartha buddhi bhakta kabhu haya na aparadha yukta na a bhakta kabhu laya na %The .ord/s devotee never interprets the holy na e with any undane# aterialisti" "on"eption$ The devotee never "hants the holy na e o& the .ord in an o&&ensive anner$% na ete prakrta buddhi rupanuga kore na

krsna rupe !ada buddhi rupanuga kore na %The &ollowers o& Srila 8upa -oswa i never as"ribe aterial 4ualities to the holy na e by eans o& undane intelligen"e$ The &ollowers o& Srila 8upa -oswa i never "onsider the .ord/s trans"endental &ro as aterial be"ause they don/t possess aterialisti" entality$% krsna gune !ada buddhi rupanuga kore na parikara vaisistyake prakrta to !ane na %The &ollowers o& Srila 8upa -oswa i never analy6e the Supre e .ord/s 4ualities with aterial intelligen"e$ The &ollowers o& Srila 8upa -oswa i never "onsider the "hara"teristi"s o& the .ord/s asso"iates and paraphernalia to be undane$% krsna lila !ada tulya rupanuga bole na drsnetara bhogya vastu krsna kabhu haya na %The &ollowers o& Srila 8upa -oswa i never e4uate the .ord/s trans"endental pasti es with aterialisti" a"tivities$ .ord *rishna never be"o es a ere ob!e"t o& sense grati&i"ation that is lower in 4uality than Hi sel&$% !adake anartha "hada ara ki"hu ane na !adasakti base rasa krsna !nana kore na %0ne should never "onsider other than the &ollowing< 7verything ade o& atter is an anartha and should be re!e"ted$ Trans"endental knowledge o& .ord *rishna "an never be obtained through any ellows that is "ontrolled by atta"h ent to atter$ % krsna na a krsna rupa kabhu !ada bole na drsna guna krsna lila kabhu !ada bole na %0ne should never say that *rishna/s holy na e or trans"endental &or are undane$ 0ne should never say that *rishna/s divine 4ualities or subli e pasti es are undane$% !ada rupa anarthete krsna bhra a kore na krsna na a rupa gune !ada buddhi kore na %0ne should never be"o e bewildered by the anartha o& aterial bodies and istake .ord *rishna/s &or to also be a aterial body$ 0ne should never try to analy6e the .ord/s divine na es# &or s# and 4ualities with aterialisti" intelligen"e$% na a rupa guna lila !ada boli ane na !ada na a rupa gune krsna kabhu bole na %0ne should never "onsider any o& *rishna/s trans"endental na es# &or s# 4ualities or pasti es to be undane$ Si ilarly# one should never "lai that any aterial na es# &or s or 4ualities "ould be *rishna/s$% !ada sunya aprakrta na a "hada bole na !ada sunya aprakrta rupa "hada dekhe na %0ther than the pure trans"endental na es o& *rishna# whi"h are "o pletely &ree &ro all aterial "onta"t# nothing else should be spoken$ 0ther than the pure trans"endental &or s o& *rishna# whi"h are "o pletely &ree &ro all aterial "onta"t# nothing else should be seen$% !ada sunya aprakrta guna "hada sune na !ada sunya aprakrta lila "hada seve na %0ther than the pure trans"endental 4ualities o& *rishna# whi"h are "o pletely &ree &ro all aterial "onta"t# nothing else should be heard$ 0ther than pure trans"endental pasti es o& *rishna# whi"h are "o pletely &ree &ro all aterial "onta"t# nothing else should be served$% anartha thakara kale !ada rupe a!e na

anartha thakara kale !ada gune ise na %While still "onta inated with anarthas# the bad habits and philosophi"al is"on"eptions that i pede devotion# one should never be"o e "har ed by undane &or s$ As long as these i pedi ents re ain# one should never i, 9their devotional servi"e: with the i purity o& undane 4ualities$% anartha thakara kale !ada lila bhoge na anartha thakara kale suddha na a "hade na %While still "onta inated with anarthas# one should never try to en!oy aterialisti" pasti es$ As long as these i pedi ents re ain# one should never give up trying to purely "hant the holy na e o& *rishna$% anartha thakara kale rasa gana kore na anartha thakara kale siddhi labdha bole na %While still "onta inated with anarthas# one should never sing songs about the .ord/s "on&idential pasti es$ A&ter these i pedi ents are puri&ied (anartha-nivritti)# one never speaks o& the holy na e o& *rishna as i& it were a undane sound vibration$% anartha nivritte kale rupe !ada dekhe na anartha nivritte kale gune !ada bu!he na %A&ter the anarthas are re oved# aterial attributes are no longer seen in the trans"endental &or s o& *rishna$ When su"h i pedi ents are re oved# aterial attrubutes are no longer per"eived in His pure 4ualities$% anartha nivritte kale !ada lila seve na rupanuga guru deva sisya hi sa kore na %A&ter the unwanted i pedi ents are re oved# one never serves undane pasti es$ The true spiritual asters in the line o& Srila 8upa -oswa i# who are known as rupanuga gurudeva# never abuse their own dis"iples in any way$% guru tyal!i !ade asa kabhyu bhakta kore na aha!ana pathe dosa kabhu guru deya na %The true dis"iple never re!e"ts the spiritual aster be"ause o& their own desires &or aterial en!oy ent$ The genuine spiritual aster never &inds &ault with devotional path shown the great devotees ( aha!anas)$% guru aha!ana vakye bheda kabhu haya na sadhanera pathe kanta sad guru deya na %There "an never be any di&&eren"e between the e,planations o& the bona&ide spiritual aster and the tea"hings o& the great devotees ( aha!anas)$ The pure spiritual aster never puts thorn-like deterrents on the path o& one/s e,e"ution o& pra"ti"al devotional servi"e (sadhana)$% adikara avi"ara rupanuga kore na anartha anvita dase rasa siksa deya na %The &ollowers o& Srila 8upa -oswa i are never negle"t&ul in assessing any one/s spiritual 4uali&i"ations$ The &ollowers o& Srila 8upa -oswa i never instru"t a servant who is engrossed in aterial i pedi ents about the s"ien"e o& inti ate devotional ellows$% bhagavata padya bole ku vyakhya to kore na loka sa gragera tare kra a patha "hade na %The true devotees o& the .ord never reite the verses o& Sri ad-Bhagavata and o&&er bogus interpretations$ 'or the sake o& attra"ting larger nu bers o& &ollowers# true devotees never abondon the "orre"t syste ati" pra"ti"es o& devotional servi"e$ % na uthiya vrksopari phala dhari tane na

rupanuga kra a patha vilopa to kare na %0ne should never "li b into a tree# grasp the unripe &ruits and &or"ibly pull the o&&$ Si ilarly# the &ollowers o& Srila 8upa -oswa i never abolish the initial syste ati" pro"ess o& devotional servi"e$% anarthake artha boli ku pathete laya na prakrta saha!a ata aprakrta bole na %0ne should never istakenly "all aterial obsta"les %use&ul &or devotional servi"e%# thereby &ollowing the wrong path$ 0ne should never say that the undane opinions o& the prakrta-saha!iyas ("heap aterialisti" i postors) are aprakrta (trans"endental)$ % anartha na gele sisya !ata rati bole na anartha visita sisye rasa tattva bole na %The dis"iple is never said to have developed deep devotional atta"h ent (rati) as long as i pedi ents (anarthas) are not re oved$ The dis"iple who is still "onta inated with these i pedi ents is never taught the s"ien"e o& inti ate devotional ellows (rasa-tattva)$% asakta ko ala sraddhe rasa katha bole na anadhikarire rase adhikara deya na %A devotee should never speak on the topi"s o& devotional ellows to one who has weak# pliable &aith$ A devotee should never atte pt to bestow the 4uali&i"ation &or rasa upon one who is un4uali&ied to re"eive it$% vaidha bhakta !ane kaabhu raganuga !ane na ko ala sraddhake kabhu rasika to !ane na %3evotees who are still on the plat&or o& &ollowing regulated s"riptural in!un"tions (vaidha-bhaktas) "annot yet understand anything about the e,alted stage o& the raganugas# pra"titioners o& spontaneous devotional servi"e$ Those who possess weak &aith "annot yet understand the real o& the rasikas# relaters o& pure trans"endental ellows$% svalpa sraddha !ane kabhu !ata rati ane na svalpa sraddha !ane rasa upadesa kore na %Those who possess little &aith are never re"ogni6ed as being highly developed in loving devotional atta"h ent$ Those who possess little &aith are never to be instru"ted in topi"s "on"erning trans"endental ellows$% !ata rati prauda sraddha sanga tyaga kore na ko ala sraddhere kabhu rasa diya seve na %When spiritual atta"h ent (rati) is ani&est# one never leaves the "o pany o& those endowed with advan"ed &aith$ +& i ature devotees with pliable &aith are presented with a devotional ellow# they will never be able to properly serve it$% krsnare sevana lagi !ada rase ise na rasodaya kona !ive sisya bhddhi kore na %0ne should never i, their a"tivities with the "onta inated oods o& aterialisti" ellows &or the purpose o& servi"e o& *rishna$ A&ter rasa has &a"tually awakened# one never indulges in the entality o& regarding any other soul as dis"iple$% rasika bhakata ra!a kabhu sisya kore na rasika !anera sisya ei bhava "hade na %The highest devotee# who is like a king a ong the rasikas e,pert in relishing devotional ellows# never thinks that he has dis"iples$ The student o& su"h a rasika# however# never give up the ood o& being the dis"iples o& this e,alted devotee$% saddhana "hadile bhava udaya to haya na raganuga !anile i dadhana to "hade na

%+& the preli inary pra"ti"es o& devotional servi"e (sadhana) are negle"ted# then the awakening o& e"stati" e otions (bhava) "an never o""ur$ 7ven one who has attained reali6ation o& spontaneous devotional servi"e (raganuga-bhakti) should never give up pra"ti"ing their regulative prin"iples o& devotional servi"e$ % bhava na hoile kabhu rasodaya haya na age rasodaya pare ratyudaya haya na %Without &irst e,perien"ing bhava# the e"stati" e otions o& divine love# rasa "an never arise$ The reali6ation o& rasa never o""urs be&ore the develop ent o& rati# spiritual atta"h ent$% age ratyudaya pare sraddhodaya haya na rasabhista labhi pare sadhana to haya na %0ne should never think that rati is awakened &irst# then sraddha develops later$ 2or should one think that a&ter one attains the state o& being thoroughly soaked with rasa# then the need &or pra"ti"ing sadhana vanishes$% sa a&rira a ilane sthayi bhava haya na sthayi bhava vyatireke rase sthiti haya na %+n the absen"e o& the ne"essary "onstituent ele ents o& the bhakti pro"ess (su"h as anartha-nivritti# nistha# ru"i# et"$)# one "an never be"o e &i,ed up in their own eternal sthayi-bhava ( one o& the &ive prin"ipal ellows)$ +n the absen"e o& sthayi bhava and its ne"essary ele ents# one "an never be"o e situated in their eternal rasa$% bhoge na a !ade sraddha "it prakasa kore na na e sraddha na hoile !ada bhddhi "hade na %Those whose ends are absorbed in the spirit o& en!oy ent o& atter# and who possess aterialisti" &aith# "an never e,perien"e the revelation o& pure spiritual "ons"iousness$ Without absolute &aith in the .ord/s holy na e# one/s undane entality "an never be "ast o&&$% !ada buddhi na "hakile na a krpa kore na na a krpa na korile lila suna !aya na %0ne who is relu"tant to give up their aterialisti" entality will never re"eive the er"y o& the pure holy na e o& .ord *rishna$ Without &irst re"eiving the er"y o& the holy na e# one should never listen to re"itations o& *rishna/s "on&idential pasti es$% na ake !anile !ada ka a dura haya na rupake !anile !ada ka a dura haya na %0ne who thinks that the holy na e o& *rishna is undane "an never be"o e &ree &ro lust$ 0ne who thinks that the trans"endental &ro o& *rishna is undane "an never be"o e &ree &ro lust$% gunake bu!hile !ada ka a dura haya na lilake purile !ada ka a dura haya na %0ne who thinks that the divine 4ualities o& *rishna are undane "an never be"o e &ree &ro lust$ 0ne who thinks that the eternal pasti es o& *rishna are undane "an never be"o e &ree &ro lust$% na e !ada vyavadhane rupodaya haya na na e !ada vyavadhane gunodaya haya na !ada bhoga vyavadhane lilodaya haya na %+& one/s "ons"iousness is blo"ked by aterial "on"eptions# then *rishna/s pure trans"endental &or "an never be reali6ed by "hanting the holy na e$ +& one/s "ons"iousness is blo"ked by aterial "on"eptions# then *rishna/s pure trans"endental

4ualities "an never be reali6ed by "hanting the holy na e$ +& one/s "ons"iousness is blo"ked by the en!oy ent o& aterial ob!e"ts# then *rishna/s pure trans"endental pasti es "an never be reali6ed$% araradha vyavadhane rasa labha haya na aparadha vyavadhane na a kabhu haya na %3ue to the blo"kage o& o&&enses (aparadha)# one "an never attain the &low o& pure trans"endental ellows$ 3ue to the blo"kage o& o&&enses# one "an never e,perien"e the pure holy na e o& the .ord$% vyavahita lila ganeka a dura haya na aparadha vyavadhane siddha deha paya na %0ne who is "overed by o&&enses ay sing the pasti es o& the .ord# but this will never do away with the lust burning in his heart$ By the blo"kage o& o&&enses# one/s eternal spiritual body (siddha-deha) will never be attained$% sevopakarana karne na sunile haya na !adopakarana dehe lila sona !aya na %+& one does not hear the proper details o& the devotional s"ien"e 9&ro the dis"iple su""essions:# then genuine servi"e to the .ord "an never be per&or ed$ 0ne absorbed in the various aterial ingredients o& the bodily "on"ept o& li&e will never be able to hear o& the .ord/s trans"endental pasti es$ % sevaya un ukha hale !ada katha haya na natuva "in aya katha kabhu sruta haya na %When one is enthusiasti" &or "onstantly rendering unalloyed devotional servi"e# there is never any possibility &or be"o ing detra"ted by idle talks related to the undane world$ 0therwise# i& one is not enthusiasti"# then "on&idential topi"s about the all-"ons"ious spiritual world should never be heard$%