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SRI UPADESAMRTA
Nectarean Instructions
by
sah dhirah–A sober person yah–who visaheta–can tolerate etan–these vegan–urges— vegam–the urge vachah–of
speech, vegam–the urge manasah–of the mind, vegam–the urge krodha–of anger, vegam–the urge jihva–of the tongue,
[the urge] udara–of the belly, [and] vegam–the urge upastha–of the genitals— api–also sisyat–can instruct imam–
this sarvam–entire prthivim–world.
labhi’–Attaining vijnana–a proper conception sambandha–of [their] relationship (with the Lord) krpa-bale–by the
mercy, guru–of Sri Guru, krti–fortunate jiva–souls hayena–become yatnavan–engaged bhajane–in service [to the Lord].
[1]
Attaining a proper conception of their relationship with the Lord by the mercy of Sri Guru, fortunate souls engage in the
Lord’s service.
sri-rupa-gosvami-mahodaya–Srila Rupa Goswami Prabhu nischaya–certainly dhanya karena–has blessed sei–such jive–
souls ‘upadesamrte’–with Sri Upadesamrta. [2]
Srila Rupa Goswami has certainly blessed such souls with Sri Upadesamrta.
[There are] dvi–two bhede–different prakara–types jane–of people— grhi–householders [and] tyagi–those who have
renounced grha–the household— [and] vijna-gane–the wise vicharibe–will conclude [that there are] bheda–
different upadesa–instructions [for each of them]. [3]
There are two types of practitioners—householders and renunciants, and the wise will conclude that there are different
instructions for each of them.
saba–All ei–these upadesa–instructions haya–are prati–for grhi–householders, [and] prati–for tyagi–those who have
renounced grha–the household, iha–they [are] parakasthamaya–of utmost importance. [4]
All these instructions are for householders, and they are of utmost importance for renunciants.
[Those who] sahi’–tolerate ei–these chhaya–six chhara–base vega–urges—vega–the urge vakya–of speech, vega–the
urge mano–of the mind, vega–the urge krodha–of anger, vega–the urge jihva–of the tongue, ara–and vega–the
urges udara–of the belly [and] upastha–genitals— asraye–in the shelter krsna–of Krishna’s nama–Name pare–
can sasite–control jagat–the world [and] parajiya–conquer bhaye–fear. [5–6]
Those who tolerate the six base urges—the urges of speech, the mind, anger, the tongue, the belly, and the genitals—by
taking the shelter of Krishna’s Name can control the world and conquer fear.
Exclusive surrender is made up of devotion to Krishna. Rejecting that which is unfavourable to devotion is one of its limbs.
[Those who] sahi’–tolerate chhaya–these six vega–urges asraye–in the shelter yukta–of proper vairagya–renunciation
[will] nirbhaye–with fear ha-ibe–become sunya–free aparadha–from offences name–to the Name. [8]
Those who tolerate these six urges in the shelter of proper renunciation will without fear become free from the offences to
the Name.
sri-sri-godrumachandraya namah
I offer my obeisance to the moon of Sri Godrumadwip.
I serve Gaurachandra, from the ocean of whose mercy the nectar of instruction, the Upadesamrta, was produced and brought
to the world by Sri Rupa. Offering my obeisance to the author of this text (Sri Rupa) and the commentator (Sri Radha Raman
Das), I write this commentary that showers that nectar, Piyusa-varsini-vrtti.
anyabhilasita-sunyam jnana-karmady-anavrtam
anukulyena krsnanusilanam bhaktir uttama
(Sri Bhakti-rasamrta-sindhu: Purva-vibhaga, 1.11)
[“Pure devotion is constant endeavour to please Krishna that is free from fleeting desires and unobstructed by exploitation
and renunciation.”]
The practice of devotion based on the acceptance of the favourable and rejection of the unfavourable that is prescribed in this
verse is extremely necessary for devotees. Acceptance of the favourable and rejection of the unfavourable are not limbs of
pure devotion itself, but are limbs of surrender, which gives one the qualification for devotion and is the primary
characteristic of faith.
[“Accepting the favourable, rejecting the unfavourable, confidence that Krishna will grant His protection, embracing
Krishna’s guardianship, fully offering oneself, and humility are the six limbs of surrender.”]
In this verse, rejection of the unfavourable is prescribed. One who can meticulously tolerate the urges of speech, the mind,
anger, the tongue, the belly, and the genitals can instruct the entire world.
[“The Lord does not appear in the hearts of those who are disturbed by lamentation, anger, and other disorders.”]
Lust, anger, greed, bewilderment, pride, and envy—it is known through the purport of this verse that these disturbances
always arise in the human mind and engross it in the mundane through the urge of speech—using words that disturb others;
the urge of the mind—various desires; the urge of anger—using harsh words; the urge of the tongue—craving the six
different tastes, namely sweet, sour, astringent, salty, pungent, and bitter; the urge of the belly—eating excessively; and the
urge of the genitals—craving male-female union. As a result, no pure practice of devotion takes place within the heart. Our
Acharya Srila Rupa Goswami started first of all with this verse to make the hearts of those endeavouring to serve fit for
devotion. Trying to check these six urges is not itself the practice of devotion. Rather, it is the practice of making oneself fit
to enter the temple of devotion. There are instructions for checking these six urges on the path of karma and the path of jnan,
but such methods should not be followed by devotees. Hearing about Krishna’s Name, Form, Pastimes, and so forth,
chanting about them, and remembering them is itself devotion.
During devotional activities, these six urges arise and disturb the practice of immature practitioners. At that time, in their
endeavour to give up the ten offences to the Name through unconditional surrender, devotees are able to avoid these
obstructions by the mercy of the Name and the power of pure devotees’ association.
[“Fallen souls who, even after hearing the glories of the Name, have no love for the Name and remain engrossed in the
conceptions of ‘I’ and ‘mine’ are offenders to the Name.”]
Devotees practise proper renunciation (yukta-vairagya); they should not practise dry renunciation. Thus, there is no
prescription for them to give up all contact with material affairs. As soon as the urge of the mind—thirst for the mundane—
goes away, the urges of the eyes, nose, and ears become controlled. Therefore, those who conquer the six urges and follow
the soul conquer the world. This instruction to tolerate these urges is mainly for householder devotees, as renunciants have
already completely given up all these urges before renouncing their homes.
katha–Talk itara–unrelated krsna–to Krishna— nama–the name tara–of this [is] vega–the urge vag–to speak. vega–The
urge krodha–of anger [and that] dhama–position mano–of the mind [arise] atrpte–from nonfulfilment kamera–of desires.
[1]
Talk unrelated to Krishna is known as the urge to speak. The urges of anger and the mind arise from unfulfilled desires.
bhojana-sila–Those who eat susvadu–very palatable [foods are] dasa–slaves vega–of the urge jihva–of the tongue,
[and] bhokta yei–those who eat atirikta–too much [follow] asa–the desire udarete–of the belly. [2]
Those who eat very palatable foods are slaves to the urge of the tongue, and those who eat too much follow the urge of the
belly.
[Those who are] bhrtya–servants yositera–of women [and] straina–henpecked [are] kinkara–servants kamera–of lust,
[and those who are] vase–under the control vegera–of the urge upastha–of the genitals [are] tatpara–captivated kandarpa–
by Cupid. [3]
Those who are servants of women and henpecked are slaves of lust, and those who are controlled by the urge of the genitals
are captivated by Cupid.
Those who always keep these six urges under their control are goswamis; they conquer the world.
Anuvrtti
দয়ানিধি গোরহরি কলিজীবে দয়া করি’
শিক্ষাষ্টকে শিখাইল ধর্ম্ম ।
তাঁহার শ্রীমুখ হতে যা শিখিল ভালমতে
প্রভু রূপ জানি’ সেই মর্ম্ম ॥১॥
জীবেরে কল্যান-খানি প্রেমরত্ন মহামণি
গ্রন্থরত্ন সরলে লিখিল ।
গৌরভক্ত-কণ্ঠহার ‘উপদেশামৃত’ সার
রূপানুগে রূপ নিজে দিল ॥২॥
daya kari’–Being merciful jive–to the souls kali–in the Age of Kali, dayanidhi–the ocean of mercy gaurahari–Sri
Gaurahari sikhaila–taught dharma–the proper way [in His] siksastake–eight verses of instruction known
as Siksastakam. rupa prabhu–Sri Rupa Prabhu, ya–who sikhila–learned [this] bhala-mate–perfectly hate–from ta̐ hara–
His sri-mukha–divine mouth [and] jani’–understood marma–[the] purport sei–of it, likhila–wrote [a] sarale–
simple, ratna–jewel-like grantha–book [explaining it which is] khani–a mine kalyana–of good fortune jivera–for the soul
[and] mahamani–the greatest of gems— ratna–a jewel prema–of divine love. rupa–Sri Rupa nije–himself dila–
gave anuge–the followers rupa–of Sri Rupa kanthahara–a necklace [meant to be worn by all] bhakta–the
devotees gaura–of Sri Gaura, [known as the Upadesamrta, which is] sara–the essence [of all] amrta–nectarean upadesa–
instructions. [1–2]
Being merciful to the souls in the Age of Kali, the ocean of mercy Sri Gaurahari taught dharma in His eight verses of
instruction known as the Siksastakam. Sri Rupa Prabhu, who learned this perfectly from the divine mouth of the Lord and
understood its purport, wrote a simple, jewel-like book explaining it which is a mine of good fortune for the soul and the
greatest of gems—a jewel of divine love. He personally gave his followers this necklace meant to be worn by all devotees of
Sri Gaura known as the Upadesamrta, which is the essence of all nectarean instructions.
kata va–How many kalpanika–imaginary navya–new mata–conceptions yare–which bale–are known [to be] ‘bhela’–
counterfeit pathe–on the path bhakti–of devotion nama kariba–shall I name? mayavadi–Illusionists tyaji’–reject krsna–
Krishna, sudhu–merely mukhe–by mouth bhaji’–serve gora–Gora, bindhi’–pierce [themselves with] sela–the
spear vilase–of the pleasure bhogera–of enjoyment, [and] klesa paya–suffer avirata–constantly, haye–having been hata–
ruined [by] jada–material kame–desires. [They] mane–consider ‘upadesamrte’–the Upadesamrta [their] yama–death
(Yamaraj). patha kari’–By studying [it] sraddha kari’–faithfully, [however,] labha kare–souls attain gaurahari–
Gaurahari [and] jane–understand pada–the feet rupa–of Sri Rupa, vina–free from [all] bhrama–misconceptions. [3–4]
How many imaginary new conceptions which are known to be counterfeit on the path of devotion shall I name? Illusionists
reject Krishna, serve Gora merely by mouth, pierce themselves with the spear of selfish enjoyment, and suffer constantly,
ruined by material desires. They consider the Upadesamrta their death. By studying it with faith, however, souls attain
Gaurahari and understand Sri Rupa, free from all misconceptions.
রূপানুগজনপদ লভিবারে সুসম্পদ
রূপানুগজন-প্রীতি তরে ।
রূপ-উপদেশামৃত শুদ্ধ-হরিজনাদৃত
অযোগ্যেও সমাশ্রয় করে ॥৫॥
labhibare–To attain susampada–the divine wealth pada–of the feet anuga-jana–of the followers rupa–of Sri Rupa
[and] tare–to priti–please anuga-jana–the followers rupa–of Sri Rupa, samasraya kare–take full shelter, ayogyao–even
[if you are] unqualified, rupa–in Sri Rupa’s upadesamrta–Upadesamrta, [which is] adrta–revered [by] hari–the
Lord’s suddha–pure jana–devotees. [5]
To attain the divine wealth at the feet of Sri Rupa’s followers and to please them, take full shelter, even if you are
unqualified, in Sri Rupa’s Upadesamrta, which is revered by the Lord’s pure devotees.
paibara–To obtain eka–one tila–sesame seed tare yei–of the suddha–pure bhakti–devotion pracharila–propagated
[by] gaura-kisora prabhu–Srila Gaura Kisor Das Babaji Maharaj [and] bhakti-vinoda vibhu–Srila Bhakti Vinod
Thakur, sei–the suchi–compendium suddha–of pure bhakti–devotion yahe–by which [the] baddha–conditioned jiva–souls
[become] suchi–pure, dasa–this servant [of] dayita–the beloved dasa–servant ta̐ hara–of Her— sri-varsabhanavi–Sri
Vrsabhanu’s daughter hara–Sri Radhika, vara–the supreme pujya–object of worship anuga–for the followers rupa–of Sri
Rupa— [whose] asa–aspiration [is] seva–the service rupa–of Sri Rupa’s anuga–followers [and whose] vasa–residence
[is] sri-vraja-pattane–in Sri Vraja Pattan, prakasa karila–has written [this] anuvrtti–sub-commentary known as
the Anuvrtti. [6–7]
To obtain a drop of the pure devotion propagated by Srila Gaura Kisor Das Babaji Maharaj and Srila Bhakti Vinod Thakur,
pure devotion by which the conditioned souls are purified, this servant of the beloved servant of Sri Vrsabhanu’s daughter
Sri Radhika—the supreme object of worship for Sri Rupa’s followers—whose aspiration is the service of Sri Rupa’s
followers and whose residence is in Sri Vraja Pattan, has written this sub-commentary known as the Anuvrtti.
Within immersion in the material world, three types of urges are seen: the urge of speech, the urge of the mind, and the urge
of the body. When the soul falls into the hands of these three urges, the soul cannot attain the highest good. Therefore, the
soul who can tolerate these urges, instead of becoming controlled by worldly objects, is capable of conquering the world.
The urge of speech refers to the scriptural discussion of the impersonalists, the scriptural reasoning of the followers of the
karma-kanda for the fruits of action, and the talks of whimsical enjoyment by those who desire ends other than Krishna. The
propensity for speech that is pertinent to the service of the Lord is the result of tolerating the urge of speech; it is not
produced by the urge of speech. The unexpressed urge of speech, even though it is not something that is uttered aloud, is
another type of endeavour to speak about experience of a subject other than Krishna.
There are two types of urges of the mind: sympathetic affection and hostile anger. Affection for the beliefs of the illusionists,
fondness for the beliefs of the karmis, and belief in the view of the anyabhilasis are the three types of sympathetic affection.
Remaining indifferent upon seeing the activities of the jnanis, karmis, and anyabhilasis is the mind’s unexpressed urge for
sympathetic affection. The nonfulfilment of desires unrelated to Krishna, non-attainment of the results of actions, and the
non-attainment of liberation are the causes of anger. Thinking of Krishna’s Pastimes is the result of tolerating the urge of the
mind; it is not produced by the urge of the mind.
There are three types of urges of the body: the urge of the tongue, the urge of the belly, and the urge of the genitals. All types
of animal meat, fish, crab, eggs, and the parts of any carcass produced from semen and blood, all of which are unofferable,
as well as growing plants, vines, and vegetables, the various products of the cow, and so on—desire to consume any of these
items aroused by desire for any of the six tastes is the urge of the tongue. The sadhus avoid excessive chilli, amla, and other
such items. Consuming haritaki, supari, other ingredients for pan, and pan itself; smoking tobacco, ganja, and other
substances; and drinking fermented alchohol and other intoxicants are all included within the urge of the tongue. By
honouring the Lord’s remnants, pure souls attain deliverance from the hands of the urge of the tongue. Although offerings
for the Lord are very tasty, they are not produced by the urge of the tongue for those who honour them as prasadam. If,
however, honouring them becomes a ploy to fulfil a material desire to enjoy the first-class, highly palatable items that are
part of the Lord’s Pastimes on the pretext that they are prasad, then that is also included within the urge of the tongue. A
renounced Vaisnava’s desire to consume very costly and tasty items offered to them for the satisfaction of the demigods in a
rich man’s house is also included within the urge of the tongue. If the urge of the tongue is indulged, various forms of bad
behaviour and bad association are liable to ensue.
[Sriman Mahaprabhu instructed: “Those who run here and there to satisfy the desires of the tongue and are preoccupied with
the belly and genitals cannot attain Krishna.”]
[“Do not eat fancy food, and do not wear fancy clothes.”]
The urge of the belly most of the time accompanies the urge of the tongue, and those who are engrossed in the belly and
genitals most of the time become sickly. When we eat too much, various types of worldly problems arise. Those who eat
excessively are slaves of the urge of the belly. By honouring Krishna’s prasadam, following Ekadasi and other rites related
to Krishna, and developing the propensity to serve Krishna, the urge of the belly is controlled.
The urge of the genitals is of two types: regulated and unregulated. Mature persons married according to scriptural
regulations follow the duties of household life (grhastha-asram dharma) and control the urge of the genitals through
regulated activity. The unregulated form of the urge of the genitals is of various types, such as rejecting scriptural and social
regulations and taking another person’s spouse, desiring the eight types of sense gratification, behaving artificially and
deceitfully, and satisfying the senses by forbidden means. Becoming free from the hands of the urges of the tongue, belly,
and genitals is the duty of both householders and renunciants. In Prema-vivarta (7.10–13), Sri Jagadananda Pandit has
written,
[“Brother, a renunciant should neither listen to village talk nor discuss village news when they meet with others. Brother, do
not converse with women, even in dreams. Brother, you have left women at home and come to the forest. If you want to
maintain your love for Gauranga, then remember the story of Chhota Haridas. Do not eat fancy food, and do not wear fancy
clothes. Always serve Radha and Krishna within your heart.”]
Those who can completely tolerate the six urges of speech, the mind, and the body that have now been described are masters
of the senses (goswamis). When souls are in the hands of these six urges, they are fit to be called slaves of the senses (go-
dasas). Only those who are masters of their senses are servants of Krishna. Those who are slaves of their senses are slaves of
illusion, and therefore, if they are to become devotees of Krishna, then they have no way other than surrendering at the feet
of those who are masters of their senses. Prahlad Maharaj has said that those with uncontrolled senses can never become
servants of the Lord (SB: 7.5.30–1):
[“Inclination towards Krishna never develops by the association of others, by one’s own efforts, or by the combination of
both for those who are attached to household life, who enter darkness because of their uncontrolled senses, and who again
and again chew the chewed. The wicked-minded, who value external ends, cannot understand that Visnu is the highest end.”]
Bhajana-lalasa
hari he!
prapanche padiya agati ha-iya
na dekhi upaya ara
agatira gati charane sarana
tomaya karinu sara [1]
O Lord! Having fallen into the material world and become depraved, I see no other way: shelter at Your feet is the only
shelter for the fallen. I have accepted You as my be-all and end-all.
I have no piety or knowledge. I have no practice or service. You are merciful, and I am most needy. I pray for Your
unconditional mercy.
vakya-mana-vega krodha-jihva-vega
udara-upastha-vega
miliya e saba samsare bhasaye
ditechhe paramodvega [3]
The urges of speech, the mind, anger, the tongue, the belly, and the genitals have united together, cast me adrift in the ocean
of material existence, and caused me terrible distress.
After many endeavours to subdue them, I have given up hope. O Lord of the helpless! I call Your Name. You are my shelter
now.
Verse Two
When over-accumulation, over-endeavour, unnecessary talk, association with nondevotees, fickle-mindedness, and
misapplication of rules occur, devotion becomes obstructed.
janera–For persons [who are] tyagi–renunciants grha–of home, [any] sanchaya–accumulation [is] atyahara–atyahara,
[and] grhi–for householder vaisnavera–devotees, [being an] adhika–excessive sanchari–accumulation [is] chhara–bad.
[2]
For renunciants, any accumulation is atyahara, and for householder devotees, excessive accumulation is bad.
se saba–All udyama–endeavours [that] naya–are not anukula–favourable bhakti–to devotion namete–in name
[are] prayasa–prayasa; prakasa–occurrences tara–of them [are] visama–condemnable. [3]
All endeavours that are not favourable to devotion are called prayasa; occurrences of them are condemnable.
parichaya–The identity namete–in name [of] gramya–village katha–talk [is] prajalpa–prajalpa. chanchalya–
Restlessness matera–of the mind [produced by] asat–material trsnamaya–desire [is] laulya–laulya. [4]
Village talk is called prajalpa. Restlessness of the mind produced by material desire is called laulya.
visayi–Materialists, sangi–those who associate yosit–with women, sangi–those who associate tat-tat–with
them, mayavadi–illusionists, dharma–religious dhvaji–hypocrites, ara–and nastika–atheists— saba–all se–these prakar
a–types asat–of bad sanga–association [are] hanikara–destructive bhakti–of devotion. [With] visesa–great yatne–
care, parihara–avoid sei–such sanga–association. [5–6]
Materialists, those who are attached to the opposite sex, their companions, illusionists, religious hypocrites, and atheists—
the association of such persons is destructive to devotion. With great care, avoid all such association.
নিয়ম-অগ্রহ, আর নিয়ম-আগ্রহ ।
দ্বি-প্রকার দোষ এই ভক্ত-গলগ্রহ ॥৭॥
[Being] agraha–negligent niyama–of rules ara–and [being] agraha–obsessive niyama–about rules— ei–these dvi–
two prakara–types dosa–of faults [are] galagraha–burdens bhakta–to devotees. [7]
The faults of both being negligent of rules and being obsessive about rules are burdens to devotees.
eke–In one, [there is] varjana–rejection niyama–of the rules gata–meant sva–for one’s adhikara–stage, [and] are–in the
other, [there is] grahana–adherence niyama–to rules [meant] for anya–others’ adhikara–stages. [8]
In one, there is rejection of the rules meant for one’s stage, and in the other, there is adherence to the rules meant for stages
other than one’s own.
In this second verse also, there is discussion only of rejecting the unfavourable. The six faults
of atyahara, prayasa, prajalpa, niyamagraha, jana-sanga, and laulya are detrimental to devotion. Atyahara means excessive
accumulation, collection, or stocking. Stocking is forbidden for renunciants; for householder devotees, atyahara means
stocking more than is necessary to live. Prayasa: those who aspire for devotion should not, like materialists, engage in
activities that are contrary to devotion or materialistic endeavours. Prajalpa means time-wasting, unnecessary village talk.
There are two types of niyamagraha: having attachment to rules for a lower stage when one has reached a higher stage and
being negligent of rules that are nourishing to devotion. Jana-sanga means the association of persons who are not pure
devotees. Laulya means being indecisive, that is, fickle-minded, in the association of persons of various conceptions and
being attracted to insignificant matters. Criticism of sadhus, which arises from prajalpa, and considering the gods to be
independent [of the Supreme Lord], which arises from laulya, are offences to the Name.
Those whose minds always run after excessive accumulation become known as atyaharis (hoarders) devoid of devotion.
‘prayasi’–‘Over-endeavourer’ [is] nama–the name tahara–for those jana–persons hina–devoid bhakti–of devotion yara–
whose mana–minds ase–desire bhoge–enjoyment [of] prakrta–material vastura–objects. [2]
Those whose minds desire to enjoy material objects are known as prayasis(over-endeavourers) devoid of devotion.
‘prajalpi’–‘Prattler‘ [is] nama–the name tahara–for those [who] chhadi’–avoid katha–discussion krsna–of Krishna
[and] kahe–speak [with their] jihva–tongues [about] ana–other katha–subjects; vakya vahe–they speak vrtha–
uselessly. [3]
Those whose tongues avoid discussing Krishna and speak about other subjects are known as prajalpis (prattlers) who speak
gibberish.
Exhibitionists who are indifferent to service and expert in material affairs are niyamagrahis (transgressors) of the rules and
extremely low.
[Those who remain] vina–apart [from] sanga–the association krsna–of Krishna’s bhakta–devotees [and are] rata–
attached sange–to the association anya–of others [are] ‘jana-sangi’–fraternisers vivrata–intent [upon] kuvisaya–indecent
material vilase–enjoyment. [5]
Those who avoid the association of Krishna’s devotees and associate with others are jana-sangis (fraternisers) intent upon
indecent material enjoyment.
nare–People samjna deya–designate [those] yei–who bhrame–wander [in] nana–various sthane–places tare–for
[their] nija– own svartha–purpose [as] laulya-para–fickle-minded [and] hina–devoid bhakti–of devotion. [6]
People designate those who wander here and there for their own purpose as laulya-paras (fickle-minded) and devoid of
devotion.
ei–These chhaya–six [types of people are] kabhu nahe–never adhikari–qualified bhakti–for devotion. [They
are] samsari–worldly, visayi–materialistic, laksya-bhrasta–misdirected, [and] hina–devoid bhakti–of devotion. [7]
These six types of people are never qualified for devotion. They are worldly, materialistic, misdirected, and devoid of
devotion.
Anuvrtti
The jnanis’ excessive accumulation of knowledge, the karmis’ accumulation of results, and the anyabhilasis’ excessive
accumulation are called atyahara. The jnanis’ regulations, the karmis’ austerities, rites, and so on, and the anyabhilasis’
pursuit of women, children, wealth, and so on are called prayasa. The jnanis’ scholarship for the purpose of wrangling over
scripture, the karmis’ fondness for pious activities, and the anyabhilasis’ talk of sense gratification are called prajalpa.
Eagerness to follow regulations from the scriptures about jnan meant for the attainment of liberation, attachment to the
regulations of the scriptures for rituals meant for the attainment of urine-like enjoyment in this world, and establishing, like
utilitarians, adherence to regulations suited to one’s own situation meant for the attainment of temporary happiness are
called niyamagraha. Indifference to regulations meant for the attainment of devotion, considering one’s own wayward
behaviour to be love for Krishna, and holding one’s own condemnable condition in high regard are also niyamagraha.
sruti-smrti-puranadi-pancharatra-vidhim vina
aikantiki harer bhaktir utpatayaiva kalpate
(Sri Bhakti-rasamrta-sindhu: Purva-vibhaga, 2.99)
[“Resolute devotion to the Lord devoid of the guidance given in the Srutis, Smrtis, Puranas, and Pancharatras produces only
misfortune.”]
O mind, I tell you this message: at an unripe age, alas, you were cheated by cheaters, and you sold them your independence.
Considering the system faulty, you have become concerned with purifying yourself. You do not wear tilak or a mala. You
have given up the ‘pain’ of initiation and made a new method for yourself.
Because scoundrels accept tilak, initiation, and a mala and behave deceitfully, you have disdain for these things. Seeing
faults in the path of the great souls, you have become angry and given up attachment to it.
Now look, brother! If you reject gold and collect ashes, your present and future will be ruined. You say everyone is deceitful,
but when will you attain devotion? At death, what will be your means of deliverance?
O mind, what more shall I say to you? You say aloud, “Prema prema”, but in reality you reject gold and tie an empty knot in
your cloth (you think and show that you have prema but in fact you do not).
You practise shedding tears, jumping about, and fainting on cue. Performing this act to cheat people, you acquire women,
wealth, and bad association.
O mind, the means to attain divine love is devotion. If you have no attachment to that, how will you attain pure divine love?
When you avoid the ten offences, constantly serve the Name, and receive mercy, then you will attain true divine love.
If you do not follow the proper practice—engaging in chanting in the association of the sadhus—and do not remember the
Lord while in solitude—if you do not climb the tree and pick its fruits—then you will only get rotten fruit.
Genuine divine love for Krishna, like pure gold, is very rarely found in human society. By deceiving others, you simply
cheat yourself. First become a fit recipient. Then you will easily attain divine love for Krishna.
Brother, look! There is no difference between the appearances of lust and love, yet lust is never love. If you choose lust and
falsely consider it love, how will you attain good fortune?
O mind, why does lust make you dance as though you have divine love? Lust—constant desire for material happiness—is
based on flesh and blood. Under its influence, you constantly run after material objects.
The soul’s natural function, in its spiritual form, is in essence divine love, and its sole object is the Lord. Alas! Covered by
lust, that love is now nearly asleep. So, awaken that love and drive lust away!
From faith, association with sadhus, and the practice of devotion, constancy, taste, and attachment develop. From
attachment, ecstasy and divine love manifest. Divine love develops in these stages.
Those who adhere to these stages attain true divine love; divine love does not develop by rejecting them. O mind, why do
you fear these stages of practice and behave wickedly? Divine love never manifests from lust.
Like the make-believe of an actor, your deceitful show of divine love is simply gross sense gratification. Give it up forever!
Brother, give up your sins and offences.
The association of impersonalist jnanis who are seekers of liberation, the association of karmis who seek the fruits of their
actions, and the association of anyabhilasis who seek immediate sense gratification are called jana-sanga. When we attain
the association of souls surrendered to the Lord, the association of these materialists will leave us of its own accord. Desires
for liberation and enjoyment, and all inclinations to pursue worldly sense pleasure are
called laulya. Atyahara, prayasa, prajalpa, niyamagraha, jana-sanga, and laulya—our propensity for subservience to
Krishna is lost because of these six propensities. In the illusory environment, we develop the desire to become a master, and
even our ability to understand that devotion to Krishna is supreme is destroyed. When we use these six propensities for
Krishna, we develop devotion, but otherwise, when we apply them to things other than Krishna, we fall from the path of
devotion.
Bhajana-lalasa
hari he!
arthera sanchaye visaya-prayase
ana-katha-prajalpane
ana-adhikara niyama-agrahe
asat-sanga-samghatane [1] asthira siddhante rahinu majiya
hari-bhakti raila dure
e hrdaye matra para-himsa mada
pratistha, sathata sphure [2]
O Lord! Accumulating wealth, endeavouring for worldly ends, discussing topics unrelated to You, following rules meant for
persons in other stages, associating with non-devotees, and being fickle-minded— I have remained absorbed in these faults,
and devotion to You has remained far away from me. Only vengefulness, pride, desire for prestige, and deceit arise in my
heart.
I have not been able to abandon any of these attachments, and I now die because my own faults. My birth has become
useless. What should I do now, O Lord?
I am fallen, but Your pure Name is the purifier of the fallen. Embracing this relationship, I have taken shelter at Your feet.
Verse Three
उत्साहान् नि
छयाया
द्
र्धै
द्धै
छ र्
त्
या
त्त
त्त
या त्त्
त
त्क
त कर् प्म्
र् म्
म प्
म
वर
रव
र्र्
ना
त
त्
ना
त
त् त्त्
छ
।
सङ्गत्यागात्सतोवृत्तेः षड्भिर्भक्तिः प्रसिध्यति ॥३॥
Enthusiasm,
conviction,
perseverance,
engaging in favourable activities,
giving up bad association,
following the conduct of the great souls—
devotion is nourished by these six qualities.
sarva–All sastre–the scriptures kaya–say [that] asraya karile–if you take shelter in chhaya–the six sara–most
important anga–aspects sankalpera–of accepting anukulya–the favourable— utsaha–enthusiasm, visvasa–
conviction, dhairya–perseverance, [engaging in] tat-tat–favourable karma–activities, tyaga–abandoning [bad] sanga–
association, ara–and vrtti–following the conduct sadhu–of the sadhus— [then] labhe–you will attain siddhi–
perfection yoga–in the practice bhakti–of devotion. [1–2]
All the scriptures say that if you take shelter in the six most important aspects of accepting the favourable—enthusiasm,
conviction, perseverance, engaging in favourable activities, abandoning bad association, and following the conduct of the
sadhus—then you will attain perfection in the practice of devotion.
[There is] prayojana–the necessity utsahera–for enthusiasm anusthane–in the practice bhakti–of devotion, drdha–
firm visvasa–conviction bhaktite–in devotion, avalambana–recourse to dhairya–perseverance,karma–actions ye–by
which, karile–when performed, haya–there is ullasa–development bhaktira–of devotion, [and] prayasa–
endeavour karma–in actions ye–by which [there is] yatra nirvahe–maintenance jivana–of [one’s] life. [3–4]
Enthusiasm for devotional practice, firm conviction in devotion, perseverance, activities by which devotion develops, and
activities by which one’s life is maintained are all necessary.
Give up association by rejecting bad association and always follow the conduct and practices of the sadhus.
tyagi–Renunciants [should] savadhana haye–carefully yatra karibe–maintain [their] jivana–lives yoge–by the
practice bhiksa–of begging, ara–and grhi–householders [should do so] asraye–under the shelter dharma–of the codes for
proper conduct. [6]
Renunciants should carefully maintain their lives by begging, and householders should do so by following the codes for
proper conduct.
Maintaining one’s life and practising devotion are both necessary for devotees. In the first half of this verse, activities that
are favourable to the practice of devotion are prescribed, and in the second half, the way devotees should maintain their lives
is prescribed. Devotion is perfected by utsaha, nischaya, dhairya, practices that are nourising to devotion [tat-tat-karma-
pravartana], sanga-tyaga, and sadachar or sad-vrtti. Utsaha means eagerness for devotional practice. By indifference,
devotion is lost. Practice with adoration is utsaha. Nischaya means firm conviction. Dhairya means not slackening in one’s
engagement in the process even after seeing delays in the attainment of the goal. There are two types of activities that are
nourishing to devotion: prescribed actions and restrictions on actions. Hearing, chanting, and so on are the prescriptions;
giving up one’s own enjoyment or happiness for Krishna’s sake and other such activities are the restrictions. Sanga-
tyaga means giving up the association of irreligious persons, women, the condition of being henpecked, men who associate
with women, and nondevotees—materialists, illusionists, atheists, and religious hypocrites. Sad-vrtti means the conduct
followed by the sadhus and the means by which they maintain their lives. For renunciants, sad-vrttimeans begging, and for
householders, it means acting according to the rules for their social role and function (varna and asram).
[Those] yara–who [have] utsaha–enthusiasm bhajane–for service, bhitare–within [and] bahire–without, dhire dhire–
gradually pabe–will attain bhakti–devotion krsna–to Krishna [even though it is] sudurlabha–most difficult to attain. [1]
Those who have enthusiasm for service, within and without, will gradually attain devotion to Krishna even though it is most
difficult to attain.
sei–Those jana–persons yara–who [have] visvasa–belief [and] nischaya–conviction prati–in bhakti–devotion krsna–to
Krishna haya–are sraddhavan–faithful [and] bhaktiman–devoted. [2]
Those who have belief and conviction in devotion to Krishna are certainly faithful and devoted.
Those who engage in the practice of devotion with perseverance despite having not attained Krishna’s service are truly
devoted.
[They are] sada–always vrati–engaged karme–in activities sei yahate–in which [there is] seva–service krsnera–to Krishna
[and] santosa–satisfaction krsnera–for Krishna, [and] rosa karaye na–they do not become angry. [4]
They always engage in activities by which Krishna is served and satisfied, and they never become angry.
bhaktiman–The devoted parihari’–leave sanga–the association jana–of persons [who are] abhakta–non-
devotees krsnera–of Krishna [and] sada–always bhaje–serve hari–the Lord sange–in the association bhakta–of the
devotees. [5]
The devoted leave the association of persons who are not devotees of Krishna and always serve the Lord in the association of
the devotees.
The devoted follow what the devotees of Krishna do, in life and in death.
ei–These chaya–six [types of] jana–people haya–are adhikari–qualified bhakti–for devotion, [and] mangala kare–they
uplift visvera–the world parachari’–by propagating bhakti–devotion. [7]
These six types of people are qualified for devotion, and they uplift the world by propagating devotion.
Remaining indifferent to all the practices, principles, and topics of interest that exist related to the pursuits of jnan, karma,
and anyabhilas, and engaging exclusively in the practice of devotion is utsaha.
[“Those who have full self-control are awake in that which is night for all beings, and all beings are awake in that which is
night for the sages who see.”]
“Devotion to the Lord is the soul’s one and only aim of life.” This is nischaya. “Conviction in any of the three paths of jnan,
karma, or anyabhilas cannot produce any good; the soul should follow the path of devotion exclusively.” Such firm
conception is nischaya.
“The three paths of jnan, karma, or anyabhilas make the soul restless. The path of devotion is the only steady path for the
pure soul.” Such firm conviction is dhairya. “The path of devotion will never cause anyone any harm.” Such conception
is dhairya.
[Srila Haridas Thakur: “Even if this body is cut into pieces and I breathe my last, I will never stop chanting the Name of the
Lord.”]
Understanding that all the duties prescribed for jnanis and karmis are distinct from service to Krishna, remaining indifferent
to them, and engaging in the practices of devotion is tat-tat-karma-pravartana. Performing the activities that are appropriate
for one’s own stage amongst the three stages of devotees and not making a show of performing the activities meant for a
stage different from the one in which one is situated is tat-tat-karma-pravartana.
Understanding that jnanis, karmis, and anyabhilasis are all materialistic fools and avoiding their association is sanga-tyaga.
Only the association of devotees is desirable. Jnanis and other nondevotees do not honour those who associate with devotees.
So, let all one’s efforts to obtain honour from seekers of enjoyment [karmis] and seekers of liberation [jnanis] be gone. One
should not maintain any connection with such persons whatsoever.
In seekers of liberation, the conditioned ego is predominant, and in their endeavour to overcome their conditioning, they
engage in transitory practices. The thirst of seekers of enjoyment is similarly only temporary, and there is no need to even
mention the anyabhilasis in this regard. We should avoid these three types of transitory egotists and follow the conduct of the
devoted sadhus who always remain in the shelter of the Name. The pursuits of karma, jnan, and anyabhilas are never steps
on the path of devotion.
These three paths, separate from devotion, are unreal, that is, non-eternal.
[“All the gods and all virtues reside within those who have unconditional devotion to the Lord. Where are the virtues of non-
devotees of the Lord who wander desirously in search of temporary external ends?”]
Thus, only the practice of devotion is sadhu-vrtti, and only following the sadhus is the path of devotion.
Enthusiasm for Krishna’s service, conviction in Krishna’s service, steadiness in Krishna’s service, engaging in activities for
the purpose of Krishna’s service, avoiding the association of nondevotees of Krishna, and following the devotees of Krishna
—devotion develops by engaging in these six practices.
Bhajana-lalasa
hari he!
bhajane utsaha bhaktite visvasa
prema-labhe dhairya-dhana
bhakti-anukula karma-pravartane
asat-sanga-visarjana [1]
O Lord! Enthusiasm for devotional practice, conviction in devotion, the wealth of perseverance in attaining divine love,
engagement in activities that are favourable to devotion, rejection of bad association, proper devotional behaviour—I have
never had these six qualities. O Lord! How shall I serve Your feet and give up connection with Maya?
I have remained immersed in condemnable behaviour and never associated with the sadhus. Still, I wear the dress of a sadhu
and instruct others. This is a great trick of Maya.
In this condition, I will receive only Your unconditional mercy. O Lord! When will I, under the shelter of Sri Guru, humbly
call out to You?
Verse Four
bhai–Brother, tyaji’–give up asat–bad sanga–association [and] sanga kara–associate sadhu–with the sadhus, [and] sadai–
always vichari’–observe chhaya–the six laksana–characteristics pritira–of love. [1]
Brother, give up bad association, associate with the sadhus, and always engage in the six exchanges of love.
Giving and accepting gifts, asking about and describing confidential matters, and eating and distributing food are the
characteristics of such association.
Association with non-devotees is unfavourable to devotion and should therefore be rejected. The association of pure
devotees, which purifies the effects of association with non-devotees, is necessary for persons engaged in devotional
practice. Love, in the form of association with sadhus that is nourishing to devotion, is prescribed in this fourth verse.
Lovingly offering devotees things that are necessary for devotees, accepting things given by devotees, speaking about
confidential matters with devotees, asking devotees about confidential matters, eating food given by devotees, and feeding
devotees—these are the six characteristics of real love. Through them, one should serve the sadhus.
laksana–The characteristics pritira–of love haya–appear yabe–when dui–two [devotees] mile–meet, karile–
engage pradana–in giving ara–and adana–acceptance dravyera–of articles, vakya-vyaya–speaking ara–and jijnasile–
enquiring [about] gopaniya–confidential matters, [and] bhojana karile–eating ara–and bhojya khaoyaile–feeding [one
another]. [1–2]
Love is expressed when two devotees meet, give and accept articles, speak and enquire about confidential matters, and eat
and feed one another.
ei–These [are the] chhaya–six [types of] priti–loving sanga–association saha–with bhakta-jana–devotees. [Those] yei–
who [are] bhagyavan–fortunate apriti kare–do not express [such] love abhakta–towards non-devotees. [3]
These are the six types of loving association with devotees. Those who are fortunate do not express such love towards
nondevotees.
The characterisitcs of love have been described to illustrate the subject of association. Illusionists, that is, seekers of
liberation; enjoyers of the fruits of their actions, that is seekers of prosperity and materialists, and anyabhilasis—if one
develops affection for these three groups, then one’s devotion is destroyed by the faults produced by their association. One
should not give advice, articles, or anything else to these three groups; giving the Name of the Lord to those who have no
faith is an offence, and if one accepts advice regarding liberation or enjoyment from them, one will develop affection for
them. One should not advise them about the service of Krishna. Thakur Narottam (Pbc: 9.19) said,
[“Do not speak here and there about your service to the Lord.”]
They do not need to hear about confidential secrets because those who oppose the Lord are self-destructive. One should not
eat anything that has been touched by any of them. If one does, then one has to take in some part of their tendency to enjoy
matter separately from Krishna.
[“If you eat materialistic people’s food, your mind becomes contaminated, and if your mind is contaminated, you cannot
remember Krishna.”]
One should not feed these three types of materialists. Mutual affection increases by the acts of both feeding and eating.
When souls develop affection for persons who are loving and like-minded, then they develop in those respects. The practices
of accepting and giving articles, speaking and hearing about confidential topics, and eating and feeding should be given up
with persons who are not like-minded.
Bhajana-lalasa
hari he!
dana, pratigraha, mitho gupta-katha,
bhaksana, bhojana-dana
sangera laksana— ei chhaya haya
ihate bhaktira prana [1]
O Lord! Giving and accepting gifts, conversing about confidential matters, and eating and distributing food—these are the
six characteristics of association. Within them is the spirit of devotion.
Not understanding this truth, and knowingly or unknowingly associating with non-devotees in all these ways, I have lost
devotion and become a worldly person. You have thus remained far away from me, O Lord!
krsna-bhakta-jane ei sanga-laksane
adara kariba yabe
bhakti-mahadevi amara hrdaya-
asane basibe tabe [3]
When I will honour Krishna’s devotees through these six forms of association, then the great goddess of devotion will sit on
the throne of my heart.
O Lord! When will I abandon the association of both those who associate with the opposite sex and non-devotees, and
constantly associate with Your devotees?
Verse Five
adriyeta–Honour manasa–with the mind tam–those yasya–from whose giri–mouth krsna iti–the Name of Krishna
[appears]. [adriyeta–Honour them] pranatibhis–with obeisance chet–if asti–they are diksa–initiated cha–and bhajantam–
serve isam–the Lord. [adriyeta–Honour] susrusaya–with service vijnam–an expert bhajana–in devotion, [who
is] ananyam–exclusive, [whose] hrdam–heart [is] sunya–free ninda–from criticising anya–others adi–and so forth, [and
whose] sanga–association [is] ipsita–the most desirable labdhya–to attain. [5]
avisrama–Always adara kara–honour manete–within the mind ta̐ te–those [who are] hina–free asat–from bad laksana–
qualities [and] gaya–chant nama–the Name krsna–of Krishna. [1]
Always honour within the mind those who are free from bad qualities and chant the Name of Krishna.
sarva–At all ksana–times, adara kara–honour pranami’–by offering obeisance tare mahajana–great souls yei–who
[have] labdha–received diksa–initiation [and] bhaje–serve krsna–Krishna. [2]
Always honour with obeisance great souls who are initiated and serve Krishna.
seva kara–Serve ta̐ ra–those yei–who [are] chatura–expert bhajana–in devotion. bali’–Consider sanga–the
association suvaisnava–of [such] great Vaisnavas, yeba–who dekhe–see [that] sabe–everything [is] krsnamaya–full of
Krishna [and] vichare na–do not conceive kichhu–at all satru–of enemies [and] mitra–friends [or] sad–good [and] asat–
bad, [to be] uttama–the best sarva–of all [and] sevaha–serve ta̐ hare–them. [3–4]
Serve those who are expert in devotion. Consider the association of such great Vaisnavas, who see Krishna within
everything and do not conceive of enemies and friends or good and bad, to be the best of all and serve them.
Piyusa-varsini-vrtti by Srila Bhakti Vinod Thakur
[“Those who love the Lord, befriend the devotees, are merciful to the innocent, and ignore the inimical are intermediate
devotees.”]
According to this teaching, as long as a practitioner remains in the stage of an intermediate devotee, they should serve the
devotees. Because advanced devotees see Krishna’s presence everywhere, they make no distinctions between friends and
enemies, devotees and non-devotees, and so on. Intermediate devotees engage in service. In this fifth verse, their behaviour
towards devotees has been prescribed. Intermediate devotees should keep away from those who associate with women and
other nondevotees, and thus remain free from their faults. But because less intelligent beginners lack understanding of their
relationship of the Lord (sambandha-jnan), intermediate devotees should know them to be innocent and be merciful to them.
Upon hearing the Name of Krishna from their mouths, intermediate devotees should honour them within the mind according
to their relationship with them. If initiated persons (beginners) engage in the service of the Lord, then intermediate devotees
should honour them with obeisance. Intermediate devotees should gratefully honour great devotees who are free from the
tendency to criticise others, knowing them to be most desirable association. Serving the Vaisnavas in this way is the source
of all perfection.
[Those] yei–who janiya–know krsna–Krishna [to be] abhinna–nondifferent saha–from nama–the Name krsna–of
Krishna, maniya–follow aprakrta–spiritual sadhana–practices eka-matra–exclusively, [and] laya–take nama–the
Name, ha-iya–being diksita–initiated name–into the Name— adara karibe–honour [them] mane–within [the]
mind, janiya–knowing [them to be] sva-gosthi–members of [your] own family. [1–2]
Those who know Krishna and His Name to be nondifferent, follow spiritual practices exclusively, chant the Name, and are
initiated—honour them mentally and know them to be members of your own family.
[Those] yei–who seva kare–serve krsna–Krishna bhajane–by serving namera–the Name [and] sarvada–always vasi’–
reside [in] aprakrta–supramundane vraje–Vraja antare–within— jani’–know [them to be] madhyama–
intermediate vaisnava–devotees [and] dhara–grasp ta̐ ra–their paya–feet. anugatya kara–Be subservient ta̐ ra–to
them mane–with mind ara–and kaya–body. [3–4]
Those who serve Krishna by serving the Name and always reside in supramundane Vraja within their heart—know them to
be intermediate devotees and grasp their feet. Be subservient to them mentally and physically.
[Those] yei–who labhiya–have realised [their] svarupa–true self bhajane–by serving namera–the Name, nahi–do
not teyagiya–cast aside krsna– Krishna [and] dekhe–see vastu–anything anya–else, paiya na–do not accept
[any] sambandha–connection [with anything] jagate–in [this] world [that is] itara–unrelated krsna–to
Krishna, buddhi kare–consider sarva-jane–everyone [to be] sama–equally vrate–engaged [in service] krsna–to Krishna
— janiya–know tadrsa–such vijne–experts bhajana–in devotion [to be] abhista–desirable [and] nivista ha-iya–
intently seva’–serve [them with your] kaya–body, mano–mind, [and] vakye–words. [5–7]
Those who have realised their true self by serving the Name, do not see anything other than Krishna in this world, do not
accept any connection with anything in this world that is unrelated to Krishna, and consider everyone to be equally engaged
in Krishna’s service—know such experts in devotion to be most desirable and intently serve them with your body, mind, and
words.
susrusa karibe–Serve ta̐ re–them sarvatobhavete–in all respects, [and] hate–through taha–that labha haya–
reach krsnera–Krishna’s charana–feet. [8]
According to the purport of this verse, the Vaisnavas say that initiation (diksa) is the process by which desire for material
enjoyment is given up and supramundane experience is realised. The Name of Krishna and Krishna are one supramundane
truth, and the urge to speak of anything unrelated to Krishna cannot remain within those who exclusively take shelter of
Krishna’s Name and chant the Name understanding that the Name, above all else, is the object of service and worship for
fortunate souls. We should honour such devotees surrendered exclusively to the Name with the mind. The Name exists
within the Pancharatrika mantra, and therein it is prescribed to take shelter of the Name with realisation of the soul’s
relationship with the Lord. No one has any chance of becoming a servant of the Lord except those who are surrendered to
Krishna’s Name. In the Lord’s instructions to Sri Sanatan in Sri Chaitanya-charitamrta(Madhya, 22.67–8), we find,
[“Those whose faith is soft are beginners. Gradually, they will become advanced. There is gradation amongst devotees
according to the gradation in their attachment and love.”]
[“Those who faithfully worship the Lord in the Deity but not in His devotees or others are beginner devotees.”]
We should honour a devotee who serves Krishna under the shelter of His Name by offering obeisance. Sri Chaitanya-
charitamrta (Madhya, 16.72):
[“Those in whose mouth the Name of Krishna always appears are great Vaisnavas. You should worship their feet.”]
[“Those who do not firmly understand scriptural reasoning but have faith are intermediate devotees. They are very
fortunate.”]
[“Those who have faith are qualified for devotion. According to their faith, they are advanced, intermediate, or a beginner.”]
[“Those who love the Lord, befriend the devotees, are merciful to the innocent, and ignore the inimical are intermediate
devotees.”]
Because intermediate devotees have increased affection for the Name, they constantly worship the Name with intense
affection through the sacrifice of chanting and develop divine love for the Lord. By chanting with constant affection for the
supramundane Name, they can understand that they themselves are supramundane. They help devotees with comparatively
less taste understand their supramundane nature, and they avoid the association of persons who have no affection for the
Lord, knowing them to be entirely mundane because they have no realisation of their supramundane nature.
Devotees who have attained self-realisation (svarup-siddhi) through service to the Name, who through meditation have
become expert in the process of serving within the Lord’s Pastimes during the eight parts of the day, who are unalloyed, who
have no experience of anything other than Krishna because they don’t recognise the separate existence of any visible object
without its connection to Krishna, and who have no awareness of the duality of praise and criticism—we should know such
advanced devotees to be the best association amongst all like-minded and loving devotees and serve them.
[“Know those by whose presence the Name of Krishna appears in the mouths of others to be advanced Vaisnavas.”]
krama kari’ kahe prabhu ’vaisnava’-laksana
’vaisnava’, ’vaisnavatara’, ara ’vaisnavatama’
[“In a gradation, the Lord described the characteristics of Vaisnavas, referring to them as Vaisnavas, intermediate Vaisnavas,
and advanced Vaisnavas.”]
[“Those who have faith are qualified for devotion. According to their faith, they are advanced, intermediate, or a beginner.”]
[“Those who are expert in scriptural reasoning and have firm faith are advanced devotees. They liberate the world.”]
[“Those who see the presence of the Supreme Lord within all beings and all beings within the Supreme Lord are advanced
devotees.”]
(1) By seeing a connection with Krishna within all objects other than Krishna, advanced devotees have equal vision. Like
intermediate devotees, they are devoted to Krishna’s service, and like beginners, they are devoted exclusively to the Name.
(2) Intermediate devotees have love for Krishna. They offer service, obeisance, and mental honour to the three classes of
devotees. They try to turn conditioned souls towards Krishna, and they ignore those who are inimical to Krishna. Thus, they
do not have equal external and internal vision of all things like advanced devotees. If they imaginatively imitate the practices
of advanced devotees, then deceitfulness can arise within them, and they can fall down. (3) Beginners, understanding that all
good is attained through the Name of Krishna, pursue their own good. They do not, however, fully realise that the seat of an
intermediate devotee is higher than theirs and that they need to reach that stage in the future. Intermediate devotees, like
beginners, are exclusively devoted to the Name. They constantly chant Krishna’s Name, and gradually attain liberation from
the hands of anarthas in the form of their own mundane sentiments simply by chanting the Name instead of performing
supramundane service [like advanced devotees]. Beginners with the mentality of being a Guru (Guru-abhiman) often
consider themselves advanced devotees and fall down.
Bhajana-lalasa
hari he!
sanga-dosa-sunya diksitadiksita
yadi tava nama gaya
manase adara kariba ta̐ hare
jani’ nija-jana taya [1]
O Lord! If those who are free from bad association, be they initiated or yet to be initiated, sing Your Name, I will honour
them within my heart, knowing them to be Your own.
I will offer obeisance to anyone who has been initiated and serves Your feet, and I will serve anyone who is expert in
unalloyed devotion, O Lord!
I will consider myself fortunate to meet a devotee who is equally disposed towards all beings. Attaining their association, I
will consider myself successful.
When will I attain this sincere disposition towards Your devotees? When will I cross over this ocean of material existence
and enter Your abode of Vraja?
Verse Six
drstaih–Because [you have] vision dosaih–of the faults svabhava-janitaih–within the inborn nature cha–and vapusah–the
body bhakta-janasya–of a devotee iha–in the material world, na pasyet–do not see [them to be] prakrtatvam–
mundane. ambhasam–The water ganga– of the Ganges na khalu–never apagachchhati–loses [its nature as] brahma–
spiritual dravatvam–liquid dharmaih–because of the nature nira–of water— [because of] budbuda–bubbles, phena–foam,
[and] pankaih–mud. [6]
নীরধর্ম্মগত ফেন-পঙ্কাদি-সংযুক্ত ।
গঙ্গাজল ব্রহ্মতা হইতে নহে চ্যুত ॥১॥
nira-dharma-gata phena-pankadi-samyukta
ganga-jala brahmata ha-ite nahe chyuta [1]
ganga–Ganges jala–water [which] samyukta–contains phena–foam, panka–mud, adi–and so on, [which are] gata–
inherent dharma–in the nature nira–of water, nahe–is not chyuta–deprived ha-ite–of brahmata–the state of being
spiritual. [1]
Ganges water does not lose its spiritual nature because it contains foam, mud, and so on, which are natural in water.
ataeva–Therefore, dekhiya–upon seeing dosa–the faults svabhavaja–produced by the nature ara–and varna–
class bhaktera–of a devotee— kadakara–ugliness, karkasya–roughness, adi–and so on, kabhu na–never baliya–
consider bhakte–a devotee prakrta–mundane [and] nindibe–criticise [them. Rather,] dekhi’–see [their] suddha–
pure bhakti–devotion [and] sarvada–always vandibe–revere ta̐ re–them. [3–4]
Therefore, upon seeing the faults produced by a devotee’s nature or class, such as ugliness or roughness, never consider a
devotee mundane and criticise them. Rather, see their pure devotion and always revere them.
One should not consider pure devotees to be mundane after seeing faults within them. This is what is being taught in the
sixth verse. There is no possibility of pure devotees keeping bad association or making offences to the Name. They may,
however, have some bodily or innate faults. Bodily faults include being ugly, diseased, deformed, or unsightly because of
disease or other causes. Innate faults include being low-class, rough, lazy, and so on. As Ganges water does not lose its
nature of being liquid spirit because of mud, bubbles, and foam, which are natural in water, so self-realised Vaisnavas are not
contaminated by any mundane fault resulting from their birth or the inherent transformations of the material body. Therefore,
if persons practising devotion consider pure Vaisnavas condemnable because they see such faults within them, then they
become offenders of the Name.
rosa kariha na–Do not become angry [with] suddha–pure bhakta–devotees krsna–of Krishna dose–because of faults
[within] ta̐ ra–their svabhavika–nature ara–or dosa–faults [within] ta̐ ra–their deha–body. [1]
Do not become angry with pure devotees of Krishna because of faults within their nature or body.
yadi–If, [with] prakrta–material darsane–vision, [such] dosa–faults haya–are drsta–seen, janibe–know nischaya–for
certain [that there is]aparadha–offence darsanete–within [such] vision. [2]
If, with material vision, such faults are seen, then know for certain that there is offence within such vision.
If someone of lower qualification sees faults within a higher devotee, they never find satisfaction in having a lower
conception of that realised devotee.
yakhana–When [there is] milana–a meeting jalera–of water [containing] budbuda–bubbles, phena–foam, [and] panka–
mud pravahe–with the current udaka–of the water ganga–of the Ganges, [which is] drava–liquid brahma–spirit, ganga–
the Ganges kabhu naya–is never heya–contaminated labhe–by mixing [with the] anya–other jala–water. tad rupa–
Similarly, mala–contamination bhaktera–within a devotee kabhu nahi–never raya–exists. [4–5]
When water containing bubbles, foam, and mud enters a stream of Ganges water, which is liquid spirit, the Ganges is never
contaminated by mixing with the other water. Similarly, a devotee is never contaminated.
[Those] yei–who [are] drasta–seers dosa–of faults sadhu–within sadhus tyaji’–disregard krsna–Krishna’s ajna–
instructions, garve–out of pride bhrasta haiya–deviate bhakti–from devotion, maji’–fall adho–down, [and] mare–die. [6]
Those who see faults within sadhus disregard Krishna’s instructions, out of pride deviate from devotion, fall down, and die.
We should not look at a devotee with mundane vision just because there are faults within a devotee’s nature and body.
Although bubbles, foam, and mud mix with the water of the Ganges, the water of the Ganges does not lose its nature as
liquid spirit under the effect of water’s nature. Similarly, we should not think a devotee lacks devotion because we see
mundane faults in them with our mundane vision.
[“If even a very sinful person serves Me exclusively with devotion, he should be regarded as saintly, for his resolve is
perfect. He swiftly becomes a person of virtuous practices and attains constant peace. O son of Kunti, declare to the world
that My devotee is never vanquished!”]
Even if a devotee of Krishna does not take birth as a descendant of the Lord or an Acharya, if we do not recognise them as a
master of the senses (goswami) and a teacher (prabhu), then we are simply seeing them with mundane vision. A devotee
born as a descendant of the Lord or an Acharya and a devotee born in any other lineage are both devotees; we should not see
the material faults or qualities of either of their bodies. If we, with worldly vision, conclude that a pure devotee of Krishna is
equal to a nondevotee, then we commit offence. If someone who somewhat follows the path of devotion, however, considers
themself a devotee and engages in mundane misbehaviour, then they will fall from the path of devotion into the shelter of its
sub-branches [jnan, karma, and anyabhilas].
When social or bodily misbehaviour is seen in a pure, exclusive devotee, those who think less of them upon seeing it quickly
become offenders of such Vaisnavas. That said, our propensity for devotion is destroyed by the association of those who
misbehave according to mundane vision prior to attaining exclusive devotion. If misbehaviour remains within a devotee who
is an expert in service, however, those who see that, just by seeing it, become offenders. Therefore, it is forbidden to see
devotees within the confines of mundane vision. The presence of such misbehaviour does not destroy exclusive devotion. In
the eyes of unintelligent observers, however, it is a great disturbance. Those who do not see pure devotees with mundane
vision and instead see their exclusive service quickly become free from such vision of misbehaviour in an advanced devotee
and attain for themselves the status of a sadhu.
All Vaisnavas who have taken shelter of the path of devotion fall down if they think devotion to the Lord is confined only to
descendants of the Lord (Mahaprabhu and His associates), an Acharya, or a Vaisnava and see, with their mundane vision,
faults in the body or nature of devotees. They similarly fall down if they fail to understand the transcendental effects of
devotion and with low vision try to subordinate an advanced devotee to an intermediate devotee. If we become maddened
with pride in our seminal birth, fail to understand the behaviour of perfected devotees, and commit offences at their feet,
devotion cannot remain within us. If we do not understand the behaviour of great, realised souls who have developed taste
(ruchi) for the Lord’s service and think that they are fallen, then we commit offences to such Vaisnavas. No soul ever attains
good fortune by leering at the behaviour or thinking little of Vaisnava Gurus who are great, realised souls. Therefore,
thinking, based on mundane vision, that perfected devotees are simply materially conditioned souls, considering them
disciples, and trying to ‘bring them to the proper path’ is an offence to such Vaisnavas. Understanding that there is a
difference between practitioners who have not developed taste and perfected devotees, we have to understand one of them to
be a disciple and the other to be a Guru. We should not give advice to a Guru, and we should not accept advice from
disciples. This should be understood.
Bhajana-lalasa
hari he!
nira-dharma-gata jahnavi-salile
panka-phena drsta haya
tathapi kakhana brahma-drava-dharma
se salila na chhadaya [1]
O Lord! Mud and foam, which are natural in water, are seen in the water of the Ganges. Still, the water of the Ganges does
not lose its nature of being liquid spirit.
Similarly, the body of a devotee is always supramundane. A Vaisnava is never mundane because of their nature or body.
Those who nonetheless criticise a devotee commit a terrible sin.
For such an offence, souls are perpetually subjected to the punishment of Yamaraj. O Son of Nanda! May I never be ruined
by such an offence.
Your devotees are Your expansions. May they be merciful to me. Then, my destiny will lead me towards You, and I will
attain the shade of Your feet.
ohe!
vaisnava thakura dayara sagara
e dase karuna kari’
diya pada-chhaya sodha he amaya
tomara charana dhari [1]
O venerable Vaisnava! You are an ocean of mercy. Please be merciful to this servant. Give me the shade of your feet and
purify me. I clasp hold of your feet.
Please subdue the six urges within me, purify me of the six faults, and give this servant the six qualities. Please give me the
six forms of association*. I have sat before you with the hope of attaining such association.
* The six urges are described in the first verse of Sri Upadesamrta: those of speech, the mind, anger, the tongue, the belly,
and the genitals. The six faults are described in the second verse of Sri Upadesamrta: over-accumulation, over-endeavour,
unnecessary talk, misapplication of rules, association with nondevotees, and fickle-mindedness. The six qualities are
described in the third verse of Sri Upadesamrta: enthusiasm, conviction, perseverance, engaging in favourable activities,
giving up bad association, and following the conduct of the great souls. The six forms of association are described in the
forth verse of Sri Upadesamrta: giving and accepting gifts, discussing and enquiring about confidential matters, and giving
and partaking of foods.
Alone, I do not find the strength to fully chant the Name of the Lord. Please be merciful and give me a drop of faith; give me
the wealth of Krishna’s Name.
Krishna is yours. You are able to give Krishna; you have that power. I am very poor. Calling out, “Krishna! Krishna!”, I run
after you.
Verse Seven
यात्कृष्णनामचरितादिसिताप्यविद्या-
पित्तोपतप्तरसनस्य न रोचिका नु ।
किन्त्वादरादनुदिनं खलु सैव जुष्टा
स्वाद्वी क्रमाद्भवति तद्गदमूलहन्त्री ॥७॥
api–Even sita–the sugar candy krsna–of Sri Krishna’s nama–Name, charita–Pastimes, adi–and so on, na syat–does not
become rochika–relishable rasanasya–to a tongue [that is] upatapta–afflicted pitta–by the jaundice avidya–of
ignorance. nu–Alas! khalu–Certainly, kintu–however, [when] sah eva–it [is] anudinam–constantly justa–
honoured adarat–with faith, [then] kramat–gradually [this candy] bhavati–becomes svadvi–relishable [and] hantri–the
remover mula–of the root tad-gada–of the disease. [7]
haya nahi–There is no ruchi–taste sankirtane–for chanting krsna–about Krishna rasanaya–on a tongue [that is] dusta–
defiled dose–by the fault pittera–of the jaundice avidya–of ignorance. haya–Alas! [1]
There is no taste for chanting about Krishna on a tongue that is defiled by the jaundice of ignorance. Alas!
Like sugar candy, however, constantly engaging in discussion of Krishna with faith produces genuine taste for Krishna.
কৃ ষ্ণকাম্য-বিস্মৃতি অবিদ্যা-গদমূল ।
কৃ ষ্ণসঙ্কীর্ত্ত ন-ক্রমে হয় ত’ নির্ম্মূল ॥৩॥
krsna-kamya-vismrti avidya-gada-mula
krsna-sankirtana-krame haya ta’ nirmula [3]
mula–The root gada–of the disease— avidya–ignorance, vismrti–forgetfulness [that] krsna–Krishna [is our] kamya–
beloved— haya–is ta’–indeed krame–gradually nirmula–uprooted sankirtana–by chanting krsna–about Krishna. [3]
The root of the disease—ignorance, forgetfulness that Krishna is our beloved—is gradually uprooted by chanting about
Krishna.
sei krame–By that means, asvadana–taste [for] krsna–Krishna’s nama–Name, adite–and so on, bade–increases anudina–
day by day; [that] ruchi–taste haya–becomes anuksana–constant. [4]
By chanting, taste for Krishna’s Name, Pastimes, and so on, increases day by day and becomes constant.
In this seventh verse is described the process for serving Krishna’s Name, Pastimes, and so on, with knowledge of one’s
relationship with the Lord (sambandha-jnan) and the qualities that are nourishing to devotion that were described in the third
verse. There is no taste for Krishna’s Name, Pastimes, and so forth, on a tongue that is infected with the jaundice of
ignorance. If, however, the sugar candy of Krishna’s Name, Pastimes, and so on, is honoured constantly with faith, then it
cures the disease of ignorance and becomes extremely relishable. Souls, particles within the rays from the sun of the supreme
conscious being Krishna, are by nature servants of Krishna. Because of the fault of becoming forgetful of Krishna’s service,
souls voluntarily embrace ignorance—unconsciousness, abandon their own nature, and lose taste for Krishna’s Name,
Pastimes, and so on. By constantly chanting and remembering Krishna’s Name, Pastimes, and so on, with the grace of the
sadhus and Sri Guru, however, souls regain their own nature. To the extent that the soul’s true nature re-emerges, taste for
the Name gradually increases. Simultaneously, the soul’s ignorance is destroyed. Here, sugar candy is simply an analogy.
Sugar candy at first is not pleasing to a tongue infected with jaundice, but gradually, as it is eaten, the candy becomes
tasteful to the extent that the jaundice is cured. Therefore, with great enthusiasm, faith, and perseverance, engage in hearing,
chanting, and remembrance of the form, Pastimes, and so forth, that the Name of Krishna reveals.
krsna-nama-rupa-guna-lila chatustaya
upama misrira saha svada tulya haya [1]
Krishna’s Name, Form, Qualities, and Pastimes are comparable, by analogy, to the taste of sugar candy.
avidya–Ignorance [is] tulya–comparable pittera–to jaundice tate–by which jihva–the tongue [is] tapta–infected. hetu–
Because tapta–of [this] infection, jihvara–the tongue’s sakti–power asvada–to taste [goes] supta–dormant. [2]
Ignorance is comparable to jaundice, which infects the tongue. Because of this infection, the tongue’s power to taste goes
dormant.
yadi–If lao–you take sei–the nama–Name jnane–with the understanding [that the Name is] aprakrta–supramundane,
[and] laile–if you take nama–the Name nirantara–constantly, [then] chhade–you will be able to get rid dhama–of the
cause pida–of this disease. [3]
If you chant the Name with the understanding that the Name is supramundane, and you chant the Name constantly, then you
will be able to get rid of this disease.
misri–The sugar candy nama–of the Name [will] krame krame–gradually samiya–pacify [your] vasana–desires, ruchi
karaibe–cause [you] to taste name–the Name, [and] aniya–bring [you all] kalyana–good fortune. [4]
The sugar candy of the Name will gradually pacify your desires, give you taste for the Name, and bring you all good fortune.
[“O brahman, if the Name is used for the body, wealth, prestige, greed, or evil, then the Name does not produce any quick
results.”]
Controlled by ignorance and thus attributing great importance to the body, wealth, prestige, attachment, and the
misconception that the Lord and His absence—maya—are nondifferent, souls are unable to understand their own true self.
By the power of Krishna’s Name, the soul’s pride produced by ignorance disappears like fog, and service to Krishna then
becomes pleasing.
Bhajana-lalasa
hari he!
tomare bhuliya avidya-pidaya
pidita rasana mora
krsna-nama-sudha bhala nahi lage
visaya-sukhete bhora [1]
O Lord! Forgetting You, my tongue, afflicted by the jaundice of ignorance, does not like the nectar of Krishna’s Name and is
engrossed in material pleasures.
If I chant Your Name every day with faith, however, like sugar candy Your Name will destroy the cause of my disease and
gradually become tasteful, O Lord!
My misfortune is that I have never had faith in Your Name. O merciful Lord! How will these ten offences—my misfortune
—ever come to an end?
Let me constantly chant Your Name. Then, gradually by Your mercy, my offences will go away, I will deveop taste for Your
Name, and I will relish the Name’s nectar.
Verse Eight
तन्नामरूपचरितादिसुकीर्तनानु-
स्मृत्योः क्रमेण रसनामनसी नियोज्य ।
तिष्ठन्व्रजे तदनुरागिजनानुगामी
कालं नयेदखिलमित्युपदेशसारम् ॥८॥
tan-nama-rupa-charitadi-sukirtananu-
smrtyoh kramena rasana-manasi niyojya
tisthan vraje tad-anuragi-jananugami
kalam nayed akhilam ity upadesa-saram [8]
niyojya–Engage rasana–the tongue [and] manasi–mind kramena–in the gradual process sukirtana–of complete
glorification anusmrtyoh–and constant remembrance tan–of His nama–Name, rupa–Form, charita–Pastimes, adi–and so
on, tisthan–reside vraje–in Vraja, [and] nayed–spend [your] kalam–time anugami–as a follower anuragi-jana–of those
who have deep attachment tad–to Him. iti–This [is] saram–the essence akhilam–of all upadesa–instructions. [8]
krame krame–Gradually niyojita kara–engage jihva–the tongue [and] chitta–mind niyame–in the practices smrti–of
remembrance ara–and kirtana–chanting nama–of the Name adira–and so on. [1]
Gradually engage the tongue and mind in the practices of remembrance and chanting of Krishna’s Name, Pastimes, and so
on.
vasi’–Reside vraje–in Vraja [and] bhaja–serve sarva–at all kala–times anusara–following seva–the services anuragira–of
those who have deep attachment [to Krishna]. ei–This [is] sara–the essence upadesa–of [all] instructions. [2]
Reside in Vraja and serve at all times following the services of those who have deep attachment to Krishna. This is the
essence of all instructions.
In this eighth verse, the process and place for service are prescribed. According to the process for gradual development and
for the purpose of attaining constancy in one’s practice (sadhana), engage the tongue and mind in regulated practice of
beautiful chanting and remembrance of Krishna’s Name, Form, Pastimes, and so on, reside in Vraja, and spend all your time
as a follower of those who have deep attachment to the nectar (rasa) of Vraja. In this service within the mind, it is necessary
to reside in Vraja within the mind.
krsna-nama-rupa-guna-lila chatustaya
guru-mukhe sunilei kirtana-udaya [1]
krsna–Krishna’s nama–Name, rupa–Form, guna–Qualities, [and] lila–Pastimes— sunilei–only when souls hear [about
these] chatustaya–four mukhe–from the mouth guru–of Sri Guru [can their] kirtana–glorification [of them] udaya–
arise. [1]
Only when souls hear about Krishna’s Name, Form, Qualities, and Pastimes from the mouth of Sri Guru can their
glorification of them begin.
kirtita ha-ile–As [They] are glorified, [souls] krame–gradually paya–reach anga–the practice smarana–of
remembrance. kale–At the time kirtana–of glorification [and] smarana–remembrance, dhaya–souls progress
[through] krama–the stages pathe–on the path. [2]
As Krishna’s Name, Pastimes, and so forth, are glorified, souls gradually reach the practice of remembrance. During the
period of glorification and remembrance, souls progress through the stages on the path.
jana–Souls [who have] jata–developed ruchi–taste milaiya–engage [their] jihva–tongue [and] mana–mind, anusmariya–
meditate vraja-jana–on the residents of Vraja [who are] anuragi–deeply attached krsna–to Krishna, vasa–
reside nirantara–always vraja–in Vraja, [and engage in] bhajana–service [within their] manasa–minds. grahana karaha–
Accept ei–this [as] sara–the essence [of all] upadesa–instructions. [3–4]
Souls who have developed taste engage their tongue and mind, meditate on the residents of Vraja who have deep love for
Krishna, reside always in Vraja, and engage in service within their minds. Accept this as the essence of all instructions.
A practitioner who has not developed taste (ruchi) should engage the tongue which is fond of other tastes and the mind
which desires other things in chanting, remembrance, and so on, of Krishna’s Name, Form, Qualities, and Pastimes
according to the gradual path, and upon developing taste, they should reside in Vraja and spend their time following the
residents of Vraja. This is the essence of all instructions. First in the life of a practitioner is the stage of hearing (sravan-
dasa). By hearing about Krishna’s Name, Krishna’s Form,Krishna’s Qualities, and Krishna’s Pastimes at that time, the stage
of acceptance (varan-dasa) arrives, and then the practitioner begins to chant about what they have heard. By engaging in
chanting with their heart, they come to the stage of remembrance (smaran-dasa). The five types of remembrance are known
as smaran, dharana, dhyan, anusmrti, and samadhi. Smaran is remembrance mixed with distraction, dharana is remembrance
free from distraction, dhyan is meditation on the entire body of the object of meditation, anusmrti is constant meditation,
and samadhi is complete constancy in meditation free from any interruption. After the stage of remembrance is the stage of
attainment (apan-dasa). At this stage, the practitioner realises their true self. Then, in the final stage, that of fortune
(sampatti-dasa), the practitioner attains absolute perfection (vastu-siddhi).
[“Practitioners give up all selfish desires and serve Krishna according to the directives of the scriptures.”]
ragatmika-bhakti—‘mukhya’ vraja-vasi-jane
tara anugata bhaktira ‘raganuga’-name
(Sri Chaitanya-charitamrta: Madhya-lila, 22.144)
[“The ragatmika-bhakti of the residents of Vraja is supreme. Devotion that follows them is called raganuga-bhakti.”]
[“Intense natural absorption in one’s beloved is called raga. Devotion based on raga is called ragatmika.”]
[“Devotion based on raga is called ragatmika-bhakti. Upon hearing of it, some fortunate souls become greedy for it, and out
of such greed, they follow the moods of the residents of Vraja and do not concern themselves with scriptural reasoning. This
is the nature of raganuga-bhakti, which has two aspects: an external practice and an internal practice. Externally, in the form
of a practitioner, the soul engages in hearing and chanting, and internally, the soul meditates with their spiritual form and
serves Krishna in Vraja night and day.”]
[“Those who are greedy for the mood of their chosen resident of Vraja should follow that resident of Vraja and engage in
service in their form as a practitioner and in their spiritual form.”]
[“They should follow their chosen devotee of Krishna and constantly engage in service meditatively.”]
[“They should remember Krishna and their chosen devotee of Krishna, be attached to narrations about them, and always
reside in Vraja.”]
dasa-sakha-pitradi-preyasira gana
raga-marge nija-nija-bhavera ganana
(Sri Chaitanya-charitamrta: Madhya-lila, 22.156)
[“On the path of raga, servants, friends, guardians, and lovers are classified by their respective moods.”]
The essence of all instructions is to render service within the heart under the guidance of Krishna’s dear devotees who reside
in Vraja: the cows, the flute, the kadamba trees, and the other living entities in santa-rasa; Chitraka, Patraka, Raktaka, and
the others in dasya-rasa; Baladev, Sridam, Sudam, and the others in sakhya-rasa; Nanda, Yasoda, and the others in vatsalya-
rasa; and Radhika, Lalita, and the others in madhura-rasa.
Bhajana-lalasa
hari he!
sri-rupa-gosani sri-guru-rupete
siksa dila mora kane
“jana mora katha namera kangala!
rati pabe nama-gane [1]
O Lord! Srila Rupa Goswami, in the form of Sri Guru, spoke these instructions into my ears: “O beggar for the Name!
Understand my words and you will attain attachment to chanting the Name.
krsna-nama-rupa- guna-sucharita
parama yatane kari’
rasana-manase karaha niyoga
krama-vidhi anusari’ [2]
“Engage your tongue and mind in chanting and remembering Krishna’s Names, Forms, Qualities, and Pastimes with great
care, following the gradual process.
“Reside in Vraja, become a raganuga (a follower of the devotees in Vraja), and engage in remembrance and chanting. Spend
all your time in this way and hold this to be the essence of all instructions.”
O Srila Rupa Goswami! When will you mercifully grant this beggar residence in Vraja? You are a ragatmika devotee (a
devotee with deep loving attachment for Krishna’s service), and becoming a follower of your footsteps is the desire of this
servant.
Verse Nine
madhu-puri–Mathura, janitah–because of [Krishna’s] birth [there, is] vara–higher vaikunthaj–than Vaikuntha. tatra api–
Therein, vrndaranyam–Vrndavan [is higher] rasotsavat–because of the Rasa Dance. tatra api–Therein, govardhanah–
Govardhan [is higher] ramanat–because of the amorous play [of He who has] udara–liberal pani–hands. iha api–
Herein, radha-kundam–Radha Kunda [is higher] aplavanat–because of the flood amrta–of the nectar pateh–of the
Lord gokula–of Goloka’s prema–divine love. kah–What viveki–wise soul na kuryat–would not engage sevam–in the
service asya–of it [Radha Kunda], virajatah–situated tate–beside giri–Govardhan? [9]
Above Vaikuntha is Mathura,where Krishna took birth.
Above Mathura is Vrndavan, where Krishna enjoys the Rasa Dance.
Above Vrndavan is Govardhan, where Krishna plays amorously.
And above Govardhan is Radha Kunda,
where the nectar of Krishna’s divine love overflows.
What wise soul would not serve
Radha Kunda at the base of Govardhan Hill?
srestha–Higher apeksa–than vaikuntha–Vaikuntha [is] mandala–the land mathura–of Mathura, [and higher] apeksa–
than tad–that [is] vrndavan–Vrndavan, yatha–where [there is] sthala–the place rasa–of the Rasa Dance. [1]
Above Vaikuntha is Mathura Mandal, and above that is Vrndavan, the place of the Rasa Dance.
[Higher] apeksa–than tad–that [is] govardhan–Govardhan, sthana–the place [of the Lord’s] nitya–daily keli–play, [and
higher] apeksa–than tad–that [is] radha-kunde–Radha Kunda, [where there is] vijnana–full realisation premera–of divine
love. [2]
Higher than Vrndavan is Govardhan, the place of the Lord’s daily play, and higher than that is Radha Kunda, where there is
full realisation of divine love.
Amongst places of service, Sri Radha Kunda is the highest of all. This is shown in the ninth verse. Because of Krishna’s
birth, Mathura is higher than the opulent abode of Vaikuntha in the spiritual sky. Because of the Rasa Dance, Vrndavan is
highest within the district of Mathura. Because it is the place of various types of amorous play by liberal-handed Sri Krishna,
Sri Govardhan is highest within Vraja. Sri Radha Kunda is situated near Sri Govardhan. Because the nectar of Sri Krishna’s
divine love overflows there, it is the highest of all. What soul who is expert in service would not serve Radha Kunda? Such a
soul should always reside there, either in their gross or subtle body, and follow the method of service previously described.
srestha–Higher ha-ite–than vaikuntha–Vaikuntha [is] nagari–the city mathura–of Mathura, yatha–where hari–the
Lord, krsnachandra–the moon Sri Krishna, janama labhila–took birth. [1]
Higher than Vaikuntha is the city of Mathura, where the Lord, the moon Sri Krishna, took birth.
srestha–Higher ha-ite–than mathura–Mathura [is] dhama–the abode vrndavana–of Vrndavan, yatha–where hari–the
Lord sadhiyachhe–fulfilled [His] kama–desire rasotasava–for the Rasa Dance. [2]
Higher than Mathura is the land of Vrndavan, where the Lord fulfilled His desire for the Rasa Dance.
Higher than Vrndavan is Govardhan Hill, where Gandharvika, the best of dancers, and Giridhari, the lifter of Govardhan
Hill, play together.
srestha–Higher ha-ite–than govardhana–Govardhan [is] tata–the bank radha-kunda–of Radha Kunda, [where] lampata–
the debauchee gokula–of Gokula [lets] amrte–the nectar prema–of divine love bhasaila–overflow. [4]
Higher than Govardhan is the bank of Radha Kunda, where the debauchee of Gokula lets the nectar of divine love overflow.
ara keha nahi–There is no one sama–as nirbodha–foolish [as] tahara–someone ye–who chhadi’–leaves radha-kunda–
Radha Kunda tata–at the base govardhana–of Govardhan giri–Hill [and] puspa-badi kare–makes a tent of flowers [in
their] nija–own kunja–grove anyatra–elsewhere. tira–The bank kunda–of Radha Kunda [is] uttama–the highest sarva–of
all sthana–places [and] adhara–the treasury prema–of divine love. [5–6]
There is no one as foolish as someone who leaves Radha Kunda at the base of Govardhan Hill and makes a tent of flowers in
their own grove elsewhere. The bank of Radha Kunda is the highest of all places and the treasury of divine love.
Vaikuntha, situated in the spiritual sky, is higher than all other abodes. The district of Mathura is higher than Vaikuntha
because the Lord took birth there. Vrndavan, the place of Krishna’s Rasa Dance, is higher than Mathura. Govardhan, the
place of the Lord’s spontaneous play, is higher than Vrndavan. Radha Kunda, where the nectar of Krishna’s divine love
completely overflows, is higher than Govardhan. What wise and sincere devotee would reject service at Sri Radha Kunda,
situated at the base of Govardhan Hill, and attend to any other service? Sriman Mahaprabhu’s extremely intimate devotee,
Sri Rupa Goswami Prabhu, has instructed that service at Radha Kunda is the highest mood in the heart of Sri Gaurahari and
the ultimate culmination of service. To Vaisnavas in the schools of Sri Nimbarka and other Acharyas, and even to devotees
situated in madhura-rasa who are devoid of devotion to Gaura, this service is completely inconceivable and unattainable.
Verse Ten
jnaninah–Knowers [of impersonal Brahman] vyaktim yayuh–are known [to be] priyataya–more dear, paritah–in all
respects, hareh–to the Lord karmibhyah–than performers [of material activities]. [More dear] tebhyah–than them
[are] bhakti-paramah–devotees vimukta–completely free jnana–from knowledge [of Brahman]. [More dear] tatah–than
them [are] nisthah–those who are fixed eka–exclusively prema–in divine love. [More dear] tebhyah–than them [are] tah–
they, pankaja-drsah–the lotus-eyed pasu-pala–cowherd women, [and more dear] tabhyah api–than even them [is] sa–
She, radhika–Sri Radhika. iyam–This sarasi–lake tadiya–of Hers [is] tadvad–similarly prestha–dear [to the Lord]. kah–
What krti–fortunate soul na asrayet–would not take shelter tam–of it? [10]
jnani–Knowers [of Brahma who] anvesi–seek chid–spirit [are] srestha–higher ha-ite–than jada–material karmi–
actors. bhakta–Devotees chara–free from jnani–knowledge [of Brahma are] prestha–dear krsna–to Krishna [more
so] apeksa–than tad–them. [1]
Jnanis who seek spirit are higher than those who are engaged in material activities. Devotees who are free from jnan are
more dear to Krishna than them.
jani–We know [that] bhakta–devotees nistha–fixed prema–in divine love [are] sreṣtha–higher apeksa–than tad–them,
[and] bali’ mani–we consider gopi-gane–the gopis srestha–higher apeksa–than tad–them. [2]
We know that devotees fixed in divine love are higher than them, and we consider the gopis higher than all other devotees.
radha–Sri Radha [is] srestha–higher [than] sarva–all gopi–the gopis. [She is] sada–forever krsna–Krishna’s prestha–
favourite, [and] ta̐ hara–Her sarasi–lake [is] nitya–always pritida–pleasing krsnera–to Krishna. [3]
Sri Radha is the highest of all the gopis. She is forever Krishna’s favourite, and Her lake always pleases Krishna.
keba–What krti–fortunate soul asraya kare na–would not take shelter [in] e hena–that sthana–abode premera–of divine
love tate–at the base govardhana–of Govardhan niskapate–with [all] sincerity? [4]
What fortunate soul would not take shelter in that abode of divine love at the base of Govardhan Hill with all sincerity?
Devotees who reside on the bank of Radha Kunda are higher and more dear to Krishna than all other types of practitioners
that exist throughout the world. This is being shown in the tenth verse. Jnanis who seek spirit are more dear to Krishna than
all types of karmis. Devotees who are free from jnan are more dear to Krishna than all types of jnanis. Amongst all types of
devotees, devotees fixed in divine love are most dear to Krishna. Amongst all such devotees, the Vraja-gopis are extremely
dear to Krishna, and amongst all the gopis, Sri Radhika is the most dear. As Radhika is dear to Krishna, so Her lake is also
most dear to Him. Therefore, those who have great spiritual fortune will reside at Sri Radha Kunda and serve Sri Krishna
during the eight periods of the day.
All followers of dharma proclaim that pious karmis situated in the mode of goodness are dear to the Lord.
jnani–Knowers [of Brahma are] jana–persons tara–more priya–dear hari–to the Lord ha-ite–than [material] karmi–
actors; jnani–knowers [of Brahma] ganana kare na–have no regard buddhi–for the mentality [of seeking] sukha–pleasure
[and] bhoga–enjoyment. [2]
Jnanis are more dear to the Lord that karmis, as they have no regard for the mentality of seeking pleasure and enjoyment.
Liberated jnanis who leave behind devotion mixed with jnan and take full shelter in transcendental devotion are more dear to
the Lord.
[Devotees] nistha–fixed prema–in divine love [are] srestha–higher haite–than [all other] bhaktiman–devoted jana–
persons, [and] gopi–the gopis [are more] prestha–dear sri-harira–to the Lord haite–than [other devotees] nistha–
fixed prema–in divine love. [4]
Devotees who are fixed in divine love are higher than all other devotees, and the gopis are more dear to the Lord than other
devotees fixed in divine love.
sri-radhika–Sri Radhika [is] tama–more priya–dear krsna–to Krishna haite–than [all the other] gopi–gopis, [and] se–
this sarasi–lake radha–of Radha’s haya–is priya–dear [to Krishna and] sama–equal ta̐ ra–to Her. [5]
Sri Radhika is more dear to Krishna than all the other gopis, and Her lake is equally dear to Him.
kona–What mudha–foolish jana–person [would] chhadi’–leave asraya–the shelter [of] se–this kunda–lake [and] chaya–
desire sevana–service harira–to the Lord vasiya–residing anyatra–elsewhere? [6]
What fool would leave the shelter of this lake and desire to serve the Lord residing elsewhere?
Pious karmis fixed in the mode of goodness are more dear to Krishna than souls engrossed in whimsical behaviour. Jnanis
who have realised Brahma and given up the three modes are more dear to Krishna than karmis. Pure devotees are more dear
to Krishna than jnanis. Devotees fixed in divine love are more dear to Krishna than all other pure devotees. The beauties of
Vraja are more dear to Krishna than other devotees fixed in divine love, and Srimati Varsabhanavi is more dear to Krishna
than all the other beauties of Vraja. As Srimati Radhika is Krishna’s favourite, so Her lake is also most dear to Krishna. The
most fortunate of all devotees of Krishna will take shelter exclusively at Sri Radha Kunda.
Verse Eleven
radha–Sri Radha [is] uchchaih–a higher vasatih–object krsnasya–of Sri Krishna’s pranaya–love [than] api–even
[Krishna’s other] preyasibhyah–lovers, cha–and asya–Her kundam–lake eva–also vyadhayi–has been established tadrg–
as such abhitah–in all respects munibhih–by all the sages. idam–This sarah–lake aviskaroti–bestows snatuh–upon those
who bathe [in it] api–even sakrd–once prema–divine love yat tat–that [is] alam–already asulabham–difficult to
attain api–even presthaih–for those who are dear [to Krishna], kim–what punah–more bhajam–for practitioners bhakti–of
devotion.
suta–The daughter vrsabhanu–of Vrsabhanu [is] srestha–the highest sakala–of all [Krishna’s] preyasi–lovers,
[and] ta̐ hara–Her sarasi–lake [is] nitya–always dayita–dear sri-krsna–to Sri Krishna. [1]
The daughter of Vrsabhanu is the best of all Krishna’s lovers, and Her lake is always dear to Sri Krishna.
sastre–In the scriptures, muni-gana–the sages nirdharila–have ascertained ei-rupa–this [and] bali’ sthira kaila–
determined that kunde–this lake [is] srestha–supreme madhye–within vraja–Vraja. [2]
In the scriptures, the sages have ascertained this and determined that this lake is supreme within all of Vraja.
ki–What ara–more baliba–shall I say katha–on the subject sadhana–of the practice bhaktira–of devotion? sara–The
highest prema–divine love [is] durlabha–difficult to attain [even] prestha-ganera–for those who are dear krsna–to
Krishna. [3]
What more shall I say about the practice of devotion? The highest form of divine love is difficult to attain even for those who
are dear to Krishna.
[Yet] kunda–Radha Kunda vitarana kare–gives sei–such prema–divine love ta̐ re–to those ye–who majjana kare–bathe
[within] sei–this kunde–lake niskapate–sincerely. [4]
Yet Radha Kunda gives such divine love to those who bathe within it sincerely.
The eleventh verse has been put forth for the purpose of making the heart of the practitioner firm by describing the natural
glory of Sri Radha Kunda. Sri Radhika is the greatest recipient of Sri Krishna’s love and superior to His other lovers in all
respects. In the scriptures, the sages have also described the excellence of Sri Radha Kunda in this way. If one bathes in
Radha Kunda with devotion, Radha Kunda easily gives one divine love that is difficult to attain even for Narad Muni and
others who are dear to the Lord, what to speak of practitioners of devotion. Radha Kunda, therefore, is the proper place for
all devotees to reside. The supramundane soul attaining the supramundane body of a gopi in supramundane Vraja, residing
as a maintained maidservant at Radha Kunda in the grove of their Guru in her form as a sakhi, externally taking constant
shelter of the Name, and assisting Srimati Radhika in the service of Krishna throughout the eight periods of the day is the
perfection of service for those who have taken shelter at the feet of Sri Chaitanya.
ananda-vrddhaye srimad-gosvami-vana-malinah
tatha sri-prabhu-nathasya sukhayatma-nivedinah
svasya bhajana-saukhyasya samrddhi-hetave punah
bhakti-vinoda-dasena sri-godruma-nivasina
prabhos chatah-satabdeha dvadasabdadhike mrge
rachiteyam sitastamyam vrttih piyusa-varsini
To increase the joy of Srimad Vanamali Goswami, who has dedicated himself to the satisfaction of the Lord, and to increase
the joy of his own service, the servant Bhakti Vinod, while residing in Sri Godruma, has completed this commentary that
showers nectar (Piyusa-varsini-vrtti) on the eighth day of the waxing fortnight of the moon during the solar month of
Capricorn in what will be year 412 of our Lord (30 January 1898).
sri-sri-godrumachandrarpanam astu
srimati radhika–Srimati Radhika [is] siromani–the crown jewel krsna–of Krishna’s kanta–lovers. madhye–Amongst [all
who are] priya–dear krsna–to Krishna, nahi–there is no dhani–fortunate person sama– equal ta̐ ra–to Her. [1]
Srimati Radhika is the crown jewel of Krishna’s lovers. Amongst all who are dear to Krishna, there is no one as fortunate as
Her.
[In their] varnane–descriptions radha-kundera–of Radha Kunda sastre–in the scriptures, muni-gana–the sages ganane
karaye–have ascertained [that] kunda–Radha Kunda [is] tulya–equal gandarvika–to Radha, the best of dancers. [2]
In their descriptions of Radha Kunda in the scriptures, the sages have ascertained that Radha Kunda is equal to Sri Radha
Herself.
prema–Divine love taha ye–that [is] durlabha–difficult to attain naradadi varge–for Narad and others [who are] priya–
dear [to the Lord is] kabhu na–never sulabha–easy to attain [for] anya–other sadhakere–practitioners. [3]
Divine love that is very difficult to attain for Narad and others who are dear to the Lord is never easy to attain for other
practitioners.
jana–Persons yei–who snana kare–bathe radha-kunde–in Radha Kunda, kintu–however, dhare–attain [through] ta̐ ra–
their snane–bath, siddhi–perfection madhura-rasete–in paramour love [for Sri Krishna]. [4]
Such devotees attain the eternal, supramundane service of the Divine Couple and the lotus feet of Sri Radha.
kabe–When [will] sri-varsabhanavi–the daughter of Sri Vrsabhanu dibe–allow dayita-dasere–Dayita Das snana–to
bathe tire–on the bank [of Her] kunda–lake [and] kare–make [him] jana–a person [of Her] nija–own? [6]
When will Sri Varsabhanavi allow Dayita Das to bathe on the bank of Her kunda and accept him as one of Her own?
[A] durjana–fallen soul karila–has composed [this] bhasa–explanation ‘upadesamrta’–of the Upadesamrta. [May] hari-
jana–the devotees sodhana kariha–correct [it] kale–at the time [of its] patha–recitation. [7]
A fallen soul has composed this explanation of the Upadesamrta. May the devotees correct it as they recite it.
‘উপদেশামৃত’ ধরি’ রূপানুগ-ভাবে ।
জীবন যাপিলে কৃ ষ্ণকৃ পা সেই পাবে ॥৮॥
yapile–If souls spend [their] jivana–life bhave–as anuga–followers rupa–of Sri Rupa dhari’–following ‘upadesamrta’–
the Upadesamrta, sei–they pabe–will attain krsna–Krishna’s krpa–mercy. [8]
Souls who follow the Upadesamrta and spend their lives as followers of Sri Rupa will attain Krishna’s mercy.
aja–Today, [this] dina–fallen [soul] yache–prays pada-rajah–for the foot-dust sakalera–of the whole samaja–
society bhaktera–of devotees: [those] vartamane–of the present, [those] bhavi-kale–of the future, [and] ye sakala–all
the bhakta–devotees, [both] grhastha–householders [and] virakta–renunciants, [who] labhiyachhe–attained krsna–
Krishna’s krpa–mercy [in the Age of] satya–Satya, treta–Treta, [and] dvapare–Dvapar. [9–10]
Today, this fallen soul prays for the foot-dust of all the devotees: all the devotees of the present, all devotees of the future,
and all the devotees, both the householders and renunciants, who attained Krishna’s mercy in the Ages of Satya, Treta, and
Dvapar.
ভকতিবিনোদ-প্রভু -অনুগ যে জন ।
দয়িতদাসের তাঁর পদে নিবেদন ॥১১॥
দয়া করি’ দোষ হরি’ বল হরি হরি ।
‘উপদেশামৃত’-বারি শিরোপরি ধরি’ ॥১২॥
bhakati-vinoda-prabhu-anuga ye jana
dayita-dasera ta̐ ra pade nivedana [11] daya kari’ dosa hari’ bala hari hari
‘upadesamrta’-vari siropari dhari’ [12]
nivedana–The prayer dayita-dasera–of Dayita Das pade–at the feet ta̐ ra ye jana–of anyone who [is] anuga–a
follower bhakati-vinoda-prabhu–of Srila Bhakti Vinod Thakur [is:] “daya kari’–“Please be kind, hari’–do away [with
all] dosa–offences, [and] bala–chant hari hari–‘Hari! Hari!’, dhari’–holding vari–the water ‘upadesamrta’–of
the Upadesamrta upari–atop [your] sira”–head.” [11–12]
Dayita Das prays at the feet of anyone who is a follower of Srila Bhakti Vinod Thakur: “Please be kind, do away with all
offences, and chant the Lord’s Name, holding the water of the Upadesamrta atop your head.”
The greatest recipient of Krishna’s love and the crown jewel of His lovers is Srimati Radhika. In the scriptures, the sages
have described Her lake as supreme and comparable to Srimati Herself. Those who once bathe in Radha Kunda develop
divine love that is not easy to attain for even Narad and other dear devotees of the Lord, let alone for practitioners of
devotion. Supramundane residence at the Radha Kunda, which is filled with divine love, and a supramundane bath in Radha
Kunda, in which the nectar of divine love overflows, mean that souls become detached from the desire to enjoy matter and,
while rendering service within the mind for the remainder of their life and in their afterlife in earnest submission to Sri
Radhika, directly engage in their eternal service in their supramundane eternal body; those who thus bathe in Radha Kunda
attain the highest auspiciousness. Their fortune is difficult to attain for even Narad and other devotees. What to speak of
materialists, bathing in Radha Kunda is difficult to attain for even devotees sheltered in dasya-, sakhya-, and vatsalya-rasa.
What more can I say about a supramundane bath in Radha Kunda? Those who perform such a bath even once attain the
fortune of becoming a maintained maidservant of Sri Varsabhanavi.
গোবিন্দ-বচনে জানি ইহাই গৌরাঙ্গ-বাণী
অপ্রকট-কালে সারকথা ।
নীলাচলে সিন্ধু তীরে শ্রীগৌরাঙ্গ ধীরে ধীরে
বলিল শুনিল ভক্ত তথা ॥১॥
jani–I recognise [that] ihai–this itself vachane–in the words govinda–of Sri Govindadev Kavi [is] vani–the
message gauranga–of Sri Gauranga, [His] sara–concluding katha–words kale–at the time [of His] aprakata–
departure. tire–On the bank sindhu–of the ocean nilachale–in Jagannath Puri, sri-gauranga–Sri Gauranga balila–
spoke dhire dhire–gently, [and] bhakta–the devotees tatha–there sunila–listened. [1]
I recognise in the words of Sri Govindadev Kavi* the message of Sri Gauranga, His concluding words at the time of His
departure. Sri Gauranga spoke gently on the bank of the ocean in Nilachal, and the devotees there listened.
* Sri Govindadev Kavi was a Vaisnava poet from Odissa and descendant of Srila Vakresvar Pandit. He wrote a Sanskrit
book about Sriman Mahaprabhu in 1758 named Sri Sri Gaurakrsnodaya. Srila Bhakti Siddhanta Saraswati Thakur
published this text in 1912. In the final chapter of the book, entitled Svadhama-vijaya [“Departure for His Abode”], Sriman
Mahaprabhu is said to have gathered with devotees from various regions on the bank of the ocean in Nilachal and spoken to
them five verses of final instruction, four of which (GK: 18.52–5) are found in Sri Upadesamrta (verses 5–8).
[These] upadesa–instructions mukha–from the mouth gaura–of Sri Gaura [are] sesa–the essence [of] sarva–all amrtera–
nectar. sri-rupa-gosvami prabhu-vara–Srila Rupa Goswami Prabhu pana kari’–drank [this nectar] dvara–through
[his] karna–ears, dhari’–put taha–it lekhanite–with [his] pen, dila–gave [it] jive–to the souls kali–of the Age of Kali,
[and] hara–relieved [them] bhara–of [the] burden [upon them]. [2]
These instructions from the mouth of Sri Gaura are the essence of all nectar. Srila Rupa Goswami Prabhu drank this nectar
with his ears, wrote it down with his pen, gave it to the souls of the Age of Kali, and relieved them of the burden upon them.
শ্রীরাধারমণদাস শ্রীরাধারমণ-পাশ
রহি’ এই শ্লোকে একাদশ ।
করিল সংস্কৃ ত-টীকা নাম তার ‘প্রকাশিকা’
অকিঞ্চন পায় যাতে রস ॥৩॥
sri-radha-ramana-dasa sri-radha-ramana-pasa
rahi’ ei sloka ekadasa
karila samkrta-tika nama tara ‘prakasika’
akinchana paya yate rasa [3]
sri-radha-ramana-dasa– Sri Radha Raman Das, rahi–remaining pasa–by the side sri-radha-ramana–of Sri Radha Raman
[the Deity of Srila Gopal Bhatta Goswami], karila–made samkrta–a Sanskrit tika–commentary [on] ei–these ekadasa–
eleven sloka–verses. tara–Its nama–name [is] ‘prakasika’–Prakasika (Upadesa-prakasika-tika) yate–in
which akinchana–the surrendered paya–find rasa–taste. [3]
Sri Radha Raman Das, living by the side of Sri Radha Raman, wrote a Sanskrit commentary on these eleven verses called
the Upadesa-prakasika-tika in which the surrendered souls taste rasa.
বিস্তারিয়া নিজশক্তি কলিরাজ প্রেমভক্তি
আচ্ছাদিল যেই মন্দক্ষণে ।
দয়াল গৌরাঙ্গ হরি জীব-দুঃখ মনে স্মরি’
পাঠাইল এক নিজজনে ॥৪॥
[At the] manda–inauspicious ksane–moment [in] yei–which raja–King kali–Kali vistariya–spread nija–his sakti–
influence [and] achchhadila–hid prema–loving bhakti–devotion, dayala–merciful hari–Lord gauranga–
Gauranga smari’–remembered [within His] mane–heart duhkha–the suffering jiva–of the souls [and then] pathaila–
sent eka–one nija–of His jane–associates. [4]
At the inauspicious time when King Kali spread his influence and hid loving devotion, merciful Lord Gauranga remembered
within His heart the suffering of the souls and then sent one of His associates.
ভকতিবিনোদবর ‘পীযূষবর্ষিণী’-কর
‘উপদেশামৃত’ যাঁর মূর্ত্তি ।
‘উপদেশামৃত’-রত্নে সংগ্রহ করিয়া যত্নে
জীবে করাইল কৃ ষ্ণস্ফূ র্ত্তি ॥৫॥
bhakati-vinoda-vara ‘piyusa-varsini’-kara
‘upadesamrta’ ya̐ ra murti
‘upadesamrta’-ratne sangraha kariya yatne
jive karaila krsna-sphurti [5]
bhakati-vinoda-vara– Srila Bhakti Vinod Thakur, kara–the author ‘piyusa-varsini’–of the Piyusa-varsini-
vrtti (commentary that showers nectar), ya̐ ra–whose murti–form [is that] upadesamrta–of the Upadesamrta, yatne–
carefully sangraha kariya–collected ratne–the jewels upadesamrta–within the Upadesamrta [and] karaila–induced jive–
souls sphurti–to realise krsna–Krishna. [5]
Srila Bhakti Vinod Thakur, the author of the Piyusa-varsini-vrtti and embodiment of the Upadesamrta, carefully collected
the jewels within the Upadesamrta and then induced souls to realise Krishna.
The souls ruined by Kali rejected the wealth of the Upadesamrta and made up new methods, such as the conjecture of the
Gaura-nagaris in Nadia. How many more shall I name? Rejecting Krishna, they have delved into illusion.
[At] e–this hena–very samaye–time, kali–Kali chhali’–fired astre–the weapon mayavada–of illusionism
[and] achchhadana kaila–hid bhakti–devotion krsna–to Krishna. peye–Getting jivere–souls durbala–weak, laye–he
brought in chha̐ cha–a mould michha–of false bhakti–devotion [and] dubaila–submerged [souls] sagarete–in the
ocean bhava–of material existence. [7]
At this time, Kali fired the weapon of illusionism and hid devotion to Krishna. Getting souls weak, he brought in a mould of
false devotion and submerged souls in the ocean of material existence.
Then, the embodiment of separation, Lord Sri Gauranga, to enhance the experience of union, manifested pure goodness and
broadcast the truth about Himself, saying: “Serve Krishna and leave illusion behind.”
raja–King kali–Kali [then] grahana kariya–accepted vesa–the dress dasera–of a servant gauranga–of Gauranga
[and] upadesa–taught mayavada–illusionism. chhadaiya–He made [souls] reject bhakti–devotion krsna–to Krishna
[and] haiya–become dasa–servants sambhogera–of union; dekhaila–he showed [them] chhaya–the shadow prema–of
divine love’s saja–garb. [9]
King Kali then accepted the dress of a servant of Gauranga and taught illusionism. He made souls reject devotion to Krishna
and become servants of union; he showed them the shadow of divine love’s garb.
kakhana–Sometimes [he propagated] vrata–the practices baula–of the Bauls, [and] kakhana–sometimes mata–the
conceptions nagari–of the Gaura-nagaris, neda–Nedas, sahajiya–Sahajiyas, [and] kartabhaja–Kartabhajas. pracharaya–
He propagated katha–the idea prakrta–of material sambhoga–union yatha tatha–everywhere, [which is] dhvaja–the
hallhark nagarira–of the Gaura-nagaris bhakti–‘devotion gaura–to Gaura’. [10]
Sometimes he propagated the practices of the bauls, and sometimes the conceptions of Gaura-nagaris, nedas, sahajiyas, and
kartabhajas. He propagated the idea of material union everywhere, which is the hallmark of the Gaura-nagaris’ ‘devotion to
Gaura’.
haye–Becoming jana–followers kali–of Kali, keha–some [claimed, “I] “apanate–myself [am] deha–a form gaura–of
Gaura. prakasa karaye–He has manifest avatara”–an incarnation.” keha–Some bale–said, “ami–“I [am] guru–
Guru. bhajana kuru–Worship amake–me. ami–I [am] sara–the best [in comparison to] kamini–women [and] kanchana–
gold.” [11]
Becoming followers of Kali, some people claimed, “I myself am a form of Gauranga. He has manifested an incarnation.”
Others said, “I am Guru. Worship me. I am more valuable than women and wealth.”
nasa kari’–Destroying bhakti–devotion gaura–to Gaura, kali–Kali bhasaila–floated [his] tari–boat chhale–on the
pretext prema–of ‘love gaura–for Gaura parakiya–as a paramour’. sakhi-bheki–Sakhi-bhekis [and] gaura-bhaja–Gaura-
bhajas, la-iya–indulging maja–in the delights jadera–of the mundane, kutuhale–cheerfully matila–became mad anande–
with pleasure. [12]
Destroying devotion to Gauranga, Kali floated his boat on the pretext of ‘love for Gaura as a paramour’. Sakhi-bhekis and
Gaura-bhajas, indulging in the delights of the mundane, cheerfully became mad with pleasure.
keha–Some bale,–said, “bhaja–Worship visnu-priya–Visnu Priya diya–with [your] nija–own prana–heart, tyaga kari’–
leave patha–the path anuga–of the followers rupa–of Sri Rupa, tyaji’–leave seva–the service radha–of Sri Radha
[and] krsna–Sri Krishna, bhaji’–serve kama–the aims thiyasaphi–of Theosophy, [and] dhari’–follow patha–the path
[of] prakrta–material bhogera”–enjoyment.” [13]
Some said, “Worship Visnu Priya with your heart, leave the path of the followers of Sri Rupa, leave the service of Radha-
Krishna, serve the aims of theosophy, and follow the path of material enjoyment.”
laye–Taking bhuta vada–materialism [and] preta [vada]–spirit worship [and] misaiye–combining [them] preme–with
‘love’ gaura–for Gaura, [they] gadila–fabricated gauranga–a Gauranga [of their] nija–own bhoge–enjoyment.
[They] bale–said, “gadaichhi–“We are making [our] nija–own hari–God: gaurahari–the golden Lord [of] jada–
material bhoge–enjoyment, [and] tora–you all habi–will be [His] sanga–associates [and] upanga”–companions. [14]
Taking materialism and spirit worship and combining them with ‘love’ for Gaura, they fabricated a Gauranga of their own
enjoyment. They said, “We are making our own God: the golden Lord of material enjoyment, and you all will be His
associates and companions.
laha–Accept amara–our gauranga–Gauranga, [and] visnu-priya–Visnu Priya saha–with tara–Him, [and] sikha–learn
[this] navina–new [form of] bhajana–worship, bhai–brother! raghunatha–Raghunath [and] anuga–the [other]
followers rupa–of Rupa nahi–have no sanga–connection satha–with tara–Him. tai–This kahi–I say nischaya kariya–
certainly. [15]
“Accept our Gauranga with Visnu Priya and learn this new form of worship, brother! Raghunath and the followers of Sri
Rupa have no connection with Him. This I say for certain.
ami–I rata nahi–do not follow tate yei–the mata–conception [of the Lord’s] parsadera–associates. amara nai–I have
no karya–interest tahate–in that. bhajanete–In service, achhe–there is duhkha–suffering, [but in] pratistha–prestige
[and] sambhoga–union [there is] sukha–pleasure. tai–So, bhaji–I worship gauranga–Gauranga [and] nitai”–Nitai.” [16]
“I do not follow the conception of the Lord’s associates. I have no interest in that. In service, there is suffering, but in
prestige and union there is pleasure. So, I worship Gaura and Nitai.”
Srila Narottam Thakur destroyed the misconceptions throughout the world and installed Deities of Gaura and Visnu Priya.
Following the path of the great souls and always remembering Radha and Krishna, he wholeheartedly worshipped Vraja.
devi–The goddess visnu-priya–Visnu Priya [is] narayani–the consort of Narayan, [who is] svarupini–the embodiment
[of] prema–loving bhakti–devotion [and] gauravini–reverent radha–of Sri Radha [and] krsna–Sri Krishna. laksmi-priya–
Laksmi Priya (Sri Gaura’s first wife) [is] laksmi-devi–Laksmi Devi (the consort of Visnu), [and] nila-devi–Nila Devi
[manifests her] hiya–heart [as] dhama–the [Lord’s] abode. [These] tina–three sakti–energies sevi’–serve radha–Sri Radha
[and] krsna–Sri Krishna. [18]
Visnu Priya Devi is Lord Narayan’s consort, who is the embodiment of loving devotion and reverent of Radha and Krishna.
Laksmi Priya is Laksmi Devi, and Nila Devi manifests her heart as the Lord’s abode. These three energies serve Radha and
Krishna.
haye–Being anugata–subservient gopi–to the gopis, [these] traye–three [energies] sevila–serve radha–Sri Radha
[and] krsna–Sri Krishna and gaura–the golden bhagavane–Lord manase–within [their] hearts. ebe–Now bhakata–the
devotees mane–recognise ye–the nutana–new mata–conception nagariya–of the Gaura-nagaris [to be] hata–defiled kali–
by Kali [and] nasaka–destructive bhaktira–to devotion. [19]
Being subservient to the gopis, these three energies serve Radha-Krishna and the golden Lord within their hearts. Now the
devotees recognise the new conception of the Gaura-nagaris to be defiled by Kali and destructive to devotion.
bhakati-vinoda–Srila Bhakti Vinod Thakur, sarasija–a lotus pada–at the feet nija–of his prabhu–Lord, janiya–
knowing apane–himself [to be] bhrtya–a servant gaura–of Gaura [and] smari’–meditating pada–on the feet narottama–of
Sri Narottam, [and] jani’–understanding [his] nija–own krtya–duty, basaila–installed [Deities] hari–of Gaurahari
[and] priya–Visnu Priya mayapure–in Mayapur. [20]
Srila Bhakti Vinod Thakur, a lotus at the feet of his Lord, knowing himself to be a servant of Gaura, meditating on the feet of
Sri Narottam, and understanding his duty, installed Deties of Gaurahari and Visnu Priya in Mayapur.
[By his own] yathayatha–proper svacharitre–conduct, [he] dekhaila–showed patha–the path pradarsita–revealed rupa–
by Sri Rupa jivere–to the souls jagat–of [this] world. asrita–Sheltered bhakati-vinoda–by Sri Bhakti Vinod
[and] samanvita–filled prema–with loving bhakti–devotion, upadesamrta–the Upadesamrta haila–became tara–their
own. [21]
By his own proper conduct, Srila Bhakti Vinod Thakur showed the path revealed by Sri Rupa to the souls of this world.
Sheltered by Srila Bhakti Vinod Thakur and filled with loving devotion, the Upadesamrta became their own.
bhakta–Devotees rata nahe–do not follow tahe yata–all the vanchana–deceptions kalira–of Kali; kariya–they
consider tahe–them prakrta–mundane [and] mane–recognise sei yei–the amrta–nectar siksa–of the teachings rupa–of Sri
Rupa [to be] amrta–the nectar siksa–of the teachings gaura–of Sri Gaura. [They] sunaye na–do not listen kane–with
[their] ears [to any] anya–other siksa–teachings. [22]
Devotees do not follow the deceptions of Kali; they consider them mundane and recognise the nectar of Sri Rupa’s teachings
to be nondifferent from the nectar of Sri Gaura’s teachings. They do not listen to any other teachings.
yabe–When bhakati-vinoda–Srila Bhakti Vinod Thakur dekhe–saw [the world’s] vimukha-bhava–aversion sri-gaura–to
Sri Gaura [and] abhava–absence prema–of love radha–for Radha [and] krsna–Krishna, tabe–then, dekhi’–seeing
[this] gati–condition samsarera–of the world [and its] mati–mentality hina–lacking bhakti–devotion krsna–to Krishna, [he
became] mauni–silent chhale–on the pretext vata-vyadhi–of rheumatism. [23]
When Srila Bhakti Vinod Thakur saw the world’s aversion to Sri Gaura and absence of love for Radha and Krishna, when he
saw the world’s condition and mentality devoid of devotion to Krishna, he became silent on the pretext of rheumatism.
avalambi’–Adopting [a] jada–material bhava–condition, anuksana–always [with] ei–this katha–statement mukhe–in [his]
mouth, labha–“Reach vraja–Vraja tyage–by giving up jada–the mundane”, [and] dekhi’–seeing dhara–the earth sunya–
devoid bhakti–of devotion krsna–to Krishna, prakasila–he manifest jara–infirmity [and within his] antara–
internal dasaya–absorption, sukhe–happily bhaje–served [the Lord]. [24]
Adopting a material condition, repeatedly saying, “Reach Vraja by giving up the mundane”, and seeing the earth devoid of
devotion to Krishna, he manifest infirmity and within his inner absorption, happily served the Lord.
mudha-loka–Fools jane nahi–do not understand abhimane–the pride michha–of false bhakta–devotees [and] kaila–
make aparadha–offence paya–at the feet bhakta–of [true] devotees. chaya–They want dekhibare–to see bhakte–devotees
[from their] nija–own ksudra–insignificant adhikare–position, [and] avasese–ultimately [they make] aparadha–offence
[to them,] haya–alas! [25]
Fools do not understand the pride of false devotees and make offence at the feet of true devotees. They want to see devotees
from their own insignificant position, and ultimately they offend them, alas!
heri’–Seeing durgati–the degradation jivera–of the souls [and] asru-pata kari’–weeping kata–profusely, raja–the
foremost bhakta–of devotees adesila–instructed [me] prachara karite–to propagate suddha–pure bhakti–
devotion: “ebe–“Now tumi–you kara–perform kaya–the work gaurahari–of Gaurahari [and] achara kariya–practise [it
yourself]. [26]
Seeing the degradation of the souls and weeping profusely, the foremost of devotees, Srila Bhakti Vinod Thakur, instructed
me to propagate pure devotion: “Now you perform the work of Gaurahari and practise it yourself.”
keba–He [also] balila–told [me] hrdaye–within [my] heart, “seva–“The service dayita-dasera–of Dayita Das [is
to] kirtana–glorify kathara–the message [about] dhana–the wealth gopi–of the gopis. kara–Write anuvrtti–a sub-
commentary tara–for the piyusa-varsini-vrtti–Piyusa-varsini-vrtti [and] prachara karaha–propagate [it] anuksana”–
continuously.” [27]
He also told me within my heart, “Dayita Das, your service is to spread the glory of the gopis’ wealth. Write a sub-
commentary (the Anuvrtti) on the Piyusa-varsini-vrtti and propagate it continuously.”
yabe–When arambhinu–I began likhana karite–to write anuvrtti–the Anuvrtti (sub-commentary) smari’–meditating [on
the] pada–foot- renu–dust vinodera–of Sri Bhakti Vinod, para–after [only] asta–eight sloka–verses hale–were
done, bhakati-vinoda-vara–Srila Bhakti Vinod Thakur vijaya karila–departed vana–for the forest vraja–of Vraja. [28]
I began to write the sub-commentary meditating on the footdust of Sri Bhakti Vinod, but after only eight verses were
completed, Srila Bhakti Vinod Thakur departed for the forest of Vraja.
adya–Today, [on this] subha–auspicious dine–day radha–of Sri Radha (Sri Radhastami), krpa kara–be merciful dina–to
[this] poor hine–lowly soul, suddha–O pure bhagavata jana–devotee hari–of the Lord! samapiya–I have completed [this]
‘anuvrtti’–Anuvrtti, samarpiya–I place [it in] tava–your kare–hand, dharana kariya–holding trna–straw dante–between
[my] teeth. [29]
Today, on the auspicious day of Sri Radha’s appearance, please be merciful to this poor, lowly soul, O pure devotee of the
Lord! I have completed this sub-commentary, and I place it in your hand, holding straw between my teeth.
dhari’–Choosing dina–the day gadadhara–of Sri Gadadhar, paiyachha–you have reached gaurahari–Gaurahari, vara–O
greatest prabhu–of masters, bhakati-vinoda–Sri Bhakti Vinod! yena–May [all] nara–souls sikta haye–be bathed dhara–
in the current ‘upadesamrta’–of the Upadesamrta [and] haya–become mukta–free sukha–from the pleasures kara–of the
prison bhava–of material existence. [30]
Choosing the day of Sri Gadadhar, you have reached Gaurahari, O greatest of masters Sri Bhakti Vinod! May all souls be
bathed in the current of the Upadesamrta and become free from the pleasures of the prison of material existence.
[On the] dvavimsa–twenty-second divase–day hrsikesa–of Hrsikes gata hale–in the year chatuh-sata–four hundred
[and] astavimsa–twenty-eight [of] chaitanya–the Chaitanya abda–era, vasi’–sitting sri-vraja-pattane–in Sri Vraja Pattan
[and] chinti’–thinking pada–of the feet sasi–of the moon gaura–Sri Gaura, labhi–I find sukha–joy yase–in the
glory anuga–of the followers rupa–of Sri Rupa. [31]
On the twenty-second day of the month of Hrsikes in the year 428 of the Chaitanya era (on 28 August 1914 on Sri
Radhastami tithi), sitting in Sri Vraja Pattan and thinking of the feet of the moon Sri Gaura, I find joy in the glory of the
followers of Sri Rupa.
The following is a translation of the lecture given by Srila Prabhupad on Krishna Dvitiya, Sunday, 16 October 1932, on the
bank of Sri Radha Kunda during Sri Gaudiya Math’s Vraja Mandal Parikrama in the afternoon of the party’s third day at Sri
Radha Kunda and eighth day of parikrama.
We are present today between Sri Radha Kunda and Sri Syama Kunda. We are the Gaudiya Sri Rupanuga sampradaya. We
do not speak of anything except service under the guidance of Sri Rupa. Before we discuss everything Sri
Rupa’s Upadesamrta has said to pull us out of the mud of the contamination we attribute to the name of the followers of the
followers of Sri Rupa, please hear the glories of Sri Rupa within this song by Sri Rupa’s follower Srila Narottam Thakur.
[Saying this, Srila Prabhupad requested Pandit Srila Haripada Vidya Ratna Mahoday to chant Srila Thakur Mahasay’s song:]
[“The lotus feet of Sri Rupa Manjari are my fortune. They are my service and my worship. They are the wealth of my heart.
They are my ornaments. They are the very life of my life.”]
[“They are my ocean of nectar. They are the fulfilment of my desires. They are my scriptural duty, my vows, my austerities,
my chanting of mantras, and my virtuous acts.”]
[“When Providence favours me, I will reach those feet and see them with these two eyes. Sri Rupa’s abounding beauty is the
moon of the lotus of my heart, which will bloom night and day.”]
[“I have heard from the mouth of the sadhus, and everyone says, that by the mercy of Sri Rupa souls attain the feet of the
Divine Couple.”]
[“O Prabhu Sanatan! O associates of Sri Gaura! May you all unitedly fulfil my desires.”]
[“May Sri Rupa be merciful to me. Those who have taken shelter of Sri Rupa’s feet are great souls.”]
[“When will my master, Sri Lokanath, take me with him and offer me to the lotus feet of Sri Rupa?”]
[“Will I ever attain this? Will the intimate sakhis ever chastise their follower Narottam?”]
If we are to attain the mercy of Sri Vrsabhanu Nandini, then we have no means other than subservience to Sri Rupa Manjari.
Sri Raghunath Das Goswami is the foremost follower of Sri Rupa. Sri Jiva is a follower of Raghunath. The instructions that
Sri Rupa Goswami has given are revealed in the hearts of the highest section of devotees (the paramahamsa Vaisnavas).
The bank of Sri Radha Kunda is not simply a holy place like Jambudwip, Vaikuntha, or the district of Mathura. For those
who beg for the lotus feet of Sri Radha, there is no other place to take shelter. Sri Radha Kunda is their one and only place of
shelter, and Sri Upadesamrta has explained how they are to follow the path to Sri Radha Kunda.
Because a faint presence of the message of Sri Rupa can be found in the hearts of the paramahamsas, the first verse of Sri
Upadesamrta is the same as a verse from the Hamsa-gita in the Mahabharata.
Vakya-vega: giving up talk of Sri Krishna and those devoted to Krishna, and talking about other things. Sitting silently is
also vakya-vega; it is unexpressed vakya-vega. Those who speak about numerous worldly matters, whose speaking power
has waywardly remained engaged in worldly talk—be it in this birth or a previous birth—may remain silent with the desire
of taking rest for a little while after saying many things to atone for their sins. Some may become silent for a week, and some
may have performed an act of remaining silent for ages, but inside their unexpressed urge to speak remains like a loaded
gun. Genuine goodness can never come about through such artificial endeavours. Only the tongue that resonates talk of
Krishna is chaste. A tongue that croaks like a frog about worldly matters or indulges in unexpressed vakya-vega by
remaining silent like a python has no chastity. We have no reason to remain silent. We have heard the dictum, “Kirtaniyah
sada Harih: we must always glorify the Lord.”
The subject (asray) and object (visay) of the respective rasas of those who relish the various rasas in the service of Krishna
should be discussed. The devotees of the Lord have no other life. Their life is filled exclusively with devotion—with the
endeavour to gratify the senses of Krishna. Their devotion is not mixed with abstract knowledge (jnan), meditation (yoga), or
austerity (tapasya). Their entire life—their everything, their sustenance—is Krishna’s service.
The service of Krishna is performed in five forms. In santa-rasa, there is residence on the bank of the Yamuna in the district
of Mathura. In dasya-rasa, there is subservience to Raktaka, Patraka, and Chitraka. In intimate sakhya-rasa, there is
compliance with Sudam, Sridam, Stokakrishna, and others. In vatsalya-rasa, there is subservience to Sri Nanda and Yasoda,
and in madhura-rasa, there is servitorship to the gopis of Vraja.
If you can become an emperor by holding the supramundane dust of the gopis’ feet on your head, then you can serve
Krishna. If you adorn your head with the dust from the feet of the surrendered Vaisnavas, then you will attain all perfection.
[“So long as souls attached to worldly happiness do not bathe in the dust of the feet of great souls who are detached from this
world, their consciousness, which is intent upon the removal of misfortune, cannot touch the Lord’s feet.”]
The only duty of the gods of the earth—the brahmans—and all other classes is service to Krishna. If they do not do this, they
all must become subject to punishment by Yamaraj. In Srimad Bhagavatam (6.3.28–9), Yamaraj said to his attendents:
[“Bring me the non-devotees who are bound by desire to the path to hell—their homes—and averse to the taste of the nectar
from the Lord’s lotus feet, which is relished by the selfless paramahamsas free from bad association.”]
[“Bring me the non-devotees whose tongues have never even once uttered the Lord’s Name or qualities, whose minds have
never even once remembered His lotus feet, whose heads have never even once bowed to Krishna, and who have never even
once served Krishna.”]
Manasah krodha-vegam: the mind has two types of urges: reciprocal affection and reciprocal opposition; the urge for
affection and the urge for opposition. Jihva, udara, and upastha vegas: these are three types of bodily urges. One who can
control the urges of the body, the mind, and speech is a carrier of the triple-staff (tridandi), and engaging these three types of
urges in Krishna’s service is a characteristic of being a master of the senses (goswami). If we are to engage in Krishna’s
service, then we must become a goswami. Srila Prabodhananda Saraswati, a resident of Kamyavan, was such a tridandi-
goswami.
Excessive eating, amassing wealth in large quantities, amassing strength, and amassing prestige (pratistha) are all atyahara.
Accepting as much of these things as is necessary to live (yavan nirvaha pratigraha, Cc: Madhya, 22.112) is the conduct of
a Vaisnava. After giving up talk of service to Krishna, all talk that remains is prajalpa. Talk of worldly sin and piety is
all prajalpa. Niyamagraha means both excessive attachment to and detachment from rules. “I will be attached to rules and
give up the service of Krishna” and “I will give up the rules of service to Krishna”—these are both aversion to the Lord’s
service. Regarding Srila Das Goswami Prabhu, the greatest of all servitors of Sri Radha Kunda and the best of the followers
of Sri Rupa, Srila Kaviraj Goswami has written,
raghunathera niyama yena pasanera rekha
(Sri Chaitanya-charitamrta: Antya-lila, 6.309)
Jana-sanga means associating with those who are averse to Krishna’s service. Associating with many wealthy persons,
egotists, and intellectuals (jnanis) who are averse to the Lord, considering them disciples, and associating with non-devotees
of Krishna is jana-sanga. Associating with those who are devoted to Krishna is not jana-sanga.
Progressive enthusiasm for Krishna’s service, conviction that all goodness can be attained only in Krishna’s service,
(perseverance in Krishna’s service), performing activities that please Krishna, giving up the association of non-devotees of
Krishna, those who illicitly associate with women, and those who associate with such persons, and following the proper
conduct of the sadhus and the great souls—devotion develops through these six types of actions that are favourable to
devotion.
Srila Rupa Prabhu’s fourth instruction is about association: what is association and how are we to associate with others?
With love, we should give servants of Krishna whatever articles they require. We should accept things given by devotees.
We should speak from our heart with genuine servants of Krishna, and we should listen to what they speak from their hearts.
With love, we should feed the Vaisnava, and we ourselves should eat the prasad given by the Vaisnava. These six things are
the characteristics of love, and in these six ways, our association with both sadhus and non-sadhus takes place. Those who
selfishly behave in these six ways with materialists, sinners, atheists, religious hypocrites, and fradulent devotees—mundane
imitationists (prakrta-sahajiyas)—do not serve Krishna; they engage in bad association (asat-sanga). So-called gurus who
increase the material property of their materialistic disciples and indulge the sins of their sinful disciples associate with these
materialists and sinners. Such so-called gurus and so-called disciples engage in bad association with one another; they do not
serve Krishna.
Sri Rupa Prabhu’s fifth instruction is about service to the Vaisnavas. How much should I associate with a Vaisnava? Srila
Bhakti Vinod Thakur, in one of his songs, has said,
[“When I will recognise and honour a Vaisnava as is appropriate, then I will certainly attain their serivce, within which there
is all perfection.]
We should honour within the mind those who (under the shelter of a genuine Guru’s feet) chant the Name of Krishna. If they
become initiated and sincerely engage in the Lord’s service through service to Sri Guru, then we should know them to be
intermediate Vaisnavas and honour them with obeisance. We should know the association of great devotees who have taken
shelter exclusively, are indifferent to criticism and praise, and engage in genuine service to Krishna during the eight periods
of the day to be most desirable, and we should serve them in all respects. Service to the great devotees in body, mind, and
words is the root of service to Krishna. Beginners often times proudly consider themselves great devotees and fall down. We
should honour the Vaisnavas with our heart, and we should give external social respect to non-Vaisnavas. If we do not
honour the Vaisnavas with our heart, then our fall down is inevitable. Srila Jiva Goswami Prabhu quotes a verse from the
Puranas in his sandarbhas:
Killing a Vaisnava, showing anger towards a Vaisnava, being inimical towards a Vaisnava, criticising a Vaisnava, not
offering obeisance upon seeing a Vaisnava, and what more, not feeling joyful at heart upon seeing a Vaisnava—these six are
causes of fall down.
In his Bhakti-sandarbha, Srila Jiva Goswami Prabhu has established the definition of initiation (diksa) by quoting from
the Agama-purana:
The Guru who can, through the gift of the mantra, establish spiritual perception in the place of material knowledge and
remove all mundane sins in the form of forbidden activities [within a disciple] is a giver of initiation (diksa), and those who
take shelter of him are initiated. A Vaisnava who is fortunate to attain initiation into the mantra has no mundane ego. Srila
Jiva Goswami Prabhu, quoting from a statement from the Puranas, has said,
The Lord’s Name is the Lord Himself. The union of the Lord and the word namah in a devotional manner which expresses
subservience to the Lord is the Lord’s mantra (Bhagavan-mantra). Ma means mundane ego, and na is there to negate it. The
word namah has been used for the purpose of giving up mundane ego in subservience to the Lord. The master of the field in
the form of the body is known as the jiva. By the use of the word namah, the jiva’s independence in the form of absorption
in matter has been checked.
There are three designations for devotees: beginner, intermediate, and advanced. In service also, there are three principles:
love for the Lord, friendship with those surrendered to Him, and mercy for the unknowing. Ignoring the inimical also, as an
alternate, is mercy and avoidance of bad association. Offer obeisance to the inimical from a distance. Offer obeisance to
materialistic followers of the smrti scriptures from a distance. Offer obeisance to the various schools of demigod
worshippers from a distance. Speak about the Lord only with those who want to listen.
Worship of the Lord is the fundamental principle. Austerities, rites, and so on are not.
[“If the Lord is worshipped, what is the use of austerities? And if Lord is not worshipped, what is the use of austerities? If
the Lord is within and without, what is the use of austerities? And if the Lord is not within and without, what is the use of
austerities?”]
Previously, the conception in the Sri sampradaya was mixed with yoga, but Gosthipurnapad curbed this.
[“Those who see the presence of the Supreme Lord within all beings and the presence of all beings within the Supreme Lord
are advanced devotees.”]
sabe krsna bhajana kare, ei-matra jane
(Sri Chaitanya-charitamrta: Antya-lila, 13.133)
“Everyone is a devotee, but I have never had any devotion.” Sriman Mahaprabhu said,
[“I do not have even a trace of love for Krishna. Still, I cry to show that I have a great fortune. Without a glimpse of the face
of that Flute Player, I carry on My meaningless, insect-like life.”]
The Lord is present as the Supersoul within everyone. Horses, donkeys, outcasts—great devotees offer obeisance to
everyone.
The qualities of beginners, intermediates, and the advanced have been examined in both the Bhagavat and the Pancharatra.
Followers of the Pancharatra have taste for the process of worship (archan), and the followers of the Bhagavat engage in
glorification (kirtan). Srila Jiva Goswami Prabhu, in his Bhakti-sandarbha, has said,
[“The gradation in advancement amongst devotees is ascertained by the gradation in their love. The signs by which the
advanced, the intermediate, and a beginner are distinguished as being relatively dear to the Lord are the characteristics for
establishing the gradation amongst devotees. In the system of worship given in the Pancharatra, three stages are found. The
advancement amongst Vaisnavas mentioned in the Uttara-khanda of the Padma-purana should be understood to apply to
followers of the system of worship given in the Pancharatra.]
tatra mahattvam—
tapadi-pancha-samskari navejya-karma-karakah
artha-panchaka-vid vipro mahabhagavatah smrtah
[The characteristics of an advanced devotee according to this system: “A brahman who has undergone the five samskaras,
engages in the nine forms of worship, and understands the five branches of knowledge is known as a great devotee.”]
madhyamatvam—
tapam pundram tatha nama mantro yagas cha panchamah
ami hi pancha-samskarah paramaikanti-hetavah
[The characteristics of an intermediate devotee according to the system of worship given in the Pancharatra: “Performing
austerities, wearing tilak, chanting the Name, chanting one’s mantra, and offering worship are the five samskaras. They (as
practised by intermediates) are the cause of earnest and intense devotion.”]
kanisthatvam—
sankha-chakrady-urdhva-pundra-dharanady-atma-laksanam
tan-namaskaranan chaiva vaisnavatvam ihochyate
[The characteristics of a beginner devotee according to the system of worship given in the Pancharatra: “Those who mark
themselves with the conchshell, disc, and other signs of the Lord, wear vertical line tilak, and offer obeisance to other
Vaisnavas who wear such marks are said to be beginners.”]
[“Those who see the presence of the Supreme Lord within all beings and the presence of all beings within the Supreme Lord
are advanced devotees.”]
[“Those who love the Lord, befriend the devotees, are merciful to the innocent, and ignore the inimical are intermediate
devotees.”]
[Next, a beginner devotee is characterised by marks on the body that represent engagement in service to the Lord and to a
certain extent by a particular state of mind:]
[“Those who faithfully worship the Deity of the Lord but not His devotees or other souls are beginner devotees.”]
[“Those who chant the Name of the Lord in the morning, at noon, in the evening, and at midnight need no other practice.”]
[“O descendant of Bharat, the Names of the Lord always remain in the mouth of those who previously worshipped Vasudev
for a hundred births.”]
We should chant the Name of the Lord twenty-four hours a day every day. Those who are qualified to engage in service at
all times always think, “Everyone is serving the Lord; only I have not served Him.” Such souls have no conception that,
“Some are good, and some are bad.” If beginners, intermediates, or persons with selfish desires, however, imitate advanced
devotees and think, “I will not conceive of good and bad; good association and bad association are the same”, then they will
fall into bad association and will not be able to enter even the proximity of the land of devotion. We should offer obeisance
to intermediate devotees and honour beginners, that is, we should give them enthusiasm. We should honour Pandas who
guide pilgrims at holy places; they engage in worship. We should offer obeisance to devotees, and we should serve experts in
devotion with our body, mind, and words. We should remain engaged in their service at all times. To external vision, we
should even leave the service of the Lord to serve the devotees.
[“Proud persons who worship Govinda but do not worship those who are dear to Him are not recipients of the Lord’s
grace.”]
“I have become the Guru of everyone. Everyone is my disciple.” The name for such an attitude is pride. A tridandi
is nirasir-nirnamas-kriyah: he does not bless anyone and he does not offer obeisance to anyone. Even the mother and father
of a tridandi in his previous asram should offer obeisance to him.
We should never look with mundane vision at the innate faults, such as being low class, rough, or lazy, or the bodily faults,
such as having an unpleasant complexion, a deformed figure, or an unsightly appearance as a result of disease, of a devotee
of the Lord present in this world. “Because all these faults appear before our eyes, Vaisnavas engaged in the service to the
Lord must also be living beings just like all other souls.” If such a conception comes to us, then we are unfortunate. Bubbles,
foam, mud, and various types of refuse can be seen in the stream of the Ganges, but the greatness of the Ganges of liquid
spirit is not diminished by this.
Although Sathakopa Das appeared in a family of sudras, Yamuna Muni described the greatness of Sathakopa Prabhu’s
appearance in a brahman family.
“I offer my obeiance with my head to the holy feet of Sri Sathakopa Acharya, the first Acharya in our family. Our entire
family’s wealth is simply the holy feet of Sri Sathakopa Prabhu. Our mother, father, wife, sons, and wealth—everything is
the lotus feet of Sathakopa Deva.”
tava dasya-sukhaika-sanginam
bhavanesv astv api kita-janma me
itarav asathesu ma sma bhud
api me janma chaturmukhatmana
(Sri Stotra-ratna: 55)
“O Lord, a birth as an insect in the home of Your devotee is good, but I do not want to reside even in the body of Brahma
himself in the home of a non-devotee.”
In this verse, Sri Rupa Prabhu has repudiated the mundane mentality of the prakrta sahajiyas. Those who do not recognise a
genuine devotee of Krishna if they have not taken birth as a descendant of the Lord or an Acharya and imagine deceitful
persons who identify themselves as descendents of the Lord or an Acharya but are averse to the Lord’s service to be
goswamis or prabhus have mundane vision. They can never enter the land of devotion.
Those who do not look at a pure devotee with mundane vision and see their pure devotion can quickly become free from
vision of misbehaviour in an advanced devotee and develop the qualities of a sadhu. There is a difference between a
practitioner who has not developed taste (ruchi) and a perfected (siddha) devotee. The prakrta sahajiya school cannot
understand this point. We should know one of such persons to be a disciple, and one to be a Guru. We should not give advice
to a Guru, and we should not accept advice from a disciple.
[“Anyone who thinks the Deity is a stone, Sri Guru is a man, the Vaisnava is from a particular caste, the foot-wash of Visnu
or the Vaisnava is ordinary water, the Lord’s Name and mantra, which vanquish all sins, are ordinary sounds, or Visnu, the
Lord of Lords, is equal to others is damned.”]
[“As one should not look at a dog-eater, so one should not look at a brahman in this world who is not a Vaisnava, but a
Vaisnava even from outside the brahman class purifies the three worlds.”]
[“I consider outcasts who have dedicated their mind, words, actions, wealth, and life to the lotus feet of the Lord to be
superior to brahmans who have all twelve qualities (wealth, high birth, beauty, austerity, learning, strong senses, lustre,
power, strength, virility, intelligence, and discipline) but are averse to the Lord’s lotus feet. The outcasts purify their entire
family, while proud brahmans do not (even purify themselves).”]
[“Amazing! The outcast on the tip of whose tongue Your Name appears is exalted. Those who chant Your Name have
performed all austerities and sacrifices, bathed at all the holy places, observed all the codes of conduct, and studied all the
Vedas.”]
We cannot recognise a Vaisnava by observing external detachment or external attachment. We can recognise a true Vaisnava
as a Vaisnava by observing their extremely sincere attachment to the Lord’s service and their extremely genuine constancy
within it. We should not confuse a practitioner with an expert. We should not look at Vamsi Das Babaji Maharaj of
Nabadwip’s habits of chewing pan and smoking tobacco, and we should not imitate him. We should look at his extreme
propensity for service.
[“Having been requested, Maharaj Pariksit gave Kali the places of the four forms of adharma (dishonesty, lust, violence, and
pride): gambling, intoxication, illicit association with women, and slaughter. When requested again, Maharaj Pariksit gave
Kali gold (wealth), in which dishonesty, pride, lust, violence, and a fifth (form of adharma), enmity preside. Kali, the
propagator of adharma, following this order, took up residence in these five places given by Maharaj Pariksit. Therefore,
souls who desire good fortune should never indulge in these five things. Virtuous souls, kings, social leaders, and spiritual
masters should completely avoid these things.”]
Pan, tabacco, and other intoxicants are places of Kali. Devotees should never consume intoxicants. If a habit of consuming
intoxicants can be seen in any particular sadhu, then we should look at the quality of his propensity for service. Otherwise,
we should not say he is a sadhu because he can smoke a lot of ganja. You can call those who are addicted to drugs ‘sadhus’,
but you should not call them servants of the Lord.
We should not judge the bodily faults of nondevotees. We should not look at their high or low birth. We should not call them
servants of the Lord (‘Hari-jana’) and confuse them with supramundane servants of the Lord. “Ambaris was a grhastha, and
therefore, he was less than a sannyasi. He was a ksatriya, and therefore, he was a servant of the brahmans.” We should not
think like this. If we do, we will undergo tribulation like Durvasa. Sri Krishna Chaitanyadev has said,
[“Give up bad association and adherence to social and occupational duties, become detached, and take shelter of Krishna
exclusively.”]
When drain water mixes with the water of the Yamuna, we should no longer go to judge, “Which water is this?” There is a
verse of Tulsi Dasji,
[“Brahmans, ksatriyas, vaisyas, and sudras—judge them all: if they do not serve the Lord, then all four of them are
untouchables.”]
“Let the Name of Murari, the origin of all joy, be glorified again and again! By hearing and chanting the supramundane
Name, relief from social and occupational duties, sacrifices, meditation, worship, and other endeavours is gained. By just a
semblance of the Lord’s Name, the soul is liberated from ignorance. The Lord’s Name is the one and only nectar, my very
life and ornament.”
Those who chant the Name of the Lord become free from social and occupational duties. Thus, we hear in the words of Srila
Madhavendra Puripad, which Sri Rupa Prabhu collected in his Padyavali:
“O daily prayers, all the best to you. O daily baths, my obeisance to you. O gods and forefathers, I am unable to offer you
oblations; please forgive me. Wherever I dwell, I will easily be able to destroy the misery of material existence and my sins
and offences by again and again remembering Krishna, the crown of the Yadu dynasty and enemy of Kamsa. So, to remove
the temporary misery of material existence and my tendency to sin, I have no need for daily prayers, daily baths, or any other
incidental functions.”
There are linguistic differences between the words in the ancient scripts such as Brahmi, Sanki, Kharausti, and Puskarasa.
All the dictionaries that have been created for these scripts are objects of enjoyment for souls who are averse to Krishna. The
Name should not be conceived of in that way.
[“O descendant of Bharat, the Names of the Lord always remain in the mouth of those who previously worshipped Vasudev
for a hundred births.”]
[“O Lord, You have manifested Your many Names, put all Your power in Them, and made no rules regarding the time for
remembering Them. Such is Your great mercy. My misfortune, however, is that I have no attachment to Your Names.”]
“I have taste for worship, bathing at holy places, and so on, but I have no taste for exclusive service to the Name.” All the
benefits and effects of the practices of worship, bathing at holy places, and so on are intertwined in the Name simply as
subsidiaries. What more, all the personal power of the Possessor of the Name is present in the Name. Still, souls are so
unfortunate that they have no taste for the Name. Thus, Srila Thakur Mahasay has sung,
tirtha-yatra parisrama kevala manera bhrama
sarva-siddhi govinda-charana
[“Visiting holy places is simply labour, a mental delusion. All perfection is at the feet of Govinda.”]
According to the conception of the seekers of material gain (karma-kandis), visiting holy places is for purification of the
heart, but purification of the heart is automatic for those who chant the Name:
[“Amazing! The outcast on the tip of whose tongue Your Name appears is exalted. Those who chant Your Name have
performed all austerities and sacrifices, bathed in all the holy places, observed all the codes of conduct, and studied all the
Vedas.”]
The followers of Christ’s dharma say, “We should not take the Name of the Lord in vain”, and “If we take the Name of the
Lord at all times, we will disturb the Lord.” Materialistic followers of the smrti scriptures say, “Visnu rests during the four-
month monsoon season (Chaturmasya). Therefore, if we loudly chant the Name of the Lord at this time, we can break the
Lord’s sleep, and out of anger He can bring famine, drought, flooding, and so on to the country. So, let us remain quiet and,
because it is not unnecessary talk or village talk, let us give indulgence to enjoyment in the form of the unexpressed urge to
speak [silence]! In Christ’s dharma, however, the purpose of the prohibition of unnecessarily taking the Name of the Lord is
not that we should not call out to the Lord at all times. Its purpose is that we should call out to the Lord only for the purpose
of serving the Lord. We should not call out to the Lord to take any benefits for ourselves as though He is the proprietor of a
garden. Taking the Name of the Lord to acquire any kind of worldly benefit is taking the Name in vain. This, in Vaisnava
scriptures, is said to be an offence to the Name (Namaparadh).
tan-nama-rupa-charitadi-sukirtananu-
smrtyoh kramena rasana-manasi niyojya
tisthan vraje tad-anuragi-jananugami
kalam nayed akhilam ity upadesa-saram
When practitioners develop taste (ruchi) by following the gradual path and engaging their speech and mind in chanting and
remembrance of Krishna’s Name, Krishna’s Form, Krishna’s Qualities, Krishna’s associates, and Krishna’s Pastimes, then
they should spend their time residing in Vraja under the guidance of the residents of Vraja. This is the essence of all
instructions. We should always remain submissive to the residents of Vraja. The bank of the Yamuna—the place of
Krishna’s amorous play, the waters of the Yamuna, the cows, sticks, horns, and flute are all residents of Vraja—they are
residents of Vraja in santa-rasa. Raktaka, Chitraka, Patraka, and others are eternal residents of Vraja in dasya-rasa.
Externally acting like a resident of Vraja but internally thinking of things other than Krishna is not “residing in Vraja”. Only
those who cannot even unknowingly or unwillingly engage in anything other than the service of Krishnachandra and who
have constant natural attachment to Krishna’s service are residents of Vraja. If we cannot reside in Vraja in this body, then
we should reside in Vraja within our pure heart—in our heart of hearts that is situated in pure goodness (suddha-sattva). The
mind must always be kept fully immersed in the conception of Vraja. The mind is not meant for the concepts of enjoyment
and renunciation. We need to give up both of these mentalities—enjoyment and renunciation. “Na nirvinno natisakto bhakti-
yogo ’sya siddhi-dah (SB: 11.20.8) [“The practice of devotion of those who are neither excessively averse nor excessively
attached grants all perfection”]. Neither a householder who is henpecked and extremely attached nor an extreme dry
renunciate can serve the Lord.
We have to follow the gradual path. First is the stage of hearing (sravan-dasa). We have to hear the Name of Krishna and
talks about Krishna. The Name of Krishna will reveal Himself as His Form, His Qualities, His associates, and His Pastimes.
After the stage of hearing is the stage of accepting (varan-dasa). When the stage of accepting arrives after hearing, we begin
to chant what we have heard. By constantly and sincerely chanting, we reach the stage of remembrance (smaran-dasa). There
are five different forms of remembrance: general remembrance (smaran), concentration (dharana), meditation (dhyan),
constant meditation (anusmrti), and trance (samadhi). Complete constancy free from interruptions is samadhi. After the stage
of remembrance is the stage of attainment (apan-dasa). In this stage, the practitioner realises their true self. After this, in the
stage of fortune (sampatti-dasa), one attains absolute perfection (vastu-siddhi).
We have to properly glorify (perform sukirtan of) the Lord’s Name, Form, Pastimes, and so forth. If we perform improper
kirtan (kukirtan) or make a show of kirtan, we will not be successful.
[“The Lord quickly enters the heart of those who always faithfully hear and chant about His activities.”]
The rest gained in remembrance after giving up chanting is not real remembrance. By giving up chanting and making an act
of remembrance, one will simply meditate on objects of enjoyment. The scriptures have explained two paths: that of pleasure
(preyah) and that of goodness (sreyah). The path of preyah is what we like, and the path of sreyah is what is good for us even
though we do not like it. When sreyah and preyah become one, when the pair sreyah and preyah unite (sreyah o preyera
yugala-milan haya), then our heart runs to serve Sri Sri Radha-Govinda. Then sreyah becomes preyah, and preyah becomes
sreyah (goodness becomes pleasure, and pleasure becomes goodness). The preyah of an advanced devotee of Krishna is
sreyah, and their sreyah is preyah.
Tad-anuragi means the residents of Vraja who have deep attachment to Krishna (ragatmika Vraja-jana). The cows, sticks,
horns, flute, kadamba trees, and the banks of the Yamuna are Tad-anuragis in santa-rasa. Raktaka, Chitraka, Patraka,
Bakula, and others, who are servants in the house of Nanda and serve Krishna when He returns from the upper pasturing
grounds, are Tad-anuragis in dasya-rasa. Sridam, Sudam, and others are Tad-anuragis in confidential sakhya-rasa. Arjuna’s
conception is mixed with awareness of the Lord’s majesty; he does not have pure friendship with the Lord. There is a
distinction between reverential friendship and confidential friendship. In confidential friendship, Sudam, Sridam, and others
climb on Krishna’s shoulders, pick palm fruits in a palm forest, feed Krishna the pal fruits, fight with Krishna, and put
Krishna on their friends’ shoulders and play with Him. Arjuna, however, becomes awestruck by seeing the universal form:
“You are so powerful. I have offended You by calling You a friend. Please forgive my offence.” Overwhelmed by Krishna’s
majesty, Arjuna speaks this way.
Nanda, Yasoda, and others are Tad-anuragis in vatsalya-rasa. Madhavendra Puri’s disciple Raghupati Upadhyaya said,
[“Amongst those who are afraid of mundane existence, some follow the sruti, some the smrti, and others the Mahabharata. I,
however, worship Nanda Maharaj, who has the Supreme Absolute on his veranda.”]
The gopis of Vraja are Tad-anuragis in the highest, brightest rasa (madhura-rasa). Upon meeting Krishna at Syamanta
Panchaka [Kuruksetra], the gopis, stricken with separation, said,
[“O Lord whose navel is just like a lotus flower, Your lotus feet are meditated upon by ascetics and sages, and they are the
means of deliverance for souls that have fallen into the well of samsara. Although we are simply householders, may they
always arise within our hearts.”]
Worldly persons think they will attain good fortune only when they are able to cross over the world, and renunciants of the
world who engage in the practice of meditation think experience of the subtle material plane is pure experience of spirit, but
it is not a deep experience at all. Leaving this conception, the highest expression of service to the Lord in the conception of
parakiya (‘another’s’) can be seen in the gopis. Like practitioners of meditation, the gopis are not prepared to serve Krishna
from a distance, but the gopis’ meditation is natural and completely spontaneous. These five types of rasa can exist in
Goloka and in Vraja on earth. There are two and a half types of rasa in Vaikuntha: santa, dasya, and half sakhya—there is
reverential friendship but not confidential friendship.
In Sri Rupa Prabhu’s ninth instruction, the highest plane of service has been established through comparative analysis:
vaikunthaj janito vara madhu-puri tatrapi rasotsavad
vrndaranyam udara-pani-ramanat tatrapi govardhanah
radha-kundam ihapi gokula-pateh premamrtaplavanat
kuryad asya virajato giri-tate sevam viveki na kah
According to the conception of a maintained maidservant (palya-dasi) of Sri Radha, we must always reside on the bank of
Sri Radha Kunda. There is no conception of Lord Narayan’s mother and father. In the conception of cause and effect, there is
no cause of the supreme cause; He is unborn. In Mathura, however, the unborn Lord’s Pastime of birth as the son of Devaki
and Vasudev can be seen. In Vaikuntha, the Lord is simply unborn, but in Mathura, by manifesting His Pastime of birth
through the influence of His inconceivable energy, the unborn Lord becomes manifest as the Lord even more wonderfully.
Thus, Mathura is higher than Vaikuntha. Krishnachandra takes birth in the pure heart of the practitioner. Such a pure heart is
also Mathura. Many people think Mathura is only figurative or subjective, but it is not. Attempting to make it only figurative
or subjective is to repudiate Krishna’s inconceivable energy. By Krishna’s inconceivable energy, Mathura appears with
Krishna in the earthly plane.
The place of Krishna’s Rasa Dance, Vrndavan, is even higher than the place of Krishna’s birth, Mathura.
sriman-rasa-rasarambhi vamsi-vata-tata-sthitah
karsan venu-svanair gopir gopinathah sriye ’stu nah
(Sri Chaitanya-charitamrta: Adi-lila, 1.17)
[“May Gopinath, the beautiful inaugurator of the Rasa Dance, who stands on the riverbank at Vamsi Vat and attracts the
gopis with His flute-song, bestow auspiciousness upon us.”]
In Mathura, Krishna is an immature boy; at the site of the Rasa Dance, He is an adolescent. At the site of the Rasa Dance,
Krishna danced in circles with all sorts of different gopis. Radhikaji came and saw that the speciality of Her service could
not be maintained in the midst of this congressional circle dancing. So, She left the site of the Rasa Dance and came to
Govardhan. The group leader Chandra also arrived there then. Krishna sat in a cave in Govardhan, and when He saw
Chandra and others, He showed them that He had four arms. Tulasi, Dhanistha and other gopis in Radha’s party deceived
Chandra’s messenger Saibya and sent Chandravali to Sakhi Sthali. Therefore, Srila Das Goswami Prabhu, the foremost of
Sri Rupa’s followers, has offered his obeisance to Sakhi Sthali from a distance. After deceiving Chandravali, Radha’s
followers brought Syamasundar to Radha Kunda.
The caves in Govardhan in which Radha and Krishna’s highly confidential amorous play takes place is higher than
Vrndavan, the place of the congressional Rasa Dance.
[“Who would not take shelter of Govardhan, the Young Couple’s intermediary, where the Manasa Ganga flows, where
Madhava the boatman took lovely Radha in His boat and collected His desired fare after being praised by Her out of fear of
the boat sinking in the unsteady water.”]
Holding on his head Syama Kunda and Radha Kunda, which are superior to billions of Ganges Rivers, Govardhan Hill is
more worshippable than even Mahadev. Here, surrounded by hundreds of sakhis who are worshippable to Laksmi and
embraced by Krishna’s sweet, fragrant arms, Radhika, Krishna’s beloved, dances in the month of Madhu (in the sweet early
spring). Thus, a second site of the Rasa Dance exists in Govardhan.
Radha Kunda is even higher than Govardhan. This place is the plane of the full flood of the nectar of Krishna’s divine love.
Sri Rupa Manjari, who knows the heart of Sri Gaurasundar, has instructed that service at Radha Kunda, which is the highest
of all aspirations in the heart of Sri Gaurahari, is the pinnacle of service itself. For members of the school of Nimbarka
Acharya, members of any school following Chandravali, and anyone who thinks they are situated in madhura-rasa but are
devoid of devotion to Gaura, Sri Radha Kunda is completely incomprehensible and unattainable. Therefore, Srila Das
Goswami Prabhu, the foremost of Sri Rupa’s followers, has said,
“Radha Kunda quickly appears as a wish-fulfilling tree of divine love in the hearts of those whose bathe within it, a wish-
fulfilling tree of divine love difficult to attain for even Krishna’s lovers in the land of Vraja. May Krishna’s dearmost Radha
Kunda be my shelter.”
Sri Rupa Prabhu, in his tenth instruction, has ascertained through comparative analysis who is the greatest amongst all
devotees:
All types of pious karmis who are engaged in virtuous acts are better than sinners and performers of impious acts. Again,
Brahma-jnanis who have given up the three modes of material nature are in all respects better than pious karmis. Pure
devotees such as Sanaka who are free from jnan and established in devotion are more dear to Krishna than all types of
Brahma-jnanis. Pure devotees such as Narad who are fixed exclusively in divine love are more dear to Krishna than them;
the gopis of Vraja, who have given their lives to Krishna, are more dear to Krishna than them; and Sri Radhika alone is
Krishna’s dearmost amongst all the various gopis. Like Sri Radha, Radha Kunda is also extremely dear to Krishna. Souls
who are more fortunate than all others reside at supramundane Radha Kunda with supramundane consciousness and serve
Sri Krishna during the eight periods of the day.
The highest place in all of Goloka is Sri Radha Kunda, the supreme shelter for those who relish madhura-rasa. The planes of
Bhuh, Bhuvah, and Svah are places of enjoyment for selfish householders who desire piety. The four planes above these—
Mahah, Jana, Tapah, and Satya—are places of enjoyment for non-householders. Interim brahmacharis enjoy in Maharloka.
Avowed brahmacharis enjoy in Janaloka. Vanaprasthas enjoy in Tapaloka, and sannyasis enjoy in Satyaloka. We see in Sri
Gita (8.16):
[“O Arjuna, from Satyaloka down, the residents of every plane take birth again.”]
The intensely joyful spiritual abode of Vaikuntha is very difficult for even liberated souls to attain, but selfless devotees of
the Lord, after leaving their body, immediately attain this abode. Even higher than Vaikuntha is Mathura, and higher than
Mathura is the site of the Pastimes of the Rasa Dance, Vrndavan. Higher than Vrndavan is Govardhan, and highest of all is
Radha Kunda.
Sri Sanatan Goswami Prabhu’s conception of the Lord’s abode as three-fourths of existence is most scientific. Beyond the
Causal Ocean is the undifferentiated plane. “None of the imaginary deities of the panchopasakas (worshippers of five
deities), such as Surya, Ganes, and Sakti, will remain—all imaginary forms of Brahma will become one.” This is the
conception of the impersonalists (nirvisesavadis).
The same scriptures that at first say that the Absolute is impersonal lastly establish that the Absolute is a person. The Lord’s
two qualities of being impersonal and personal are both eternal. If we conceive in this way, then the personal aspect becomes
predominant. Sriman Mahaprabhu has said,
[“The scriptures that say He is impersonal forbid the conception of the Lord being mundane and affirm that He is
supramundane.”]
“Because material personality has been rejected, spiritual personality should also be given up. Spiritual personality is also an
illusion like material personality.” Those who accept such a theory are illusionists (mayavadis). The abode of impersonal
Brahma exists on the far shore of the Causal Ocean. The effulgence of the Lord’s form (Brahma-jyoti), cleansed of the three
non-spiritual modes, exists on the opposite shore. But,
In Vaikuntha, there is spiritual personality. There, in the mood of reverence, are two and a half rasas. The Supreme Lord
possess infinite energies, and both spirit and non-spirit [matter] are under His control. This is the conception of Ramanuja.
The Supreme Lord is the proprietor of spiritual energy and non-spiritual energy.
The conception of non-Vaisnavas is to enjoy the world, but this is not the conception of the Vaisnavas. Neither enjoying the
world nor renouncing the world is the conception of the Vaisnavas. Here, there are many who consider themselves enjoyers.
In Vaikuntha, there is one enjoyer (visaya) without a second, but there are many servants (asrayas): “Laksmi-sata-sahasra-
sambhrama-sevyamanam (Bs: 5.29) [Govinda is served by hundreds of thousands of goddesses].”
There is a distinction between reverential worship and confidential service. At death, when the body given by our mother
and father will be retired, we will attain uninterrupted service. The Supreme Lord is the independent Supreme Person, and
we have to accept His independent will. Regulations are for those whose propensity for service has not arisen and who are
bound by the gross and subtle bodies. Otherwise, while bound by the gross and subtle body, to make a show of following our
supramundane natural dharma is simply to become a mundane imitationist (prakrta-sahajiya).
The rasas described in books such as Kavya-prakasa or Sahitya-darsana are mundane. Such books describe the rasas
between a man and a woman or many men and many women. Again, even when two and a half types of rasa are applied to
the Lord and the remaining two and a half types of rasa are not applied to the Lord but instead applied to the improper and
odious affairs of souls forgetful of the Lord, then the completeness of rasa is not manifested. The complete forms of the five
types of rasa exist in the complete plane of Goloka. The supramundane gopis have no small or big conception of above and
below the waist. They serve Krishna with their whole body—with all their senses. All the sages who could not fulfil their
desires as worshippers of Gopal tried to fulfil their desires upon seeing the beauty of Sri Ramachandra. In the Pastimes of Sri
Ramachandra, who vowed to have only one wife, however, it was not possible to fulfil their desires for that rasa. So, all the
sages eagerly took birth as gopis in Vraja. This is stated in the Padma-purana. Amongst them, some attained perfection at
the beginning of the Rasa Dance. This is stated in the Brhad-Vamana-purana. The great personified Upanisads were
astonished to see the fortune of the gopis, and as a result of their worship in eagerness for Krishna’s service, they too took
birth in Vraja as gopis filled with divine love.
According to impartial judgement, the divine love of the gopis in madhura-rasa is even more astonishing than the divine love
in santa-, dasya-, and sakhya-rasas. Amongst the gopis, Sri Radhika is the highest of all. Srimati is the foremost of all the
group leaders. The eight sakhis, Lalita, Visakha, and so forth, are the leaders of Srimati Radhika’s various groups. As a
result of immense good fortune, entrance into the group of Srimati Lalita is attained. Thus, those who aspire to
circumambulate Sri Radha Kunda today have taken care to dwell on the bank of Lalita Kunda. Some people think
Chandravali is the highest amongst the group leaders, but attaining the fortune of being a maintained maidservant Sri Radha
—embodiment of the greatest ecstasy (mahabhava)—is the highest of all.
Srimad Bhagavatam can fall from the hands of souls who are averse to Krishna, and thus the Name of Krishna’s favourite,
the embodiment of the highest form of service, Sri Radha, is present in the Bhagavatam in a hidden way. The most
munificient Sri Gaurasundar and my Gurudev Sri Rupa Goswami Prabhu, however, have not hidden Sri Radha from those
who are genuinely qualified and have explained Sri Radha’s position.
[“As Radha is dear to Visnu, so Her lake is dear to Him. Amongst all the gopis, She alone is Visnu’s dearest beloved.”]
When Sri Radha is merciful, we can attain an eternal place on the bank of Her lake. This is the highest of all places. Thus,
Sri Rupa Prabhu, in his last instruction in Sri Upadesamrta, has spoken about bathing in Radha Kunda:
“I took a bath in Radha Kunda. I took a dip in Radha Kunda. I am a lump of blood and flesh. I am my wife’s maintainer, or I
am a sannyasi. I am a brahman, ksatriya, vaisya or sudra.” Those who think in this way have no qualification to bathe in Sri
Radha Kunda. What more, even by following the path of reverence for the Lord, we cannot bathe in Radha Kunda. We have
to follow the conception of Sri Radha’s maintained maidservants, but we should not imitate them. If we become a sakhi-
bheki, we will not attain any good fortune. Simply by decorating our male body like a female body we do not become
qualified to serve at Sri Radha Kunda.
On the path of regulation (vaidha-marg), there is the tridanda, and on the path of love (anurag-marg) there is the white dress
of the paramahamsa. The followers of the path of love say of the dress for the regulated path, “Ratka-vastra Vaisnavera
parite na yuyaya (Cc: Antya, 13.61) [Vaisnavas should not wear red cloth].” If we are insincere, however, we will not attain
good fortune on any path. Keeping the conception of love within their hearts, some externally accept the tridanda and other
formalities or wear saffron cloth. The ignorant are deceived by this. Although the writer of Radha-rasa-sudha-nidhi and
resident of Kamyavan Srila Prabodhananda Saraswati externally made a show of accepting a tridanda, the conception of love
ruled his heart.
We have to give up our mundane conceptions. In supramundane Vraja, a supramundane soul attains the supramundane body
of a gopi, lives in the supramundane mood of a maintained maidservant near supramundane Sri Radha Kunda in the
supramundane grove of the supramundane sakhi dear to Krishna who is their chosen Guru, and, having externally taken
constant shelter of the supramundane Name, assists supramundane Sri Radha during the eight periods of the day in
supramundane service to supramundane Sri Krishna.
Srila Jagannath Das Babaji Maharaj was a disciple of Srila Madhusudana Das, who served at Surya Kunda. My Gurudev was
a disciple of this Srila Jagannath Das. There was no mundane sentiment (bhava) in his conception.
[“Those who think a corpse made of mucus, bile, and air is one’s self, one’s spouse and family are one’s own, earthen
images are worshippable, and bodies of water are holy places, and never associate with the wise are nothing more than
donkeys who serve cows.”]
If we think bodies of water and other such things are holy places and the gross body is the true self, we cannot see Sri Radha
Kunda or bathe in Sri Radha Kunda. Even though they think the true self is the gross body, their wife, sons, and family are
their own, material objects made of clay and other substances are the Lord, and bodies of water are holy places, and even
though they do not sincerely consider pure devotees of the Lord to be near and dear to them—even though their vision of the
world is based on enjoyment and averse renunciation—the mundane imitationist school believes that they can bathe in Sri
Radha Kunda. Sriman Mahaprabhu has said,
[“At the time of initiation, devotees fully surrender themselves. Krishna then accepts them and makes their bodies spiritual
and joyful, and they serve His feet in those supramundane bodies.”]
The supramundane body becomes manifested when Vaisnava nature becomes manifest within the consciousness. Matter,
however, is not spirit. Spirit forever is spirit, and matter is never spirit. We should not bring sentiment (bhava) into the gross.
If we remove the dress of a sakhi-bheki’s deceitfully dressed body, their natural male body will be exposed. I said this to
Radha Raman Charan Dasji. Bathing in Sri Radha Kunda is the highest of all principles in the spiritual plane.
[After delivering this lecture, Srila Prabhupad recited his poetic translation, Bhasa, of Sri Upadesamrta.]