Sri Caitanya Caritamrita Madhya Lila Vol.8

-
s I CAITANYACARITAMRTA
MADHYA- LiLA Vblume 8
HIS DIVINE GRACE
A.C. Bhaktivedanta Swami Prabhupada
SRI CAITANYA-CARITAMR
It would not be inaccurate to say that Sri
Caitanya-caritamrta is one of the most im
portant works of historical and philosophical
literature ever written, in any language. It is
the principal work on the life and teachings

of SrT Kroa Caitanya, a divine incarnation of
the Supreme Personality of Godhead. Sri
Caitanya is the pioneer of a great social and

religious movement which began in India a
little less than five hundred years ago and

which has directly and indirectly influenced
the subsequent course of religious and
philosophical thinking not only in India but

in the recent West as well.
At a time when, in the West, man was
directing his explorative spirit toward

circumnavigating the world in search of new
oceans and continents and toward studying
the structure of the physical universe, Sri

Kroa Caitanya, in the East, was inaugurating
and masterminding a revolution directed in
ward, toward a sC:Jientific understanding of

the highest knowledge of man's spiritual
nature.
Within
his lifetime,
Sri Caitanya
transformed the face o f India i n four

respects: philosophically, by encountering,
defeating and converting the greatest phi

losophers and thinkers of his day; religiously,
by organizing the largest, most widespread

theistic movement in India's history;
socially, by his strong challenges against the

religious inequities of the caste system;
politically, by his organization of a massive

civil disobedience movement in Bengal, 450
years before Gandhi.
The text is divided into three sections
called "/ilas." Adi-lila (the early period)

traces his life from birth through his accep
tance of the renounced order, sannyasa, at
the age of twenty-four. This part includes his

childhood miracles, schooling, marriage and
early philosophical confrontations, as well as

his organization of the widespread
sarikirtana movement and his civil disobe

of the
dience against the repression

Mohammedan government.
(continued on back flap)
SRI CAITANYACARITAMRTA
BOOKS by
His Divine Grace A.C. Bhaktivedanta Swami Prabhupida
Bhagavad-gita As It Is
Srimad-Bhagavatam, Cantos 1-5 (15 Vols.)
Sri Caitanya-caritamrta (17 Vols.)
Teachings of lord Caitanya
The Nectar of Devotion
Sri Tsopaniad
Easy journey to Other Planets
Krr;.a Consciousness: The Topmost Yoga System
Krr;.a, The Supreme Personality of Godhead (3 Vols.)
Transcendental Teachings of Prahlad Maharaja
Krr;.a, the Reservoir of Pleasure
The Perfection of Yoga
Beyond Birth and Death
On the Way to Krr;.a
Raja-vidya: The King of Knowledge
Elevation to Krsna Consciousness
Krsna Consciousness: The Matchless Gift
Back to Godhead Magazine (Founder)
A complete catalogue is available upon request
International Society for Krishna Consciousness

3764 Watseka Avenue
Los Angeles, California 90034
All Glory to rT Guru and Gaurariga
--
Sm CAITANYACARITAIRTA
of K!lt;adasa Kaviraja Gosvami
Madhya-lila
Volume Eight
"The Lord's Teachings to Srila Sanatana Gosvami"
with the original Bengali tex

Roman transliterations, synonyms,
translation and elaborate purports
by
HIS DIVINE GRACE
A.C. Bhaktivedanta Swami Prabhupada

Founder-Acarya of the International Society for Krishna Consciousness
THE BHAKTIVEDANT A BOOK TRUST

New York los Angeles london Bombay
Readers interested in the subject matter of this book

are invited by the International Society for Krishna Consciousness
to correspond with its Secretary.
International Society for Krishna Consciousness

3764 WatsekaA venue
LosAngeles, California 90034
1975 Bhaktivedanta Book Trust

All Rights Reserved
Library of Congress Catalogue Card Number: 73-93206
International Standard Book Number: 0-912 776-70-6
First printing, 1975: 20,000 copies

Printed in the United States of America
Contents
Introduction
Chapter 20
vi
Lord Sri Caitanya Mahaprabhu Instructs

Sanatana Gosvami in the Science of
the Absolute Truth
Chapter 21
The Opulence and Sweetness of Lord Sri Krl)a
231
Chapter 22
The Process of Devotional Service
319
References
431
Glossary
433
Bengali Pronunciation Guide
439
Index of Bengali and Sanskrit Verses
441
General Index
459
The Author
493
Introduction
Sri Caitanya-carWimrta is the principal work on the life and teachings of Sri
Krr:Ja Caitanya. Sri Caitanya is the pioneer of a great social and religious move
ment which began in India a little less than five hundred years ago and which has
directly and indirectly influenced the subsequent course of religious and phi
losophical thinking not only in India but in the recent West as well.
Caitanya Mahaprabhu is regarded as a figure of great historical significance.
However, our conventional method of historical analysis-that of seeing a man as
a product of his times-fails here. Sri Caitanya is a personality who transcends the
limited scope of historical settings.
At a time when, in the West, man was directing his explorative spirit toward
studying the structure of the physical universe and circumnavigating the world in
search of new oceans and continents, Sri Krr:Ja Caitanya, in the East, was in
augurating and masterminding a revolution directed inward, toward a scientific

understanding of the highest knowledge of man's spiritual nature.
The chief historical sources for the life of Sri Krr:Ja Caitanya are the kaqacas (di
aries) kept by Murari Gupta and Svaropa Damodara Gosvami. Murari Gupta, a
physician and close associate of Sri Caitanya's, recorded extensive notes on the
first twenty-four years of Sri Caitanya's life, culminating in his initiation into the
renounced order, sannyasa. The events of the rest of Caitanya Mahaprabhu's for
ty-eight years are recorded in the diary of SvarOpa Damodora Gosvami, another of
Caitanya Mahaprabhu's intimate associates.
Sri Caitanya-caritamrta is divided into three sections called lilas, which literally
means "pastimes"-Adi-lila (the early period), Madhya-lila (the middle period)
and Antya-lila (the final period). The notes of Murari Gupta form the basis of the
Adi-lila, and SvarOpa Damodara's diary provides the details for the Madhya- and
Antya-lilas.
The first twelve of the seventeen chapters of Adi-lila constitute the preface for
the entire work. By referring to Vedic scriptural evidence, this preface establishes
Sri Caitanya as the avatara (incarnation) of Krr:Ja (God) for the age of Kali-the
current epoch, beginning five thousand years ago and characterized by material
ism, hypocrisy and dissension. In these descriptions, Caitanya Mahaprabhu, who

is identical with Lord Krr:Ja, descends to liberally grant pure love of God to the
fallen
souls
of
this
degraded
age
by
propagating
sankirtana-literally,
"congregational glorification of God" -especially by organizing massive public
chanting of the maha-mantra (Great Chant for Deliverance). The esoteric purpose
of Lord Caitanya's appearance in the world is revealed, his co-avataras and prin
cipal devotees are described and his teachings are summarized. The remaining
portion of Adi-lila, chapters thirteen through seventeen, briefly recounts his
divine birth and his life until he accepted the renounced order. This includes his
childhood miracles, schooling, marriage and early philosophical confrontations, as
well as his organization of a widespread sankirtana movement and his civil disobe
dience against the repression of the Mohammedan government.
vi
Sri Caitanya-caritamrta
The subject of Madhya-lila, the longest of the three divisions, is a detailed nar
ration of Lord Caitanya's extensive and eventful travels throughout India as a
renounced mendicant, teacher, philosopher, spiritual preceptor and mystic. Dur
ing this period of six years, Sri Caitanya transmits his teachings to his principal dis
ciples. He debates and converts many of the most renowned philosophers and
theologians of his time, including Sar'lkarites, Buddhists and Muslims, and incor
porates their many thousands of followers and disciples into his own burgeoning
numbers. A dramatic account of Caitanya Mahaprabhu's miraculous activities at
the giant Jagannatha Cart Festival in Orissa is also included in this section.
Antya-lila concerns the last eighteen years of Sri Caitanya's manifest presence,
spent in semiseclusion near the famous Jagannatha temple at Jagannatha Puri in

Orissa. During these final years, Sri Caitanya drifted deeper and deeper into
trances of spiritual ecstasy unparalleled in all of religious and literary history,
Eastern or Western. Sri Caitanya's perpetual and ever-increasing religious
beatitude, graphically described in the eyewitness accounts of SvarOpa Damodara
Gosvami, his constant companion during this period, clearly defy the investigative
and descriptive abilities of modern psychologists and phenomenologists of
religious experience.
The author of this great classic, KrQadasa Kaviraja Gosvami, born in the year
1507, was a disciple of Raghunatha dasa Gosvami, a confidential follower of
Caitanya Mahaprabhu. Raghunatha dasa, a renowned ascetic saint, heard and

memorized all the activities of Caitanya Mahaprabhu told to him by Svarapa
Damodara. After the passing away of SrT Caitanya and SvarOpa Damodara,
Raghunatha dasa, unable to bear the pain of separation from these objects of his
complete devotion, traveled to Vrndavana, intending to commit suicide by jump
ing from Govardhana Hill. In Vrndavana, however, he encountered Rapa Gosvami
and Sanatana Gosvami, the most confidential disciples of Caitanya Mahaprabhu.
They convinced him to give up his plan of suicide and impelled him to reveal to
them the spiritually inspiring events of Lord Caitanya's later life. KrQadasa Kaviraja
Gosvami was also residing in Vrndavana at this time, and Raghunatha dasa
Gosvami endowed him with a full comprehension of the transcendental life of Sri
Caitanya
By this time, several biographical works had already been written on the life of
Sri Caitanya by contemporary and near-contemporary scholars and devotees.
These included Sri Caitanya-carita by Murari Gupta, Caitanya-mangala by Locana
dasa Thakura and Caitanya-bhagavata. This latter text, a work by Vrndavana dasa
Thakura, who was then considered the principal authority on Sri Caitanya's life,
was highly revered. While composing his important work, Vrndavana dasa, fearing
that it would become too voluminous, avoided elaborately describing many of
the events of Sri Caitanya's life, particulary the later ones. Anxious to hear of these
later pastimes, the devotees of Vrndavana requested KrQadasa Kaviraja Gosvami,
whom they respected as a great saint, to compose a book to narrate these
vii
Sri Caitanya-caritam!'fa
episodes in detail. Upon this request, and with the permission and blessings of the
Madana-mohana Deity of Vrndavana, he began compiling Sri Caitanya-caritamrta,

which, due to its biographical excellence and thorough exposition of Lord
Caitanya's profound philosophy and teachings, is regarded as the most significant
of biographical works on Sri Caitanya.
He commenced work on the text while in his late nineties and in failing health,
as he vividly describes in the text itself: "I have now become too old and dis
turbed in invalidity. While writing, my hands tremble. I cannot remember any
thing, nor can I ee or hear properly. Still I write, and this is a great wonder." That
he nevertheless completed, under such debilitating conditions, the greatest liter
ary gem of medieval India is surely one of the wonders of literary history.
This English translation and commentary is the work of His Divine Grace A. C.
Bhaktivedanta Swami Prabhupada, the world's most distinguished teacher of In
dian religious and philosophical thought. His commentary is based upon two
Bengali commentaries, one by his teacher Srila Bhaktisiddhanta Sarasvati Gosvami,
the emirrent Vedic scholar who predicted, "The time will come when the people
of the world will learn Bengali to read Sri Caitanya-caritamrta," and the other by
Srila Bhaktisiddhanta's father, Bhaktivinoda Thakura.

His Divine Grace A. C. Bhaktivedanta Swami Prabhupada is himself a disciplic
descendant of Sri Caitanya Mahaprabhu, and he is the first scholar to execute
systematic English translations of the major works of Sri Caitanya's followers. His
consummate Bengali and Sanskrit scholarship and intimate familiarity with the
precepts of Sri Kr?Da Caitanya are a fitting combination that eminently qualifies
him to present this important classic to the English-speaking world. The ease and
clarity with which he expounds upon difficult philosophical concepts lures even a
reader totally unfamiliar with Indian religious tradition into a genuine understand
ing and appreciation of this profound and monumental work.
The entire text, with commentary, presented in seventeen lavishly illustrated
volumes by the Bhaktivedanta Book Trust, represents a contribution of major im
portance to the intellectual, cultural and spiritual life of contemporary man.
-The Publishers
His Divine Crace
A. C. Bhaktivedanta Swami Prabhupada

Founder-Acarya of the International Society for Krishna Consciousness
PLATE ONE
"As soon as Sri Caitanya Mahaprabhu saw Sanatana Gosvami in the
courtyard, He immediately went up to him with great haste. After
embracing him, the Lord was overwhelmed with ecstatic love. As soon as
Sri Caitanya Mahaprabhu touched Sanatana Gosvami, Sanatana was also
overwhelmed with ecstatic love. In a faltering voice, he said, '0 my Lord,
do not touch me.' Shoulder to shoulder, Sri Caitanya Mahaprabhu and
Sanatana Gosvami began to cry unlimitedly. Candrasekhara was very
astonished to see this." (p.25)
PLATE TWO
"Sri Caitanya Mahaprabhu, the Supreme Personality of Godhead, per
sonally told Sanatana Gosvami about Lord Krr:ta's real identity. He also
told him about the Lord's conjugal love, His personal opulence and the
mellows of devotional service. All these truths were explained to

Sanatana Gosvami by the Lord Himself out of His causeless mercy. Putting
a straw in his mouth and bowing down, Sanatana Gosvami clasped the
lotus feet of Sri Caitanya Mahaprabhu and humbly spoke as follows.
Sanatana Gosvami said, 'I was born in a low family, and my associates are
all low-class men. I myself am fallen in the well of sinful materialism. I do
not know what is beneficial for me and what is detrimental. Nonetheless,
in ordinary dealings people consider me a learned scholar, and I am also
thinking of myself as such. Out of Your causeless mercy, You have
delivered me from the materialistic path. Now, by the same causeless

mercy, please tell me what my duty is. Who am I? Why do the threefold
miseries always give me trouble? If I do not know this, how can I be
benefited? Actually, I do not know how to inquire about the goal of life
and the process for obtaining it. Being merciful upon me, please explain
all these truths.'" (pp.48-51)
PLATE THREE
"Krt:a is the original source of everything and the sum total of every
thing. He appears as the supreme youth, and His whole body is com
posed of spiritual bliss. He is the shelter and master of everyone. 'Krt:Ja,
who is known as Govinda, is the supreme controller. He has an eternal,
blissful, spiritual body. He is the origin of all. He has no other origin, for He
is the prime cause of all causes.' 'The original Supreme Personality of
Godhead is Krt:Ja. His original name is Govinda. He is full of all opulences,
and His eternal abode is known as Goloka Vrndavana.'" (pp.BS-86)
PLATE FOUR
"When Lord Krr:ta took His birth, He appeared outside the womb as
four-handed ViI)U. Then Devaki and Vasudeva offered their prayers to
Him and asked Him to assume His two-armed form. The Lord immediately
assumed His two-armed form and ordered that He be transferred to
Gokula on the other side of the River Yamuna." (p.99)
PLATE FIVE
"The Lord is situated in all the universes in different forms just to please
His devotees. Thus the Lord destroys irreligious principles and establishes
religious principles. My dear Sanatana, just hear from Me as I tell you how
the different vi(lu-murtis hold Their weapons, beginning with the disc,
and how They are named differently according to the placement of ob
jects in Their hands. The procedure for counting begins with the lower
right hand and goes to the upper right hand, the upper left hand, and the
lower left hand. Lord Vir:JU is named according to the order the objects
are held in His hands." (pp.122-123)
PLATE SIX
"The first form of Lord Vit:u is called Maha-Vit:u. He is the original
creator of the total material energy. The innumerable universes emanate
from the pores of His body. These universes are understood to be floating
in air as the Maha-Vit:u exhales. They are like atomic particles that float
in sunshine and pass through the holes of a screen. All these universes are
thus created by the exhalation of Maha-Vit:u, and when Maha-Vit:u in
hales, they return to His body. The unlimited opulences of Maha-Vit:u
are completely beyond material conception.
After creating the total number of universes, which are unlimited, the
Maha-Vit:u expanded Himself into unlimited forms and entered into
each of them. When Maha-Vit:u entered each of the limitless universes,
He saw that there was darkness all around and that there was no place to
stay. He therefore began to consider the situation. With the perspiration
produced from His own body, the Lord filled half the universe with water.
He then lay down on that water on the bed of Lord Sea. A lotus flower
then sprouted from the lotus navel of that Garbhodakasayi Vit:u. That
lotus flower became Lord Brahma's birthplace. In the stem of that lotus
flower the fourteen worlds were generated. Then He became Lord
Brahma and created the entire universe. In this way, the Supreme Per
sonality of Godhead in His form of Vit:u maintains the entire material
world. Since He is always beyond the material qualities, the material
nature cannot touch Him." (pp.15 7-162 )
PLATE SEVEN
"The third expansion of Vir:"U is the Klrodakasayl Vir:"U, who is the in
carnation of the quality of goodness. He is to be counted within the two
types
of
incarnations
(puru?a-avataras
and
guf)a-avataras).
This
Klrodakasayl Vit:lu is the universal form of the Lord and is the Supersoul
within every living entity. He is known as Klrodakasayl, or the Lord who
lies on the ocean of milk. He is the maintainer and master of the
universe." (p.165)
LATE EIGHT
"When Lord Kroa was present in the earthly Vrndavana, Lord Brahma,
taking Him to be an ordinary cowherd boy, wanted to test His potency.
Therefore Lord Brahma stole all the cows, calves and cowherd boys from
Kroa and hid them by his illusory energy. When Kroa saw that Brahma
had stolen His cows, calves and cowherd boys, He immediately created
many material and spiritual planets in Lord Brahma's presence. WithiR a
moment, cows, cowherd boys, calves and unlimited Vaikuothas-all ex
pansions of the Lord's spiritual energy-were manifested. The cowherd
boys then became four-handed Narayaoas, predominating Deities of the
Vaikuotha planets. All the separate Brahmas from different universes
began to offer their prayers unto the Lord. All these transcendental
bodies emanated from the body of Kroa, and within a second They all
entered again into His body. When the Lord Brahma of this universe saw
this pastime, he was astonished and struck with wonder." (pp.241-245)
PLATE NINE
"The primary predominating deities of this material creation are Lord
Brahma, Lord Siva and Lord ViI)U. Nonetheless, they simply carry out the
orders of Lord Krl)a, who is the master of them all. Following the will of
the Supreme Personality of Godhead, Lord Brahma creates, Lord Siva
destroys, and Krl)a Himself in the form of Kirodakasayi' ViI)U maintains
all the affairs of material nature. Thus the supreme controller of material
nature is Lord Vil)u." (pp.251-252)
PLATE TEN
"Upon hearing this, Sri Krr:Ja smiled and immediately meditated.
Unlimited Brahmas arrived instantly. These Brahmas had different num
bers of heads. Some had ten heads, some had twenty, some a hundred,
some a thousand, some ten thousand, some a hundred thousand, some
ten million and others a hundred million. No one can count the number of
faces they had. There also arrived many Lord Sivas with various heads
numbering one hundred thousand and ten million. Many lndras also ar
rived, and they had hundreds of thousands of eyes all over their bodies.
When the four-headed Brahma of this universe saw all these opulences of
Krr:Ja, he became very bewildered and considered himself a rabbit among
many elephants. All the Brahmas who came to see Krr:Ja offered their
respects at His lotus feet, and when they did this, their helmets touched
His lotus feet. No one can estimate the inconceivable potency of Krr:Ja.
All the Brahmas who were there were resting in the one body of Krr:Ja."
(pp.267-2 70)
PLATE ELEVEN
"The sound of KrQa's flute spreads in four directions. Even though
KrQa vibrates His flute within this universe, its sound pierces the univer
sal covering and goes to the spiritual sky. Thus the vibration enters the
ears of all inhabitants. It especially enters Goloka Vrndavana-dhama and
attracts the minds of the young damsels of Vrajabhumi, bringing them
forcibly to where KrQa is present. The vibration of KrQa's flute is very ag
gressive, and it breaks the vows of all chaste women. Indeed, its vibration
takes them forcibly from the laps of their husbands. The vibration of His
flute attracts even the goddesses of fortune in the VaikuQtha planets, to
say nothing of the poor damsels of Vrndavana. The vibration of His flute
is just like a bird that creates a nest within the ears of the gopls and al
ways remains prominent there, not allowing .any other sound to enter
their ears. Indeed, the gopls cannot hear anything else, nor are they able
to concentrate on anything else, nor even give a suitable reply. Such are
the effects of the vibration of Lord KrQa's flute." (pp.142-143)
CHAPTER 20
Lord Sri Caitanya Mahaprabhu

Instructs Sanatana Gosvami in the
Science of the Absolute Truth
The following summary study of this chapter is given by Bhaktivinoda Thakura in
his Amrta-pravaha-bha$ya. When Srila Sanatana Gosvami was imprisoned by
Nawab Hussain Shah, he received news from ROpa Gosvami that Sri Caitanya
Mahaprabhu had gone to Mathura. Sanatana Gosvami thereafter satisfied the
superintendent of the jail by sweet solicitations and bribery. After giving the jailer
seven thousand gold coins, Sanatana Gosvami was released. He then crossed the
Ganges and fled. One of his servants, Tsana, followed him, carrying eight gold
coins. Sanatana Gosvami and his servant then spent the night in a small hotel on
the way to Benares. The hotel owner knew that Sanatana Gosvami and his servant
had eight gold coins, and he decided to kill them and take the money. Making
plans in this way, the hotel owner received them as honorable guests. Sanatana
Gosvami, however, asked his servant how much money he had, and, taking seven
of the gold coins, Sanatana offered them to the hotel owner. Thus the owner
helped them reach the hilly tract toward Varar;asT. On the way, Sanatana Gosvami
met his brother-in-law, Srikanta, at Hajipura, and Srikanta helped him after he had
heard about all Sanatana's troubles. Thus Sanatana Gosvami finally arrived at
Varar;asi and stood before the door of Candrasekhara. Caitanya Mahaprabhu
called him in and ordered him to change his dress so that he could look like a
gentleman. For his garment, he used an old cloth of Tapana Misra's. Later, he ex
changed his valuable blanket for a torn quilt. At this time Caitanya Mahaprabhu
was very pleased with him, and thus Sri Sanatana Gosvami received knowledge of
the Absolute Truth from the Lord Himself.
First they discussed the constitutional position of the living entities, and Sri
Caitanya Mahaprabhu explained to Sanatana Gosvami how the living entity is one
of Lord Krr;a's energies. After this, the Lord explained the way of devotional ser
vice. While discussing the Absolute Truth, Sri Krr;a, the Lord analyzed Brahman,
Paramatma and Bhagavan, as well as the expansions of the Lord called svayarh
rupa, tad-ekatma and avesa, which are divided into various branches known as
vaibhava and prabhava. Thus the Lord described the many forms of the Supreme
Personality of Godhead. He also described the incarnations of God within the ma
terial world, incarnations such as the puru$a-avataras, manvantara-avataras, gu('la

avataras and saktyavesa-avataras. The Lord also discussed the divisions of Krr;a's
[Madhya-lila, Ch. 20
different ages, such as ba/ya and paugary;Ja, and the different pastimes of the dif
ferent ages. He explained how Krr:Ja attained His permanent form when He
reached youth. In this way Sri Caitanya Mahaprabhu explained and described
everything to Sanatana Gosvami.
TEXT 1
ilt.._..1i i!tJ1{1{. I
iTtf e.l2!tlfte. ;21: II
II
vande 'nantadbhutaisvaryarh
sri-caitanya-mahaprabhum
nico 'pi yat-prasadat syad
bhakti-sastra-pravartakai)
SYNONYMS
vande-1 offer my respectful obeisances; ananta-unlim ited; adbhuta-won
derful; aisvaryam ...:..possessing opulences; sri-caitanya-mahaprabhum-unto Sri
Caitanya Mahaprabhu; nicai) api-even a person in the lowest status of life; yat
prasadat-by whose mercy; syat-may become; bhakti-sastra-of the science of
devotional service; pravartakai)-an inaugurator.
TRANSLATION
Let me offer my respectful obeisances unto Sri Caitanya Mahaprabhu, who
has unlimited, wonderful opulences. By His mercy, even a person born as the
lowest of men can spread the science of devotional service.
TEXT 2
i!if "' 1
ti!i!! iS?i <;'51-."f II II
eti srn
jaya jaya sri-caitanya jaya nityananda

jayadvaita-candra jaya gaura-bhakta-vrnda
SYNONYMS
jaya jaya-all glories; sri-caitanya-to Lord Sri Caitanya Mahaprabhu; jaya-all
glories; nityananda-to Nityananda; jaya-all glories; advaita-candra-to Advaita
Acarya;
jaya-all glories;
Caitanya Mahaprabhu.
gaura-bhakta-vrnda-to all devotees of Lord Sri
Text
4]
The lord Instructs Sanatana Gosvami
TRANSLATION
All glories to Sri Caitanya Mahaprabhu! All glories to Nityananda Prabhu!
All glories to Advaita Acarya! And all glories to all the devotees of Sri Caitanya
Mahaprabhu!
TEXT 3
lf!Q!i , 't\!i{ n <r;., 1
9fc;'SI'Pit\$ 9f i{ ll II
etha gauc;ie sanatana ache bandi-sale
sri-rupa-gosanira patri aila hena-kale
SYNONYMS
etha-here; gauc;ie-in Bengal;
sanatana-Sanatana Gosvami; ache-was;
bandi-sal e-in prison; sri-rupa-gosar'lira-of Srila ROpa GosvamT; patri-the let

ter; ai/a-came; hena-ka/e-at that time.
TRANSLATION
While Sanatana Gosvami
was
imprisoned in Bengal, a letter arrived from
Srila Rupa Gosvami.

PURPORT
Srila Bhaktivinoda Thakura informs us that this letter from ROpa Gosvami to
Sanatana Gosvami is mentioned by the annotator of Udbhata-candrika. Srila ROpa
Gosvami wrote a note to Sanatana Gosvami from Bakla. This note indicated that
Sri Caitanya Mahaprabhu was coming to Mathura, and it stated:
yadu-pate/:1 kva gata mathura-puri

raghu-pate/:1 kva gatottara-kosala
iti vicintya kurusva mana/:1 sthirarh
na sad idarh jagad ity avadharaya
"Where has the Mathura Puri of Yadupati gone? Where has the northern Kosala
of Raghupati gone? By reflection, make the mind steady, thinking, 'This universe is
not eternal.'"
TEXT 4
9f<i\ 9f't1$1 ift\!i{ '! '11

i{111Jfi9f'M <fl
fftf1 ll 8 II
Sri Caitanya-caritamta
patri pana sanatana anandita haila

yavana-rak$aka-pasa kahite lagila
SYNONYMS
patri pana -receiving the note; sanatana -Sana tan a Gosvami; anandita haila
became very pleased; yavana-meat-eater; rak$aka-the superintendent of the
jail; pasa-before; kahite /agi/a-began to say.
TRANSLATION
When Sanatana Gosvami received this note from Rupa Gosvami, he became
very pleased. He immediately went to the jail superintendent, who was a
meat-eater, and spoke as follows.
TEXTS
" til? 11uet 1

''fdftt8r - II
II
"tumi eka jinda-pira maha-bhagyavan

ketaba-koraQa-sastre ache tamara jnana
SYNONYMS
tumi-you; eka jinda-pira-a living saint; maha-bhagyavan-very fortunate;
ketaba-books; koraQa-the Koran; sastre-in the scripture; ache-there is;
tamara -your; jnana -knowledge.
TRANSLATION
Sanatana Gosvami told the Mohammedan jailkeeper, "Dear sir, you are a
saintly person and are very fortunate. You have full knowledge'bf the revealed
scriptures such as the Koran and similar books.
TEXT 6
!if -1fif Otfn111

R t '!, ''$fi II II
eka bandi char;Je yadi nija-dharma dekhiya
sarhsara ha-ite tare mukta karena gosana
SYNONYMS
eka bandi-one imprisoned person;
char;Je-one releases;
yadi-if; nija
dharma-one's own religion; dekhiya-consulting; sarhsara ha-ite-from material
The Lord Instructs Sanatana Gosvami
Text 6]
bondage; tare
him ; mukta kar ena
releases ; gosatia-the Supreme Personality
of Godhead.
TRANSLATION
"If one releases a conditioned soul or imprisoned person according to
religious principles, he himself is also released from material bondage by the
Supreme Personality of Godhead."
PURPORT
It appears from this statement that Sani!.tana Gosvami, who was formerly a
minister of the Nawab, was trying to cheat the Mohammedan superintendent. A
jail superintendent had only an ordinary education, or practically no education,
and he was certainly not supposed to be very advanced in spiritual knowledge.
However, just to satisfy him, Sanatana Gosvami praised him as a very learned
scholar of the scriptures. The jailkeeper could not deny that he was a learned
scholar because when one is elevated to an exalted position, one thinks oneself fit
for that position. Sanatana Gosvami was correctly explaining the effects of
spiritual activity, and the jailkeeper connected his statement with his release from
jail. There are innumerable conditioned souls rotting in the material world, im
prisoned by maya under the spell of sense gratification. The living entity is so en
tranced by the spell of maya that in conditioned life even a pig feels satisfied.
There are two kinds of covering powers exhibited by maya. One is called prak
$epatmika, and the other is called avaraf)atmika. When one is determined to get
out of material bondage, the prakepatmika-sakti, the spell of diversion, impels
one to remain in conditioned life fully satisfied by sense gratification. Due to the
other power (avaraQatmika), a conditioned soul feels satisfied even if he is rotting
in the body of a pig or a worm in stool. To release a conditioned soul from ma
terial bondage is very difficult because the spell of maya is so strong. Even when
the Supreme Personality of Godhead Himself descends to deliver conditioned
souls, asking them to surrender unto Him, the conditioned souls do not agree to
the Lord's proposals. Therefore Sri Sanatana Gosvi!.mi said, "Somehow or other, if
one helps another gain release from the bondage of maya, he is certainly recog
nized immediately by the Supreme Personality of Godhead." As stated in
Bhagavad-gita (18.69):
na ca tasman manu?yeu
ka5cin me priya-krttama/:1
bhavita na ca me tasmad
anya/:1 priyataro bhuvi
The greatest service one can render to the Lord is to try to infuse devotional ser
vice into the heart of the conditioned soul so that the conditioned soul may be
released from conditional life. Srila Bhaktivinoda Thakura has said that a Vaiava
is recognized by his preaching work-that is, by convincing the conditioned soul

about his eternal position, which is explained here
as
nija-dharma. It is the living
entity's eternal position to serve the Lord; therefore to help one get release from
material bondage is to awaken one to the dormant understanding that he is the
eternal servant of Krr:Ja. }ivera 'svarupa' haya-krQera 'nitya-dasa'. This will
be
further explained by the Lord Himself to Sanatana Gosvami.
TEXT
tf1r 'i!'tlmf fift '9f I

1_f1r t1fl ' fl tf II 't II
parve ami tamara kariyachi upakara
tumi ama chagi' kara pratyupakara
SYNONYMS
parve-formerly; ami-1; tamara-your;
welfare;
tumi-you;
kari yachi -h ave done; upakara
ama-me; chagi'-releasing;
kara-do; prati-upakara
return welfare.
TRANSLATION
Sanatana Gosvami continued, "Previously I have done much for you. Now I
am in difficulty. Please return my goodwill by releasing me.
TEXT
:Jl I
"ctJ, - 'lte t<l II" lr II
parka sahasra mudra tumi kara ar'lgikara
puQya, artha, -dui /abha ha-ibe tamara"
SYNONYMS
panca
sahasra-five
ar'lgikara-please
thousand;
accept;
mudra-golden
puQya-pious activity;
coins;
tumi-you;
artha-material gain;
kara
dui
labha-twa kinds of achievement; ha-ibe-will be; tamara-yours.

TRANSLATION
"Here are five thousand gold coins. Please accept them. By releasing me,
you will receive the results of pious activities and gain material profit as well.
Thus you will profit in two ways simultaneously."
Text
11]

TEXT
CJ! <fl, -i{, I

Ct:!f11 ' " flft II "
II
tabe sei yavana kahe,-"suna, mahasaya

tomare chac;liba, kintu kari raja-bhaya"
SYNONYMS
tabe-thereafter;
sei-that;
yavana-meat-eater;
kahe-says;
suna-just
hear; mahasaya-my dear sir; tomare-you; chac;liba-l would release; kintu

but; kari raja-bhaya-l am afraid of the government.
TRANSLATION
In this way Sanatana Gosvami convinced the jailkeeper, who replied,
"Please hear me, my dear sir. I am willing to release you, but I am afraid of the
government."
TEXTS
10-11
i{ ,...J'lf1f if1 1t -I
'I f fW C'"f$ tmt II II
t ,, t'r;i!J e-st 1
mft1t fil 'Stlfi c;w' <lit flf II II
o
sanatana kahe,- "tumi na kara raja-bhaya

dak$iQa giyache yadi leu!i' aoyaya
tanhare kahio-sei bahya-krtye gela
gangara nika!a ganga dekhi' jhanpa dila
SYNONYMS
sanatana kahe-Sanatana replied;
tumi-you;
na-not;
kara-do;
raja
bhaya-fear of the government; dakiQa-to the south; giyache-has gone;

yadi-if; /eu!i' -returning; aoyaya-comes; tanhare-to him; kahio-you say;
sei-he; bahya-krtye-to evacuate; ge/a-went; gangara nika!a-near the bank
of the Ganges; ganga dekhi'-seeing the Ganges; jhanpa di/a-jumped.
TRANSLATION
Sanatana replied, "There is no danger. The Nawab has gone to the south. If
he returns, tell him that Sanatana went to pass stool near the bank of the
Ganges and that as soon as he saw the Ganges, he jumped in.
TEXT 1 2
<fi f, t t-st, i I
lif't<fiil'ffit'! f<t <fitt1 '
<;'it"J II II
aneka dekhila, tara lag na paila

dac;luka-sahita c;lubi kahali vahi' gela
SYNONYMS
aneka-for a long time; dekhila-1 looked; tara-of him; lag-contact; na
pai/a-could not obtain; dac;luka-sahita-with the shackles; c;/ubi-drowning;
kahali-somewhere; vahi' gela-washed away.
TRANSLATION
"Tell him, 'I looked for him a long time, but I could not find any trace of
him. He jumped in with his shackles, and therefore he was drowned and
washed away by the waves.'
TEXT 13
fi iftf, tfif -<;; i I

W
1 tfif (;<fi <It II"
II
kichu bhaya nahi, ami e-dese na raba

daravesa hana ami makkake yaiba"
SYNONYMS
kichu-any; bhaya-fear; nahi-there is not; ami-1; e-dese-in this country;
na raba-shall not remain; daravesa halia-becoming a mendicant; ami-1; mak
kake yaiba -shall go to Mecca.
TRANSLATION
"There is no reason for you to be afraid, for I shall not remain in this coun
try. I shall become a mendicant and go to the holy city of Mecca.''
TEXT 14
\!tf9t <(- l'(' <;Ni I

l'ft'!tsrt L_'!fl \!f tr;'it tM '<fi II
tathapi yavana-mana prasanna na dekhila
sata-hajara mudra tara age rasi kaila
8 II
Text
16]
SYNONYMS
tathapi-still; yavana-mana-the mind of the meat-eater; prasanna-satisfied;

na-not; dekhila-he saw;
sata-hajara-seven
thousand; mudra-golden coins;
tara-of him; age-in front; rasi kaila-made a stack.

TRANSLATION
Sanatana Gosvami could see that the mind of the meat-eater was still not
satisfied. He then stacked $even thousand gold coins before him.
TEXT
15
"l <ttiRl ll_(lfl 1fl I

11' 1f
'"l wt<l"i <l"ti
II II
lobha ha-ila yavanera mudra dekhiya

ratre ganga-para kaila dac;Juka katiya
SYNONYMS
lobha ha-i la-there was attraction for the money; yavanera-of the meat
eater; mudra dekhi ya-seeing the golden coins; ratre-at night; ganga-para
kaila-he got him across the Ganges; dac;Juka-shackles; kati ya-breaking.
TRANSLATION
When the meat-eater saw the coins, he was attracted to them. He then
agreed, and that night he cut Sanatana's shackles and let him cross the
Ganges.
TEXT
16
-91 !itf"ti, tt i!ttl tt I

11'tff!ifif ' t"ti 9f19f<ft II II
gac;Ja-dvara-patha chac;iila, nare tahan yaite
ratri-dina cali' aila patac;ia-parvate
SYNONYMS
gac;Ja-dvara-patha-the path of the fortress; chac;Jila-gave up; nare-not able;

tahan-there; yaite-to go; ratri-dina-night and day; ca/i -walking; ai/a-ar
'
rived; patac;ia-parvate-in the hilly tract of land known as Pata<;ia.
10
TRANSLATION
In this way, Sanatana Gosvami was released. However, he was not able to
walk along the path of the fortress. Walking day and night, he finally arrived at
the hilly tract of land known as Patac;fa.
TEXT 17
l!i <fi )fif<fi 11, \!l tf <;i
'\! t <fi tJTi'- <fiBti
II 'I II
tatha eka bhaumika haya, tara thani gela

'parvata para kara ama'-vinati karila
SYNONYMS
tatha-there; eka bhaumika-one landowner; haya-there is; tara thani-unto
him; ge/a-he went; parvata-the hilly tract; para kara-cross over; ama-me;
vinati-submission; kari/a-he made.
TRANSLATION
After reaching Patac;fa, he met a landholder and submissively requested him
to get him across that hilly tract of land.
TEXT 18
,.t :Jfr; 11 t\!f'!\!i
11f <fitt'i <!It<; iSftf' <fii
II tr II
sei bhanara sange haya hata-gaQita

bhunara kJQe kahe sei jani' ei katha
SYNONYMS
sei bhanara-the landlord; sange-with; haya-there is; hata-gaQita-an ex
pert in palmistry; bhanara-of the landlord; kaQe-in the ear; kahe-says; sei
that man; jani'-knowing; ei katha-this statement.
TRANSLATION
A man who was expert in palmistry was at that time staying with the land
lord. Knowing about Sanatana, he whispered the following in the landlord's
ear.
Text
21]
TEXT
11
19
'l tf$ "Jc;( 't1f 11' I

' 'GI1ilf"' $1 rtil II : II
'irihara thafii suvarl)era a?ta mohara haya'
suni' anandita bhaiia sanatane kaya
SYNONYMS
irihara thafii-in the possession of this man; suvarl)era-of gold; a?ta-eight;

mohara-coins; haya-there are; suni'-hearing; anandita-pleased; bhufia
the landlord; sanatane-to Sanatana; kaya-says
TRANSLATION
The palmist said, "This man Sanatana possesses eight gold coins." Hearing
this, the landlord was very pleased and spoke the following to Sanatana
Gosvami.
TEXT
20
t1f <fifif -,a;t<fi i 1

't'Sfil <fi1f il fifi II" II
"1from
"ratrye parvata para kariba nija-loka diya

bhojana karaha tumi randhana kariya"
SYNONYMS
ratrye-at night; parvata-the hilly tract; para kariba-1 shall cross; nija-loka
diya-with my own men; bhojana karaha-just take your meal; tumi-you;
randhana kariya-cooking.
TRANSLATION
The landlord said, "I shall get you across that hilly tract at night with my
own men. Now just take your lunch and cook for yourself."
TEXT
21
<fiBf1li -srtil 1
iltil 'Gitf' '!t C<fi ilo:ttil II II
l!l'! M' if
eta bali' anna dila kariya sammana

sanatana asi' tabe kaila nadi-snana
12
SYNONYMS
eta bali'-saying this; anna di/a -supp lied food grains; kariya sammana
showing great respect; sanatana -Sanatana Gosvami; asi'-coming; tabe -then;
kai/a -did; nadi-snana-bathing in the river.
TRANSLATION
Saying this, the landlord offered Sanatana grains to cook. Sanatana then
went to the riverside and took his bath.
TEXT 22
l @9f<t C<li'"J1-,1il I
11"1Ti\ til f<tt'i11ltil II
II
dui upavase kai/a randhana-bhojane

raja-mantri sanatana vicarila mane
SYNONYMS
dui upa vase-fasting for two days; kai/a-performed; randhana-bhojane

cooking and eating; raja-mantri-the former minister of the Nawab; sanatana
Sanatana; vicari/a-considered; mane-in the mind.
TRANSLATION
Because Sanatana had been fasting for two days, he cooked the food and ate
it. However, having formerly been a minister of the Nawab, he began to con
template the situation.
TEXT 23
' 1 '<litil '1ltt1f iJftil <lifif'"J ?'

fu' til leftil rr II II
'ei bhuria kene more sammana karila?'
eta cinti' sanatana Tsane puchila
SYNONYMS
ei bhuria-this landlord; kene-why; more-unto me; sammana karila

offered so much respect; eta cinti'-thin king this; sanatana-S anatana; /sane
from Tsana, his servant; puchi/a-inquired.
Text
25]
13
TRANSLATION
As a former minister for the Nawab, Sanatana could certainly understand
diplomacy. He therefore thought, "Why is this landlord offering me such
respect?" Thinking in this way, he questioned his servant, whose name was
Isana.
TEXT
24
f$ iSft f<r-i; <tJ 1' I

i1 <llt,-'<;11'131' tf$ 1\! <;31' ' II 811
'<;c:!t1lt31'
'tamara thafii jani kichu dravya achaya'

isana kahe,- 'mora thafii sata mohara haya'
SYNONYMS
tamara thafii-in your possession; jani-1 understand; kichu-some; dravya
valuable thing; achaya-there is; isana kahe-TSana replied; mora thafii-in my
possession; sata mohara-seven gold coins; haya-there are.
TRANSLATION
Sanatana asked his servant, "lsana, I think you have some valuable things
with you." Isana replied, "Yes, I have seven gold coins."
TEXT
25
fil' i1 \!tt1f <11""11 e,""il

't"' <;<Titil afilt
l <Tii"flf ?'
11
suni' sanatana tare karila bhartsana

'satige kene aniyacha ei kala-yama?'
SYNONYMS
suni'-hearing; sanatana-Sanatana Gosvami; tare-him; karila bhartsana
chastised; satige-with you; kene-why; aniyacha-have you brought; ei-this;
ka/a-yama-death knell.
TRANSLATION
Hearing this, Sanatana Gosvami chastised his servant, saying, "Why have
you brought this death knell with you?"
14
TEXT 26
l!t<l tl! (;'Jfrof
tl!
<fiRl11i
11f <fittli Msi t '1ft 1111
II II
tabe sei sata mohara hastete kariya

bhufiara kache yafia kahe mohara dhariya
SYNONYMS
tabe-thereafter; sei sata mohara-these seven golden coins; hastete kariya
taking in the hands; bhufiara kache-to the landlord; yafia-going; kahe-says;
mohara dhariya-holding the golden coins.
TRANSLATION
Thereupon, Sanatana Gosvami took the seven gold coins in his hando; and
went to the landlord. Holding the gold coins before him, he spoke as follows.
TEXT 27
" ltl! ((( <;11 'til t11t

1 i'fi <;' <\'i t
II C! II
"ei sata suvarf)a mohara achila amara

iha lafia dharma dekhi' parvata kara para
SYNONYMS
ei sata-these seven; suvarf)a mohara-golden coins; achila-were; amara
mine; iha /ana-accepting them; dharma dekhi'-observing religious principles;
parvata-the hilly tract of land; kara para-kindly get me across.
TRANSLATION
"I have these seven gold coins with me. Please accept them, and from a
religious point of view please get me across that hilly tract of land.
TEXT 28
"h 'tiltfif, t 1t iii tfit
'IJ ((, t1li <;' t fit
II" IT' II
raja-bandi ami, gac;Ja-dvara yaite na pari

puf)ya habe, parvata ama deha' para kari"
Text 30]
15
SYNONYMS
raja-bandi-a prisoner of the government; ami-1; gar;ia-dvara yaite-to go

openly on the road by the ramparts; na pari-1 am not able; puQya-pious ac
tivity; habe-there will be; parvata-the hilly tract of land; ama-to me; deha'
give help; para kari-by crossing over.
TRANSLATION
"I am a prisoner of the government, and I cannot go along the way of the
ramparts. It will be very pious of you to take this money and kindly get me
across this hilly tract of land."
TEXT 29
'P1 t' t, -"tfil rsrtfilmf ?ta, 1

(;li
<;i!t (;#1<!1<\'itt'"'
II II
bhUfia hasi' kahe,-"ami janiyachi pahife

ata mohara haya tamara sevaka-aficafe
SYNONYMS
bhufia-the landlord; hasi'-smiling; kahe-said ; ami-1; janiyachi-knew;

pahife-before this; ata mohara-eight golden coins; haya-there are; tamara
your; sevaka-alicafe-in the pocket of the servant.
TRANSLATION
Smiling, the landlord said, "Before you offered them, I already knew that
there were eight gold coins in your servant's possession.
TEXT 30
'i!tlri ltl1f' <;lit i!tl! 'Citf<fit ttJ
'et"f c"f, <f)1 ' stig ?tt?t c?: uc

toma mari' mohara fa-itama ajikara ratrye
bhafa haifa, kahifa tumi, chutifalia papa haite
SYNONYMS
toma mari'
killing you; mohara-golden coins; fa-itama-1 would have taken;
ajikara ratrye-on this night; bhafa haifa-it was very good; kahifa tumi-you
have spoken; chutifana-1 am relieved; papa haite-fro m such a sin.
16
TRANSLATION
"On this very night I would have killed you and taken your coins. It is very
good that you have voluntarily offered them to me. I am now relieved from
such a sinful activity.
TEXT 31
tl! fiT, 't 1 I

J '1tRt' "?!'( ti' 9fi1{ <flfil' flr
II" II
santuta ha-ilatia ami, mohara na la-iba

puQya lagi' parvata toma' para kari' diba"
SYNONYMS
san tuta-satisfied;
ha-i/atia-have become;
ami-1; mohara-the golden
coins; na /a-iba-1 shall not take; puQya /agi'-sim ply for pious activity; parvata
the hilly tract of land; toma'-you; para kari' diba-1 shall get across.
TRANSLATION
"I am very satisfied with your behavior. I shall not accept these gold coins,
but I shall get you across that hilly tract of land simply to perform a pious ac
tivity."
TEXT 32
'"ittlltf ,- "' (!t<IJ '1t 'filt111 ;rrrn'

'filtHt t'l 'lft <II (!t<!IJ it' 11" II
gosafii kahe,- "keha dravya Ja-ibe ama mari'
amara praQa raka kara dravya atigikari'"

SYNONYMS
gosafii kahe-Sanatana Gosvami said;
keha-someone else;
dravya-the
valuable coins; /a-ibe-will take; ama mari'-killing me; amara-my; praQa-life;

raka kara-save; dravya atigikari'-by accepting these coins.
TRANSLATION
Sanatana Gosvami replied, "If you do not accept these coins, someone else
will kill me for them. It is better that you save me from the danger by ac
cepting the coins."
Text
35]
TEXT
17
33
i!t<l ,_1 c;'ittf t tfif t<fi fwa;y I

m(jij t?;(jij <lilt 'P!i! t C<ta;r II II
tabe bhuna gosanira sange cari paika dila
ratrye ratrye vana-pathe parvata para kaila
SYNONYMS
tabe-thereupon;
bhuna-the
landlord;
GosvamT; cari paika-four watchmen; d i/a
gosanira
-
sange-with
Sanatana
gave; ratrye ratrye-during the
whole night; vana-pathe-on the j ungle path; parvata-the hilly tract of land;
para kaila-took him across.
TRANSLATION
After this settlement was made, the landlord gave Sanatana Gosvami four
watchmen to accompany him. They went through the forest path for the
whole night and thus brought him over the hilly tract of land.
TEXT
34
i!t< "Prn 1 c:'itt'ftf$ a;r1 -tttil 1

"tf.t,- il'f<IJ f<lli; tt: c;i!t1Tl "'lttil" 11811
tabe para hana gosani puchila isane
"jani, -se?a dravya kichu ache toma sthane"
SYNONYMS
tabe-thereafter;
para hafla-after
crossing;
gosafli-Sanatana
GosvamT;
puchila-asked; isane-Tsana; jani-1 know; se?a dravya-something valuable

left; kichu-some; ache-there is; toma sthane-with you
TRANSLATION
After crossing the hills, Sanatana Gosvami told his servant, "isana, I think
you still have some balance left from the gold coins."
TEXT
35
-t'til t:,-"<ti (; t I"

C:'itt.Jltf <fit,-"c; a;r$1 ' i[ c; II"
18
isana kahe,- "eka mohara ache avasea"

gosafii kahe,- "mohara fafia yaha' tumi desa"
SYNONYMS
isana kahe-TSana replied; eka-one; mohara-gold coin; ache-is; avasea
left; gosafii-Sanatana CosvamT; kahe-replied; mohara fafia-taking this gold
coin; yaha-return; tumi-you; desa-to your country.
TRANSLATION
isana replied, "I still have one gold coin in my possession." Sanatana
Gosvami then said, "Take the coin and return to your home."
TEXT 36
!itt Rwt11 fW111 cttf fit1
l11<1i
i! <tm, 1 <fir.1, if1 n u

tare vidaya diya gosafii cafi/a ekafa
hate karonya, chinc;la kantha, nirbhaya ha-ifa
SYNONYMS
tare vidaya diya-bidding him farewell; gosafii-Sanatana CosvamT; cafila
ekafa-began to travel alone; hate-in the hand; karonya-a beggar's pot;
chinc;la kantha-a torn quilt; nirbhaya ha-ifa-he became free from all anxiety.
TRANSLATION
After departing from isana, Sanatana Gosvami began traveling alone with a
waterpot in his hand. Simply covered with a torn quilt, he thus lost all his
anxiety.
TEXT 37
fit' f' cttf l!t l t 1

iiliJt<!it 1l11 l!;te:fl! u " n
ca/i' ca/i' gosafii tabe ai/a hajipure
sandhya-kafe vasifa eka udyana-bhitare
SYNONYMS
ca/i' ca/i'-walking and walking;
gosafii-Sanatana CosvamT; tabe-then;
ai/a-arrived; hajipure-at Hajipura; sandhya-kafe-in the evening; vasifa-sat

down; eka-one; udyana-bhitare-within a garden.
Text
39]
19
TRANSLATION
Walking and walking, Sanatana Gosvami finally arrived at a place called Ha
jipura. That evening he sat down within a garden.
TEXT
38
(;l t t -<fit t 'tlT I

(;"ittlftfi1P Rt9ff, <${ ll \r ll
sei hajipure rahe-srikanta tara nama
gosanira bhagini-pati, kare raja-kama
SYNONYMS
sei-that; hajipure-in Hajipura; rahe-there is; sri-kanta-Srikanta; tara-his;
nama-name; gosanira-of Sanatana Gosvami; bhagini-pati-sister's husband;
kare-executes; raja-kama-government service.
TRANSLATION
In Hajipura there was a gentleman named Srikanta, who happened to be the
husband of Sanatana Gosvami's sister. He was engaged there in government
service.
TEXT
39
f "' i!f I fifttli "itt I

,%.1 JL."f3 "111131 9ftrn 9fte.t "itt n n
tina /aka mudra raja diyache tara sthane
gho(ia mulya lana pathaya patsara sthane
SYNONYMS
tina
/aka-300,000;
mudra-golden
coins;
raja-the
king
or
nawab;
diyache-has given; tara sthane-in his custody; gho(ia-of horses; mulya /ana
taking the price; pathaya-sends; patsara sthane -to the care of the emperor.
TRANSLATION
Srikanta had 300,000 gold coins with him, which had been given to him by
the emperor for the purchase of horses. Thus Srikanta was buying horses and
dispatching them to the emperor.
20
TEXT 40
fer (!; <tfit' <;:Jtl <;'itt:Jttr;; <;\iff I
-ttlm \11'5Tilllt <;'ittlltf"Ptt-t "''
II So II
tungi upara vasi' sei gosiil'iire dekhila

ratrye eka-jana-sange gosaiii-pasa aila
SYNONYMS
tungi upara vasi'-sitting in an elevated place; sei-that SrTkanta; gosaiiire
Sanatana GosvamT; dekhila-saw; ratrye-at night; eka-jana-sange-with a ser
vant; gosafii-pasa-near Sanatana GosvamT; ai/a-he came.
TRANSLATION
When Srikanta was sitting in an elevated place, he could see Sanatana
Gosvami. That night he took a servant and went to see Sanatana Gosvami.
TEXT 41
iS'f fiff"f' i r;;'itt C'i
'fi-,t""'li <;'itt:Jttf:Jt "''II
II
dui-jana mi/i' tatha i$ta-go$thi kaila

bandhana-mok$aQa-katha gosaiii sakali kahila
SYNONYMS
dui-jana mi/i'-meeting together; tatha-there; i$ta-go$thi-various types of
conversation; kai/a-did; bandhana-mok$aQa-of the arrest and release; katha
the story; gosaiii-Sanatana GosvamT; saka/i-everything; kahi/a-narrated.
TRANSLATION
When they met, they had many conversations. Sanatana Gosvami told him
in detail about his arrest and release.
TEXT 42
<;r;;j r;;,-- "fw- \1ltr;

'eilf
-.s, lit' \11 M llr;
11" s 11
tenho kahe,- "dina-dui raha ei-sthane

bhadra hao, cha(ia' ei malina vasane"
Text
44]
21
SYNONYMS
tenho kahe-he said; dina-dui-at least for two days; raha -stay; ei-sthane
in this place; bhadra hao-become like a gentleman in appearance; chac;/a'-give

up; ei-this; malina-dirty; vasane -dres s.
TRANSLATION
Srikanta then told Sanatana Gosvami, "Stay here for at least two days and
dress up like a gentleman. Abandon these dirty garments."
TEXT
43
c;;'ijt 7;,-"<Ti"'i'l t if! <1 I

'ije?1 <?tt <Sfil' '', 'Jf't'l fi;r<'f n" 8 n
gosafii kahe,
'eka-kaQa iha na rahiba
ganga para kari' deha', e-kaQe caliba"
SYNONYMS
gosafii kahe-Sanatana GosvamT said;
eka-kaQa-even for one moment;
iha-here; na rahiba-1 shall not stay; ganga para kari' deha'-help me cross the
River Ganges; e-kaQe-immediately; ca/iba-1 shall go.

TRANSLATION
Sanatana Gosvami replied, "I shall not stay here even for a moment. Please
help me cross the Ganges. I shall leave immediately."
TEXT
44
c;;;ir;1 <IS G:t<Tilit'i' flr'i' I

"?t <!SRf' flr-c;;'ijtJttf II 88 II
1 fit'
yatna kari' tenho eka bhota-kambala dila

ganga para kari' dila
gosafii calila
SYNONYMS
yatna kari'-with great care; tenho-he (SrTkanta); eka-one; bhota-kam
bala-woolen blanket; di/a-gave; ganga para kari' dila-got him across the River
Ganges; gosafii ca/i/a-Sanatana GosvamT departed.
22
TRANSLATION
With great care, Srikanta gave him a woolen blanket and helped him cross
the Ganges. Thus Sanatana Gosvami departed again.
TEXT 45
\!?; tt'i t;'$ttlft tj <fiflftil I

ilf'i! 't 1-ijtil II
sa- II
tabe varal)asi gosafii aila kata-dine

suni anandita ha-i/a prabhura agamane
SYNONYMS
tabe-in this way; varaQasi-to Varar;asi; gosafii-Sanatana Gosvami; aila
came; kata-dine-after a few days; suni-hearing; anandita-very pleased; ha
ifa-he became; prabhura-of Sri Caitanya Mahaprabhu; agamane-about the
arrival.
TRANSLATION
After a few days, Sanatana Gosvami arrived at Varar;asi. He was very pleased
to hear about Sri Caitanya Mahaprabhu's arrival there.
TEXT 46
er?;l'tt t ' lftr;r; <11

t 'Sft' t-tt <fi1
II 8 II
candrasekharera ghare asi' dvarete vasila

mahaprabhu jani' candrasekhare kahila
SYNONYMS
candrasekharera ghare-to the house of Candrasekhara; asi
'-
going; dvarete
at the door; vasi/a-sat down; mahaprabhu-Sri Caitanya Mahaprabhu; jani'

knowing; candrasekhare-to Candrasekhara; kahila-said.
TRANSLATION
Sanatana Gosvami then went to the house of Candrasekhara and sat down
by the door. Understanding what was happening, Sri Caitanya Mahaprabhu
spoke to Candra5ekhara.
Text
49]

TEXT
23
47
'tt <15 ''<1<1' ' '<ltiit iittt' I

'tift -'<1' e{tfli<1i tt II 8'1 II
'dvare eka 'vaiQava haya, bolaha tanhare'
candrasekhara dekhe-'vaiQava' nahika dvare
SYNONYMS
dvare-at your door; eka vaiQava-one Vail)ava devotee; haya-there is;
bolaha tanhare-piease call him; candrasekhara-Candrasekhara; dekhe-sees;
vaiQava-a devotee; nahika-there is not; dvare-at the door.
TRANSLATION
Sri Caitanya Mahaprabhu said, "There is a devotee at your door. Please call
him in." Going outside, Candarsekhara could not see a Vair:-ava at his door.
TEXT
48
,<1<1 i{tfli'-'{t <1ia;r I

''<15 ' <1int' " '!t a;r II Sir II
'W!
'dvarete vaiQava nahi'-prabhure kahi/a

'keha haya' kari' prabhu tahare puchila
SYNONYMS
dvarete-at my door; vaiQava nahi-there is no Vail)ava; prabhure kahila
he informed SrT Caitanya Mahaprabhu; keha haya-is there anyone; kari'-in this
way; prabhu-SrT Caitanya Mahaprabhu; tahare puchi/a-inquired from him.
TRANSLATION
When Candrasekhara informed the Lord that no Vair:-ava was at his door,
the Lord asked him, "Is there anyone at your door at alB"
TEXT
49
'iti <15t,-<1i 'W-1'' lfi{t I
'itt ti{' " <ltt<15J <1ia;r itt II 8 II

tenho kahe, -eka 'daravesa' ache dvare
'tanre ana' prabhura vakye kahila tanhare
24
SYNONYMS
tenho kahe-he replied; eka daravesa-one Muslim mendicant; ache-there
is;
dvare-at the door;
tanre
ana-bring him;
prabhura-of Sri Caitanya
Mahaprabhu; vakye-the order; kahifa-said; tanhare-unto him.

TRANSLATION
Candrasekhara replied, "There is a Muslim mendicant." Sri Caitanya
Mahaprabhu immediately said, "Please bring him here." Candrasekhara then
spoke to Sanatana Gosvami, who was still sitting beside the door.
TEXT 50
't, Q!tt ta;rt, 'fJitl, wn; 1'

fil' !'; <ISBf"!i !'; II (to
II
'prabhu tomaya bofaya, aisa, daravesa!'

suni' anande sanatana karifa prave5a
SYNONYMS
prabhu-Sri Caitanya Mahaprabhu; tomaya-unto you; bofaya-calls; aisa
come here; daravesa-0 Muslim mendicant; suni'-hearing; anande-in great
pleasure; sanatana-Sanatana Gosvami; karifa pravesa-entered.
TRANSLATION
"0 Muslim mendicant, please come in. The lord is calling you." Sanatana
Gosvami was very pleased to hear this order, and he entered Candrasekhara's
house.
TEXT 51
it !f!';i{ ' 'l tfti i I

tt:" tr fit' ,t ca;ri 11 <t:> 11
tanhare angane dekhi' prabhu dhana aifa
tanre afingana kari' premavita haifa
SYNONYMS
tanhare-him;
angane-in
the
courtyard;
dekhi'-seeing;
prabhu-Sri
Caitanya Mahaprabhu; dhana aila-came to see him with great haste; tanre
him; afingana kari'-embracing; prema-avita haifa -became overwhelmed with
ecstatic love.
Text
53]
25
TRANSLATION
As soon as Sri Caitanya Mahaprabhu saw Sanatana Gosvami in the court
yard, He immediately went up to him with great haste. After embracing him,
the lord was overwhelmed with ecstatic love.
TEXT
52
't""9ftaf' c;t i iltil

'ttt i!i
i' -<fit
'f-il ll II
prabhu-sparse premavi$ta ha-ifa sanatana

'more na chuniha'-kahe gadgada-vacana
SYNONYMS
prabhu-sparse-by the touch of Sri Caitanya Mahaprabhu; prema-avi$ta

overwhelmed with ecstatic love; ha-ifa-became; sanatana-Sanatana Gosvami;
more-me; na-do not; chuniha-touch; kahe-says; gadgada-vacana-in a
faltering voice.
TRANSLATION
As soon as Sri Caitanya Mahaprabhu touched Sanatana Gosvami, Sanatana
was also overwhelmed with ecstatic love. In a faltering voice, he said, "0 my
lord, do not touch me."
TEXT
53
l'T'il tfit tWil 1 I

' c-f "! e,<fit ll <N ll
dui-jane gafagafi rodana apara
dekhi' candrasekharera ha-ifa camatkara
SYNONYMS
dui-jane-the two persons; gafagafi-shoulder to shoulder; rodana-crying;

apara-unlimited; dekhi'-seeing; candrasekharera-of Candrasekhara; ha-ifa
there was; camatkara-astonishment.
TRANSLATION
Shoulder to shoulder, Sri Caitanya Mahaprabhu and Sanatana Gosvami
began to cry unlimitedly. Candarsekhara was very astonished to see this.
26
TEXT
54
IWf int
ti! 'ffif' "11 ''if"fl I

mtt il-ttxt t"'111 <ts
tabe prabhu tanra hata dhari' lana gela

pirxlara upare apana-pase vasaila
SYNONYMS
tabe-thereafter;
prabhu-Sri Caitanya Mahaprabhu;
tanra-of Sanatana
Gosvami; hata dhari'-catching the hand; /aiia ge/a-took him inside; pir:u;fara
upare-in an elevated place; apana pase-near Him; vasai/a-made Sanatana
-
Gosvami sit down.

TRANSLATION
Catching his hand, Sri Caitanya Mahaprabhu took Sanatana Gosvami inside
and made him sit in an elevated place next to Him.

TEXT
55
<mfi' tint "f il
'i t,-',tr;, 'f, il1 8019faf.l' II tl<t II

sri-haste karena tanra anga sammarjana
tenho kahe,-'more, prabhu, na kara sparsana'
SYNONYMS
sri-haste-by the spiritual hand; karena-does; tanra anga-of his body; sam
marjana-cleansing; tenho kahe-he said; more-me; prabhu-my Lord; na kara
sparsana-do not touch.
TRANSLATION
When Sri Caitanya Mahaprabhu began cleansing Sanatana Gosvami's body
with His own transcendental hand, Sanatana Gosvami said, "0 my Lord,
please do not touch me."
TEXT 56
,- "'i!t1 8019{(-r t"' ti!
'fi"t f II
II
<t
Text
57]
27

prabhu kahe,-"toma sparsi atma pavitrite
bhakti-bale para tumi brahmaQc;/a sodhite
SYNONYMS
prabhu kahe
Lord Caitanya Mahaprabhu replied; toma sparsi-1 touch you;
atma pavitrite-to purify Myself; bhakti-bale-the strength of your devotional

service; para-are able; tumi
you; brahmaQc;/a-the whole universe; sodhite
to purify.
TRANSLATION
The Lord replied, "I am touching you just to purify Myself because by the
force of your devotional service you can purify the whole universe.
TEXT
57
'5<1"NI:f1 t'i\<rt"'tt: cl
\!i"'t "'ttf<f r:c;; 11'!1111
11
bhavad-vidha bhagavatas
tirtha-bhata/:1 svayarh prabho
tirthi-kurvanti tirthani
svanta/:1-sthena gada-bhrta
SYNONYMS
bhavat-vidha/:1-like you; bhagavata/:1-adv anced devotees; tirtha-bhata/:1personified holy places of pilgrimage;
svayam-personally; prabho-my lord;
tirthi-kurvanti-make into holy places; tirthani-all the holy places of pilgrimage;
sva-anta/:1-sthena-situated within their hearts; gada-bhrta-by Lord Vir:Ju, who
carries a club.
TRANSLATION
" 'Saints of your caliber are themselves places of pilgrimage. Because of
their purity, they are constant companions of the Lord, and therefore they can
purify even the places of pilgrimage.'
PURPORT
This verse was spoken by Maharaja Yudhithira to Vidura in Srimad-Bhagavatam
(1.13.1 0). Vidura was returning home after visiting sacred places of pilgrimage,
and Maharaja Yudhithira was receiving his saintly uncle. In essence, Maharaja
Yudhithira was saying, "My dear Lord Vidura, you yourself are a holy place be-
28
cause you are an advanced devotee. People like you always carry Lord Vir;JU in
their hearts. You can revitalize all holy places after they have been polluted by the
pilgrimages of sinners."
A sinful person goes to a holy place of pilgrimage to be purified. In a holy place,
there are many saintly people and temples of Lord Vir;Ju; however, the holy place
becomes infected with the sins of many visitors. When an advanced devotee
goes to a holy place, he counteracts all the sins of the pilgrims. Therefore Maha
raja Y udihira addressed Vidura in this way.
Since an advanced devotee carries Lord Vir;JU within his heart, he is a moving
temple and a moving Vir;Ju. An advanced devotee does not need to go to holy
places, for wherever he stays is a holy place.
In
this connection, Narottama dasa
Thakura states, tirtha-yatra parisrama, kevala manera bhrama: visiting holy places
is simply another type of bewilderment. Since an advanced devotee does not
need to go to a holy place, why does he go? The answer is that he goes simply to
purify the place.
TEXT 58
0{
C'lf?<.>tlf
\!>bi
C!f \!>7:1
or!: i>fs:
'! D
fir:
iJI I 'l{. II
a 17 II
na me 'bhaktas catur-vedi
mad-bhaktab sva-pacab priyab
tasmai deyarh tato grahyarh
sa ca pujyo yatha hy aham
SYNONYMS
na-not; me-My; abhaktab-devoid of pure devotional service; catub
vedi-a scholar in the four Vedas; mat-bhaktab-My devotee; sva-pacab-even
from a family of dog-eaters; priyab
very dear; tasmai-to him (a pure devotee,
even though born in a very low family); de yam-should be given; tatab-from

him; grahyam -should be accepted (remnants of food); sab -that person; ca
also; pujyab-worshipable; yatha-as much as; hi-certainly; aham-1.
TRANSLATION
" 'Even though a person is a very learned scholar of the Sanskrit Vedic
literatures, he is not accepted
as
My devotee unless he is pure in devotional
service. However, even though a person is born in a family of dog-eaters, he is

very dear to Me if he is a pure devotee who has no motive to enjoy fruitive ac
tivity or mental speculation. Indeed, all respects should be given to him, and
whatever he offers should be accepted. Such devotees are as worshipable as I
am.'
Text
59]
29
PURPORT
This verse is included in the Hari-bhakti-vi/asa (1 0.127) compiled by Sanatana

Gosvami.
TEXT
59
f<t lif."l! ,'ttlffiltOT"Hi9ftlfti'lf<fOITf"ll:_t >q9fS <fii"B"{_I

"11c<JJ lfM-"11CO!t<rsr.OTft,1it't OTtf
'!
0'1 01 fi1"11t: II <!;;, II
viprad dvi?ac;l-guQa-yutad aravinda-nabha
padaravinda-vimukhat sva-pacarh vari?tham
manye tad-arpita-mano-vacanehitartha
praQarh punati sa kularh na tu bhuri-mana/:1

SYNONYMS
viprat-than a brahmaQa; dvi-?at-guQa-yutat-who is qualified with twelve
brahminical qualifications; aravinda-nabha-of Lord Vir;u, who has a lotuslike
navel; pada-aravinda-unto the lotus feet; vimukhat-than a person bereft of

devotion; sva-pacam-a caQcjala, or a person accustomed to eating dogs;
vari?tham-more glorified; manye-1 think; tat-arpita-dedicated unto Him;

mana/:1-mind; vacana-words; ihita-activities; artha-wealth; praQam-life;
punati-purifies; sa/:1-he; ku/am-his family; na tu-but not; bhuri-mana/:1-a
brahmaQa proud of possessing such qualities.
TRANSLATION
" 'One may be born in a brahmaa family and have all twelve brahminical
qualities, but if he is not devoted to the lotus feet of lord Kra, who has a
navel shaped like a lotus, he is not as good as a cac;lala who has dedicated his
mind, words, activities, wealth and life to the service of the lord. Simply to
take birth in a brahmaa family or to have brahminical qualities is not suffi
cient. One must become a pure devotee of the lord. If a sva-paca or cac;lala is
a devotee, he delivers not only himself but his whole family, whereas a
brahmaa who is not a devotee but simply has brahminical qualifications can
not even purify himself, not to speak of his family.'"
PURPORT
This verse is spoken by Prahlada Maharaj a in Srimad-Bhagavatam (7.9.1 0). A
brahmaQa is supposed to be qualified with twelve quaiities. As stated in the

Mahabharata:
30
[Madhya-lila, Ch.
20
dharmas ca satyam ca damas tapas ca

amatsaryam hris titikanasuya
yajnas ca danam ca dhrtib srutam ca
vratani vai dvadasa brahmal)asya
"A brahmal)a must be perfectly religious. He must be truthful, and he must be able
to control his senses. He must execute severe austerities, and he must be

detached, humble and tolerant. He must not envy anyone, and he must be expert
in performing sacrifices and giving whatever he has in charity. He must be fixed in
devotional service and expert in the knowledge of the Vedas. These are the
twelve qualifications for a brahmal)a."
Bhagavad-gita describes the brahminical qualities in this way:
samo damas tapab saucam

kantir arjavam eva ca
jnanam vijnanam astikyam
brahma-karma svabhava-jam
"Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom, knowl
edge, and religiousness-these are the qualities by which the brahmal)as work."
(Bg.
18.42)
In the Muktaphala-tika, it is said:

samo damas tapab saucam
kanty-arjava-viraktayab
jnana-vijnana-santoab
satyastikye dvia<;f guQab
"Mental equilibrium, sense control, austerity, cleanliness, tolerance, simplicity,
detachment, theoretical and practical knowledge, satisfaction, truthfulness and
firm faith in the Vedas are the twelve qualities of a brahmal)a."
TEXT 60
"'9(, Q!'t11i1t 'I

f!i"',- -timfi{'l " 0 "
<;'11i Of, <;t;rl
toma dekhi, toma sparsi, gai tamara guQa

sarvendriya-phala, -ei sastra-nirupal)a
Text
61]
31
SYNONYMS
toma dekhi-by seeing you; toma sparsi-by touching you; gai tamara guQa
praising your transcendental qualities; sarva-indriya-phaJa-the fulfillment of the
activities of all the senses; ei-this; sastra-nirupaQa-the verdict of the revealed
scriptures.
TRANSLATION
Sri Caitanya Mahaprabhu continued, "By seeing you, by touching you and
by glorifying your transcendental qualities, one can perfect the purpose of all
sense activity. This is the verdict of the revealed scriptures.
PURPORT
This is confirmed in the following verse from the Hari-bhakti-sudhodaya (13.2).
TEXT
'\5rr;'fi:
'&'it:
.,
'll"<'f
61
t'1"f-'if"f<i f
"f-51t'lil1!:
f-lf'<'' t"r-li'l
r.il tif<f1 f ca;tc<fi
11 )
ak$QO/:! phaJam tvadrsa-darsanaril hi

tanoi) phaJaril tvadrsa-gatra-sariga/:1
jihva-phaJam tvadrsa-kirtanaril hi
sudurJabha bhagavata hi Joke
SYNONYMS
ak$QO/:!-of the eyes; phaJam-the perfect result of the action; tva-drsa-a
person like you; darsanam-to see; hi-certainly; tanoi)-of the body; phaJam
the perfection of activities; tva-drsa-of a person like you; gatra-sariga/:1touching the body; jihva-phaJam-the perfection of the tongue; tva-drsa-a per
son like you;
kirtanam-glorifying;
hi-certainly;
su-durJabhai)-very rare;
bhagavata/:1-pure devotees of the Lord; hi-certainly; Joke-in this world.

TRANSLATION
"'My dear Vait:ava, seeing
person like you is the perfection of one's
eyesight. Touching your lotus feet is the perfection of the sense of touch.
Glorifying your good qualities is the tongue's real activity, for in the material
world it is very difficult to find a pure devotee of the Lord.' "
32
TEXT 62
'!<lit t_,-"i{, i{t I

- 11t'lf11, f'!i!i{ II II
eta kahi kahe prabhu,-"suna, sanatana
kmJa-bac;fa dayamaya, patita-pavana
SYNONYMS
eta kahi-saying this; kahe-continued to speak; prabhu
Lord
S rT Caitanya
Mahaprabhu; suna-please hear; sanatana-My dear Sanatana; kr?Qa-Lord

Krr:Ja; bac;/a-very much; daya-maya-merciful; patita-pavana
deliverer of the
fallen souls.
TRANSLATION
Sri Caitanya Mahaprabhu continued, "My dear Sanatana, please hear from
Me. KrJ:a is very merciful, and He is the deliverer of all fallen souls.
TEXT 63
-, Ct\! (;'!t'lfiRI'ii I
"Rf i!f t II" II
maha-raurava haite toma karila uddhara
krpara samudra kr?Qa gambhira apara"
SYNONYMS
maha-raurava haite-from the deepest hellish condition of life; toma-you;
karila uddhara-has delivered; krpara samudra-the ocean of mercy; kr?Qa
Krr:Ja; gambhira-very grave; apara-unlimitedly
TRANSLATION
"My dear Sanatana, KrJ:a has saved you from Maharaurava, life's deepest
hell. He is an ocean of mercy, and His activities are very grave."
PURPORT
As stated in Bhagavad-gita, isvara/:1 sarva-bhatanaril hrd-dese 'rjuna ti?thati.
Staying within everyone's heart, Lord Kfr:Ja works very gravely. No one can
understand how He is working, but as soon as the Lord understands the sincere
activity of a person in devotional service, He helps him in such a way that the
devotee cannot understand how things are happening. If the devotee is deter-
Text 65]
33
mined to serve the Lord, the Lord is always prepared to help him (dadami buddhi
yogarh tarh yena mam upayanti te). Sri Caitanya Mahaprabhu is telling Sanatana
Gosvami how merciful the Lord is. Sanatana Gosvami was a minister in the service
of Nawab Hussain Shah. He was always mixing with people materially inclined,
particularly with Mohammedans, meat-eaters. Although he was in intimate touch
with them, by Kra's mercy he came to find such association distasteful.
Therefore he left them. As stated by Srinivasa Acarya: tyaktva tan;am asea-maf)
qala-pati-sref)irh sada tucchavat. Kra enlightened Sanatana Gosvami in such a
way that he was able to give up his exalted post as minister. Thinking his material
position insignificant, Sanatana was prepared to become a mendicant. Ap
preciating the activities of Sanatana Gosvami, Sri Caitanya Mahaprabhu praised
his action and thanked Kra for His mercy upon him.
TEXT 64
,-' fif e{1f ;srtfi{ I

11ft1{ -,. Q!tt 11ftti{ II' 8
II
sanatana kahe, -'krf!a ami nahi jani

amara uddhara-hetu tamara krpa mani'
SYNONYMS
sanatana kahe-Sanatana Gosvami said; krQa-Lord Kra; ami-1; nahi jani
do not know; amara-my; uddhara-hetu-the cause of release; tamara-Your;
krpa-mercy; mani-1 accept.
TRANSLATION
Sanatana replied, "I do not know who KrQa is. As far as I am concerned, I
have been released from prison only by Your mercy."
TEXT 65
;iffi' " C<\'ia,1 I

'tt"GJt'Ptt q <fi1 Qir;1 II
'til
II
'kemane chutila' bali prabhu prasna kaila

adyopanta saba katha tenho sunaila
SYNONYMS
kemane chu tila-how were you released; bali-saying; prabhu-Sri Caitanya
Mahaprabhu; prasna kaila-inq uired; adya-upanta-from beginning to the end;
saba-all; katha-the narration; tenho-he; sunaila-described.
34
TRANSLATION
Sri Caitanya Mahaprabhu then asked Sanatana Gosvami, "How were you
released from prison?" Sanatana then described the story from beginning to
end.
TEXT 66
t_ t,-"c;tt 1 tt'lt filf

11, '1_9f';t-t 1'if!Piil' c;'lta,i" II II
prabhu kahe,-"tomara dui-bhai prayage milila

rupa, anupama-durihe vrndavana gela"
SYNONYMS
prabhu kahe-Sri Caitanya Mahaprabhu said; tamara-your; dui-bhai-two
brothers; prayage milila-met Me at Prayaga; rupa-ROpa Gosvami; anupama
his brother Anupama; durihe-both of them; vrndavana ge/a-have gone to
Vrndavana.
TRANSLATION
Sri Caitanya Mahaprabhu said, "I met your two brothers, Rupa and
Anupama, at Prayaga. They have now gone to Vrndavana."
TEXT 67
i!11il'f
i5ft-tt11'
t_'Rf il'til fil tt11'
II 'l II
tapana-misrere ara candrasekharere

prabhu-ajnaya sanatana milila dorihare
SYNONYMS
tapana-misrere-unto
Candrasekhara;
Tapana
Misra;
ara-and;
candrasekharere-unto
prabhu-ajnaya-by the order of Sri Caitanya Mahaprabhu;
sanatana-Sanatana; milila-met; dorihare-both of them.

TRANSLATION
By the order of Sri Caitanya Mahaprabhu, Sanatana Gosvami met both
Tapana Misra and Candra5ekhara.
Text
70]
35
TEXT 68
!;!?(il'fill!t l;!t ' r'
't_ <!it;,-',IJI' <!fi' t, ilti!il
II' tr II
tapana-misra tabe tanre kaila nimantraQa

prabhu kahe,- 'kaura karaha, yaha, sanatana'
SYNONYMS
tapana-misra-Tapana
Gosvami);
kaila-made;
Misra;
tabe-then;
tanre-unto
nimantraQa-invitation;
him
prabhu
(Sanatana
kahe-Caitanya
Mahaprabhu said; kaura karaha-get shaved; yaha-go; sanatana-My dear

Sanatan a.
TRANSLATION
Tapana Misra then extended an invitation to Sanatana, and Lord Caitanya
Mahaprabhu asked Sanatana to go get a shave.
TEXT 69
iji!!t-f'ltilt t 'ta,ti I
' ' t tt a,1'
II c;, II
candrasekharere prabhu kahe bolafia

'ei vea dura kara, yaha inhare lana'
SYNONYMS
candrasekharere-unto
Candrasekhara;
prabhu
kahe-S rT
Caitanya
Mahaprabhu said; bo/afia-calling; ei vea-this kind of dress; dura kara-take

away; yaha-go; inhare /ana-taking him with you.
TRANSLATION
After this, Sri Caitanya Mahaprabhu called Candrasekhara and asked him to
take Sanatana Gosvami with him. He also asked him to take away Sanatana's
present dress.
TEXT
70
ti itt 'Stffttil <!fi ti'f I

'lif-t fil11i itt il ?if ffli'( II 'l
'ei!f
II
36
bhadra karana tanre ganga-snana karaila
sekhara aniya tanre niitana vastra dila

SYNONYMS
bhadra karafla-making gentle;
Ganges;
karaila-caused
to
tar'lre-him;
do;
gar'lga-snana-bathing in the
sekhara-Candrasekhara;
aniya-bringing;
tanre-to him; niitana-new; vastra-clothing; di/a-delivered.

TRANSLATION
Candrasekhara then made Sanatana Gosvami look like a gentleman. He took
him to bathe in the Ganges, and afterwards he brought him a new set of
clothes.
PURPORT
The words bhadra karana are significant in this verse. Due to his long hair,
moustache and beard, Sanatana GosvamT looked like a daravesa, or hippie. Since
SrT Caitanya Mahaprabhu did not like Sanatana GosvamT's hippie features, he im
mediately asked Candrasekhara to get him shaved clean. If anyone with long hair
or a beard wants to join this Krr:Ja consciousness movement and live with us, he
must similarly shave himself clean. The followers of SrT Caitanya Mahaprabhu con
sider long hair objectionable. Sanatana GosvamT was saved from a hellish condi
tion (Maharaurava) by the grace of SrT Caitanya Mahaprabhu. Maharaurava is a
hell wherein animal killers are placed. In this regard, refer to Srimad-Bhagavatam
(5.26.1 0-12).
TEXT 71
' ?JJ t'! en c ;t<rn 1

f-11 r; t II'\
II
sei vastra sanatana na kai/a angikara
suniya prabhura mane ananda apara

SYNONYMS
sei vastra-that new dress; sanatana-Sanatana GosvamT; na kaila-did not;
angikara-accept;
suniya-hearing;
prabhura-of SrT Caitanya Mahaprabhu;
mane-in the mind; ananda apara-unlimited happiness.

TRANSLATION
Candrasekhara offered a new set of garments to Sanatana Gosvami, but

Sanatana did not accept them. When Sri Caitanya Mahaprabhu heard news of
this, he became unlimitedly happy.
Text
74]
37
TEXT
'lf-m <tiBti
72
,1 'fii <tiBt1!f
i{ '1 '!9leiTilti!t1!f t1!f II 9 II

madhyahna kariya prabhu gela bhika karibare
sanatane lana gela tapana-misrera ghare
SYNONYMS
madhyahna
Mahaprabhu;
kariya-finishing
ge/a-went;
bathing
bhika
at
noon;
karibare-to
prabhu-Sri
accept
lunch;
Caitanya
sanatane
Sanatana Gosvami; /alia-taking; ge/a-went; tapana-misrera ghare-to the

house of Tapana Misra.
TRANSLATION
After bathing at noon, Sri Caitanya Mahaprabhu went to the house of
Tapana Misra for lunch. He took Sanatana Gosvami with Him.
TEXT
73
9ltw-.t"!i{ <tiBt' -.tt'!i I

'i{t'!iti{ f'e'ifii 'tit'- filti!tt1!1: <tif II 9 II
pada-prakalana kari' bhikate vasila
'sanatane bhika deha'-misrere kahila
SYNONYMS
pada-prakalana-washing the feet; kari'-doing; bhikate-to lunch; vas ita

sat down; sanatane bhika deha-give Sanatana also lunch; misrere kahila-He
asked T apana Misra.
TRANSLATION
After washing His feet, Sri Caitanya Mahaprabhu sat down for lunch. He
asked Tapana Misra to supply Sanatana Gosvami lunch also.
TEXT
74
fili!t ,-'i{t'!iti{1!f f<tii '!iJ 'Gittli I

't_fil f-.1 <ti1!f, itt ffl 9ltt II' 98 II
misra kahe,-'sanatanera kichu krtya ache
tumi bhika kara, prasada tafire diba pache'
38
SYNONYMS
misra kahe-Tapana Misra said; sanatanera-of Sanatana GosvamT; kichu
S"ome; krtya-duty; ache-there is; tumi bhik$a kara-You take Your lunch;
prasada-the remnants of Your food; tailre-unto him; diba-1 shall deliver;
pache -at the end.
TRANSLATION
Tapana Misra then said, "Sanatana has some duty to perform; therefore he
cannot accept lunch now. At the conclusion of the meal, I shall supply
Sanatana with some remnants."
TEXT 75
r'fj-.1 <lim' t t <lifil 1

11f 1f QIM9fti! i{ti! f5fiif ll 'I ll
bhik$a kari' mahaprabhu visrama karita
misra prabhura 5e$a-patra sanatane dita
SYNONYMS
bhik$a kari'-after taking His lunch; mahaprabhu-SrT Caitanya Mahaprabhu;
visrama karita-took rest;
misra-Tapana Misra;
prabhura-of SrT Caitanya
Mahaprabhu; 5e$a-patra-the plate of remnants; sanatane dita-delivered to

Sanatana.
TRANSLATION
After eating, Sri Caitanya Mahaprabhu took rest for a while. Tapana Misra
then gave
Sanatana
Gosvami the remnants
of food left by
Caitanya
Mahaprabhu.
TEXT 76
11f i{ti!ti{ flr iJ._I!i{ <fi{ I

m i{t 1, <=i1 '<fi ti{ u " u
misra sanatane dita nutana vasana
vastra nahi nita, tefiho kaita nivedana
SYNONYMS
misra-Tapana
Misra;
sanatane-unto
Sanatana;
dita-delivered;
nutana
vasana-new cloth; vastra-the cloth; nahi nita-he did not accept; teliho-he;
kaita-made; nivedana-submission.
Text
79]
39
TRANS LAliON
When Tapana Misra offered Sanatana Gosvami a new cloth, he did not ac
cept it. Instead, he spoke as follows.
TEXT
77
?Jf tift'! <;'!t1!"Rf 11 I

"FiliSf ?tfif QT' t'!illl" '\'lll
"(;
"more vastra dite yadi tamara haya mana

nija paridhana eka deha' puratana"
SYNONYMS
more-unto me; vastra dite-to offer cloth; yadi-if; tamara-your; haya

there is; mana-mind; nija-own; paridhana-cloth; eka-one; deha'-give;
puratana-old.
TRANSLATION
"If you want to give me some cloth according to your desire, please give me
an old cloth you have used."
TEXT
78
\!t fil t'! fir I

(;ti f?t(r(;<li,il fif II 'llr II
tabe misra puratana eka dhuti dila
teriho dui bahirvasa-kaupina karila
SYNONYMS
tabe-thereafter; misra-Tapana Misra; puratana-old; eka-one; dhuti

dhoti; di/a-delivered; teriho-he (Sanatana Gosvami); dui-two; bahirvasa
outer coverings; kaupina-underwear; karila-made.
TRANSLATION
When Tapana Misra gave Sanatana Gosvami a used dhoti, Sanatana im
mediately tore it in pieces to make two sets of outer cloth and underwear.
TEXT
79
tiSf fil 'f!t I

f<t itt C<li 1-fi{!t5J II ":;, II
1ftttl11
40
maharatriya dvije prabhu milaila sanatane

sei vipra tanre kaila maha-nimantraf)e
SYNONYMS
maha-ratriya-from Maharatra; dvije-the brahmaf)a; prabhu-SrT Caitanya
Mahaprabhu;
mi/ai/a-introduced;
sanatane-unto Sanatana GosvamT;
sei
that; viprabrahmaf)a; tanre-unto him; kai/a-did; maha-full; nimantraf)e

invitation.
TRANSLATION
When Caitanya Mahaprabhu introduced the Maharafriya brahmar:-a to
Sanatana, the brahmar:-a immediately invited Sanatana Gosvami for full meals.
TEXT 80
"i{,
<Tte, tr; i
I
l!te. 'itt 'itil c;<T rni n"
tro 11
"sanatana, tumi yavat kasite rahiba

tavat amara ghare bhika ye kariba"
SYNONYMS
sanatana-0 Sanatana; tu mi-you ; yavat-as long as; kasite-in Benares;
rahiba-will remain; tavat-so long; amara-my; ghare-at the home; bhika
lunch; ye-that; kariba
please accept.
TRANSLATION
The brahmar:-a said, "My dear Sanatana, as long as you remain at Kasi,
please accept lunch at my place."
TEXT 81
ti!il'
,-"ff;r tf!_<tS f
t3t'fit't1f 'it t;f;i{ 'itii <if ?"
lr II
sanatana kahe,-"ami madhukari kariba

brahmaf)era ghare kene ekatra bhika laba?"
SYNONYMS
sanatana kahe-Sanatana replied; ami-1; madhukari kariba-shall practice ac
ceptance of food by madhukari means; brahmaf)era ghare-in the house of a
brahmaf)a; kene-why; ekatra-in one place; bhika Jaba-l should accept lunch.
Text
82]
41
TRANSLATION
Sanatana replied, "I shall practice the process of madhukari. Why should I
accept full meals in the house of a brahmaa?"
PURPORT
The word madhukari comes from the word madhukara, which refers to bees
collecting honey from flower to flower. A madhukari is a saintly person or a men
dicant who does not accept a full meal at one house but begs from door to door,
taking a little food from each householder's place. In this way he does not overeat
or give householders unnecessary trouble. A person in the renounced order may
beg but not cook. His begging should not be a burden for the householders. The
madhukari process is strictly to be followed by a babaji, that is, one who has at
tained the paramaharilsa stage. This practice is still current in Vrndavana, and
there are many places where alms are offered. Unfortunately, there are many beg
gars who have come to Vrndavana to accept alms but not follow the principles of
Sanatana GosvamT. People try to imitate him and lead an idle life by practicing
madhukari. It is almost impossible to strictly follow Sanatana GosvamT or ROpa
GosvamT. It is better to accept food offered to Krr:Ja in the temple than to try to
imitate Sanatana GosvamT and ROpa GosvamT.
yuktahara-viharasya
yukta-ce?tasya karmasu
yukta-svapnavabodhasya
yogo bhavati dui)kha-ha
"He who is temperate in his habits of eating, sleeping, working and recreation can
mitigate all material pains by practicing the yoga system." (Bg.
6.17)
The ideal sannyasi strictly follows the ways practiced by the GosvamTs.
TEXT
82
ti.!7;il 'Htt'm '-11" til t11" I

<;tllif tcil " l)tt <ftt11" <lt1"
1 II 17'
II
sanatanera vairagye prabhura ananda apara

bhota-kamba/a pane prabhu cahe bare bara
SYNONYMS
sanatanera-of Sanatana GosvamT; vairagye-by the renunciation; prabhura
of
Sri Caitanya Mahaprabhu; ananda-happiness; apara-unlimited; bhota-kam
bala-the woolen blanket; pane-towards; prabhu-SrT Caitanya Mahaprabhu;

cahe
looks; bare bara-repeatedly.
42
TRANSLATION
Sri Caitanya Mahaprabhu felt unlimited happiness to observe Sanatana
Gosvami's strict following of the principles of sannyasa. However, He
repeatedly glanced at the woolen blanket Sanatana Gosvami was wearing.
TEXT 83
til iSftfitQ'f l f il1 <:et I
' Jt <!iRt<tt fij 199ft
II
17' II
sanatana janila ei prabhure na bhaya

bhota tyaga karibare cintila upaya
SYNONYMS
sanatana janila-S anatana Gosvami could understand; ei-this; prabhure-by
S ri Caitanya Mahaprabhu; na bhaya-is not approved; bhota-the woolen

blanket;
tyaga-giving up;
karibare-to do;
cintila-considered;
upaya-a
means.
TRANSLATION
Because Sri Caitanya Mahaprabhu was repeatedly glancing at this valuable
woolen blanket, Sanatana Gosvami could understand that the lord did not ap
prove of it. He then began to consider a way to give it up.
TEXT 84
fu' ,Q'(j t Jt <!it
<!i ,'it)fi <!iti {.i fw <!itt
II
17'8 II
eta cinti' gela gangaya madhyahna karite

eka gauc;fiya kantha dhuiia diyache sukaite
SYNONYMS
eta cinti'-th inking this; ge/a-went; garigaya-to the bank of the Ganges;
madhyahna-bathing at noon;
Vail)ava;
karite-to do;
eka-one;
gauc;/iya-Bengali
kantha-quilt; dhuiia-washing; diyache-spread out; sukaite-to
dry.
TRANSLATION
Thinking in this way, Sanatana went to the bank of the Ganges to bathe.
While there, he saw that a mendicant from Bengal had washed his quilt and
had spread it out to dry.
Text
87]
TEXT
l!lt t,-"'St
43
85
1, @t?l
l (;'[; 1 t1
(;' (;tt II" lrO' II
tare kahe,-"ore bhai, kara upakare

ei bhota lana ei kantha deha' more"
SYNONYMS
tare kahe-he said to him; ore bhai-0 my brother; kara upakare-kindly do a

favor; ei bhota-this woolen blanket;
/ana-taking;
ei-this; kantha-quilt;
deha'-give; more-to me.

TRANSLATION
Sanatana Gosvami then told the Bengali mendicant, "My dear brother,
please do me a favor. Trade me your quilt for this woolen blanket."
TEXT
86
,( ' -" t1ftM 1

tl (;t ffl<t1 (;i{ t1
1 ?"
lr
II
sei kahe,-"rahasya kara pramaQika hana?

bahu-mulya bhota diba kena karitha lana?"
SYNONYMS
sei kahe-he said; rahasya-joking; kara-you do; pramaQika hana-although

being a man of authority; bahu-mulya-very valuable; bhota-woolen blanket;
diba-you would give; kena-why; karitha /ana-taking this quilt.
TRANSLATION
The mendicant replied, "Sir, you are a respectable gentleman. Why are you
joking with me? Why would you trade your valuable blanket for my torn
quiiH"
TEXT
87
(; t,- " i{l';, J<tt I

'<e ' '' ,;rt;; tttfil11" 1r 11
teriho kahe,-"rahasya nahe, kahi satya-vaQi
bhota /aha, tumi deha' more karitha-khani"
44
SYNONYMS
teriho kahe-he said; rahasya nahe-there is no joking; kahi satya-vaQi-1 am
speaking the truth; bhota /aha-take this blanket; tumi-you; deha'-give;
more-to me; karitha-khani-the quilt.
TRANSLATION
Sanatana said, "I am not joking; I am speaking the truth. Kindly take this
blanket in exchange for your torn quilt."
TEXT 88
\.fl\! fi!r'
tQ!1 "f"f, c;t itr; fwj I
r.'$ftiftit t <f;{t'"JI tQ!j '$fr;"{ N1
lllrlr
II
eta bali' karitha la-i/a, bhota tarire diya

gosanira tharii aila karitha gale diya
SYNONYMS
eta ba/i'-saying this; karitha /a-ita-he took the quilt; bhota-the blanket;
tarire-unto him; diya-g i ving; gosanira tharii-to Caitanya Mahaprabhu; ai/a
returned; kciritha-qu i lt; gale-onto the shoulder; diya-keeping
TRANSLATION
Saying this, Sanatana Gosvami exchanged the blanket for the quilt. He then
returned to Sri Caitanya Mahaprabhu with the quilt on his shoulder.
TEXT 89
, <fif;,- 'c;l!tt t<f.llt"f (;<fitQ!i (;'$f"{ ?'

9ff;if <f.i <;'$fttfl$ <fi"f
prabhu kahe,
lllr
II
'tamara bho.ta-kambala kotha gela?'
prabhu-pade saba katha gosani kahila

SYNONYMS
prabhu kahe-SrT Caitanya Mahaprabhu said; t amara-your; bhota-kamba/a
woolen blanket; kotha ge/a-where did it go; prabhu-pade
of Lord Caitanya;
kahila-said.
saba-all;
katha-narration;
unto the lotus feet
gosalii-Sanatana GosvamT;
Text
92]
45
T RANSLATION
When Sanatana Gosvami returned, the lord asked, "Where is your woolen
blanket?" Sanatana Gosvami then narrated the whole story to the lord.
TEXTS
90-91
<f.t,-"1 "'S!tfil f.tf'ij '

R<;t'5t t <; t II
I
o
II
''til tft<l 't1it Pl-,t'5t?

<;t'5t f' if! tt <;llf<f <;t'5t II II
prabhu kahe,-"iha ami kariyachi vicara
vi?aya-raga kharxiaila kr?Qa ye tamara
se kene rakhibe tamara se?a vi?aya-bhaga?
raga khaQc;fi' sad-vaidya na rakhe se?a raga
SYNONYMS
prabhu kahe-Sri Caitanya Mahaprabhu said;
iha-this; ami-1; kariyachi
vicara-considered deliberately; vi?aya-raga-the disease of material attraction;

khaQc,:laila-has now nullified; kr?Qa-Lord KrQa; ye-since; tamara-your; se
Lord KrQa; kene-why; rakhibe-should allow you to keep; tamara-your;
se?a-last; vi?aya-bhaga-attraction for material things;
raga khaQc;fi'-van
quishing the disease; sat-vaidya-a good physician; na rakhe-does not keep;

se?a-the last part; raga-disease.
TRANSLATION
Sri Caitanya Mahaprabhu then said, "I have already deliberately considered
this matter. Since lord KrQa is very merciful, He has nullified your attach
ment for material things. Why should KrQa allow you to maintain a last bit of
material attachment? After vanquishing a disease, a good physician does not
allow any of the disease to remain.
TEXT
92
'f%il ' '5tth 1{. t!tt I

$fi!t ' <;t t t II" II
tina mudrara bhata gaya, madhukari grasa
dharma-hani haya, /oka kare upahasa"
46
SYNONYMS
tina mudrara bhota-a woolen blanket costing three gold coins; gaya-on the
body; madhukari grasa-and practicing the madhukari system; dharma-hani
haya-that is a religious discrepancy; taka kare upahasa-people will joke.
TRANSLATION
"It is contradictory to practice madhukari and at the same time wear a
valuable blanket. One loses his spiritual strength by doing this, and one will
also become an object for jokes."
TEXT 93
c;'ltt <lit,-'<; f 11(';t'it I

cit1l t11 (;'it t1l c;-t f11-'it II" II
gosafli kahe,- 'ye khaQc;iila kuvi?aya-bhoga
tailra icchaya gela mora se?a vi?aya-roga"
SYNONYMS
gosafli kahe-S anatana GosvamT said; ye khaQc;iila-the person who has van
quished; ku-vi?aya-bhoga-enjoyment of sinful material life; tailra icchaya-by
His desire; ge/a-has gone; mora-my; 5e?a-last bit; vi?aya-roga-material dis
ease.
TRANSLATION
Sanatana Gosvami replied, "The Supreme Personality of Godhead has saved
me from the sinful life of material existence. By His desire, my last piece of
material attraction is now gone."
TEXT 94
1 't_ citt1l 9(1 (;<IS
t1l ?"Pit11 <!iRr t1l-t (;II8 II

prasanna hafla prabhu tailre krpa kaifa
tailra krpaya prasna karite tailra sakti haifa
SYNONYMS
prasanna hafl a-being very pleased;
prabhu-SrT Caitanya Mahaprabhu;
tai!re-unto him; krpa kaifa-offered His causeless mercy; tailra krpaya-by His
mercy; prasna karite-to inquire; tailra-his; sakti haifa-there was strength.
Text
47
97]
TRANSLATION
Being pleased with Sanatana Gosvami, Sri Caitanya Mahaprabhu bestowed
His causeless mercy upon him. By the Lord's mercy, Sanatana Gosvami
received the spiritual strength to inquire from Him.
TEXTS
95-96
-Pjp(t ttt-t ,<f-11

it -ft'?M t1Ttil"f li iS f\li II II
ti 1f IC\tJ <f.t11: ili'!il
ttil t <f.t11: ,,'fil11i'l II II

purve yaiche raya-pase prabhu prasna kaila
tanra saktye ramananda tanra uttara dila
ihan prabhura saktye prasna kare sanatana
apane mahaprabhu kare 'tattva'-nirupal)a
SYNONYMS
purve-formerly; yaiche-as; raya-pase-unto Ramananda Raya; prabhu-Sri

Caitanya Mahaprabhu; prasna kai/a-inquired; tanra saktye-only by His mercy;
ramananda-Ramananda Raya; tanra-his; uttara-answers; dila-gave; ihan
here; prabhura-of Sri Caitanya Mahaprabhu; saktye-by the strength; prasna
questions;
kare-puts;
mahaprabhu-Sri
sanatana-Sanatana
Caitanya
Mahaprabhu;
Gosvami;
kare-does;
apane-personally;
tattva-the
truth;
nirupa!Ja -discerning.
TRANSLATION
Formerly, Sri Caitanya Mahaprabhu asked Ramananda Raya spiritual ques
tions, and by the Lord's causeless mercy, Ramananda Raya could properly
reply. Now, by the Lord's mercy, Sanatana Gosvami questioned the Lord, and
Sri Caitanya Mahaprabhu personally supplied the truth.
TEXT
97
?11i?fllt'S(11ti!l1{ I
,,
iltiltt-t: ?ttfWt-t : II '\ II

krQa-svarupa-madhuryais
varya-bhakti-rasasrayam
48
tattvarh sanatanayesa/:1
krpayopadidesa sa/:1
SYNONYMS
krQa-svarupa-of the real identity of SrT Krr;.a; madhurya-of conjugal love;
aisvarya-of opulence; bhakti-of devotional service; rasa-of transcendental
mellows;
asrayam-the
shelter;
tattvam-the
truth;
sanatanaya-unto
SrT
Sanatana; isa/:1-SrT Caitanya Mahaprabhu, the Supreme Lord; krpaya-by His

causeless mercy; upadidesa-instructed; sa/:1-He.
TRANSLATION
Sri Caitanya Mahaprabhu, the Supreme Personality of Godhead, personally
told Sanatana Gosvami about Lord KrQa's real identity. He also told him
about the Lord's conjugal love, His personal opulence and the mellows of
devotional service. All these truths were explained to Sanatana Gosvami by
the Lord Himself out of His causeless mercy.
TEXT 98
'!t ,ti! 'l11' t' mi
f<lj% <f.t11' t 'I i II &\1\r' II

tabe sanatana prabhura caral)e dhariya
dainya vinati kare dante twa lana
SYNONYMS
tabethereafter; sanatana-Sanatana GosvamT; prabhura -of SrT Caitanya
Mahaprabhu;
caral)e-the lotus feet;
dhariya-catching;
dainya-humility;
vinati-bowing; kare-does; dante-in the teeth; twa-a straw; /ana-taking.

TRANSLATION
Putting a straw in his mouth and bowing down, Sanatana Gosvami clasped
the lotus feet of Sri Caitanya Mahaprabhu and humbly spoke as follows.
TEXT 99
" iSftfi!, Jif, f" I

'tf<lt ' ,H'!til iSfi\ !
"nica jati, nica-sangi, patita adhama
kuviaya-kape pacji' gonainu janama!
&\!&\!
II
Text
100]
49
SYNONYMS
nica jati-born of a low family; nica-sarigi-associated with low men; patita

fallen; adhama-the lowest; ku-vi$aya-kupe-in a well of material enjoyment;
pa<;fi'-having fallen down; gofiainu-1 have passed; janama-my life.
TRANSLATION
Sanatana Gosvami said, "I was born in a low family, and my associates are
all low-class men. I myself am fallen and am the lowest of men. Indeed, I have
passed my whole life falien in the well of sinful materialism.
PURPORT
Actually SrT Sanatana GosvamT belonged to a brahmaQa family because he

belonged to the Sarasvata division of the brahmaQas and was well cultured and
well educated. Somehow or other he accepted a ministership in the Muslim
government; therefore he had to associate with meat-eaters, drunkards and gross
materialists. Sanatana GosvamT considered himself fallen, for in the association of
such men, he also fell victim to material enjoyment. Having passed his life in that
way, he considered that he had wasted his valuable time. This statement about
how one can become fallen in this material world is made by the greatest
authority in the Gau<;lTya Vair)ava-sampradaya. Actually the whole world is pres
ently fallen into material existence. Everyone is a meat-eater, drunkard, woman
hunter, gambler and whatnot. People are enjoying material life by committing the
four basic sins. Although they are fallen, if they simply submit themselves at the
lotus feet of SrT Caitanya Mahaprabhu, they will be saved from sinful reactions.
TEXT
100
t9filt tf'! f<f-i ili 'Sfl!

J<IJ<!ttc; 9ffu, t J fi{ II
o o
II
apanara hitahita kichui na jani!

gramya-vyavahare paQ<;fita, tai satya mani
SYNONYMS
apanara-of my personal self; hita-welfare; ahita-inauspiciousness; kichui

anything; na jani-1 do not know; gramya-vyavahare-in ordinary dealings; paQ
<;Iita-a learned man; tai satya mani-1 accept that as truth.
TRANSLATION
"I do not know what is beneficial for me and what is detrimental. Nonethe
less, in ordinary dealings people consider me a learned scholar, and I am also
thinking of myself as such.
50
TEXT 101
?i fit' rw c;Jtr;; fit11ti @t
t?lil 'U' t1f II o II

krpa kari' yadi more kariyacha uddhara
apana-krpate kaha 'kartavya' amara
SYNONYMS
krpa kari'-by Your causeless mercy; yadi-if; more-unto me; kariyacha
You have done; uddhara-deliverance;
apana-krpate-by Your own mercy;
kaha-please speak; kartavya amara-my duty.

TRANSLATION
"Out of Your causeless mercy, You have delivered me from the materialistic
path. Now, by the same causeless mercy, please tell me what my duty is.
TEXT 102
'c; tfil', 'c; 1ft11 iSftt l!it'?f11'
i1t iSft-'<;1fti1 f'!i '
II
o II
'ke ami', 'kene amaya jare tapa-traya'

iha nahi jani-'kemane hita haya'
SYNONYMS
ke ami-who am I; kene-why; amaya-unto me; jare-give trouble; tapa
traya-the three kinds of miserable conditions; iha-this; nahi jani-1 do not
know; kemane-how; hita-my welfare; haya-there is.
TRANSLATION
"Who am H Why do the threefold miseries always give me trouble? If I do
not know this, how can I be benefited?
PURPORT
The threefold material miseries are miseries arising from the body and the mind,
miseries arising from dealings with other living entities, and miseries arising from
natural disturbances. Sometimes we suffer bodily when we are attacked by a
fever, and sometimes we suffer mentally when a close relative dies. Other living
entities also cause us misery. There are living entities born of the human embryo,
Text
104]
51
of eggs, perspiration and vegetation. Miserable conditions brought about by

natural catastrophes are controlled by the higher demigods. There may be severe
cold or thunderbolts, or a person may be haunted by ghosts. These threefold mis
eries are always before us, and they entrap us in a dangerous situation. Padaril
padaril yad vipadam. There is danger in every step of life.
TEXT
103
't-o''t'-1!" ti! iii tfit I

?9fi ft!' < 1!, <r. i!' tf.ln"
o u
'sadhya'-'sadhana'-tattva puchite na jani

krpa kari' saba tattva kaha ta' apani"
SYNONYMS
sadhya-of the goal of spiritual life; sadhana-of the process of obtaining that
goal; tattva-truth; puchite-to inquire; na jani-1 do not know; krpa kari'-by

Your causeless mercy; saba tattva-all such truths; kaha ta' apani-please per
sonally explain to me.
TRANSLATION
"Actually I do not know how to inquire about the goal of life and the pro
cess for obtaining it. Being merciful upon me, please explain all these truths."
TEXT
104
12l t,- "--Pt1 'i!ttti! ( I
<! i!, iSflil, ''!itt ilt& l!t9fi!
II o8 II
prabhu kahe,-"k[$Qa-krpa tomate pDrQa haya

saba tattva jana, tamara nahi tapa-traya
SYNONYMS
prabhu-Sri Caitanya Mahaprabhu; kahe-said; k[$Qa-krpa-the mercy of
KrQa; tomate-on you; pDrQa-full; haya-there is; saba tattva
all truths;
jana-you know; tamara-of you; nahi-there is not; tapa-traya-the threefold

miseries.
TRANSLATION
Sri Caitanya Mahaprabhu said, "Lord Krr:Ja has bestowed His full mercy
upon you so that all these things are known to you. For you, the threefold mis
eries certainly do not exist.
52
TEXT 105
' 1!..1<1 I
iSfff' Wi5J i'f'tf11' ij,-r( t<fll o(t II
-.ct 'f
kr?Qa-sakti dhara tumi, jana tattva-bhava

jani' darr;Jhya lagi' puche, -sadhura svabhava
SYNONYMS
kr?Qa-sakti-the energy of Lord KrQa; dhara-process; tumi-you; jana

know; tattva-bhava-the factual position; jani'-although knowing all these
things; darr;lhya lagi'-for the sake of strictness; puche-he inquires; sadhura-of
the saintly persons; sva-bhava-the nature.
TRANSLATION
"Since you possess lord KrQa's potency, you certainly know these things.
However, it is the nature of a sadhu to inquire. Althou gh he knows these
thing s, the sadhu inquires for the sake of strictness.

TEXT 106
TDlC'!<! 'l"t: f<!Jl:Prt'llitf9Jf'!:
'l%1ll<rc<Nt C<!1 Rfol 'l'!f\!: II II
acirad eva sarvarthah

sidhyaty e?am abhipsitah
sad-dharmasyavabodhaya
ye?arh nirbandhini matih
SYNONYMS
acirat-very soon; eva-certainly; sarva-arthah-the goal of life; sidhyati-be

comes fulfilled; e?am-of these persons; abh ipsitah-desired; sat-dharmasya-of
the path of progressive devotional service; avabodhaya-for understanding;
ye?am-those whose; nirbandhini-unflinching; matih-intelligence.
TRANSLATION
" 'Those who are anxious to awaken their spiritual consciousness, who have
unflinching intelligence and who are not deviated, certainly attain the desired
goal.'
Text
109]
53
PURPO RT
This verse, quoted from the Naradiya PuraQa, is found in Bhakti-rasamrta-sindhu

(1.2.103).
TEXT
107
11oo --s r <tt'! 1

i!iit1f <I '! i{, f11 (;'!l1f1t'! II o'l II
yogya-patra hao tumi bhakti pravartaite
krame saba tattva suna, kahiye tomate
SYNONYMS
service;
after another; saba-all; tattva-truths;
suna-please hear; kahiye-1 shall speak; tomate-to you.
yogya-patra-fit person; hao-are; tumi-you; bhakti-devotional
pravartaite-to propagate; krame-one
TRANSLATION
"You are fit to propagate the cult of devotional service. Therefore gradually
hear all the truths about it from Me. I shall tell you about them.
TEXTS
108-109
'' -t1f 't:Jt' I

'vrllllf9', '<;re<!itlll' II olr II
-r-m'l, rt5 1
t 1( "ft!it '-t' II o:;, II
jivera 'svarupa' haya-kr!Jera 'nitya-dasa'
kr!Jera 'tatastha-sakti', 'bhedabheda-prakasa'
saryarhsa-kiraQa, yaiche agni-jvala-caya
svabhavika kr!Jera tina-prakara 'sakti' haya
SYNONYMS
jivera-of
the living entity; sva-rupa-the constitutional position; haya-is;
kr!Jera-of Lord Krl)a; nitya-dasa-eternal servant; kr!Jera-of Lord Krl)a; tata

stha-marginal; sakti-potency; bheda-abheda-one and different; prakasa
manifestation; surya-arhsa-part and parcel of the sun; kiraQa-a ray of sunshine;
54
yaiche-as; agni-jva/a-caya-molecular particle of fire; svabhavika-naturally;

krQera-of Lord Krr;a; tina-prakara-three varieties; sakti-energies; haya
there are.
TRANSLATION
"It is the living entity's constitutional position to be an eternal servant of

Kra because he is the marginal energy of Kra and a manifestation
simultaneously one and different from the lord, like a molecular particle of
sunshine or fire. Kra has three varieties of energy.
PURPORT
SrTia Bhaktivinoda Thakura paraphrases these verses as follows: SrT Sanatana

GosvamT asked SrT Caitanya Mahaprabhu, "Who am I?" In answer, the Lord
replied, "You are a pure living entity. You are neither the material body nor the
subtle body composed of mind and intelligence. Actually you are a spirit soul,
eternal part and parcel of the Supreme Soul, Krr;a. Therefore you are His eternal
servant. You belong to Krr;a's marginal potency. There are two worlds-the
spiritual world and the material world-and you are situated between the ma
terial and spiritual potencies. You have a relationship with both the material and
spiritual worlds; therefore you are called the marginal potency. You are related
with Krt:Ja as one and simultaneously different. Because you are spirit soul, you
are one in quality with the Supreme Personality of Godhead, but because you are
a very minute particle of spirit soul, you are different from the Supreme Soul.
Therefore your position is simultaneously one with and different from the
Supreme Soul. The examples given are those of the sun itself and the small par
ticles of sunshine and of a: blazing fire and the small particles of fire." Another ex
planation of these verses can be found in Adi-lila (Chapter Two, verse 96).
TEXT 110
"r:lf"ff\!itr:c;(Jt":11 f<mrQ9t 1
..
9f :3l'lfi<:t: "trclfN
eka-desa-sthitasyagner
jyotsna vistariQi yatha
parasya brahmaf)aQ saktis
tathedam akhilarh jagat
SYNONYMS
eka-desa-in one place; sthitasya-being situated; agneb-of fire; jyotsna

the illumination; vistarif)i-expanded everywhere; yatha-just as; parasya-of
Text
112]
55
the Supreme; brahmal)a/:1-of the Absolute Truth; sakti/:1-the energy; tatha.

similarly; idam-this; akhi/am -entire; jagat-universe .
TRANSLATION
11
'Just as the illumination of a fire, which is situated in one place, is spread
all over, the energies of the Supreme Personality of Godhead, Parabrahman,

are spread all over this universe.'
PURPORT
This is a quotation from the Vil)u Pural)a
TEXT
(1.22.53).
111
i<etR f!eM'If
ff, ritf, 11' 1lffitl't II II

k[l)era svabhavika tina-sakti-paril)ati
cic-chakti, jiva-sakti, ara maya-sakti
SYNONYMS
krQera-of Lord Krl)a; svabhavika-natural; tina-three; sakti-of energies;

paril)ati-transformations;
cit-sakti -spiritual
jiva-sakti-spiritual
potency;
sparks, living entities; ara-and; maya-sakti-illusory energy.

TRANSLATION
"Lord KrQa naturally has three energetic transformations, and these are
known as the spiritual potency, the living entity potency and the illusory
potency.
TEXT
112
"rr: 911 c1'&1 '"'f(jj1JI \!>t9f1

f<::-<f;(ijm1iJrl \!i"hi "If?;\!> II
vi?Qu-sakti/:1 para prokta
k?etrajnakhya tatha para
avidya-karma-sarilji'ianya
trtiya saktir iyate
'
<.
II
56
SYNONYMS
vif)u-sakti/:1-the potency of Lord Vir;u; para-spiritual; prokta-it is said;
ketra-jfia-akhya-the potency known as ketrajfia; tatha-as well as; para
spiritual;
avidya-ignorance;
karma-fruitive
activities;
sarhjfia-known as;
anya-other; truya-third; sakti/:1-potency; iyate-known thus.

TRANSLATION
1
'Originally, Krr:a's energy is spiritual, and the energy known as the living
entity is also spiritual. However, there is another energy, called illusion, which
consists of fruitive activity. That is the lord's third potency.'
PURPORT
For a further explanation of this verse, refer to the Adi-li/a, Chapter Seven, verse
119.
TEXT 113
"!: 'lt<li0!1f"SJ1'!"CI1H1: I
<!"C'i!i"C1 31'lli"!1 'l'lf11 'Si<l"l'li,: I
\S<lf 9(t
Ci!l
9f1<l <l"C11l3'!i1 II II
saktaya/:1 sarva-bhavanam
acintya-jfiana-gocara/:1
yato 'to brahmaf)as tas tu
sargadya bhava-saktaya/:1
bhavanti tapatarh sretha
pavakasya yathof)ata
SYNONYMS
saktaya/:1-energies; sarva-bhavanam-of all types of creation; acintya-incon
ceivable; jfiana-gocara/:1-by the range of man's knowledge; yata/:1-from whom;
ata/:1-therefore; brahmaf)a/:1-from the Absolute Truth; ta/:1-those; tu-but;
sarga-adya/:1-bringing about creation, maintenance and annihilation; bhava-sak
taya/:1-the
creative
energies;
bhavanti
are;
tapatam-of all the ascetics;
sretha-0 chief; pavakasya-of fire; yatha-as; Uf)ata-heat.

TRANSLATION
11
'All the creative energies, which are inconceivable to a common man, ex
ist in the Supreme Absolute Truth. These inconceivable energies act in the
process of creation, maintenance and annihilation. 0 chief of the ascetics, just
Text 115)
57
as there are two energies possessed by fire-namely heat and light-these in
conceivable creative energies are the natural characteristics of the Absolute

Truth.'
PURPORT
This is a quotation from the Vi?TJU Puraf)a (1.3.2).
TEXT 114
'ii1 c">'!'"rf<&: '1'1 cffl1 OJ '11 1
"!'ltit19f1"Tf101WmJ '1'\!f'l.. II
B II
yaya k?etra-jfia-saktih sa
ve?tita nrpa sarva-ga
samsara-tapan akhilan
avapnoty atra santatan
SYNONYMS
yaya-by which; k?etra-jfia-saktih-the living entities, known as the k?etra-jfia
potency; sa-that potency; ve?tita-covered; nrpa-0 King; sarva-ga-capable
of going anywhere in the spiritual or material worlds; samsara-tapan
mise ries
due to the cycle of repeated birth and death; akhilan-all kinds of; avapnoti-ob
tains; atra-in this material world; santa tan
arising from suffering or enjoying
various kinds of reactions to fruitive activities.

TRANSLATION
"'0 King, the ketra-j na-sakti is the living entity. Although he has the
facility to live in either the material or spiritual world, he suffers the threefold
miseries of material existence because he is influenced by the avidya
[nescience) potency, which covers his constitutional position.
PURPORT
This and the following verse are also quoted from the Vi?TJU Puraf)a (6.7.62-63).
TEXT 115
1 fcittl66
"t: C">''-'lf11
'lt 9ft<'! t"ilC'I!JO\ "ic
II It II
taya tirohitatvac ca
saktih k?etra-jfia-samjfiita
58
sarva-bhate$u bhu-pala
taratamyena vartate
SYNONYMS
taya-by her; tira/:1-hitatvat-from being freed from the influence; ca-also;
sakti/:1-the potency; k$etra-jiia-k$etra-jiia; sarhjiiita-known by the name; sar
va-bhate$u-in different types of bodies; bhu-pa/a-0 King; taratamyena-in
different degrees; vartate-exists.
TRANSLATION
11
'This living entity, covered by the influence of nescience, exists in dif
ferent forms in the material condition. 0 King, he is thus proportionately

freed from the influence of material energy, to greater or lesser degrees.'
TEXT 116
9fl:llf'l* f ff C'l 9ft

<>t"t 'lttl:1 l:lllf \ftN
I
II II
apareyam itas tv anyarh

prakrtirh viddhi me param
jiva-bhatarh maha-baho
yayedarh dharyate jagat
SYNONYMS
apara-inferior energy; iyam-this material world; ita/:1-beyond this; tu-but;
anyam-another;
prakrtim-energy;
viddhi-you must know;
me-of Me;
param-which is superior energy; jiva-bhatam-they are the living entities;

maha-baho-0 mighty-armed; yaya-by which;
idam-this material world;
dharyate-is being conducted; jagat-the cosmic manifestation.

TRANSLATION
11
'Besides this inferior nature, 0 mighty-armed Arjuna, there is a superior
energy of Mine, which consists of all living entities who are struggling with
material nature and are sustaining the universe.'
PURPORT
This is a verse from Bhagavad-gita (7.5). It is also quoted in the Adi-lila (Chapter
Seven, verse 118).
Text 118]
59
TEXT 117
"f'l' ,, tfw('
\Jl -;rrn1 '!rof " ,::.,tJ= 11 "
11
krIJa bhuli' sei jiva anadi-bahirmukha

ataeva maya tare deya sarhsara-dul}kha
SYNONYMS
krIJa bhu/i'-forgetting Krr:ta; sei jiva-that living entity; anadi-from time
immemorial; bahii}-mukha-attracted by the external feature; ataeva-therefore;
maya-illusory energy; tare-to him; deya-gives; sarhsara-dul}kha-miseries of
material existence.
TRANSLATION
"Forgetting Krr:ta, the living entity has been attracted by the external
feature from time immemorial. Therefore the illusory energy [maya] gives him
all kinds of misery in his material existence.
PURPORT
When the living entity forgets his constitutional position as an eternal servant
of Krr:ta, he is immediately entrapped by the illusory, external energy. The living
entity is originally part and parcel of Krr:ta and is therefore the superior energy of
Krr:ta. He is endowed with inconceivable minute energy that works inconceivably
within the body. However, the living entity, forgetting his position, is situated in
material energy. The living entity is called the marginal energy because by nature
he is spiritual but by forgetfulness he is situated in the material energy. Thus he
has the power to live either in the material energy or in the spiritual energy, and
for this reason he is called marginal energy. He is sometimes attracted by the ex
ternal illusory energy when he stays in the marginal position, and this is the
beginning of his material life. When he enters the material energy, he is subjected
to the threefold time measurement-past, present and future. Past, present and
future belong only to the material world; they do not exist in the spiritual world.
The living entity is eternal, and he existed before the creation of this material
world. Unfortunately he has forgotten his relationship with Krr:ta. The living en
tity's forgetfulness is described herein as anadi, which indicates that it has existed
since time immemorial. One should understand that due to his desire to enjoy
himself in competition with Krr:ta, the living entity comes into material existence.
TEXT 118
'- t'$f irn, '- rn 1

'fJ Jti!Jr1 (; t'! f!t11 II IT' II
60
kabhu svarge uthaya, kabhu narake c;lubaya

daQc;/ya-jane raja yena nadite cubaya
SYNONYMS
kabhu-sometimes; svarge-to higher planetary systems; uthaya-he rises;

kabhu-sometimes;
narake-in
hellish
conditions
of
life;
c;lubaya-he
is
drowned; daQc;/ya-jane-a criminal; raja-a king; yena-as; nadite-in the river;

cubaya -dunks.
TRANSLATION
"In the material condition, the living entity is sometimes raised to higher
planetary systems and material prosperity and sometimes drowned in a hellish
situation. His state is exactly like that of a criminal whom a king punishes by
submerging him in water and then raising him again from the water.
PURPORT
In the Vedas it is stated, asatigo 'yam puru?ah: the living entity is always free
from the contamination of the material world. One who is not materially infected
and who does not forget Krr:Ja as his master is called nitya-mukta. In other words,
one who is eternally liberated from material contamination is called nitya-mukta.
From time immemorial the nitya-mukta living entity has always been a devotee of
Krt:Ja, and his only attempt has been to serve Krt:Ja. Thus he never forgets his
eternal servitorship to Krt:Ja. Any living entity who forgets his eternal relationship
with Krt:Ja is under the sway of the material condition. Bereft of the Lord's tran
scendental loving service, he is subjected to the reactions of fruitive activity.
When he is elevated to the higher planetary systems due to worldly pious ac
tivities, he considers himself well situated, but when he is subjected to punish
ment, he thinks himself improperly situated. Thus material nature awards and
punishes the living entity. When the living entity is materially opulent, material
nature is rewarding him. When he is materially embarrassed, material nature is
punishing him.
TEXT 119
f'!itf;rr;"t: 1i(t"ttl'iC?f f19fC'llt1'f: I

'llt1"(;1 if '5lt:S?.:
iS''e'Pfi'C'l"l l 1??.:111111
) ;;l II
bhayam dvitiyabhinivesatah syad

isad apetasya viparyayo 'smrtih
Text119]
61
tan-mayayato budha abhajet tam
bhaktyaikayesarh guru-devatatma
SYNONYMS
bhayam -fear;
dvitiya-abhinivesatab-from the misconception of being a
product of material energy; syat-arise$; isat-from the Supreme Personality of
Godhead, Krr:Ja; apetasya-of one who has withdrawn (the conditioned soul);
viparyayab-reversal of the position; asmrtib-no conception of his relationship

with the Supreme Lord; tat-mayaya-because of the illusory energy of the
Supreme Lord; atab-therefore; budhab-one who is wise; abhajet-must wor
ship; tam-Him; bhaktya-by devotional service; ekaya-undiverted to karma
and jfiana; isam-the Supreme Personality of Godhead; guru-as the spiritual

master; devata-the worshipable Lord; atma-the Supersoul.
TRANSLATION
" 'When the living entity is attracted by the material energy, which is separ
ate from Krr;a, he is overpowered by fear. Because he is separated from the

Supreme Personality of Godhead by the material energy, his conception of life
is reversed. In other words, instead of being the eternal servant of Krr;a, he
becomes Krr;a's competitor. This is called viparyayo 'smrti. To nullify this
mistake, one who is actually learned and advanced worships the Supreme Per
sonality of Godhead as his spiritual master, worshipful Deity and source of
life. He thus worships the Lord by the process of unalloyed devotional ser
vice.'
PURPORT
This is a quotation from Srimad-Bhagavatam (11.2.37). It is an instruction given
by Kavi i, one of the nine saintly personalities called the nine Yogendras. When
Vasudeva, Krr:Ja's father, asked Devari Narada in Dvaraka about devotional ser
vice, it was mentioned that previously King Nimi, who was the King of Videha,
was instructed by the nine Yogendras. When SrT Narada Muni discoursed on
bhagavata-dharma, devotional service, he indicated how a conditioned soul can
be liberated by engaging in the loving transcendental service of the Lord. The Lord
is the Supersoul, spiritual master and worshipable Deity of all conditioned souls.
Not only is Krr:Ja the supreme worshipful Deity for all living entities, but He is also
the guru, or caitya-guru, the Supersoul who always gives the living entity good
counsel. Unfortunately the living entity neglects the Supreme Person's instruc
tions. He thus identifies with material energy and is consequently overpowered
by a kind of fear resulting from accepting himself as the material body and con
sidering paraphernalia related to the material body to be his property. All types of
fruitive results actually come from the spirit soul, but because he has forgotten his
real duty, he is embarrassed by many material consequences such as fear and at-
62
tachment. The only remedy is to revert to the service of the Lord and thus be
saved from material nature's unwanted harassment.
TEXT 120
t'k:-rt-9(t rw tt,__
(;ll fi{t1J, t1 '!1tt1f l;li II
II
sadhu-sastra-krpaya yadi krQonmukha haya

sei jiva nistare, maya tahare chac;Jaya
SYNONYMS
sadhu-of saintly persons; sastra-of scriptures; krpaya-by the mercy; yadi
if; krQa-unmukha haya
one becomes Krr:ta conscious; sei-that; jiva -living
entity; nistare-becomes liberated; maya -the illusory energy; tahare-him;
chac;Jaya-gives up.
TRANSLATION
"If the conditioned soul becomes Krr;a conscious by the mercy of saintly
persons who voluntarily preach scriptural injunctions and help him to become
Krr;a conscious, the conditioned soul is liberated from the clutches of maya,
who gives him up.
PURPORT
A conditioned soul is one who has forgotten Krr:ta as his eternal master.
Thinking that he is enjoying the material world, the conditioned soul suffers the
threefold miseries of material existence. Saintly persons (sadhus), Vair:tava devo
tees of the Lord, preach Krr:ta consciousness on the basis of Vedic literature. It is
only by their mercy that the conditioned soul is awakened to Krr:ta conscious
ness. When awakened, he is no longer eager to enjoy the materialistic way of life.
Instead, he devotes himself to the loving transcendental service of the Lord.
When one engages in the Lord's devotional service, he becomes detached from
material enjoyment.
bhakti/:1 paresanubhavo viraktir

anyatra caia trika eka-kafa/:1
(Bhag. 11.2.42)
This is the test by which one can tell whether he is advancing in devotional ser
vice. One must be detached from material enjoyment. Such detachment means
Text 122]
63
that maya has actually given the conditioned soul liberation from illusory enjoy
ment. When one is advanced in Krr:Ja consciousness, he does not consider him
self as good as Krr:Ja. Whenever he thinks that he is the enjoyer of material advan
tages, he is imprisoned in the bodily conception. However, when he is freed from
the bodily conception, he can engage in devotional service, which is his actual
position of freedom from the clutches of maya. This is all explained in the
following verse from Bhagavad-gita (7.14).
TEXT 121
Clf<ft
"lf1
<f"l\
"l{"l{ "l\1111 HI1 I
"l\lC"l{<f c<! 2!'1 1l"f1!lC"lli
\!if C\!i
II < II
daivi hy e$a guQamayi

mama maya duratyaya
mam eva ye prapadyante
mayam etarh taranti te
SYNONYMS
daivi-belonging to the Supreme Lord; hi-certainly; e$a-this; guQa-mayi
made of the three modes; mama-My; maya-external energy; duratyaya-very
difficult to surpass; mam-unto Me; eva-certainly; ye-those who; prapad
yante-surrender fully; mayam-illusory energy; etam-this; taranti-cross over;
te-they.
TRANSLATION
" 'This divine energy of Mine, consisting of the three modes of material
nature, is difficult to overcome. But those who have surrendered unto Me can
easily cross beyond it.'
TEXT 122
11t11t e{t 151: Sfi{
f;<l 9ft11 '<li '<lift'l
II II
maya-mugdha jivera nahi svatah k[$Qa-jiiana

jivere krpaya kaila k[$Qa veda-puraQa
SYNONYMS
maya-mugdha-enchanted by the illusory energy; jivera-of the conditioned
soul; nahi-there is not; svatab-automatically; k[$Qa-jiiana-knowledge of
64
Krr;Ja; jivere-unto the conditioned soul; krpaya -out of mercy; kai/a-pre
sented; kr Qa-Lord Krr;Ja; veda-pura(1a-the Vedic literature and the PuraQas

(supplements to the Vedic literature).
TRANSLATION
"The conditioned soul cannot revive his Krr;a consciousness by his own
effort. But out of causeless mercy, Lord Krr;a compiled the Vedic literature
and its supplements, the Purar;as.
PURPORT
A conditioned soul is bewildered by the Lord's illusory energy (maya). Maya's
business is to keep the conditioned soul forgetful of his real relationship with
Krr;Ja. Thus the living entity forgets his real identity as spirit soul, Brahman, and in
stead of realizing his factual position thinks himself the product of the mdterial en
ergy. According to Srimad-Bhagavatam (1.7.5):
yaya sammohito jiva
atmanaril tri-gu(1atmakam
para 'pi manute 'nartharil
tat-krtaril cabhipadyate
"Due to this external energy, the living entity, although transcendental to the
three modes of material nature, thinks of himself as a material product and thus
undergoes the reactions of material miseries."
This is a description of maya's action upon the conditioned soul. Thinking him
self a product of the material energy, the conditioned soul engages in the service
of material energy in so many ways. He becomes the servant of lust, anger, greed
and envy. In this way one totally becomes a servant of the illusory energy. Later,
the bewildered soul becomes a servant of mental speculation, but in any case
he is simply covered by the illusory energy. Out of his causeless mercy and com
passion, Krr;Ja has compiled various Vedic literatures in His incarnation as
Vyasadeva. Vyasadeva is a saktyavesa-avatara of Lord Krr;Ja. He has very kindly
presented these literatures to awaken the conditioned soul to his senses. Unfor
tunately, at the present moment the conditioned souls are guided by demons
who do not care to read the Vedic literatures. Although there is an immense
treasure-house of knowledge, people are engaged in reading useless literature
that will give them no information on how to get out of the clutches of maya. The
purpose of the Vedic literatures is explained in the following verses.
Text
123]
TEXT
65
123
'-t1'?-t't<Si ttt tifti{ I

' '1ffif
_, i111'!1'-t t II II
'sastra-guru-atma'-rupe apanare janana

'km1a mora prabhu, trata'-jivera haya jnana
SYNONYMS
sastra-guru-atma-rupe-in the form of Vedic literature, the spiritual master and

the Supersoul; apanare janana-informs about Himself;
mora-my;
prabhu-Lord;
trata-deliver;
jivera-of the
kr?Qa-Lord Kfl)a;
conditioned soul;
haya-there is; jiiana-knowledge.

TRANSLATION
"The forgetful conditioned soul is educated by KrQa through the Vedic
literatures, the realized spiritual master and the Supersoul. Through these, he
can understand the Supreme Personality of Godhead as He is, and he can
understand that lord KrQa is his eternal master and deliverer from the
clutches of maya. In this way one can acquire real knowledge of his condi
tioned life and can come to understand how to attain liberation.
PURPORT
Being forgetful of his real position, the conditioned soul may take help from
sastra, guru and the Supersoul within his heart. Krl)a is situated within everyone's
heart as the Supersoul. As stated in Bhagavad-gita:
isvarab sarva-bhDtanarh
hrd-de5e 'rjuna ti?thati
bhramayan sarva-bhutani
yantraru<;lhani mayaya
"The Supreme Lord is situated in everyone's heart, 0 Arj una, and is directing the
wanderings of all living entities, who are seated as on a machine, made of the ma
terial energy." (Bg.
18.61)
As the saktyavesa-avatara V yasadeva, Kfl)a teaches the conditioned soul

through Vedic literatures. Krl)a externally appears as the spiritual master and
trains the conditioned soul to come to Krl)a consciousness. When his original
Krl)a consciousness is revived, the conditioned soul is delivered from the material
clutches. Thus a conditioned soul is always helped by the Supreme Personality of
66
Godhead in three ways-by the scriptures, the spiritual master and the Supersoul
within the heart. The Lord is the deliverer of the conditioned soul and is accepted
as the Supreme Lord of all living entities. Krr:ta says in Bhagavad-gita
(18.66):
sarva-dharman parityajya
mam ekarh saraQarh vraja
aharh tvarh sarva-papebhyo
mok$ayi$yami ma sucal)
This same instruction is found throughout all Vedic literature. Sadhu, sastra and
guru act as the representatives of Krr:ta, and the Krr:ta consciousness movement
is also taking place all over the universe. Whoever takes advantage of this oppor
tunity becomes liberated.
TEXT 124
lift t -'ll..'fi', '-rn', 'i2ft1le{' I

''-\21tJ 'fi,'!fjf!.-12fttJ1f t 811
veda-sastra kahe-'sambandha', 'abhidheya', 'prayojana'
'kr?Qa'-prapya sambandha, 'bhakti'-praptyera sadhana
SYNONYMS
veda-sastra kahe-the Vedic literature instructs; sambandha-the conditioned
soul's relationship with the Lord; abhidheya-the regulated activities of the con
ditioned soul for reviving that relationship; prayojana-and the ultimate goal of
life to be attained by the conditioned soul; kr?Qa
Lord Krr:ta; prapya-to be
awakened; sambandha-the original relationship; bhakti-devotional service;

praptyera sadhana-the means of attaining Krr:ta.
TRANSLATION
"The Vedic literatures give information about the living entity's eternal
relationship with Kmta, which is called sambandha. The living entity's under
standing of this relationship and acting accordingly is called abhidheya.
Returning home, back to Godhead, is the ultimate goal of life and is called
prayojana.
TEXT 125
fret-rni{"t1f '', '''- i{ 1

'1_o(.ftflt '\211{ -t II a- II
Text 125]
67
abhidheya-nama 'bhakti', 'prema'-prayojana
puru?artha-siromaQi prema maha-dhana

SYNONYMS
abhidheya-activities to revive one's relationship; nama-named; bhakti
devotional service; prema-love of Godhead; prayojana-the ultimate goal of
life; purua-artha-siromaQi-the topmost interest of the living entity; prema

love of Godhead; maha-dhana-the greatest wealth.
TRANSLATION
"Devotional service, or sense activity for the satisfaction of the Lord, is

called abhidheya because it can develop one's original love of Godhead,
which is the goal of life. This goal is the living entity's topmost interest and
greatest wealth. Thus one attains the platform of transcendental loving service
unto the Lord.
PURPORT
The conditioned soul is bewildered by the external material energy, which fully
engages him in a variety of sense gratification. Due to engagement in material ac
tivities, one's original Krt:a consciousness is covered. However, as the supreme
father of all living entities, Krt:a wants His sons to return home, back to Godhead;
therefore He personally comes to deliver Vedic literatures like Bhagavad-gita. He

engages His confidential servants who serve as spiritual masters and enlighten the
conditioned living entities. Being present in everyone's heart, the Lord gives the
living entities the conscience whereby they can accept the Vedas and the spiritual
master. In this way the living entity can understand his constitutional position and
his relationship with the Supreme Lord. As personally enunciated by the Lord Him
self in Bhagavad-gita (15.15), vedais ca sarvair aham eva vedyaf): through the
study of Vedanta, one may become fully aware of his relationship with the
Supreme Lord and act accordingly. In this way one may ultimately attain the plat
form of loving service to the Lord. It is in the living entity's best interest to under
stand the Supreme Lord. Unfortunately, the living entities have forgotten;
therefore
Srimad-Bhagavatam says:
(Bhag. 7.5.31).
na
te
viduf)
svartha-gatirh
hi
vi?QUm
Everyone wants to achieve life's ultimate goal, but due to being absorbed in the
material energy, we waste our time with sense gratification. Through the study of
Vedic literatures-of which the essence is Bhagavad-gita-one comes to Krt:a
consciousness. Thus one engages in devotional service, called abhidheya. When
actually developed, love of Godhead is called prayojana, the living entity's ulti
mate goal. When one becomes fully Krt:Ja conscious, he has attained the perfec
tion of life.
68
TEXT 126
nrt-"f-f1f Hr'l 1
- t11", Rf 1ftffl II II
kr?Qa-madhurya-sevananda-praptira karaf)a
kr?Qa-seva kare, ara kr?Qa-rasa-asvadana
SYNONYMS
kr?Qa-madhurya-of an intimate relationship with Krl)a; seva-ananda-of
pleasure from rendering service unto Him; praptira-of achievement; karaf)a
because; kr?Qa-seva kare-one renders service to Krl)a; ara-and; kr?Qa-rasa-of
the mellows of such service; asvadana-tasting
TRANSLATION
"When one attains the transcendental bliss of an intimate relationship with
KrQa, he renders service to Him and tastes the mellows of KrQa conscious
ness.
TEXT 127
btt'! _,r;- fm!f1f t1f I

'Jt(ss' tfil' : ' ttt11"
II'\ II
ihate dr?tanta-yaiche daridrera ghare

'sarvajna' asi' dubkha dekhi' puchaye tahare
SYNONYMS
ihate-in this connection; d[?tanta-the example; yaiche-just as; daridrera
ghare
in the house of a poor man; sarva-jna-an astrologer; asi'-coming;
dubkha-distressed condition; dekhi'-seeing; puchaye tahare-inquires from

him.
TRANSLATION
"The following example may be given. Once a learned astrologer came to
the house of a poor man and, seeing his distressed condition, questioned him.
PURPORT
Sometimes we go to an astrologer or palmist when we are in a distressed condi
tion or when we want to know the future. The living entity in conditioned life is
always distressed by the threefold miseries of material existence. Under the
Text
129]
69
circumstances, he is inquisitive about his position. For instance, Sanatana GosvamT

approached the Supreme Personality of Godhead, Sri Caitanya Mahaprabhu, to
ask Him why he was in a distressed condition. This is the position of all condi
tioned souls. We are always in a distressed condition, and an intelligent man
naturally becomes inquisitive. This position is called brahma-jijnasa. Athato
brahma-jijnasa (Vedanta-sutra 1.1.1 ). Brahma here refers to Vedic literature. One
should consult Vedic literature to know why the conditioned soul is always in a
distressed condition. Vedic literatures are meant to free the conditioned soul from
the miserable conditions of material existence. In this chapter, the story of the
astrologer Sarvajiia and the poor man is very instructive.
TEXT
128
''t_fil (;ti{ l:, (;\!11 tt f I

tt11" iii <fl"f, i.1! ta;{ itC!if II"
1r II
'tumi kene dubkhi, tamara ache pitr-dhana

tomare na kahila, anyatra chac;Jila jivana"
SYNONYMS
tumi-you; kene-why; dubkhi-distressed; tamara-your; ache-there is;

pitr-dhana-the riches of your father; tomare-unto you; na kahila-he did not
disclose; anyatra-somewhere else; chac;li/a-gave up; jivana-his life.
TRANSLATION
"The astrologer asked, 'Why are you unhappy? Your father was very weal
thy, but he did not disclose his wealth to you because he died elsewhere?'
TEXT
129
91 tt S{ti{ @t'lttllf I
t 5f1'1 .srtt '' tllf ll
II
sarvajnera vakye kare dhanera uddese

aiche veda-puraf)a jive 'kr?Qa' upadese
SYNONYMS
sarvajnera-of the astrologer; vakye-the words; kare-make; dhanera-of

the riches;
uddese-news;
aiche-similarly;
veda-puraf)a-Vedic literatures;
jive-unto the living entity, the conditioned soul;

upadese-instructs.
kr?Qa-of Lord Krr:Ja;
70
TRANSLATION
"Just as the words of the astrologer Sarvajiia gave news of the poor man's
treasure, Vedic literatures advise one about Krr:a consciousness when one is
inquisitive to know why he is in a distressed material condition.
TEXT 130
1f ltJ i{ 'filil_qj I
llfltm 9fttllf, ''-lllif'lli
II o II
sarvajnera vakye mula-dhana anubandha

sarva-sastre upadese, 'sri-krf!a'-sambandha
SYNONYMS
sarvajnera-of the astrologer; vakye-by the assurance; mula-dhana-with the
treasure; anubandha-connection; sarva-sastre-all Vedic literatures; upadese

instruct; sri-krQa-Lord Sri Krr:Ja, the Supreme Personality of Godhead; sam
bandha-the central connection.
TRANSLATION
"By the words of the astrologer, the poor man's connection with the
treasure was established. Similarly, Vedic literature advises us that our real
connection is with Sri Krr:a, the Supreme Personality of Godhead.
PURPORT
In Bhagavad-gita
(7.26), Sri Krr:ta says:

vedaharh samatitani
vartamanani carjuna
bhavi?yJ.Qi ca bhatani
marh tu veda na kascana
"0 Arjuna, as the Supreme Personality of Godhead, I know everything that has
happened in the past, all that is happening in the present, and all things that are
yet to come. I also know all living entities, but Me no one knows."
Thus Krr:ta knows the cause of the distressed condition of the conditioned
soul. He therefore descends from His original position to instruct the conditioned
soul and inform him about his forgetfulness of his relationship with Krr:Ja. Krr:ta
exhibits Himself in His relationships in Vrndavana and at the Battle of Kuruketra
so that people will be attracted to Him and will again return home, back to God
head. Krr:ta also says in Bhagavad-gita that He is the proprietor of all universes, the
Text
132]
71
enjoyer of everything that be and the friend of everyone. Suhrdaril sarva

bhatanaril jiiatva maril santim rcchati (Bg.
5.29). If we revive our original intimate
relationship with Krr:Ja, our distressed condition in the material world will be
mitigated. Everyone is trying to adjust to the distressed conditions of material ex
istence, but the basic problems cannot be solved unless one is in an intimate rela
tionship with Krr:Ja.
TEXT
131
'tt?tf '$ tt'--9Jt .. t ?tt I

'!!';; (9J t l!ftf tff ?tt II II
'bapera dhana ache'-jflane dhana nahi paya
tabe sarvajna kahe tare praptira upaya
SYNONYMS
bapera dhana ache-the father has some treasure; jnane-by this knowledge;
dhana-tre asure;
nahi paya-one does not get; tabe-then; sarvajfla-the
astrologer; kahe-says; tare-unto the poor man; praptira upaya-the means of

getting the treasure.
TRANSLATION
"Although being assured of his father's treasure, the poor man cannot ac
quire this treasure by such knowledge alone. Therefore the astrologer had to
inform him of the means whereby he could actually find the treasure.
TEXT
132
'111 tt ..,-fir Wt'l t I

'itJt1Pit-1Pifi' ' ..il 1 ?tf II II
'ei sthane ache dhana'-yadi dak?if)e khudibe
'bhimarula-baruli' uthibe, dhana na paibe
SYNONYMS
ei s thane-at this place; ache-is; dhana
treasure; yadi-if; dak?if)e-on the
southern side; khudibe-you will dig; bhimarula baruli-wasps and drones;

-
uthibe-will rise; dhana-the riches; na paibe-you will not get.

TRANSLATION
"The astrologer said, 'The treasure is in this place, but if you dig toward the
southern side, the wasps and drones will rise, and you will not get your
treasure.
72
TEXT 133
'91'f-Gt1f' t, l!i '"15' I

<;Iff
"i 00,-'{ i! if! 91' II II
'pa5cime' khudibe, taha 'yak?a' eka haya

se vighna karibe, -dhane hata na pa(iaya
SYNONYMS
pascime-on the western side; khudibe-if you dig; taha-there; yak?a
ghost; eka-one; haya-there is; se-he; vighna karibe-will create distur
bances; dhane-on the treasure; hata-hand; na-not; pa(iaya-touches.
TRANSLATION
11
'If you dig on the western side, there is a ghost who will create such a dis
turbance that your hands will not even touch the treasure.
TEXT 134
'' llftiif tl:li ''i!U' I

'{i{ i{tf 91'tt llrr;;l! Htfi;rr;; t II 8 II
,
'uttare' khudi/e ache kr?IJa 'ajagare'

dhana nahi pabe, khudite gilibe sabiire
SYNONYMS
uttare-on the northern side; khudile-if you dig; ache-there is; kr?IJa
black;
ajagare-snake;
dhana-treasure;
nahi-not;
pabe-you
will
get;
khudite-digging; gi/ibe-will devour; sabare-everyone.

TRANSLATION
11
'If you dig on the northern side, there is a big black snake that will devour
you if you attempt to dig up the treasure.

TEXT 135
l!tti! 1ft 'I fwti! I

t 91' <;l!tJJ ti! II <t II
purva-dike tate mati a/pa khudite
dhanera jhari pa(iibeka tamara hatete
Text 135]
73
SYNONYMS
purva-dike-on the eastern side; tate-there; mati-the dirt; a/pa-small

quantity;
khudite-digging;
dhanera-of
the
treasure;
jhari-the
pot;
paqibeka-you will get; tamara-your; hatete-in the hands.

TRANSLATION
" 'However, if you dig up a small quantity of dirt on the eastern side, your
hands will immediately touch the pot of treasure.'
PURPORT
The Vedic literatures, including the Pural)as, state that according to the position
of the conditioned soul, there are different processes-karma-kal)qa, jfiana-kal)
qa, the yogic process and the bhakti-yoga process. Karma-kal)qa is compared to
wasps and drones that will simply bite if one takes shelter of them. )fiana-kal)qa,
the speculative process, is simply like a ghost who creates mental disturbances.
Yoga, the mystic process, is compared to a black snake that devours people by the
impersonal cultivation of kaivalya. However, if one takes to bhakti-yoga, he be
comes quickly successful. In other words, through bhakti-yoga, one's hands touch
the hidden treasure without difficulty.
Therefore it is said in Bhagavad-gita: vedais ca sarvair aham eva vedyal). One
has to take to devotional service. Although the Vedas enjoin one to search out
Krr;a and take shelter at His lotus feet, other Vedic processes will not help. Ac
cording to Bhagavad-gita, only the bhakti process is said to be definitive. Bhaktya
mam abhijanati. This is the conclusive statement of the Vedas, and one has to ac
cept this process if one is serious in searching for Krr;a, the Supreme Personality
of Godhead. In this connection, SrTia Bhaktisiddhanta Sarasvati Thakura gives the
following statement. The eastern side represents devotional service to Lord Krr;a.
The southern side represents the process of fruitive activity (karma-kal)qa), which
ends in material gain. The western side represents jfiana-kal)qa, the process of
mental speculation, sometimes called siddhi-kal)qa. The northern side represents
the speculative method sometimes known as the mystic yoga system. It is only
the eastern side, devotional service, that enables one to attain life's real goal. On
the southern side, there are fruitive activities by which one is subject to the
punishment of Yamaraja. When one follows the system of fruitive activity, his ma
terial desires remain prominent. Consequently the results of this process are com
pared to wasps and drones. The living entity is bitten by the wasps and drones of
fruitive activity and thus suffers in material existence birth after birth. One cannot
be free from material desires by following this process. The propensity for material
enjoyment never ends. Therefore the cycle of birth and death continues, and the
spirit soul suffers perpetually.
The mystic yoga process is compared to a black snake that devours the living
entity and injects him with poison. The ultimate goal of the yoga system is to be-
74
come one with the Absolute. This means finishing one's personal existence.
However, the spiritual part and parcel of the Supreme Personality of Godhead has
an eternal individual existence. Bhagavad-gita confirms that the individual soul ex
isted in the past, is existing in the present and will continue to exist as an in
dividual in the future. Artificially trying to become one with the Absolute is suici
dal. One cannot annihilate his natural condition.
A yakg a protector of riches, will not allow anyone to take away riches for en
joyment. Such a demon will simply create disturbances. In other words, a devotee
will not depend on his material resources but on the mercy of the Supreme Per
sonality of Godhead, who can give real protection. This is called rak?i?yatiti
visvasai) or (in the Bengali poetry of Bhaktivinoda Thakura's SaraQagati), 'avasya

rak?ibe kr?Qa'-visvasa palana. The surrendered soul must accept the fact that
his real protector is Krr;a, not his material acquisitions.

Considering all these points, devotional service to Krl)a is the real treasure
house for the living entity. When one comes to the platform of devotional ser
vice, he always remains opulent in the association of the Supreme Personality of
Godhead. One who is bereft of devotional service is swallowed by the black
snake of the yoga system and bitten by the wasps and drones of fruitive activity,
and he suffers consequent material miseries. Sometimes the living entity is misled
into trying to merge into spiritual existence, thinking himself as good as the
Supreme Personality of Godhead. This means that when he comes to the spiritual
platform, he will be disturbed and will again return to the material platform. Ac
cording to Srimad-Bhagavatam
(1 0.2.32):
ye 'nye 'ravindak?a vimukta-maninas
tvayy asta-bhavad avisuddha-buddhayai)
aruhya krcchrel)a pararil padaril tatai)
patanty adho 'nadrta-yu?mad-anghrayai)
Such people may become sannyasis, but unless they take shelter of Krr;a's lotus
feet, they will return to the material platform to perform philanthropic activities. In
this way, one's spiritual life is lost. This is to be understood as being devoured by
the black snake.
TEXT 136
ti" -ttm c,- ':a til', ''it '!J'
'J' -t ' mf lfjf'Sf II II

aiche sastra kahe, -karma, jnana, yoga tyaji'
'bhaktye' kr?Qa vasa haya, bhaktye tarire bhaji
Text 137]
75

SYNONYMS
aiche-in that way; sastra kahe-Vedic literatures confirm; karma-fruitive ac
tivities; jiiana-speculative knowledge; yoga-the mystic yoga system; tyaji'
giving up; bhaktye-by devotional service; kr?Qa-the Supreme Absolute Per

sonality of Godhead; vasa haya-becomes satisfied; bhaktye-by devotional ser
vice; W1re-Him; bhaji-we worship.
TRANSLATION
"Revealed scriptures conclude that one should give up fruitive activity,
speculative knowledge and the mystic yoga system and instead take to devo
tional service, by which Krr:'la can be fully satisfied.
TEXT 137
;r
'lt<f '11 C"l!tl:?fl
Of
t<fm'1rtr.sfl
;r
<!I
'ltg If %<(
f"(fC'ltfiSil
II ':l II
na sadhayati mam yoga
na sankhyam dharma uddhava
na svadhyayas tapas tyago

yatha bhaktir mamorjita
SYNONYMS
na-never; sadhayati-causes to remain satisfied; mam-Me; yogab-the pro
cess of control; na-nor; sankhyam-the process of gaining philosophical knowl
edge about the Absolute Truth; dharmab-such an occupation; uddhava-My

dear Uddhava; na-nor; svadhyayab-study of the Vedas; tapab-austerities;
tyagab-renunciation, acceptance of sannyasa, or charity; yatha-as much as;
bhaktib-devotional service; mama-unto Me; urjita-developed.

TRANSLATION
[The Supreme Personality of Godhead, Krr:'la, said:] "'My dear Uddhava,

neither through tanga-yoga [the mystic yoga system to control the senses],
nor through impersonal monism or an analytical study of the Absolute Truth,
nor through study of the Vedas, nor through practice of austerities, nor
through charity, nor through acceptance of sannyasa can one satisfy Me as
much as one can by developing unalloyed devotional service unto Me.'
PURPORT
This is a quotation from Srimad-Bhagavatam (11.14.20). The explanation for this
verse is given in Adi-lila
(17.76).
76
TEXT 138
m:c'Il<r>Ii .m: <!lll't1
fll': 1fl1!. 1
r'(?>: -,rr 'IIf111 9f1<ft-,f9f "<1>:..
11 -:.r n
bhaktyaham ekaya grahyab
sraddhayatma priyab satam
bhaktib punati man-ni?tha
sva-pakan api sambhavat

SYNONYMS
bhaktya-by devotional service; aham-1, the Supreme Personality of God
head; ekaya-unflinching; grahyab-obtainable; sraddhaya-by faith; atma-the
most dear; priyab-to be served; satam-by the devotees; bhaktib-the devo
tional service; punati-purifies; mat-ni?tha-fixed only on Me; sva pakan-the

-
lowest of human beings, who are accustomed to eat dogs; api-certainly;

sambhavat-from all faults due to birth and other circumstances.
TRANSLATION
" 'Being very dear to the devotees and sadhus, I am attained through
unflinching faith and devotional service. This bhakti-yoga system, which
gradually increases attachment for Me, purifies even a human being born
among dog-eaters. That is to say, everyone can be elevated to the spiritual
platform by the process of bhakti-yoga.'
PURPORT
This verse is from Srimad-Bhagavatam (11.14.21).

TEXT 139
<.fl 'oef'-ttJ 1
'R;t-rn' fi'l' l!t -rtt '$f11! ll ll
ataeva 'bhakti'-kr?Qa-praptyera upaya
'abhidheya' bali' tare sarva-sastre gaya
SYNONYMS
ataeva-therefore; bhakti-devotional service; kr?Qa-praptyera-of achieving
the lotus feet of Krt:Ja; upaya-the only means; abhidheya-abhidheya; ba/i'
calling; tare-this system; sarva-sastre-in all revealed scriptures; gaya-is de

scribed.
Text
140]
77
TRANSLATION
"The conclusion is that devotional service is the only means to approach
the Supreme Personality of Godhead.
This system is therefore called
abhidheya. This is the verdict of all revealed scriptures.

PURPORT
As stated in Bhagavad-gita
(18.55):
bhaktya mam abhijanati

yavan yas casmi tattvata/:1
tato maril tattvato jnatva
visate tad-anantaram
"One can understand the Supreme Personality as He is only by devotional service.
And when one is in full consciousness of the Supreme Lord by such devotion, he
can enter the kingdom of God."
The aim of life is to get rid of the material conditioning and enter into spiritual
existence. Although the sastras prescribe different methods for different men, the
Supreme Personality of Godhead says that one ultimately must accept the path of
devotional service as the assured path of spiritual advancement. Devotional ser
vice to the Lord is the only process actually confirmed by the Lord. Sarva-dharman
parityajya mam ekaril saral)aril vraja (Bg.
18.66). One must become a devotee if
one wants to return home, back to Godhead, and become eternally blissful.
TEXT
140
91tt'l li r;;'et'$f "{ I

'$f : t 11111 So
II
dhana paile yaiche sukha-bhoga phala paya

sukha-bhoga haite du/:rkha apani palaya
SYNONYMS
dhana pa ile
when one gets riches; ya iche
just as; sukha-bhoga-enjoyment
of happiness; pha/a-result; paya-one gets; sukha bhoga

-
happiness; haite-from; du/:rkha-all distresses; apani
real enjoyment of
themselves; pala ya
run
away.
TRANSLATION
"When one actually becomes rich, he naturally enjoys all kinds of happi
ness. When one is actually in a happy mood, all distressful conditions go away
by themselves. No extraneous endeavor is needed.
78
TEXT 141
'i!t f9-'fit"f t (.; 9liST I

'"' t 'llf ilt-t 9lrn "
s "
taiche bhakti-phale km;e prema upajaya

preme kr?Qasvada haile bhava nasa paya
SYNONYMS
taiche-similarly; bhakti-phale-by the result of devotional service; kr?Qe
unto Lord Kra; prema-love; upajaya-arises; preme-in devotional love;
kr?Qa-asvada-tasting the association of Lord Krr:Ja;
hai/e-when there is;
bhava-the distress of the repetition of birth and death; nasa-annihilation;

pay a-obtains.
TRANSLATION
"Similarly, as a result of bhakti, one's dormant love for Ktr;a awakens.
When one is so situated that he can taste the association of lord Krr;a, ma
terial existence, the repetition of birth and death, comes to an end.
TEXT 142
'ft\!fJilt-t, 'e'IR,-G;1Rf ''I' il I

(,;$f-,t"it-lJ til " 8"
daridrya-nasa, bhava-k?aya, -premera 'phala' naya
prema-sukha-bhoga -mukhya prayojana haya
SYNONYMS
daridrya-nasa-the end of poverty-stricken life; bhava-k?aya-annihilation of
materia! existence; premera-of love of Godhead; pha/a-the result; naya-cer
tainly is not; prema-sukha-bhoga-enjoyment of the happiness of love of God;
mukhya-chief; prayojana-goal of life; haya-is.
TRANSLATION
"The goal of love of Godhead is not to become materially rich or free from
material bondage. The real goal is to be situated in devotional service to the
lord and to enjoy transcendental bliss.
PURPORT
The results of devotional service are certainly not material benefits or liberation
from material bondage. The goal of devotional service is to be eternally situated in
Text
144)
79
the loving service of the Lord and to enjoy spiritual bliss from that service. One is
said to be in a poverty-stricken condition when one forgets the Supreme Per
sonality of Godhead. One has to end such a life of poverty in order to auto
matically end the miserable conditions of material existence. One is automatically
liberated from material enjoyment when one tastes the service of Krr:Ja. One
does not have to endeavor separately for opulence. Opulence automatically
comes to the pure devotee, even though he does not desire material happiness.
TEXT
143
c:m t lllif, ft' '

' r., ''- f t II 8 II
veda-sastre kahe sambandha, abhidheya, prayojana
k($f)a, k($f)a-bhakti, prema, -tina maha-dhana
SYNONYMS
veda-sastre-in Vedic literature; kahe-it is said; sambandha-relationship;

abhidheya -execution;
prayojana -goal;
k($f)a -Lord
Krr:Ja;
k($f)a-bhakti
devotional service to the Lord; prema-love of Godhead; tina-these three;

maha-dhana-the supreme treasure.
TRANSLATION
"In Vedic literatures, Krr;a is the central point of attraction, and His service
is our activity. To attain the platform of love of Krr;a is life's ultimate goal.
Therefore Krr;a, Krr;a's service and love of Krr;a are the three great riches of
life.
TEXT
144
c<'ftfw <\"" -rtt -11-n

itJ 91 til.C:'f eft
'
II 88 II
vedadi sakala sastre k($f)a-mukhya sambandha

tanra jfiane antt$ar'lge yaya maya-bandha
SYNONYMS
veda-adi-beginning with the Vedas; sakala-all; sastre-in the revealed scrip

tures; k($f)a-Lord Krr:Ja; mukhya-chief; sambandha-central point or central
attraction;
tanra jfiane-by knowledge of Him;
anu$afige-simultaneously;
yaya-goes away; maya-bandha-the bondage of material existence.
80
TRANSLATION
"In all revealed scriptures, beginning with the Vedas, the central point of
attraction is Krr;a. When complete knowledge of Him is realized, the
bondage of maya, the illusory energy, is automatically broken.
TEXT 145
<rrtr.lltlll Sill5 'Sf5(\!JC ni

toz \!il?:1l" <r
'PJ5t<fNl"l-
ci!'<r\!ig 9\ ?lfll<fi"t
f'!t "r:<!i
<1l<
nrt"<rflf
''"-!. PI: rllt'l1l-
"<rJt9fir f<tr:<rS<tJf<fil" 'lr;\!i fi'h!r;
II B<t n
vyamohaya caracarasya jagatas te te pural)agamas

tam tam eva hi devatarh paramikarh jalpantu ka/pavadhi
siddhante punar eka eva bhagavan viQu/:1 samastagama
vyapareu vivecana-vyatikararh niteu nisciyate
SYNONYMS
vyamohaya-to increase the illusion and ignorance; cara-acarasya-of all living

entities, moving and nonmoving; jagata/:1-of the world; te te-those respective;
pural)a-the supplementary Vedic literatures called the Pural)as; agama/:1-and
Vedas;
tam
tam-that
respective;
eva
hi-certainly;
devatam-demigod;
paramikam-as supreme; jalpantu-let them speak about; kalpa-avadhi-until

the end of the millenium; siddhante-in conclusion; puna/:1-but; ekaf:J-one;
eva-only; bhagavan-Supreme Personality of Godhead; viQu/:1-Lord V ir:Ju;
samasta-all;
agama-of the
vyatikaram -to
collective
Vedas; vyapareu-in the dealings;
consideration;
niteu-when
forcibly
vivecana
brought;
nisciyate-is established.
TRANSLATION
" 'There are many types of Vedic literatures and supplementary Purar;as. In
each of them there are particular demigods who are spoken of as the chief
demigods. This is just to create an illusion for moving and nonmoving living
entities. Let them perpetually engage in such imaginations. However, when
one analytically studies all these Vedic literatures collectively, he comes to the
conclusion that lord V ir;u is the one and only Supreme Personality of
Godhead.'
PURPORT
This is a verse from the Padma Pural)a.
Text
148)
81
TEXT
146
J-(;'1-fu, r, -r ,
'm
'< ?lf! u s u
mukhya-gauf}a-vrtti, kirilva anvaya-vyatireke

vedera pratijna keva/a kahaye kr?f.lake
SYNONYMS
mukhya-chief;
gauf}a-secondary;
vrtti-meaning;
kirilva-or;
anvaya
vyatireke-directly or indirectly; vedera pratijna-ultimate declaration of the

Vedas; kevala-only; kahaye-speaks; kr?f.lake-about Krl)a.
TRANSLATION
"When one accepts Vedic literature by interpretation or even by dictionary
meaning, directly or indirectly the ultimate declaration of Vedic knowledge
points to Lord Krr;a.
TEXTS
f<f
147-148
lfr:\9 11tsr:e f<t>111_ f<ffrr
J"-l I If C"'iC "Ti?:"<JJ"i11l:'f
<If--sOT II 8 " II
11l fC f'fr.\9 11l f<l<fTtr.<>ftr. '

<!lttO!,. crrN:
"t<w
"5!il 11t frrr,
1li"lli'l1<lPl""l:_lr. ff"lilfJ "'l'l"lff'!
II SIT II
kim vidhatte kim aca?te

kim anadya vikalpayet
ity asya hrdayaril Joke
nanyo mad veda kascana
maril vidhatte 'bhidhatte maril
vikalpyapohyate hy aham
etavan sarva-vedartha/:1
sabda asthaya mam bhidam
maya-matram anudyante
prati?idhya prasidati
SYNONYMS
kim-what;
vidhatte-direct;
kim-what;
aca?te-declare;
kim-what;
anadya-taking as the o bject; vikalpayet-may conjecture; iti-thus; asya/:1-of
82
the Vedic literature; hrdayam-intention; Joke-in this world; na -not; anya

other; mat-than Me; veda-knows; kascana-anyone; mam-Me; vidhatte
they ordain; abhidhatte-set forth; mam-Me; vika/pya-speculating; aphyate
fixed; hi-certainly; aham-1; etavan-of such measures; sarva-veda

artha-the purport of the Vedas; sabda-the Vedas; asthaya-taking shelter of;
mam-Me; bhidam-different; maya-illusory energy; matram-only; anudya
saying; ante-at the end; pratiidhya -driving away; pras idati-gets satisfaction.
am
TRANSLATION
"'What is the direction of all Vedic literatures? On whom do they set
focus? Who is the purpose of all speculation? Outside of Me no one knows
these things. Now you should know that all these activities are aimed at or
daining and setting forth Me. The purpose of Vedic literature is to know Me
by different speculations, either by indirect understanding or by dictionary
understanding. Everyone is speculating about Me. The essence of all Vedic
literatures is to distinguish Me from maya. By considering the illusory energy,
one comes to the platform of understanding Me. In this way one becomes free
from speculation about the Vedas and comes to Me as the conclusion. Thus
one is satisfied.'
PURPORT
These two verses are quoted from Srimad-Bhagavatam (11.21.42, 43). When
Uddhava asked Krt:a about the purpose of Vedic speculation, the Lord informed
him of the process of understanding Vedic literature. The Vedas are composed of
karma-karxla, jnana-kary;fa and upasana-kar:lC;fa. If one analytically studies the pur
pose of the Vedas, he understands that by karma-kaQc}a, sacrificial activity, one
comes to the conclusion of jnana-kaQc}a, speculative knowledge. After specula
tion, one comes to the conclusion that worship of the Supreme Personality of
Godhead is the ultimate. When one comes to this conclusion, he becomes fully
satisfied.
TEXT 149
1f ?f-\fj{, '<f<f -'Pft1f I

liif, 11't1rt1rf, 'Sf11rff t1f II 8
II
krQera svarupa -ananta, vaibhava -apara

cic-chakti, maya-sakti, jiva-sakti ara
SYNONYMS
krQera sva-rupa-the transcendental form of Krt:a; ananta unlimitedly ex

vaibhava-opulence; apara-unlimited; cit-sakti-internal potency;
maya sakti-external potency; jiva-sakti-marginal potency; ara-and.
-
panded;
-
Text
151]
83
TRANSLATION
"The transcendental form of lord Krr:Ja is unlimited and also has unlimited
opulence. He possesses the internal potency, external potency and marginal
potency.
TEXT
150
' i31fit'G'I-'IIff<fi'f1i I
1Qi9f'llf 'llff<fit1i -? 1ft
II <to II
vaikuQtha, brahmaQc;ia-gaQa -sakti-karya haya

svarupa-sakti sakti-karyera-krQa samasraya
SYNONYMS
vaikuQtha-the spiritual world; brahmaQc;ia-gaQa-universes of the material

world; sakti-karya haya-they are all activities of Krr;a's potencies; svarupa
sakti-of the internal potency; sakti-karyera-of the activities of the external
potency; krQa-Lord Krr;a; samasraya-the original source.
TRANSLATION
"Both the material and spiritual world are transformations of Krr:Ja's inter
nal and external potencies. Therefore Krr:Ja is the original source of both ma
terial and spiritual manifestations.
TEXT
151
lf"fl:"ll lf"f"ll "''l'fJ1lt1"!1- 1{. I

fli31J ?f lf1ll" 'i\11ii1ll" 01111f1r
II 0 II
dasame dasamaril lakyam

asritasraya-vigraham
sri-k[Qakhyaril pararil dhama
jagad-dhama namami tat
SYNONYMS
dasame-in the Tenth Canto; dasamam-the tenth subj ect matter; lakyam
to be seen; asrita-of the sheltered; asraya-of the shelter; vigraham-who is the
form; sri-krQa-akhyam-known as Lord
S ri Krr;a; param-supreme; dhama
abode; jagat-dhama-the abode of the universes; namami-1 offer my obei

sances; tat-to Him.
84
TRANSLATION
"'The Tenth Canto of Srimad-Bhagavatam reveals the tenth object, the
Supreme Personality of Godhead, who is the shelter of all surrendered souls.
He is known as Sri Krr:'la, and He is the ultimate source of all the universes. Let
me offer my obeisances unto Him.'
PURPORT
This is a quotation from Bhavartha-dipika, Sridhara Svami's commentary on the
Srimad-Bhagavatam (1 0.1.1 ) . In the Tenth Canto of Srimad-Bhagavatam there is a
description of the asraya-tattva, Sri KrQa. There are two tattvas-asraya-tattva and
asrita-tattva. Asraya-tattva is the objective, and asrita-tattva is the subjective. Since

the lotus feet of Lord Sri KrQa are the shelter of all devotees, Sri KrQa is called
pararh dhama. in Bhagavad-gita it is stated: pararh brahma pararh dhama pavitrarh

paramarh bhavan. Everything is resting under the lotus feet of KrQa. In Srimad
Bhagavatam (10.14.58) it is stated:
samasrita ye pada-pallava-plavarh
mahat-padarh puQya-yaso-murare/:1
Under the lotus feet of Sri KrQa, the entire mahat-tattva is existing. Since every
thing is under Sri KrQa's protection, Sri KrQa is called asraya-tattva. Everything
else is called asrita-tattva. The material creation is also called asrita-tattva. Libera
tion from material bondage and the attainment of the spiritual platform are also
asrita-tattva. KrQa is the only asraya-tattva. In the beginning of the creation there
are Maha-ViQU, Garbhodakasayi ViQU and Kirodakasayi ViQU. They are also
asraya-tattva. KrQa is the cause of all causes (sarva-karaQa-karal)am). To under

stand KrQa perfectly, one has to make an analytical study of asraya-tattva and
asrita-tattva.
TEXT 152
'f lll!J?f-Rit'f i{, iltC!il I

il-""' "21 il"til II II
krQera svarupa-vicara suna, sanatana
advaya-jnana-tattva, vraje vrajendra-nandana
SYNONYMS
krQera -of Lord KrQa; svarupa-vicara -consideration of the eternal form;

suna-please hear; sanatana-My dear Sanatana; advaya-jnana-tattva-the Ab
solute Truth without duality; vraje-in Vrndavana; vrajendra-nandana-the son
of Nanda Maharaja.
Text 154]
85
TRANSLATION
"0 Sanatana, please hear about the eternal form of Lord Krr:Ja. He is the
Absolute'Truth, devoid of duality but present in Vrndavana as the son of Nan
da Maharaja.
TEXT 153
(.:fW, (., r-c-tJ

f'til"fOf, (t(!l, t
ll <t II
sarva-adi, sarva-arilsi, kisora-sekhara

cid-ananda-deha, sarvasraya, sarvesvara
SYNONYMS
sarva-adi
origin of everything; sarva-arilsi-sum total of all parts and parcels;
kisora-sekhara-the supreme
youth;
cit-ananda-deha-a
body
of
spiritual
blissfulness; sarva-asraya-shelter of everyone; sarva-isvara-master of everyone.

TRANSLATION
"Krr:Ja is the original source of everything and the sum total of everything.
He appears as the supreme youth, and His whole body is composed of
spiritual bliss. He is the shelter of everything and master of everyone.
PURPORT
KrQa is the origin of all vi?QU-tattvas, including Maha-ViQu, Garbhodakasayi

ViQU and Kirodakasayi ViQu. He is the ultimate goal of VaiQava philosophy.
Everything emanates from Him. His body is completely spiritual and is the source
of all spiritual being. Although He is the source of everything, He Himself has no
source. Advaitam acyutam anadim ananta-rOpariJ, adyaril pural)a-puru?aril nava
yauvanaril ca. Although He is the supreme source of everyone, He is still always a
fresh youth.
TEXT 154
9fil'l{: : 'I J'66'1ft<lf<l !f: I
'<5f'O{lJffifrfcftf<l:
'l<fi'il<f<l'i'il'l"{_ 11 as
isvara/:1 parama/:1 krQa/:1

sac-cid-ananda-vigraha/:1
anadir adir govinda/:1
sarva-karal)a-karal)am
86
SYNONYMS
isvara/:1-the controller; parama/:1-supreme; krQa/:1-Lord Krl)a; sat-eternal

existence; cit-absolute knowledge; ananda-absolute bliss; vigraha/:1-whose
form; anadi/:1-without beginning; adi/:1-the origin; govinda/:1-Lord Govinda;
sarva-karaf)a-karaf)am-the cause of all causes.
TRANSLATION
"'KrQa, who is known as Govinda, is the supreme controller. He has an
eternal, blissful, spiritual body. He is the origin of all. He has no other origin,
for He is the prime cause of all causes.'
PURPORT
This is the first verse of the Fifth Chapter of Brahma-sarhhita.

TEXT 155
'it<'l"til. ?, '(;'itt"!' i{t'lf I

1{-rtcf' t (;'itttGif't<'IS-i!Jlft1f II II
svayarh bhagavan krf.1a, 'govinda' para nama

sarvaisvarya-purf)a yanra _go/aka -nitya-dhama
SYNONYMS
svayam-pers onally ; bhagavan-the Supreme Personality of Godhead; krQa

Krl)a; govinda-Govinda; para nama-another name; sarva-aisvarya-ptJrf)a-full
of all opulences; yaflra-whose; go/oka-Goloka Vrndavana; nitya-dhama
eternal abode.
TRANSLATION
"The original Supreme Personality of Godhead is Km1a. His original name
is Govinda. He is full of all opulences, and His eternal abode is known as
Goloka Vrndavana.
TEXT 156
l)t"t<f>"lt: 1_11: 5t'l10{ V"\_ I

tfi<tJta, C<11<g lJffl C'it 51 II It
.!fC
ete carhsa-kala/:1 purhsa/:1

kr1.1as tu bhagavan svayam
indrari-vyakularh lokarh
mrc;iayanti yuge yuge
II
Text
158]
87
SYNONYMS
ete-these; ca-and; arilsa-plenary portions; ka/a/:1-parts of plenary por
tions;
purilsa/:1-of
the
puru?a-avataras;
kr?r:Ja/:1-Lord
Krr:Ja;
tu-but;
bhagavan-the Supreme Personality of Godhead; svayam-Himself; indra-ari
the enemies of Lord lndra; vyakulam-full of; /okam-the world; mrc;iayanti

make happy; yuge yuge-at the right time in each age.
TRANSLATION
" 'All these incarnations of Godhead are either plenary portions or parts of
the plenary portions of the purua-avataras. But KrQa is the Supreme Per
sonality of Godhead Himself. In every age He protects the world through His
different features when the world is disturbed by the enemies of lndra.'
PURPORT
This is a quotation from Srimad-Bhagavatam
(1.3.28). See also
Two, verse 67.
TEXT
Adi-li/a, Chapter
157
, ,,-r, <ef,-f!i{ fitil "Qit I

, nr!,
'eti{_-fiji${ <1itt-t II II
jnana, yoga, bhakti, -tina

brahma,
atma,
sadhanera
vase
bhagava n-triv idha praka.Se

SYNONYMS
jliana-knowledge; yoga-mystic power; bhakti-devotional service; tina
three; sadhanera-of the processes of spiritual life; vase-under the control;

brahma-impersonal
Brahman;
atma-localized
Paramatma;
bhagavan-the
Supreme Personality of Godhead; tri-vidha praka.Se-three kinds of manifestation.

TRANSLATION
"There are three kinds of spiritual processes for understanding the Ab

solute Truth-the processes of speculative knowledge, mystic yoga and
bhakti-yoga. According to these three processes, the Absolute Truth is
manifested as Brahman, Paramatma and Bhagavan.
TEXT
158
<lf'm f<1w <(, i'it'l"ll, 1

9f1PllC<:!i! i5'it<fifol
"t'WTC II ')17" II
88
vadanti tat tattva-vidas
tattvaril yaj jflanam advayam
brahmeti paramatmeti
bhagavan iti sabdyate

SYNONYMS
vadanti-they say; tat-that; tattva-vida/:1-learned souls; tattvam-the Ab
solute Truth; yat-which; jflanam-knowledge; advayam-nondual; brahma

Brahman; iti-thus; paramatma-Paramatma; iti-thus; bhagavan-Bhagavan;
iti-thus; sabdyate-is known.
TRANSLATION
" 'Learned transcendentalists who know the Absolute Truth call this non
ctual substance Brahman, Paramatma or Bhagavan.'
PURPORT
This is a quotation from Srimad-Bhagavatam (1.2.11). For an explanation, see
also Adi-li/a, Chapter Two, verse 11.
Those who are interested in the impersonal Brahman effulgence which is not
different from the Supreme Personality of Godhead, can attain that goal by specu
lative knowledge. Those who are interested in practicing mystic yoga can attain
the localized aspect of Paramatma. As stated in Bhagavad-gita, isvara/:1 sarva
bhutanaril hrd-dese 'rjuna tithati: the Supreme Personality of Godhead is situated
within the heart as Paramatma. He witnesses the activities of the living entities
and gives them permission to act.
TEXT 159
"13'11- trtf'@ t,
fil tt-t
i{ .. csutf?! "ettl'f 11 <t 11
brahma-afiga-kanti tafira, nirvisea prakase

surya yena carma-cake jyotirmaya bhase
SYNONYMS
brahma-the impersonal Brahman effulgence; afiga-kanti-the bodily rays;
tafira-of
Him;
nirvisea-without
varieties;
prakase-manifestation;
surya
yena-exactly like the sun; carma-cake-with our ordinary material eyes; jyoti/:1maya-simply effulgent; bhase-appears.
Text
161]
89
TRANSLATION
"The manifestation of the impersonal Brahman effulgence, which is without
variety, is the rays of KrJ;a's bodily effulgence. It is exactly like the sun. When
the sun is seen by our ordinary eyes, it simply appears to consist of effulgence.
TEXT
160
<! sl "5'1r.'.!il strrr;'1q
ct'll'- t1f'l'f tflff<rf'!if11'\. 1

..
\!i"lf_>;fi f"l"fl!O!'lTC"t\!i
C5\tRl:ii!'lTtf'fi1' \!ill tf'lT
II )
yasya prabha prabhavato jagad-aQc;/a-koti

koti?V asea-vasudhadi-vibhati-bhinnam
tad brahma ni?kalam anantam ase?a-bhataril
govindam adi-puru?aril tam aharil bhajami
SYNONYMS
yasya-of whom; prabha-the effulgence; prabhavata/:1-of one who excels in

power; jagat-aQc;/a-of universes; koti-koti?u-in millions and millions; ase?a
unlimited; vasudha-adi-with planets and other manifestations; vibhuti-with
opulences;
bhinnam-becoming
variegated;
tat-that;
brahma-Brahman;
nikalam-without parts; anantam-unlimited; asea bhatam-being complete;

govindam-Lord Govinda; adi-puru?am-the original person; tam-Him; aham1; bhajami - wors h ip .
TRANSLATION
"'I worship Govinda, the primeval lord, who is endowed with great power.
The glowing effulgence of His transcendental form is the impersonal Brah
man, which is absolute, complete and unlimited and which displays the
varieties of countless planets, with their different opulences, in millions and
millions of universes.'
PURPORT
This verse is quoted from Brahma-sarilhita
(5.40). For an explanation, refer to
Adi-lila, Chapter Two, verse 14.

TEXT
161
c;.tti, <;i ?t..
-t I
'{ift'tf '1' ?.. (..'! II II
90
paramatma yenho, tenho krQera eka arilsa

atmara 'alma' haya krQa sarva-avatarilsa
SYNONYMS
paramatma-the
Supersoul within
the heart;
yenho-who;
tenho-He;
krQera-of Lord Krr:Ja; eka-one; arilsa-plenary portion; atmara-of the soul;
atma-the soul; haya-is; krQa-Lord Krr:Ja; sarva-of everything; avatarilsa

source.
TRANSLATION
"The Paramatma, the Supersoul feature, is the partial plenary portion of the
Supreme Personality of Godhead, who is the original source of all living en
tities. It is also KrQa who is the original source of Paramatma.
TEXT 162
lj:l"C1!0!"!Cf 1!1'1Ut0!1lf<'l10!ll{. I
?t C'lt9fT Clft;stf 1!ll1"!.!1
II
krQam enam avehi tvam
atmanam akhilatmanam
jagad-dhitaya so 'py atra

dehivabhati mayaya
SYNONYMS
krQam-in the Supreme Personality of Godhead; enam-this; avehi-just try
to understand; tvam-you; atmanam-the soul; akhila-atmanam-of all living

entities; jagat-hitaya-the benefit of the whole universe; sab-He; api-cer
tainly; atra-here; dehi-a human being; iva-like; abhati-appears; mayaya
by His internal potency.

TRANSLATION
"'You should know KrQa as the original soul of all atmas [living entities].
For the benefit of the whole universe, He has, out of His causeless mercy, ap
peared as an ordinary human being. He has done this with the strength of His
own internal potency.'
PURPORT
This is a quotation from Srimad-Bhagavatam (1 0.14.55). Parikit Maharaja asked
Sukadeva Gosvami why Krr:Ja was so beloved by the residents of Vrndavana,
Text 163]
91
who loved Him even more than their own offspring or life itself. At that time
Sukadeva Gosvami replied that everyone's atma, or soul, is very, very dear, es
pecially to all living entities who have accepted material bodies. However, that
atma, the spirit soul, is part and parcel of Kr!Ja. For this reason, KrrJa is very dear
to every living entity. Everyone's body is very dear to oneself, and one wants to
protect the body by all means because within the body the soul is living. Due to
the intimate relationship between the soul and the body, the body is important
and dear to everyone. Similarly, the soul, being part and parcel of KrrJa, the
Supreme Lord, is very, very dear to all living entities. Unfortunately, the soul
forgets his constitutional position and thinks he is only the body (deha-atma-bud
dht). Thus the soul is subjected to the rules and regulations of material nature.
When a living entity, by his intelligence, reawakens his attraction for KrrJa, he can
understand that he is not the body but part and parcel of Krli'.. Thus filled with
knowledge, he no longer labors under attachment to the body and everything re
lated to the body. janasya moho 'yam aham mameti. Material existence, wherein
one thinks, "I am the body, and this belongs to me," is also illusory. One must
redirect his attraction to KrrJa. SrTmad-BhJ.gavatam
(1.2.7) states:
vasudeve bhagavati
bhakti-yoga/:1 prayojita/:1
janayaty asu vairagyaril
jfianaril ca yad ahaitukam
"By rendering devotional service unto the Personality of Godhead, Sri Kr!Ja, one
immediately acquires causeless knowledge and detachment from the world."
TEXT 1 63
'5i<n
<rhrcOI' f<ri tcOI' 1;sr, "'
f<lTtf'llf <:._>:fC'!'f>tC"IOI' f1 'ij<:._
II ,:; II
athava bahunaitena
kiril jfiatena tavarjuna
vi$tabhyaham idaril krtsnam

ekarilsena sthito jagat
SYNONYMS
athava-or; bahuna-much; etena-with this; kim-what use; jfiatena-being
known;
tava-by you;
arjuna-0 Arjuna;
i$tabhya- pervading;
aham-1;
idam -this; krtsnam-entire; eka-arilsena-with one portion; sthita/:1-situated;

jagat-universe.
92
TRANSLATION
"'But what need is there, Arjuna, for all this detailed knowledge? With a
single fragment of Myself, I pervade and support this entire universe.'
PURPORT
This is a quotation from Bhagavad-gita
(1 0.42).
TEXT 164
'tJ' 1f 'l.-6(11\?f I
<.!! Rt ' ?f II
8 II
'bhaktye' bhagavanera anubhava-parQa-rapa

eka-i vigrahe tatira ananta svarapa
SYNONYMS
bhaktye-by devotional service; bhagavanera-of the Supreme Personality of
Godhead; anubhava-perception; parQa-rapa-perfectly; eka-i-one; vigrahe
in the transcendental form; tatira-His; ananta-unlimited; sva-rapa-expansions
of plenary portions.
TRANSLATION
"Only by devotional activity can one understand the transcendental form of
the Lord, which is perfect in all respects. Although His form is one, He can ex
pand His form into unlimited numbers by His supreme will.
TEXT 165
1fi?f, t:Wftft?f, tllf-il't1f I

tft11 f!t?f 1ft til. II II
svayarh-rapa, tad-ekatma-rapa, avesa-nama
prathamei tina-rape rahena bhagavan
SYNONYMS
svayam-rapa-the personal form;
tat-ekatma-rapa-the same form, non
different from
svayarh-rapa;
ave.Sa-especially empowered;
prathamei-in
the beginning;
tina-rape-in three forms;
bhagavan-the Supreme Personality of Godhead.
nama-named;
rahena-remains;
Text 165]
93
TRANSLATION
"The Supreme Personality of Godhead exists in three principal forms
svayaril-rupa, tad-ekatma-rupa, and avesa-rupa.
PURPORT
svayaril-rupa in his Laghu-bhagavatamrta,

Purva-khaQQa, verse 12, ananyapek?i yad ruparil svayaril-rupaf) sa ucyate: the
Srila ROpa Gosvami has described
original form of the Supreme Personality of Godhead does not depend on other
svayaril-rupa, and it is described in Srimad

Bhagavatam: kr?Qas tu bhagavan svayam (1.3.28). Km1a's original form as a
cowherd boy in Vrndavana is called svayaril-rupa. It is confirmed in Brahma
sarilhita (5.1):
forms. The original form is called
isvara/:1 parama/:1 kr?Qa/:1

sac-cid-ananda-vigrahaf)
anadir adir govinda/:1
sarva-karaQa-karaQam
There is nothing superior to Govinda. He is the ultimate source and the cause of
all causes. In
Bhagavad-gita (7.7) the Lord says, matta/:1 paratararil nanyat: "There is
no truth superior to Me."
The tad-ekatma-rupa is also described in the Laghu-bhagavatamrta, Purva

khaQqa, verse 14:
yad ruparil tad-abhedena

svarupeQa virajate
akrtyadibhir anyadrk
sa tad-ekatma-rupaka/:1
The
tad-ekatma-rupa forms exist simultaneously with the svayaril-rupa form and
are nondifferent. At the same time, the bodily features and specific activities ap
tad-ekatma-rupa is also divided into two categories

svarilsa and vilasa.
His avesa form is also explained in the Laghu-bhagavatamrta, verse 18:
pear to be different. This
jriana-saktyadi-kalaya
yatravi?to janardanaf)
ta avesa nigadyante
jiva eva mahattama/:1
A living entity who is specifically empowered by the Lord with knowledge or
strength is technically called
avesa-rupa. As stated in the Caitanya-caritamrta (An-
94
tya 7.11 ) , kr?Qa-sakti vina nahe tara pravartana: unless a devotee is specifically
empowered by the Lord, he cannot preach the holy name of the Lord all over the
world. This is an explanation of the word avesa-rapa.
TEXT 166
'Cijft_t-t',- t"Pt I"

Cljf1!"Pt- '' <;111-Pt'l!,. II
,111-Pt'
II
'svayarh-rapa' 'svayarh-prakasa', -dui rape spharti

svayarh-rape-eka 'kr?Qa' vraje gopa-marti
SYNONYMS
svayam-rapa-the original form of the Lord; svayam-prakasa-the personal
manifestation; dui rape-in two forms; spharti-exhibition; svayam-rape-in the

original form; eka-one; kr?Qa-Krt:Ja, the Supreme Personality of Godhead;
vraje-in Vrndavana; gopa-marti-the cowherd boy.
TRANSLATION
"The original form of the Lord [svayam-rupal is exhibited in two forms
svayam-rupa and svayaril-prakasa. In His original form as svayam-rupa, Kra
is observed as a cowherd boy in Vrndavana.
TEXT 167
' .,'-"Pt NS{ <l'lttxf I

-s:l "Pt 'tfi 1lttJt II '\
II
'prabhava-vaibhava'-rape dvividha prakase

eka-vapu bahu rapa yaiche haifa rase
SYNONYMS
prabhava-prabhava;
vaibhava-vaibhava;
rape-in
forms;
dvi-vidha pra
kase-twofold manifestations; eka-vapu-the same original form; bahu rapa
expanded into unlimited numbers;
yai che-like; haifa-it was;
rase-while
dancing in the rasa dance with the gopis.

TRANSLATION
"In His original form, Kra manifests Himself in two features-prabhava
and vaibhava. He expands His one original form into many, as He did during
the rasa-lila dance.
Text
170]
TEXT
95
168
Jf- a, ${ i! I
'<e tllf'- -trnfilf II
lr II
mahi$i-vivahe haila bahu-vidha murti

'prabhava prakasa'-ei sastra-parasiddhi
SYNONYMS
mahi$i-vivahe-in the matter of marrying 16,108 wives at Dvaraka; hai/a
there were; bahu-vidha murti-many forms; prabhava prakasa-called prabhava
prakasa; ei-this; sastra-parasiddhi-determined by reference to the revealed
scriptures.
TRANSLATION
"When the lord married
16,108 wives at Dvaraka, He expanded Himself
into many forms. These expansions and the expansions at the rasa dance are
called prabhava-prakasa, according to the directions of revealed scriptures.
TEXT
169
,t<e1it- 111 i( 1
111 C'l' i(tt\T fi(1 II
II
saubhary-adi-praya sei kaya-vyuha naya

kaya-vyuha haile naradera vismaya na haya
SYNONYMS
saubhari-adi-beginning with the sage named Saubhari; praya -like; sei
that; kaya-vyuha-the expansion of one's body; naya-is not; kaya-vyuha-ex
pansions of the body; haile-if there are; naradera-of Narada Muni; vismaya
the astonishment; na haya-there cannot be.
TRANSLATION
"The prabhava-prakasa expansions of lord Kra are not like the expan
sions of the sage Saubhari. Had they been so, Narada would not have been
astonished to see them.
TEXT
170
fD<il t\!i\!iClfCO{ 9J:_111 519f 9j'.!j

C\ 1iUE'lt fll
\.!!<!>
1ft"
II 'I 0 II
Sri Caitanya-caritamtta
[Madhya-lila, Ch.
20
citrarh bataitad ekena
vapu?a yugapat prthak
grhe?u dvy-a?ta-sahasrarh
striya eka udavahat
SYNONYMS
citram-wonderful; bata-oh; etat-this; ekena-with one; vapu?a-form;
yugapat-simultaneously; prthak-separately; grhe?u-in the houses; dvi-a?.ta
sahasram-sixteen thousand; striya/:1-all the queens; eka/:1-the one SrT KrQa;
udavahat -married.
TRANSLATION
"'It is astounding that Lord Sri KtQa, who is one without a second, ex
panded Himself in sixteen thousand similar forms to marry sixteen thousand
queens in their respective homes.'
PURPORT
This verse is spoken by Narada Muni in Srimad-Bhagavatam (1 0.69.2).
TEXT
171
(; f'! it I
<e'fi.rtllf(;'et il't1f ''C<eCI2!it-t' II '\ II
sei vapu, sei akrti prthak yadi bhase
bhavavesa-bhede nama 'vaibhava-prakase'

SYNONYMS
sei vapu-that form;
sei akrti-that feature; prthak-different;
yadi-if;
bhase-appears; bhava-avesa-of the ecstatic emotion; bhede-according to
varieties; nama-named; vaibhava-prakase-vaibhava-prakasa.

TRANSLATION
"If one form or feature is differently manifested according to different emo

tional features, it is called vaibhava-prakasa.
TEXT
172
12lwst J ilt IJ[itce

tCcf.'Clm(;'e!; ili";{Rt
II
'\ II
Text 173]
97
ananta prakase krQera nahi murti-bheda

akara-varl)a-astra-bhede nama-vibheda
SYNONYMS
ananta prakase-in innumerable manifestations; krQera-of Lord Krr:Ja; nahi
there is not; murti-bheda-difference of form; akara-of features; varQa-of

color; astra-of weapons; bhede-according to differentiation; nama-vibheda
difference of names.
TRANSLATION
"When the lord expands Himself in innumerable forms, there is no dif

ference in the forms, but due to different features, bodily colors and weapons,
the names are different.
TEXT 173
'I!{C' S
'll1<!j]"f?:OI1 f<fll<tfr:OI C
fu 'ln!t"4t c rir<ll',f"!i<f'"\.
11 -o 11
anye ca sarhskrtatmano
vidhinabhihitena te
yajanti tvan-mayas tvarh vai

bahu-murtyeka-murtikam
SYNONYMS
anye-different persons;
ca-also;
sarhskrta-atmana/:1 -persons who
are
purified; vidhina-by the regulative principles; abhihitena-stated in the revealed
scriptures; te-such persons; yajanti-worship; tvat-maya/:1-being absorbed in
You; tvam
You; vai-certainly; bahu-murti-having many forms; eka-mur
tikam-although one.
TRANSLATION
"'In different Vedic scriptures, there are prescribed rules and regulative
principles for worshiping different types of forms. When one is purified by
these rules and regulations, he worships You, the Supreme Personality of God
head. A lthough manifest in many forms, You are one.'
PURPO RT
This verse is quoted from Srimad-Bhagavatam (1 0.40.7). In the Vedas it is stated
that the one becomes many (eko bahu syam). The Supreme Personality of God
head expands Himself in various forms- viQU-tattva, jiva-tattva and sakti-tattva.
98
According to the Vedic literatures, there are different regulative principles for the
worship of each of these forms. If one takes advantage of the Vedic literatures and
purifies himself by following the rules and regulations, ultimately he worships the
Supreme Personality of Godhead, Krr:Ja. Krr:Ja says in Bhagavad-gita
(4.11): mama
vartmanuvartante manuya/:1 partha sarvasa/:1. Worship of the demigods is in a

sense worship of the Supreme Personality of Godhead, but such worship is said to
be avidhi-purvakam, improper. Actually demigod worship is meant for unin
telligent men. One who is intelligent considers the words of the Supreme Per
sonality of Godhead: sarva dharman parityajya mam ekam saral)arh vraja. One
who worships demigods worships the Supreme Lord indirectly, but according to
the revealed scriptures, there is no need to worship Him indirectly. One can wor
ship Him directly.
TEXT 174
'12!<1'l1-t 1f-<t I
(1Tt\!i,, -t "''ti{ II
98 II
vaibhava-prakasa krQera -sri-balarama

varl)a-matra-bheda, saba-krQera samana
SYNONYMS
vaibhava-prakasa-manifestation of the vaibhava feature; krQera-of Lord
Krr:Ja; sri-balarama-SrT Balarama; varl)a-matra-color only; bheda-difference;
saba-everything; krQera samana-eq ual to Krr:Ja.
TRANSLATION
"The first manifestation of the vaibhava feature of Krr:'la is Sri Balaramaji.
Sri Balarama and Krr:'la have different bodily colors, but otherwise Sri
Balarama is equal to Krr:'la in all respects.
PURPORT
To understand the difference between svayam-rupa, tad-ekatma-rOpa, avesa,
prabhava and vaibhava, SrTia Bhaktivinoda Thakura has given the following de
(1) svayam-rOpa, as a
(2) tad-ekatma-rOpa, which is divided into svamsaka
scription. In the beginning, Krr:Ja has three bodily features:

cowherd boy in Vrndavana;
and vilasa; and
potency,
are
(3) avesa-rOpa. The svamsaka, or expansions of the personal

(1) Karar:JodakasayT, GarbhodakasayT, KTrodakasayT and
(2) incarnations such as the fish, tortoise, boar and Nrsimha. The vilasa-rupa has a
prabhava division, including V asudeva, Sarikaral)a, Pradyumna and Aniruddha.
There is also a vaibhava division in which there are twenty-four forms, including
Text 176]
99
the second Vasudeva, Sarikarar:Ja, Pradyumna and Aniruddha. For each of these,
there are three forms; therefore there are twelve forms altogether. These twelve
forms constitute the predominant names for the twelve months of the year as
well as the twelve tilaka marks on the body. Each of the four Personalities of God
head expands into two other forms; thus there are eight forms, such as Puruot
tama, Acyuta, etc. The four forms (Vasudeva, etc.), the twelve (Kesava, etc.), and
the eight (Puruottama, etc.) all together constitute twenty-four forms. All the
forms are differently named in accordance with the weapons They hold in Their
four hands.
TEXT 175
'ce-rrt 't ''!'liST 1

-"f."' '- '8t
ll (!' ll
vaibhava-prakasa yaiche devaki-tanuja

dvibhuja-svarupa kabhu, kabhu haya caturbhuja
SYNONYMS
vaibhava-prakasa-the feature of vaibhava-prakasa; yaiche-just as; devaki
tanuja-the son of Devaki; dvi-bhuja-two-handed; svarupa-form; kabhu
sometimes; kabhu-sometimes; haya-is; catu/:1-bhuja-four-handed.
TRANSLATION
"An example of vaibhava-prakasa is the son of Devaki. He sometimes has
two hands and sometimes four hands.
PURPORT
When Lord Krr:Ja took His birth, He appeared outside the womb as four
handed Vir:JU. Then Devaki and Vasudeva offered their prayers to Him and asked
Him to assume His two-handed form. The Lord immediately assumed His two
handed form and ordered that He be transferred to Gokula on the other side of
the River Yamuna.
TEXT 176
'- fiST, ift1t-,ce<l'it-t 1

'"'' t1f-t<l'it-t ll
ll
ye-kale dvibhuja, nama-vaibhava-prakasa

caturbhuja haile, nama-prabhava-prakasa
100
SYNONYMS
ye-kale dvi-bhuja-when the Lord appears as two-handed; nama-named;
vaibhava-prakasa-vaibhava-prakasa;
catu/:1-bhuja haile-when He becomes
four-handed; nama-named; prabhava-prakasa-prabhava-prakasa.

TRANSLATION
"When the Lord is two-handed, He is called vaibhava-prakasa, and when
He is four-handed He is called prabhava-prakasa.
TEXT 177
<;'$ft, ''$ft9f'Cl I
ift llf'Ri-,, 'tfif-llf''tifti{ ll'l'lll
IQ
svayarh-rDpera gopa-vesa, gopa-abhimana

vasudevera katriya-vesa, 'ami-katriya'-jfiana
SYNONYMS
svayam-rDpera-of the original form; gopa-vesa-the dress of a cowherd boy;
gopa-abhimana-thinking Himself a cowherd boy; vasudevera-of Vasudeva, the
son of Vasudeva and DevakT; katriya-vesa-the dress is like that of a katriya;
ami-1; katriya-a katriya; jfiana-knowledge.
TRANSLATION
"In His original form, the Lord dresses like a cowherd boy and thinks Him
self one of them. When He appears as Vasudeva, the son of Vasudeva and
Devaki, His dress and consciousness are those of a katriya, a warrior.
TEXT 178
l"f, ' 1lt, C\if,JP:ffft:JJ I

!le{ 1 'Clfit l!lt:JJ II 'llr II
saundarya, aisvarya, madhurya, vaidagdhya-vilasa
vrajendra-nandane iha adhika ullasa
SYNONYMS
saundarya-the beauty; aisvarya-the opulence; madhurya-the sweetness;
vaidagdhya-vilasa-the intellectual pastimes; vrajendra-nandane-of the son of
Nanda Maharaja and Ya.Soda; iha-all these; adhika ullasa-more jubilant.
Text
101
180]
TRANSLATION
"When one compares the beauty, opulence, sweetness and intellectual
pastimes of Vasudeva, the warrior, to Krr;a, the cowherd boy, son of Nanda
Maharaja, one sees that Krr;a's attributes are more pleasant.
TEXT
179
''$ltt"' 'IIi'! <:f' ttJ 'lllit

'
'IIi-tit tf
II 9 II
govindera madhuri dekhi' vasudevera k?obha

se madhuri asvadite upajaya lobha
SYNONYMS
govindera-of
Lord
Govinda;
madhuri-the
sweetness;
dekhi -seeing;
'
vasudevera-of Vasudeva; k?obha-agitation; se-that; madhuri-sweetness;

asvadite-to taste; upajaya-awakens; /obha-greed
TRANSLATION
"Indeed, Vasudeva is agitated just to see the sweetness of Govinda, and a
transcendental greed awakens in Him to enjoy that sweetness.
TEXT
180
\;'lcft-r'l-9fRl'f'3Jl5'\"''l"' c
c 'l'l'11'"\ 'll._r:'l1 fs\!!'lr: sn't: 1
cs: cfaor-r:o;t
<!
C2f'>'PJ
'f\!W 'IC
t<lf
ili'f\!31!.. '1"'!1ili9fJ"llf\!i
II 17 II
udgirl)adbhuta-madhuri-parimalasyabhira-lilasya me
dvaitarh hanta samik?ayan muhur asau citriyate caral)ab
cetab keli-kutDha/ottaralitarh satyarh sakhe mamakarh
yasya prek?ya svarupatarh vraja-vadha-sarupyam anvicchati
SYNONYMS
udgirl)a-overflowing;
adbhuta -wonderful;
madhuri-sweetness;
parimalasya-whose fragrance; abhira-of a cowherd boy; lilasya-who has

pastimes; me- My; dvaitam-second form; hanta-alas; samik?ayan-showing;
muhub-again
and
again;
asau-that;
citriyate-is
acting
like a
picture;
102
caraQa-dramatic actor; ceta-heart; keli-kutahala-by longing for pastimes;

uttara/itam-greatly
excited;
satyam-actually;
sakhe-0
dear
friend;
mamakam-My; yasya-of whom; prek?ya-by seeing; sva-rupata m-simila rity

to My form; vraja-vadha-of the damsels of Vrajabho mi; sarupyam-a form like
the forms; an vicchati-desires.
TRANSLATION
"'My dear friend, this dramatic actor appears like a second form of My own
self. Like a picture, He displays My pastimes as a cowherd boy overflowing
with wonderfully attractive sweetness and fragrance, which are so dear to the
damsels of Vraja. When I see such a display, My heart becomes greatly ex
cited. I long for such pastimes and desire a form exactly like the damsels of
Vraja.'
PURPORT
This verse is found in the Lalita-madhava (4.19).

TEXT 181
Jf oij'li(Jt;11-fti{ I
: ttl! Ct -tlll'tti{ II
,. II
mathuraya yaiche gandharva-nrtya-darasane

puna dvarakate yaiche citra-vilokane
SYNONYMS
mathuraya-at Mathura; yaiche-just as; gandharva-nrtya-the dance of the
Gandharvas;
darasane-by
seeing;
puna-again;
dvarakate-at
Dvaraka;
yaiche-just as; citra-vilokane-by seeing a picture of Krl)a.

TRANSLATION
"One instance of Vasudeva's attraction to Krr:ta occurred when Vasudeva
saw the Gandharva dance at Mathura. Another instance occurred in Dvaraka
when Vasudeva was surprised to see a picture of KrQa.
TEXT 182
9fR!M<t:
<!i11 r
<fi"it
1\11 'if"'tiC'Ilf 1\T:

1!{1\1\N
CJ
<'I_CSi:
'l'll!_9fCi'e>..._ <fii"IIC"ll j flt"C<fi<f
II lr II
Text
183]
103
aparika/ita-parva/:1 kas camatkara-kari

sphuratu mama gariyan ea madhurya-para/:1
ayam aham api hanta prekya yam /ubdha-ceta/:1
sarabhasam upabhokturh kamaye radhikeva
SYNONYMS
aparikalita-not experienced;
,oarva/:1-previously;
ka/:1-who;
camatkara
kari-causing wonder; sphuratu-manifests; mama-My; gariyan-more great;

ea/:1-this; madhurya-,oara/:1-abundance of sweetness; ayam-this; aham-1;
api-even; hanta-alas; prekya-seeing; yam-which; /ubdha-ceta/:1-My mind
being
bewildered;
sa-rabhasam-impetuously;
u,oabhoktum-to
enjoy;
kamaye-desire; radhika iva-like SrTmatT RadharaQT.

TRANSLATION
" 'Who manifests an abundance of sweetness greater than Mine, which has
never been experienced before and which causes wonder to all? Alas, I
Myself, My mind bewildered upon seeing this beauty, impetuously desire to
enjoy it like Srimati Radharar:ti.'
PURPORT
This verse spoken by Vasudeva in Dvaraka is recorded by SrTia ROpa GosvamT in
his Lalita-madhava
(8.34).
TEXT
183
' it f Wf<!St1f
f!ae ,, ift1f "

sei vapu bhinnabhase kichu bhinnakara
bhavavesakrti-bhede 'tad-ekatma' nama tanra
SYNONYMS
sei vapu-that body; bhinna-abhase-manifested differently; kichu-some;
bhinna-akara-bodily differences; bhava-avesa-akrti-forms and transcendental
emotions; bhede-by different;
tat-ekatma nama-the name is tad-ekatma;
tanra-of KrQa.
TRANSLATION
"When that body is a little differently manifest and its features a little dif
ferent in transcendental emotion and form, it is called tad-ekatma.
104
TEXT 184
t"Pt 'f<l"ft',
't-t'-ll 'w 1
' tt Qet f<l f<l II
lr811
tad-ekatma-rupe 'vi/asa', 'svamsa'-dui bheda

vilasa, svarilsera bhede vividha vibheda
SYNONYMS
tat-ekatma-rupe-in the form of tad-ekatma; vi/asa-pastime; svamsa-per
sonal expansion; dui bheda-two divisions; vilasa-of the pastime expansion;
svarilsera-of the personal expansion; bhede-by differences; vividha-various;
vibheda-distinctions.
TRANSLATION
"In the tad-ekatma-rupa there are pastime expansions [vilasa] and personal
expansions [svama]. Consequently there are two divisions. According to
pastime and personal expansion, there are various differences.
TEXT 185
<21--,t f<l"'t-SftHII
f<l"ftt11 f<ll't--il <2ft11 II
lr
II
prabhava-vaibhava-bhede vilasa-dvidhakara
vi/asera vilasa-bheda-ananta prakara
SYNONYMS
prabhava-vaibhava-bhede-by
vaibhava;
vi/asa-pastime
the
expansion;
differences
between
prabhava
dvidha-akara-twofold;
and
vilasera-of
pastime forms; vi/asa-bheda-by the different pastimes; ananta prakara
un
limited varieties.
TRANSLATION
"Again the vilasa forms are divided into twofold categories-prabhava and
vaibhava. Again the pastimes of these forms are of unlimited variety.
PURPORT
In the Laghu-bhagavatamrta, Purva-khaQc;fa, verse 17, it is stated:
Text
187]
105
tadrso nyana-saktirh yo
vyanakti svarhsa iritaf:J
sankar?aQadir matsyadir
yatha tat-tat-svadhamasu
When a form of Krl)a is nondifferent from the original form but is less important
and exhibits less potency, it is called svarhsa. Examples of the svarhsa expansion
can be found in the quadruple forms of the Lord residing in their respective places,
beginning with Sarikaral)a, Pradyumna and Aniruddha and including the puru?a
avataras, lila-avataras, manvantara-avataras and yuga-avataras.
TEXT
186
12tte-' 'I I
'a,
fi\111,-ar_IJ tfitiSTif
II \r II
prabhava-vi lasa-vasudeva, sankar?aQa

pradyumna, aniruddha, -mukhya cari-jana
SYNONYMS
prabhava-vilasa-the prabhava-vilasa forms;

?aQa-Sarikaral)a;
pradyumna-Pradyumna;
vasudeva-Vasudeva;
aniruddha-Aniruddha;
sar'lkar
mukhya
cari-jana-the four chief expansions.

TRANSLATION
"The chief quadruple expansions are named Vasudeva, Sankarar;a, Pra
dyumna and Aniruddha. These are called prabhava-vilasa.
TEXT
187
l!t" 't 1ftt";{1(,
"''fili11til I
(.-tcew, l!'ttl! 'll(t' -i il't1f II
\r'\ II
vraje gopa-bhava ramera, pure k?atriya-bhavana

varQa-vesa-bheda, tate 'vilasa' tanra nama
SYNONYMS
vraje-in Vrndavana; gopa-bhava-emotion of a cowherd boy; ramera-of

Balarama; pure-in Dvaraka; k?atriya-bhavana-the emotion of a k?atriya; varQa
vesa-bheda-by differences of dress and color; tate-therefore; vi/asa-pastime
expansion; tanra nama-His name.
106
TRANSLATION
"Balarama, who has the same original form of Kr;a, is Himself a cowherd
boy in Vndavana, and He also considers Himself to belong to the katriya
race in Dvaraka. Thus His color and dress are different, and He is called a
pastime form of Krr;a.
TEXT 188
\:2fW't 12ft ttll I

l.!ll - llll
lrlr II
vaibhava-prakase ara prabhava-vilase

eka-i mOrtye baladeva bhava-bhede bhase
SYNONYMS
vaibhava-prakase-in vaibhava manifestation; ara-and; prabhava-vilase-in

the
prabhava pastime
form;
eka-i mOrtye-in one form;
ba/adeva-Lord
Baladeva; bhava-bhede-according to different emotions; bhase-exists.

TRANSLATION
"Sri Balarama is a vaibhava-prakasa manifestation of Kr;a. He is also
manifest in the original quadruple expansion of Vasudeva, Sankarar;a, Pra
dyumna and Aniruddha. These are prabhava-vilasa expansions with different
emotions.
TEXT 189
flf-l c;<f' ilt lf1l I

i'itt'At' 12ftiJt1'f'l II Ire;, II
adi-catur-vyuha-ilihara keha nahi sama
ananta caturvyuha-gal)era prakatya-karal)a
SYNONYMS
adi-catul)-vyOha-the original quadruple group; itihara-of this; keha nahi-no

one; sama-equal; ananta-unlimited; catul)-vyOha-gal)era-of the quadruple
expansions; prakatya-of manifestation; karal)a-the cause.
TRANSLATION
"The first expansion of the caturvyuha, quadruple forms, is unique. There is
nothing to compare with Them. These quadruple forms are the source of un
limited quadruple forms.
Text
107
192]
TEXT
190
itfi{ 12l't I
11-'l{t f.m rn
11
11 )o 11
kr?f.lera ei cari prabhava-vilasa

dvaraka-mathura-pure nitya ilihara vasa
SYNONYMS
kr?f.!era -of
Lord Krr:Ja;
ei-these;
cari-four;
prabhava-vilasa- prabhava
pastime forms; dvaraka-mathura-pure-in the two cities Dvaraka and Mathura;

nitya-eternal; ilihara-of Them; vasa-the residential quarters.
TRANSLATION
"These four prabhava pastime forms of lord KrQa reside eternally in
Dvaraka and Mathura.
TEXT
191
i1Rf if-t I
1ft'et'f i{t-,-C<f<'l"ft II ))
II
ei cari haite cabbisa murti parakasa

astra-bhede nama-bheda-vaibhava-vilasa
SYNONYMS
ei
cari
haite-from
parakasa-manifestation;
these
four;
cabbisa-twenty-four;
marti-forms;
astra-bhede-according to the different weapons;
nama-bheda-the difference of names; vaibhava-vi/asa-the vaibhava pastime

expansions.
TRANSLATION
"From the original quadruple expansion, twenty-four forms are manifest.
They differ according to the placement of weapons in Their four hands. They
are called vaibhava-vilasa.
TEXT
192
: ti'{'(J 111j_(t;9f I
t'lft-r.J iftm9f II
) II
puna/:! kr?f.la catur-vyaha lana parva-rape

paravyoma-madhye vaise narayaf)a-rape
108
SYNONYMS
punab-again; krQa-Krr:Ja; catub-vyaha-the quadruple expansions; /alia
taking; pOrva-rOpe-as previously; paravyoma-madhye-in the paravyoma area;
vaise-resides; narayaQa-rOpe-in the form of four-handed Narayar:Ja.
TRANSLATION
"Lord Krr;a again expands, and within the paravyoma, the spiritual sky, He
is situated in fullness as the four-handed Narayar;a, accompanied by expan
sions of the original quadruple form.
PURPORT
At the top of the paravyoma, the spiritual sky, there is Goloka Vrndavana,
which is divided into three parts. Two of the parts, called Mathura and Dvaraka,
are the residences of Krr:Ja in His prabhava-vilasa forms. Balarama, Krr:Ja's
vaibhava-prakasa, is eternally situated in Gokula. From the quadruple prabhava
vilasa, twenty-four forms of the vaibhava-vilasa are expanded. Each has four
hands holding weapons in different positions. The topmost planet in the spiritual
sky is Goloka Vrndavana, and below that planet is the spiritual sky itself. In that
spiritual sky, Krr:Ja Himself is four-handed and is situated as Narayar:Ja.
TEXT 193
fit t : 1>'!._(1-tllf
rt'1t?t
l>trnRfr; " "
tariha haite punab catur-vyaha-parakasa

avara(la-rape cari-dike yarira vasa
SYNONYMS
tariha haite-from that original catur-vyaha;
punab-again;
catub-vyaha
parakasa-manifestation of quadruple expansions; avaraQa-rOpe-in the form of a

covering; cari-dike-in four directions; yarira-whose; vasa-residence.
TRANSLATION
"Thus the original quadruple forms again manifest Themselves in a second
quadruple expansion. The residences of these second quadruple expansions
cover the four directions.
Text
196]
TEXT
109
194
titf. i{: f!i{ f!i{ I

'<f'llt<ltfff tt1f II 8 II
cari-janera puna/:! prthak tina tina murti
kesavadi yaha haite vilasera purti
SYNONYMS
cari-janera-of the original of the four expansions; puna/:1 -again; prthak

separate; tina tina-three each; murti-forms; kesava-adi-beginning with Lord
Kesava; yaha haite-from which;
vilasera purti-the vilasa expansions are
fulfilled.
TRANSLATION
"Again these quadruple forms expand three times, beginning with Kesava.
That is the fulfillment of the pastime forms.
TEXT
195
tiillitfff'l- iftlf\f <l I

<(fr; 1lf! -c;<S-t<l, il11ft'l, 1ft'f<l II II
cakradi-dharaQa-bhede nama-bheda saba
vasudevera murti-kesava, narayaQa, madhava
SYNONYMS
cakra-adi-of the disc and other weapons; dharaQa-of holding; bhede-by

differences; nama-of names; bheda-differences; saba-all; vasudevera murti
the expansions of Vasudeva; kesava-Kesava; narayaQa-Narayar:"a; madhava
Madhava.
TRANSLATION
"Out of the catur-vyuha, there are three expansions of each and every form,
and they are named differently according to the position of the weapons. The
Vasudeva expansions are Kesava, NarayaQa and Madhava.
TEXT
196
'!1f 1!_n!-c;t"', ,, 'lfil I

1.!1 11 c;"l- i{ altiSf II C\l II
110
sankaraQera murti-govinda, viQu, madhusadana

e anya govinda-nahe vrajendra-nandana
SYNONYMS
sankaraQera
viQu-Vir;u;
marti-the
expansions
of
Sarikarar;a;
madhu-sadana-MadhusOdana;
e-this;
govinda-Govinda;
anya-another;
go
vinda-Govinda; nahe vrajendra-nandana-not the son of Nanda Maharaja.

TRANSLATION
"The expansions of Sankaraa are Govinda, Viu and Madhusudana. This
Govinda is different from the original Govinda, for He is not the son of
Maharaja Nanda.
TEXT 197
-f!f<ti!P1l, <!f"J"lli{, I
Q -f3m<r-t, 'Pf'llil"tre, wt"Dfmf 9
12fl1t'l11'
pradyumnera murti-trivikrama, vamana, sridhara

aniruddhera murti-hrikesa, padmanabha, damodara
SYNONYMS
pradyumnera murti-expansions of the form of Pradyumna; tri-vikrama-Tri
vikrama; vamana-Vamana; sridhara-Sridhara; aniruddhera murti-expansions
of Aniruddha;
hrikesa-Hrikesa;
padmanabha-Padmanabha;
damodara
Damodara.
TRANSLATION
"The expansions of Pradyumna are Trivikrama, Vamana and Sridhara. The
expansions of Aniruddha are Hrikesa, Padmanabha and Damodara.
TEXT 198
'W<fi!'l-<tt i9fi{ I
1lt-C<tillf<t, ''Pi -tt1t
tw-t-11
II lr II
dvadasa-masera devata-ei-bara jana

marga-sire-kesava, paue-narayaQa
SYNONYMS
dvadasa-masera-of the twelve months; devata-predominating Deities; ei
these; bara jana-twelve Personalities of Godhead; marga-sire-the month of
Text 200]
111
Agrahayana (November-December);
kesava -Kesava;
paue-the month of
Paua (December-january); narayaQa-Narayal)a.

TRANSLATION
"These twelve are the predominating Deities of the twelve months. Keava
is the predominating Deity of Agrahayana, and Narayar;a is the predominating
Deity of Paua.
TEXT 199
<;ii - t, <;tf<ll'tf-<iit
CO!-f<ltJ, tt -1{f!_,Willl
c;,
II
maghera devata-madhava, govinda-phalgune

caitre-viQu, vaisakhe-sri-madhusadana
SYNONYMS
maghera devata-the predominating Deity of the month of Magha (January
February); madhava-Madhava; gov inda-G ovinda; phalgune-in the month of

Phalguna (February-March); caitre-in the month of Caitra (March-April); viQU
Lord Vil)u; vaisakhe-in the month of Vaisakha (April-May); sri-madhusudana
Madhusodana.
TRANSLATION
"The predominating Deity for the month of Magha is Madhava, and the pre
dominating Deity for the month of Phalguna is Govinda. Vir;u is the pre
dominating Deity for Caitra, and Madhusiidana is the predominating Deity for
Vaisakha.
TEXT 200
em ri]i, \)-il (;it<t-r 1

l!tt<tt'l-' tti!f-,i<t II oo II
-
jyaithe-trivikrama, aac;lhe-vamana devesa

sravaQe-sridhara, bhadre-deva hrikesa
SYNONYMS
jyaithe-in
the
month
of
jyaitha
(May-june);
trivikrama- Trivikrama;
aac;/he-in the month of Aa<;Jha (June-july); vamana deva-isa-Lord Vamana;

sravaQe-in the month of Sraval)a (July-August); sridhara-SrTd hara; bhadre-in
the month of Bhadra (August-September); deva hrikesa- Lord HrTkesa.
112
TRANSLATION
"In the month of Jyaifha, the predominating Deity is Trivikrama. In Aac;fha
the Deity is Vamana, in Sravar;a the Deity is Sridhara, and in Bhadra the Deity
is Hrikesa.
TEXT 201
tfl!fr;i{-9f'flilt,
rtr;1'1 1
'ift-nift5Rt' !I i3fti!f,tig1'f II o II
asvine-padmanabha, kartike damodara
'radha-damodara' anya vrajendra-konara
SYNONYMS
asvine-in the month of Asvina (September-October); padma-nabha-Pad
manabha; kartike-in the month of Karttika (October-November); damodara
Damodara;
radha-damodara-the
Damodara
of Srimati
Radharar:JT;
anya
another; vrajendra-konara-the son of Maharaja Nanda.
TRANSLATION
"In the month of Asvina, the predomioating Deity is Padmanabha, and in
Karttika it is Damodara. This Damodara is different from Radha-Damodara,
the son of Nanda Maharaja in Vrndavana.
TEXT 202
"J';(S l -t I
ti1(ti{
l e{tt1f i!e."((e{ II
II
dvadasa-tilaka-mantra ei dvadasa nama

acamane ei name sparsi tat-tat-sthana
SYNONYMS
dvadasa-tilaka-for twelve marks of tilaka; mantra-the mantra; ei-these;
dvadasa nama-twelve names; acamane-in washing with water; ei name-with
these names; sparsi-we touch; tat-tat-sthana-the respective places.
TRANSLATION
"When putting the twelve tilaka marks on the twelve places of the body,
one has to chant the mantra consisting of these twelve Vir;u names. After
Text
203]
113
daily worship, when one anoints the different parts of the body with water,
these names should be chanted as one touches each part of the body.
PURPORT
While marking the body with tilaka, one should chant the following mantra,
which consists of the twelve names of Lord Vir:JU.
/alate kesavarh dhyayen
narayaQam athodare
vakal)-sthale madhavarh tu
govindarh kaQtha-kupake
viQurh ca dakiQe kukau
bahau ca madhusudanam
trivikramarh kandhare tu
vamanarh vama-parsvake
sridhararh vama-bahau tu
hrikesarh tu kandhare
prthe ca padmanabharh ca
katyarh damodararh nyaset
"When one marks the forehead with tilaka, he must remember Kesava. When one
marks the lower abdomen, he must remember Narayar:Ja. For the chest, one
should remember Madhava, and when marking the hollow of the neck one
should remember Govinda. Lord Vir:Ju should be remembered while marking the
right side of the belly, and MadhusOdana should be remembered when marking
the right arm. Trivikrama should be remembered when marking the right shoulder,
and Vamana should be remembered when marking the left side of the belly.
SrTdhara should be remembered while marking the left arm, and HrTkesa should
be remembered when marking the left shoulder. Padmanabha and Damodara
should be remembered when marking the back."
TEXT
203
t!l l1tf11:srr;; R'itlf-11._ nt iSfi{

i t i{l ' i{ i{fi{ II o II
ei cari-janera vilasa-murti ara ata jana
tan sabara nama kahi, suna sanatana
114
SYNONYMS
ei cari-janera-of the four personalities; vi lasa-mu rti -pastime forms; ara
more; a?ta jana -eight personalities; tan sabara-of all of them; nama-the holy
names; kahi-1 shall mention; suna -hear; sanatana-0 Sanatana.
TRANSLATION
"From Vasudeva, SankaraQa, Pradyumna and Aniruddha, there are eight
additional pastime expansions. 0 Sanatana, please hear Me as I mention Their
names.
TEXT 204
<PI:t1f, J, ;f'' ISfe(t'li(e( I

Rf, ?,l:$il'Sf, 'Pf,-il
II <>8 II
puru?ottama, acyuta, nrsirilha, janardana

hari, kr?Qa, adhok?aja, upendra, -a?ta-jana
SYNONYMS
puru?ottama -Puruottama; acyuta -Acyuta; nrsirilha -Nrsirhha; janardana
Janardana; hari -Hari; kr?l)a -KrDa; adhok?aja -Adhokaja; upendra -Upendra;

a?ta-jana -eight persons.
TRANSLATION
"The eight pastime expansions are Puruttama, Acyuta, Nrsirhha, Janar
dana, Hari, KrQa, Adhokaja and Upendra.
TEXT 205
tl:lif ?.ift -r;$il, 1f I

1:'1 a;jt:)l-opf, 'Sfil II "
II
vasudevera vilasa dui-adhok?aja, puru?ottama

sankar?al)era vilasa-upendra, acyuta dui-jana
SYNONYMS
vasudevera vilasa -the pastime expansions of Vasudeva; dui -tw o; adhok?a
ja-Adhokaja; puru?ottama -Puruottama; sankar?al)era v ilasa -the pastime ex

pansions of Sarikaral)a; upendra -Upendra; acyuta -Acyuta; dui-jana -the two
persons.
Text
207]
115
TRANSLATION
"Of these eight expansions, two are pastime forms of Vasudeva. Their
names are Adhokaja and Puruottama. The two pastime forms of SankaraQa
are Upendra and Acyuta.
TEXT
206
a;- ijf:Jt' iSfilt"(il I
a;t:Jt-fit, iS'fil II o II
pradyumnera vilasa-nrsirilha, janardana
aniruddhera vilasa-hari, krQa dui-jana
SYNONYMS
pradyumnera vilasa -the pastime forms of Pradyumna; nrsirilha -Nrsirhha;
janardana-Janardana; aniruddhera vi /asa
the pastime forms of Aniruddha;
hari-Hari; krQa-Krt:Ja; dui-jana-the two persons.

TRANSLATION
"The pastime forms of Pradyumna are Nrsirilha and Janardana, and the
pastime forms of Aniruddha are Hari and KrQa.
TEXT
207
1.!1 -12it-q-f<tt ${til
$ft'J(; :{ f:f il11"fll 0'l II

ei cabbisa murti-prabhava-vilasa pradhana
astra-dharaQa-bhede dhare bhinna bhinna nama
SYNONYMS
ei cabbisa murti
al l of these twenty-four forms; prabhava-vilasa-pastime
forms of the prabhava expansions; pradhana-c hief; astra-dharaQa-of holding

the weapons; bhede-in terms of differences; dhare
accept; bhinna bhinna
separate from one another; nama-names.

TRANSLATION
"All these twenty-four forms constitute the chief prabhava-vilasa pastime
forms of the Lord. They are named differently according to the position of
weapons in Their hands.
116
TEXT 208
Hf 'lf(;f1J at tCfl-tc;w
c; fwrtllC'eRt
II 011' II
inhara madhye yahara haya akara-vesa-bheda

sei sei haya vilasa-vaibhava-vibheda
SYNONYMS
inhara madhye-out of Them all; yahara-of whom; haya-there is; akara-of
bodily features; vesa-of dress; bheda-difference; sei sei haya-they are;
vilasa-vaibhava-of vaibhava-vilasa; vibheda-the difference.
TRANSLATION
"Of all these, the forms that differ in dress and features are distinguished as
vaibhava-vilasa.
TEXT 209
9f1lift'e, f'ijjRJli';f, fll' i{
'
'tfW 'tCfltt' tl'f'lfi'1
II o II
padmanabha, trivikrama, nrsirilha, vamana

hari, krl')a adi haya 'akare' vilaka/')a
SYNONYMS
padmanabha-Padmanabha;
trivikrama-Trivikrama;
nrsirilha-Nrsirhha;
vamana-Vamana; hari-Hari; krQa-Kr?t:a; adi-and so on; haya-are; akare

vi/akal')a-different in bodily feature.
TRANSLATION
"Of them, Padmanabha, Trivikrama, Nrsirhha, Vamana, Hari, Krr;a, and so
on all have different bodily features.
TEXT 210
?f 121rea-rr, -- mwtfw tRI'
c; Gtfif P,ii'tll-R-tf 'if'fi{ II o II

k[l')era prabhava-vilasa-vasudevadi cari jana
sei cari-janara vilasa-virilsati gal')ana
Text 212]
117
SYNONYMS
kr$Qera-of Lord Krr:Ja; prabhava-vilasa-prabhava pastime forms; vasudeva
adi-Vasudeva and others; cari jana-quadruple expansions; sei-those; cari
janara-of the four- personalities;
vi/asa-pastime forms;
vimsati gaQana
counted as twenty.
TRANSLATION
"Vasudeva and the three others are direct prabhava pastime forms of Lord
Kr;a. Of these quadruple forms, the pastime expansions are twenty in
number.
TEXT 211
-l! <t-;<:rtJTrtt 1
(-tfif rift f'!i{ i{ \!lit1l II ) II
itiha-sabara prthak vaikuQtha -paravyoma-dhame
purvadi a$ta-dike tina tina krame
SYNONYMS
itiha-of them; sabara-of all;
prthak -separate;
vaikuQtha-a Vaikur:Jtha
planet; paravyoma-dhame-in the spiritual world; purva-adi-beginning from the

east; a$ta-dike-in the eight di,rections; tina tina-three in each; krame-in con
secutive order.
TRANSLATION
"All these forms preside over different Vaikur;ha planets in the spiritual
world, beginning from the east in consecutive order. In each of eight direc
tions, there are three different forms.
TEXT 212
f ut1f l!<ltnf fi1'!Jt1f I

t.!tf 81'!itt tti .ttil!filti{
II ) II
yadyapi paravyoma sabakara nitya-dhama

tathapi brahmaQc;fe karo katiho sannidhana
SYNONYMS
yadyapi-although; paravyoma-the spiritual sky; sabakara-of all of Them;
nitya-dhama-the eternal abode; tathapi-still; brahmaQc;fe-in the material uni-
118
verses; karo-of some of Them; kariho-somewhere; sannidhana-the residen

tial places.
TRANSLATION
"Although They all have Their residences eternally in the spiritual sky,
some of Them are situated within the material universes.
TEXT 213
9f1tf;Jtf;'U i{t11r;'Bf I!Jf"'f I

9f1tf;J9ffu r;tr; PI,_ II) II
paravyoma-madhye narayal}era nitya-sthiti
paravyoma-upari krQalokera vibhuti
SYNONYMS
paravyoma-madhye-in the spiritual sky; narayaQera-of NarayaQa; nitya
sthiti-eternal residence; paravyoma-upari-in the upper portion of the spiritual
sky; k($Qa-lokera vibhuti-the opulence of the Krr:taloka planet.
TRANSLATION
"There is an eternal residence of NarayaQa in the spiritual sky. In the upper
portion of the spiritual sky is a planet known as KrQaloka, which is filled with
all opulences.
TEXT 214
'r;t' fM'fi.21 I
'tJ, 1, t1ttJ t1f II )8 II
eka 'krQaloka' haya trividha-prakara
gokulakhya, mathurakhya, dvarakakhya ara
SYNONYMS
eka-one; krQa-loka-the planet known as Krr:taloka; haya-there is; tri
vidha-prakara-in three different divisions; gokula-akhya-Gokula; mathura
akhya -Mathura; dvaraka-akhya-Dvaraka; ara-and.
TRANSLATION
"The planet of KrQaloka is divided into three sections-Gokula, Mathura
and Dvaraka.
Text 217]
119
TEXT 215
11tc '<ti-tt<f1f t:!l f:l'ftil
ftt tt11-'' il11f
II )a" II
mathurate kesavera nitya sannidhana

ni/aca/e puru?ottama-'jagannatha' nama
SYNONYMS
mathurate-in
Mathura;
nidhana-residence;
kesavera-of
ni/acale-in
Lord
Nilacala
Kesava;
(Jagannatha
nitya-eternal;
Puri);
san
puru?ottama
Puruottama; jagannatha nama-also known as Jagannatha.

TRANSLATION
"Lord Kesava eternally resides at Mathura, and Lord Puruttama, known by
the name )agannatha, eternally resides at Nilacala.
TEXl; 216
11tt 1ft'f<{, 1ftt1f f!\l'alf!_lJ.Iifil
CtiiHI't"'J <{ltlif<f, 9f'Jlilt iS'filt(il
II ) II
prayage madhava, mandare sri-madhusadana

anandaraf)ye vasudeva, padmanabha janardana
SYNONYMS
prayage-at Prayaga; madhava-Bindu Madhava; mandare-at Mandara-par
vata; sri-madhusudana-Sri Madhusodana; ananda-araf)ye-at the place known

as Anandarat:Jya; vasudeva-Lord Vasudeva; padmanabha -Lord Padmanabha;
janardana-Lord janardana.
TRANSLATION
"At Prayaga, the Lord is situated
as
Bindu Madhava, and at Mandara-par
vata, the Lord is known as Madhusudana. Vasudeva, Padmnabha and )anar

dana reside at AnandaraQya.
TEXT 217
<litti! ' Rt t, 1ft11t
t HI' iltifl roft
II )'l II
120
viQu-kaficite viQu, hari rahe, mayapure

aiche ara nana murti brahmal)cja-bhitare
SYNONYMS
viQu-kaficite-at Vit:u-kaiicT; viQu-Lord Vit:Ju; hari-Lord Hari; rahe

remains;
mayapure-at Mayapur; aiche-similarly; ara-also; nana-various;
murti-forms; brahmaQcja-bhitare-throughout the universe.

TRANSLATION
"At Vir:Ju-kai'ici there is Lord Vir:Ju, at Mayapur Lord Hari, and throughout
the universe a variety of other forms.
PURPORT
All of these forms are murti forms, and They are worshiped in the temples. Their
names are Kesava at Mathura, Puruottama or )agannatha at NTiacala, SrT Bindu
Madhava at Prayaga, Madhusodana at Mandara, and Vasudeva, Padmanabha and
)anardana at Anandarat:Jya, which is situated in Kerala, South India. At Vit:u-kaiicT,
which is situated in the Barada state, there is Lord Vit:Ju, and Hari is situated at
Mayapur, Lord Caitanya's birthsite. Thus in different places throughout the uni
verse there are various Deities in temples bestowing Their causeless mercy upon
the devotees. All these Deity forms are nondifferent from the mOrtis in the
spiritual world of the Vaikut:thas. Although the arca-murti, the worshipable Deity
form of the Lord, appears to be made of material elements, it is as good as the
spiritual forms found in the spiritual Vaikut:thalokas. The Deity in the temple,
however, is visible to the material eyes of the devotee. It is not possible for one in
material conditional life to see the spiritual form of the Lord. To bestow causeless
mercy upon us, the Lord appears as arca-murti so that we can see Him. It is forbid
den to consider the arca-murti to be made of stone or wood. In the Padma PuraQa
it is said:
arcye ViQaU si/a-dhir guruu nara-matir vaiQaVe jati-buddhir
viQor va vaiQavanarh kali-mala-mathane pada-tirthe 'mbu-buddhib
sri-viQOr namni mantre saka/a-ka/ua-he sabde-samanya-buddhir
ViQaU sarvesvarese tad-itara-sama-dhir yasya Vii naraki sab
No one should consider the Deity in the temple to be made of stone or wood, nor
should one consider the spiritual master an ordinary human being. No one should
consider a Vait:ava to belong to a particular caste or creed, and no one should
consider caraQamrta or Ganges water to be like ordinary water. Nor should any
one consider the Hare Krt:a maha-mantra to be a material vibration. All these ex
pansions of Krt:a in the material world are simply demonstrations of the Lord's
Text
218)
121
mercy and willingness to give facility to His devotees who are engaged in His
devotional service within the material world.
TEXT
218
l.!ll ro-t <t '9f<l'lt-t' 1

Jlt9f <!?; t Plll )lr II
ei-mata brahmar:u;Ja-madhye sabara 'parakasa'
sapta-dvipe nava-khar:u;fe yatihara vilasa
SYNONYMS
ei-mata-in this way; brahmar:u;Ja-madhye-within this universe; sabara-of all

parakasa-manifestations; sapta-dvipe-on seven islands; nava
khaf)t;/e-in different sections, nine in number; yatihara vilasa-the pastimes of
of Them;
whom.
TRANSLATION
"Within the universe the Lord is situated in different spiritual manifesta
tions. These are situated on seven islands in nine sections. Thus Their
pastimes are going on.
PURPORT
The seven islands are mentioned in the
Siddhanta-siromaf)i:
bhumer ardharil k?ira-sindhor udaka-stharil

jambu-dviparil prahur acarya-varya/:1
ardhe 'nyasmin dvipa-?atkasya yamye
k?ara-k?irady-ambudhinaril nive5a/:l
sakaril tata/:1 salmala-matra kausaril
krauficaril ca go-medaka-pu?kare ca
dvayor dvayor antaram ekam ekaril
samudrayor dvipam udaharanti
(dvipas) are known as (1) jambu, (2) Saka, (3) Salmali,
(4) Kusa, (5) Kraufica, (6) Gomeda, or Plaka, and (7) Pukara. The planets are
called dvipa. Outer space is like an ocean of air. just as there are islands in the
watery ocean, these planets in the ocean of space are called dvipas, or islands
in outer space. There are nine khaf)t;/as, known as (1) Bharata, (2) Kinnara,
(3) Hari, (4) Kuru, (5) Hiral)maya, (6) Ramyaka, (7) llavrta, (8} Bhadrasva and
The seven islands
122
(9) Ketumala. These are different parts of the jambudvTpa. A valley between two
mountains is called a khaQc;ia or vara.
TEXT 219
(31 t-t it-t
Rft
ISftl! iltf-t' 't "itf II ) II

sarvatra prakasa talira-bhakte sukha dite
jagatera adharma nasi' dharma sthapite
SYNONYMS
sarvatra-everywhere; prakasa-manifestations; tarira-His; bhakte-to the
devotees; sukha dite-to give happiness; jagatera-of the material world; adhar
ma-irreligious
principles;
nasi
'-
destroying;
dharma-religious
principles;
sthapite-to establish.
TRANSLATION
"The lord is situated in all the universes in different forms just to please His
devotees. Thus the lord destroys irreligious principles and establishes
religious principles.
PURPORT
In the material world the Lord is situated in different area-mOrtis (Deities) in the
temples, just to decrease the material activities of the conditioned soul and in
crease his spiritual activities.
Particularly in India there are many temples
throughout the country. Devotees may take advantage of them and go see the
Lord at Jagannatha PurT, Vrndavana, Prayaga, Mathura, Hardwar and Vir)u-kaiicT.
When the devotees travel to these places and see the Lord, they become very
happy in devotional service.
TEXT 220
1tt 'lltii{J tti 'l!tt' 'iii I
t R\', filii'll, ijfe., t'llil
II 0 II
irihara madhye karo haya 'avatare' gaQana

yaiche viQU, trivikrama, nrsirilha, vamana
SYNONYMS
irihara madhye-of Them; karo-of some; haya-there is; avatare-as incarna
tions; gaQana-counting; yaiche-as; viQu-Lord Vir)u; trivikrama-Lord Tri
vikrama; nrsirhha -Lord Nrsirhha; vamana -Lord Vamana.
Text 222]
123
TRANSLATION
"Of these forms, some are considered incarnations. Examples are Lord
Vir:-u, Lord Trivikrama, Lord Nsirilha and Lord Vamana.
TEXT 221
-<;-ilt11,"tf t1f'1 I
llitflfft1f'I<;W il, ilti!il II II
astra-dhrti-bheda-nama-bhedera karaf)a
cakradi-dharaf)a-bheda suna, sanatana
SYNONYMS
astradhrti-of holding the weapon; bheda-difference; nama-bhedera-of
differences of names; karaf)a-the cause; cakra-adi-of weapons, beginning with
the
disc;
dharaf)a-of
holding;
bheda-differences;
suna-please
hear;
sanatana-0 Sanatana.
TRANSLATION
"My dear Sanatana, just hear from Me as I tell you how the different vir:-u
murtis hold Their weapons, beginning with the disc, and how They are named
differently according to the placement of objects in Their hands.
TEXT 222
f'f'IWfl Ci! <H11t: I

Jiitflf 'llfiit1f'l'$t'fi1tf II II
dakif)adho hasta haite vamadha/:l paryanta
cakradi astra-dharaf)a-gaf)anara anta
SYNONYMS
dakif)a-adha/:l-the lower right; hasta-hand; haite-from; vama-adha/:l-the
lower left hand; paryanta-up to; cakra-adi-beginning with the disc; astra
dharaf)a-of holding the weapons; gaf)anara-of counting; anta-the end.
TRANSLATION
"The procedure for counting begins with the lower right hand and goes to
the upper right hand, the upper left hand, and the lower left hand. Lord Vir:-u
is named according to the order the objects are held in His hands.
124
TEXT 223
t,fiti!i <IS!; t;f-t 't I

'!1 lf!;'! fit tt t;i1Pffw'ffil'l II II
siddhartha-sarilhita kare cabbisa murti gaQana
tara mate kahi age cakradi-dharaQa
SYNONYMS
siddhartha-sarilhita-the revealed scripture named Siddhartha-sarilhita; kare
does; cabbisa-twenty-four; murti-forms; gaQana-counting; tara mate-ac
cording to the opinion of Siddhartha-sarilhita; kahi-1 shall describe; age-first;
cakra-adi-dharaQa-holding of the weapons, beginning with the disc.
TRANSLATION
"According to the Siddhartha-sarilhita there are twenty-four forms of Lord
Vit:u. First I shall describe, according to the opinion of that book, the loca
tion of the weapons, beginning with the disc.
PURPORT
The twenty-four forms are (1) Vasudeva, (2) Sarikaral)a, (3) Pradyumna,
(4) Aniruddha, (5) Kesava, (6) Narayal)a, (7) Madhava, (8) Govinda, (9) ViI)U,
(10) Madhusodana, (11) Trivikrama, (12) Vamana, (13) Sridhara, (14) Hrikesa,
(15) Padmanabha,
(16) Damodara,
(17) Puruottama,
(18) Acyuta,
(19) Nrsirhha, (20) janardana, (21) Hari, (22) Krl)a, (23) Adhokaja and
(24) Upendra.
TEXT 224
<rT;;Iif
wt-r.r9f'll
,,l-t-19f'llt;iGi<f. II 8 II
vas udeva -gada-sarikha -cakra-padma-dhara
sarikar?aQa-gada-sarikha-padma-cakra-kara
SYNONYMS
Vasudeva-Vasudeva;
padma-lotus .flower;
gada-club;
sarikha-conchshell;
dhara-holding; sarikar?aQa-Sarikaral)a;
cakra-disc;
gada-club;
sarikha-conchshell; padma-lotus flower; cakra-kara-the disc in the hand.
Text
226]
125
TRANSLATION
"In His lower right hand, Lord Vasudeva holds a club, in the upper right
hand a conchshell, in the upper left hand a disc and in the lower left hand a
lotus flower. In His lower right hand, SankaraQa holds a club, in His upper
right hand a conchshell, in His upper left hand a lotus flower and in His lower
left hand a disc.
TEXT
225
<2f'i -i!ii'ilt'Pf'llli
filft-iJii'illlt-t'i'Pf'll<Ti
II <t II
pradyumna-cak ra-sankha-gada-padma-dhara
aniruddha-cakra-gada-sarikha-padma-kara
SYNONYMS
pradyumna-Lord Pradyumna; cakra-disc; sarikha-conch; gada
rna-lotus; dhara
ho l ding; aniruddha-Lord Aniruddha;
club; pad
cakra-disc;
gada
club; sarikha-conch; padma-kara-lotus flower in hand.

TRANSLATION
"Pradyumna holds the disc, conch, club and lotus. Aniruddha holds the
disc, club, conch and lotus.
TEXT
226
'PfR<IJll;1l <ltr;<t tfw
Hf 11 <!',
<;-
fii'Sf filiSf 'f1f
'fil<lif
II II
paravyome vasudevadi-nija nija astra-dhara

tarira mata kahi, ye-saba astra-kara
SYNONYMS
para-vyome-in
the
spiritual
sky;
vasudeva-adi- be gin ning
with
Lord
Vasudeva; nija nija-Their own respective; astra-dhara-holding of different

weapons; tarira mata kahi-1 am speaking the opinion of Siddhartha-sarhhita; ye
saba-all; astra kara
-
weapons in the different hands.

TRANSLATION
"Thus in the spiritual sky the expansions, headed by Vasudeva, hold

weapons in Their own respective order. I am repeating the opinion of Sid
dhartha-samhita in describing Them.
126
TEXT 227
?;<fi-f<t- 91'!1' ct.r$tt I

iltt11'1--l.r9!'JI''Itlift II 'l II
sri-ke sava -padma-sarikha-cakra-gada-dhara
narayaQa-sarikha-padma-gada-cakra-dhara
SYNONYMS
sri-kesava-Lord Kesava; padma-lotus; sarikha-conch; cakra-disc; gada
club; dhara-holding; narayaQa-Lord Narayal)a; sarikha-conch; padma-lotus;
gada-dub; cakra-disc; dhara-holding.
TRANSLATION
"lord Kesava holds the lotus, conch, disc and club. lord Narayaa holds the
conch, lotus, club and disc.
TEXT 228
1$1"1-'il'lift<.!l'-t.r?'D<!i I
<!ilt'lttttt-'itit9l'JI'ct'i$1 II IT' II
sri-madhava-gada-cakra-sarikha-padma-kara
sri-govinda-cakra-gada-padma-sarikha-dhara
SYNONYMS
sri-madhava-Lord Madhava; gada-dub; cakra-disc; sarikha-conch; pad
rna-lotus; kara-in the hands; sri-govinda-Lord Govinda; cakra-disc; gada
club; padma-lotus; sarikha-conch; dhara-holding.
TRANSLATION
"lord Madhava holds the club, disc, conch and lotus. lord Govinda holds
the disc, club, lotus and conch.
TEXT 229
'itlift9!'JI'ct" I
'alil-tj-l"9!'JI'Wi$f II(;) II
viQu-murti-gada-padma-sarikha-cakra-kara
madhusudana-cakra-sarikha-padma-gada-dhara
Text 231]
127
SYNONYMS
Vi?QU-mOrti-Lord ViI)U; gada-club; padma-iotus; sarikha-conch; cakra

disc;
kara-in the hands;
madhusadana-Lord MadhusOdana;
cakra-disc;
sarikha-conch; padma-iotus; gada-club; dhara-holding.
TRANSLATION
"Lord Vir;u holds the club, lotus, conch and disc. Lord Madhusudana holds
the disc, conch, lotus and club.
TEXT 230
fuii!ii -':JWtl).Q-t.r<li
(!1\til' -lCf'Sil).Q>Iii t9l':JE!
II o II
trivikrama-padma-gada-cakra-sarikha-kara
sri-vamana-sarikha-cakra-gaa-padma-dhara
SYNONYMS
trivikrama-Lord
Trivikrama;
padma-iotus;
gada-club;
cakra-disc;
sarikha-conch; kara-in the hands; sri-vamana-Lord Vamana; sarikha-conch;

cakra-disc; gada-club; padma-iotus; dhara-holding.
TRANSLATION
"Lord Trivikrama holds the lotus, club, disc and conch. Lord Vamana holds
the conch, disc, club and lotus.
TEXT 231
!\'1 -':Jl)i!ii"i!Wt-t.r<li
t<fi-f-t;fl)i!ii9l':J-t.r'l
II II
sridhara-padma-cakra-gada-sarikha-kara
hr?ikesa-gada-cakra-padma-sarikha-dhara
SYNONYMS
sridhara-Lord Sridhara; padma-iotus; cakra-disc; gada-club; sarikha

conch; kara-in the hands; hr?ikesa-Lord Hrikesa; gada-club; cakra-disc;
padma-iotus; sarikha-conch; dhara-holding.
128
TRANSLATION
"Lord Sridhara holds the lotus, disc, club and conch. Lord Hrikesa holds
the club, disc, lotus and conch.
TEXT 232
'!lilt- -'!liii:Qi'itift I
wtc;';ftlf- '!lii'itift-1 II II
padmanabha-sankha-padma-cakra-gada -kara
damodara-padma-cakra-gada-sankha-dhara
SYNONYMS
padmanabha-Lord Padmanabha;
sankha-conch;
padma-lotus;
cakra
disc; gada-dub; kara-in the hands; damodara-Lord Damodara; padma

lotus; cakra-disc; gada-dub; sankha-conch; dhara-holding.
TRANSLATION
"Lord Padmanabha holds the conch, lotus, disc and club. Lord Damodara
holds the lotus, disc, club and conch.
TEXT 233
11,l1PT;Jf '!l"i'ilift
'St'5ft'!llii:Qilf II
--
--
I
II
puruottama-cakra-padma-sankha-gada-dhara
sri-acyuta -gada-padma-cakra-sankha-dhara
SYNONYMS
puruottama-Lord Puruottama; cakra-disc; padma-lotus; sarikha-conch;
gada-dub; dhara-holding;
sri-acyuta-Lord Acyuta; gada-dub; padma
lotus; cakra-disc; sarikha-conch; dhara-holding.

TRANSLATION
"Lord Puruottama holds the disc, lotus, conch and club. Lord Acyuta holds
the club, lotus, disc and conch.
TEXT 234
!lijfit- i1P'!l'i1Wt-t'i
i5fi{t('et-'!lii'it5ft II 8 II
Text 236)
129
sri-nrsimha-cakra-padma-gada-sarik ha-dhara
janardana -padma-cakra-sankha-gada-kara
SYNONYMS
sri-nrsimha-Lord Nrsirhha; cakra-disc; padma-lotus; gada-club; sarikha
conch; dhara-holding; janardana-Lord janardana; padma-lotus; cakra-disc;
sarikha-conch; gada-club; kara-in the hands.
TRANSLATION
"lord Nrsimha holds the disc, lotus, club and conch. lord )anardana holds
the lotus, disc, conch and club.
TEXT 235
l!tlfit -tiiii'Pf'll'il5ft1t I
--t'i$ft'Pf'lli!li11' II
-
II
sri-hari-sarikha-cakra-padma-gada-kara
sri-k[Qa -sankha-gada-padma-cakra-kara
SYNONYMS
sri-hari-Lord Hari; sarikha-conch; cakra-disc; padma-lotus; gada-club;
kara-in the hand; sri-k[$Qa-Lord Krr:Ja; sarikha-conch; gada-club; padma
lotus; cakra-disc; kara-in the hands.
TRANSLATION
"Sri Hari holds the conch, disc, lotus and club. lord Sri Krr;a holds the
conch, club, lotus and disc.
TEXT 236
r;t-.-'Pf'lli!li11' I
'Pfi!! --t'i'il'fti!li'Pf'll<!fi11' II II
adhokaja-padma-gada-sankha-cakra-kara
u pendra-sankha-gada-cakra-padma-kara
SYNONYMS
adhokaja-Lord
Adhokaja;
padma-lotus;
gada-club;
sarikha-conch;
cakra-disc; kara-in hand; upendra-Lord Upendra; sarikha-conch; gada

club; cakra-disc; padma-lotus; kara-in hand.
130
TRANSLATION
"Lord Adhokaja holds the lotus, club, conch and disc. Lord Upendra holds
the conch, club, disc and lotus.
TEXT 237
il'f-?t r; tlifi!lf I
l:!tf ;rt'! t<!f tflr'ftf'l
II II
hayasira-paficaratre kahe o/a-jana

tara mate kahi ebe cakradi-dharal)a
SYNONYMS
hayasira-paficaratre -the revealed scripture named the Hayasira-paficaratra;
kahe -says; o/a-jana-sixteen personalities; tara mate -according to this opin
ion;
kahi-1
shall
describe;
ebe
now;
cakra-adi-dharal)a-the holding of
weapons, beginning with the disc.

TRANSLATION
"According to the Haya5ira-paiicaratra, there are sixteen personalities. I
shall now describe that opinion of how They hold the weapons.
PURPORT
The sixteen personalities are as follows: (1) Vasudeva, (2) Sarikarar:Ja,
(3) Pradyumna, (4) Aniruddha, (5) Kesava, (6) Narayar;Ja, (7) Madhava,
(8) Govinda, (9) Vir;Ju, (1 0) Madhusodana, (11) Trivikrama, (12) Vamana,
(13) Sridhara, (14) Hrikesa, (15) Padmanabha, (16) Damodara.
TEXT 238
<;;-t<!fG;tet'f "-t..rost5ftlii1!i'i I
;rt'i<!fG;t'f iji1ji'$f'ft-t'll9i'll<f. II lr II
kesava-bhede padma-sankha-gada-cakra-dhara
madhava-bhede cakra-gada-sankha-padma-kara
SYNONYMS
kesava-bhede-according
to the
padma-lotus; sankha -conch; gada
different
-
opm1on
about
Lord
Kesava;
club; cakra-and disc; dhara -holding;
madhava-bhede-according to the different opinion about the bodily features of
Text 240]
131
Lord Madhava; cakra-disc; gada-club; sari kha-conch; padma-lotus; kara

in the hands.
TRANSLATION
"Kesava is described differently as holding the lotus, conch, club and disc,
and Madhava is described as holding disc, club, conch and lotus in His hands.
TEXT 239
e{tt1l'IW e{tili '&f,W'R't

i!Jt ''e <t '&f<ti11' II
I
II
narayaQa-bhede nana astra-bheda-dhara

ityadika bheda ei saba astra-kara
SYNONYMS
narayaQa-bhede-according to the different opinion about the bodily features
of Lord Narayal)a; nan a-various; astra-of weapons; bheda-dhara-differences
in holding; iti-adika-in this way; bheda-differentiated; ei saba-all these;
astra-kara-w eapons in the hands.
TRANSLATION
"According to the Hayaira Pai'icaratra, NarayaQa and others are also pre
sented differently as holding the weapons in different hands.
TEXT 240
, 11' '"11{;tl51t'
'D: e{t'al i!ji{i{ II So II
'
'svayarh bhagavan', ara '/i/a-puruottama'

ei dui nama dhare vrajendra-nandana
SYNONYMS
svayam bhag avan-the Supreme Personality of Godhead;
ara-and;
/ila
puruottama-the Lord Puruottama of pastimes; ei dui-these two; nama

names; dhare-takes; vrajendra-nandana-K[I)a, the son of Nanda Maharaja.
132
[Madhya-lila, Ch.
20
TRANSLATION
"Kr.,a, the original Supreme Personality of Godhead, indicated as the son
of Maharaja Nanda, has two names. One is svayam bhagavan, and the other is
lila-puruottama.
TEXT
241
':t_i\-1{ 'il1f 'l'1f
il'iltlftllf I
illilw;?t il'il il<r>ttllf II 8 II

purira avaraQa-rOpe purira nava-dese
nava-vyuha-rupe nava-murti parakase
SYNONYMS
purira-of Dvaraka Puri; avaraQa-rOpe-as a covering for the four sides; purira
nava-dese-in nine different parts of the city; nava-vyuha-rupe-in nine Deities;
nava-murti -nine forms; parakase-manifests.
TRANSLATION
"Lord Kr.,a personally surrounds Dvaraka Puri as its protector. In different
parts of the Puri, in nine places, He expands in nine different forms.
TEXT
242
stci <ltr:lf<l11 t"hr<f<Jf'ir:<>

"'lr.<t1 1rtr.tr.ili1 "'lfi1 cs
rctfif'!lt:
n su
catvaro vasudevadya
narayaQa-nrsirhhakau
hayagrivo mahakroc;fo
brahma ceti navoditab
SYNONYMS
catvarab-four principal protectors; vasudeva-adyab-Vasudeva, Sarikarar;a,
Pradyumna and Aniruddha; narayaQa-including Lord Narayar;a; nrsirhhakau-as
well as Lord Nrsimha; hayagrivab-Lord Hayagriva; mahakroc;fab-Lord Varaha;
brahma-Lord Brahma; ca-also; iti-thus; nava-uditab-nine personalities.
TRANSLATION
" 'The nine personalities mentioned are Vasudeva, Sankara.,a, Pradyumna,
Aniruddha, Naraya.,a, Nrsimha, Hayagriva, Varaha and Brahma.'
Text
244]
133
PURPORT
This verse is found in the Laghu-bhagavatamrta
(1.451 ) . The Brahma mentioned
herein is not a living entity. Sometimes, when there is a scarcity of living entities to
take charge of Brahrna's post, Maha-Viu expands Himself as Lord Brahma. This
Brahma is not considered to be a living entity; He is an expansion of Viu.
TEXT
243
1-t-f-wt C<f.'a:[. '1 I
t-m W t i{, i{'ti!i{ II
8 II
prakasa-vilasera ei kai/uri vivaraQa

svarhsera bheda ebe suna, sanatana
SYNONYMS
prakasa-vilasera-of pastime forms and manifestations; ei-this; kai/uri-1
have made; vivaraQa-description; svarhsera-6f personal expansions; bhede
the differences; ebe-now; suna-please hear; sanatana-0 Sanatana GosvamT.
TRANSLATION
"I have already described the pastime and prakasa forms. Now please hear
about the different personal expansions.

TEXT
244
'1, 1le.tfif,- '\if iRt I

"'1- <ti'!rn, '!rn Ct 11
88 n
sarikaraQa, matsyadika, -dui bheda tarira

sarikaraQa -puruavatara, lilavatara ara
SYNONYMS
sarikaraQa-Sarikaraa; matsya-adika-and incarnations such as the fish;
dui-two; bheda-differentiations; tarira-His; sarikaraQa-Sarikaraa; purua
avatara-incarnations of Viu; /i/a-avatara-pastime incarnations; ara-and.
TRANSLATION
"The first personal expansion is Sankarar:'la, and the others are incarnations
like the fish incarnation. Sankarar:'la is an expansion of the Purua, or Vir:'IU
The incarnations such as Matsya, the fish incarnation, appear in different
yugas for specific pastimes.
134
PURPORT
The puru?a-avataras are the Lords of .the universal creation. These are the
Karal)odakasayi Vil)u, Garbhodakasayi Vil)u and Kirodakasayi ViI)U. There are
also li/a-avataras, and these include (1) Catuf:Jsana, (2) Narada, (3) Varaha,
(4) Matsya, (5) .Yajria, (6) Nara-Narayal)a, (7) Kardami Kapila, (8) Dattatreya,
(9) Haya5ira, (10) Ham sa, (11l Dhruvapriya, or Prsnigarbha, (12) abha,
(13) Prthu,
(14) Nrsirilha,
(15) KOrma,
(16) Dhanvantari,
(17) Mohini,
(18) Vamana, (19) Bhargava Parasurama, (20) Raghavendra, (21) Vyasa,
(22) Pralambari Balarama, (23) Krl)a, (24) Buddha and (25) Kalki.
These twenty-five Personalities of Godhead are known as lila-avataras. Because
they appear in each day of Brahma, or in each kalpa (millennium), they are some
times known as kalpa-avataras. Of these incarnations, Harilsa and Mohini are not
very permanent or well known, but They are listed among the prabhava-avataras.
Kapila, Dattatreya, abha, Dhanvantari and Vyasa are eternally situated and very
widely known. They are also counted among the prabhava incarnations. KOrma,
Matsya, Narayal)a, Varaha, Hayagriva, Prsnigarbha, and Baladeva, the killer of
Pralambasura, are counted among the vaibhava-avataras.
TEXT 245
t1!f t1!f ,t{ 12it1f I

t'!t1!f ' "f1iftl!t1!f t1f II 8<t II
avatara haya kr?f)era ?ac;f-vidha prakara
puru?avatara eka, lilavatara ara
SYNONYMS
avatara-incarnations; haya-there are; kr?f)era-of Lord Krl)a; $at-vidha pra

kara-six kinds; puru?a-avatara-incarnations of Vil)u; eka-one; /i/a-avatara
incarnations for the execution of pastimes; ara-also.
TRANSLATION
"There are six types of incarnations [avataras] of Krl)a. One is the incarna
tions of Vil)u [purua-avataras], and another is the incarnations meant for the
performance of pastimes [lila-avataras].
TEXT 246
'ttl!t1{, t1!f 111!ftl!11f I

'$ftl!, 1!f -tJtt-tl!t1!f II 8 II
Text 246]
135
guQavatara, ara manvantaravatara

yugavatara, ara saktyavesavatara
SYNONYMS
gu1,1a-avatara-the incarnations to control the material qualities; ara-also ;
manu-antara-avatara-the incarnations of the Manus; yuga-avatara-the incarna
tions according to different yugas; ara-and ; sakti-avesa-avatara-empowered

incarnations.
TRANSLATION
"There are incarnations that control the material qualities [gur;a-avataras],
incarnations of the Manus [manvantara-avataras], incarnations in different
millenniums [yuga-avataras] and incarnations of empowered living entities
[saktyavesa-avataras].
PURPORT
The
gu1,1a-avataras are three-Lord
Brahma,
Lord Siva
and Lord Vit:JU
(Bhag. 10.88.3). The avataras of Manu, or manvantara-avataras, are listed as
follows in Srimad-Bhagavatam (8.1.5,1.3): (1) Yajna, (2) Vibhu, (3) Satyesena,
(4) Hari, (5) Vaikut:tha, (6) Ajita, (7) Vamana, (8) Sarvabhauma, (9) abha,
(1 0) Vivaksena, (11) Dharmasetu, (12) Sudhama, (13) Yogesvara a n d

(14) Brhadbhanu. Altogether these are fourteen i n number, and of these, both
Yaja and Vamana are also counted among the li/a-avataras. All these Manu incar
nations are sometimes called vaibhava-avataras.
The four yuga-avataras are (1) suk/a (white) in the Satya-yuga (Bhag. 11.5.21) ,
(2) rakta (red) i n the Treta-yuga (Bhag. 11.5.24), (3) syama (dark blue) i n the
Dvapara-yuga (Bhag. 11.5.27), and (4) generally kr$Qa (black) but in special cases
pita (yellow) as Caitanya Mahaprabhu in the Kali-yuga, (Bhag. 11.5.32 and
10.8.13).
The saktyavesa-avatara is categorized into (1) forms of divine absorption
(bhagavad-avesa) like Kapiladeva or abhadeva and (2) divinely empowered
forms (saktyavesa), of whom there are seven: (1) Sea Naga in the Vaikut:tha
world, empowered for the personal service of the Supreme Lord (sva-sevana-sak
t/), (2) Anantadeva, empowered to bear all the planets within the universe (bhu
dharaQa-sakttl, (3) Lord Brahma, empowered with the energy to create the cos
mic manifestation (sf$ti-sakti), (4) Catusana, or the Kumaras, specifically em
powered to distribute transcendental knowledge (jiiana-sakti), (5) Narada Muni,
empowered to distribute devotional service (bhakti-saktl), (6) Maharaja Prthu,
specifically empowered to rule and maintain the living entities (pa/ana-saktl) and
(7) Parasurama, specifically empowered to cut down rogues and demons (du$ta
damana-sakti).
136
TEXT 247
t, ,)'Sf Btt1lt"; 'fS! I
1!11it'Pf "1'1 <Titi{ 6tiSfi!!!fi{"fi{ II 8'\
II
balya, paugaQr;!a haya vigrahera dharma

eta-rOpe lila karena vrajendra-nandana
SYNONYMS
balya-childhood; paugaQ r;/a-boyhood; haya-there are; vigrahera-of the
Deity; dharma
characteristics; eta-rOpe-in so many forms; lila-pastimes;
karena- executes;
vraj endra-nandana - KrQa,
the son of Nanda Maharaja.
TRANSLATION
"Childhood and boyhood are the typical ages of the Deity. KrQa, the son of
Maharaja Nanda, performed His pastimes as a child and as a boy.
TEXT 248
e!i!nf t' ift<Ti 'Sf'fi{ I

llftifi!lt <TiBJ fif'St,W-ti{ II 817' II
ananta avatara kr$Qera, nahika gaQana
sakha-candra-nyaya kari dig-darasana
SYNONYMS
ananta-unlimited;
avatara-incarnations;
kr$Qera-of Lord
KrQa;
nahika
gaQana-t here is no possibility of counting; sakha-candra-nyaya-by the analogy
of the moon and the branches of a tree; kari-1 make; dik-darasana-a slight in
dication.
TRANSLATION
"There are innumerable incarnations of KrQa, and there is no possibility of
counting them. We can simply indicate them by giving the example of the
moon and the branches of a tree.
PURPORT
Although the moon appears to be located in the branches of a tree, it is actually
situated very far away. Similarly, none of the avataras, or incarnations, of Lord
KrQa are within this material world, but they are visible by the causeless mercy of
Text 249]
137
the Lord. We should not consider them to belong to this material world. As stated
in Bhagavad-grta:
avajananti marh mu(iha

manU?irh tanum asritam
pararh bhavam ajananto
mama bhuta-mahesvaram
"Fools deride Me when I descend in the human form. They do not know My tran
scendental nature and My supreme dominion over all that be." (Bg.
9.11)
Avataras descend of their own free will, and although they may act like ordinary
human beings, they do not belong to this material world. Lord Krr:Ja and His
avataras can be understood only by the grace of the Lord.

nayam atma pravacanena labhyo
na medhaya na bahuna srutena
yam evai?a vwute tena lab.hyas
tasyai?a atma ViV[f}Ute tanQrh SVam
(Katha l)pani?ad 1.2.23)
athapi te deva padambuja-dvaya

prasada-lesanugrhrta eva hi
janati tattvarh bhagavan-mahimno
na canya eko 'pi cirarh vicinvan
(Bhag. 10.14.29)
TEXT 249
'!!'1\!it ill iiCHII
H:
'lfO!Cift:
t f'llf t f110!: <'fJt: 'liP!: J: 'l"(:
II 8 II
avatara hy asankhyeya
hare/:! sattva-nidher dvija/:1
yatha 'vidasinab kulyab
sarasa/:1 syu/:1 sahasrasa/:1
SYNONYMS
avatara/:1 -all the incarnations; hi-certainly; asafikhyeya/:1 - beyond counting;

hare/:1-from the Supreme Personality of Godhead; sattva-nidhe/:1-who is the
138
reservoir of spiritual energy;
dvija/:1-0 brahmaf)as; yatha-as; avidasina/:1-con

ku/ ya/:1-small ponds; sarasa/:1-from a lake;
taining a great reservoir of water;
syu/:1 -must be; sahasrasa/:1 -by hundreds and thousands of times.

TRANSLATION
" '0 learned brahmaQas, just as hundreds and thousands of small ponds
issue from great reservoirs of water, innumerable incarnations flow from Sri
Hari, the Supreme Personality of Godhead and the reservoir of all power.'
PURPORT
This verse is quoted from
Srimad-Bhagavatam (1.3.26).
TEXT 250
\21Qrt <lit 't'il'!t' I

c;:J1.1! 1IJ.11i I( fi!f'ilst \21"lit II o
II
prathamei kare kr?Qa 'puru?avatara'

seita puru?a haya trividha prakara
SYNONYMS
prathamei-in the beginning; kare-does; kr?Qa-Lord Krrya; puru?a-avatara

the incarnation of the three Viryus (Maha-Viryu, GarbhodakasayT Viryu and
KTrodakasayT Viryu);
seita-that; puru?a-Viryu; haya-becomes; tri-vidha pra
kara-three different manifestations.

TRANSLATION
"In the beginning, KrQa incarnates Himself as purua-avataras, or ViQU in
carnations. These are of three types.
PURPORT
Up to this verse, the many types of expansions have been described. Now the
manifestations of the Lord's different potencies will be described.
TEXT 251
f<fcltlt'W ijj')fc1 9ftfc11>J_tc1 TQ_:

<II
11:\!:
g< f'!') 'lf,_\! I
W'! 'l'i:,_ tf-1:
f<1lJ.:rm
Vi?QOS tU trif)i rupJ.Qi

puru?akhyany atho vidu/:1
n o n
Text 252]
139
ekaril tu mahatai) sratr

dvitiyaril tv af)c;/a-sarilsthitam
trtiyaril sarva-bhuta-stharil
tani jnatva vimucyate
SYNONYMS
viQoi)-of Lord Vir:Ju; tu-certainly; triQi-three; rupaf)i-forms; purua
akhyani-celebrated as the purua; atho-how; vidui)-they know; ekam-one
of them; tu-but; mahatai) sratr-the creator of the total material energy;
dvitiyam-the second; tu-but; af)c;/a-sarilsthitam-situated within the universe;
trtiyam-the third; sarva-bhUta-stham-within the hearts of all living entities;
tani-these three; jt'iatva-knowing; vimucyate-one becomes liberated.
TRANSLATION
"'Vir;u has three forms called puruas. The first, Maha-Vir;u, is the cre
ator of the total material energy [mahat], the .second is Garbhoda5ayi, who is
situated within each universe, and the third is Kiroda$ayi, who lives in the
heart of every living being. He who knows these three becomes liberated from
the clutches of maya.'
PURPORT
This verse appears in the Laghu-bhagavatamrta (Purva-khaf)c;/a 33), where it has
been quoted from the Satvata-tantra.
TEXT 252
-tf1lt$fJ t1f ft:e -tf 'It I

'tt-tf', '1-t', 'ft-tf' itl1f II Q II
ananta-sakti-madhye krf)era tina sakti pradhana
'iccha-sakti', 'jnana-sakti', 'kriya-sakti' nama
SYNONYMS
ananta-sakti-of unlimited potencies; madhye-in the midst; krf.lera-of Lord
Krr:Ja;
tina-three;
sakti-potencies;
pradhana-are
chief;
iccha-sakti
willpower; jnana-sakti-the power of knowledge; kriya-sakti-the creative en

ergy; nama-named.
TRANSLATION
"Krr;a has unlimited potencies, out of which three are chief-willpower,
the power of knowledge and the creative energy.
140
TEXT 253
t-tflpi2f'fti1 -t
(<!" I
ati{-tf'fte{ lif<!f fittl!i
II '!) II
iccha-sakti-pradhana kr?Qa-icchaya sarva-karta

jnana-sakti-pradhana vasudeva adhi?thata
SYNONYMS
iccha-sakti-of willpower; pradhana-predominator; kr?Qa-Lord Kfl)a; ic
chaya-simply by willing; sarva-karta-the creator of everything; jnana-sakti
pradhana-the predominator of the power of knowledge;
vasudeva-Lord
Vasudeva; adhi?thata-reservoir.
TRANSLATION
"The predominator of the willing potency is lord Krr:Ja, for by His supreme
will everything comes into existence. In willing, there is a need for knowl
edge, and that knowledge is expressed through Vasudeva.
TEXT 254
elti1fi Ri1i i11
filf fi1-tf '1lfl'l' 9(1Uii111
8 II
iccha-jnana-kriya vina na haya srjana

tinera tina-sakti me/i' prapanca-racana
SYNONYMS
iccha-jnana-kriya-thinking, feeling, willing, knowledge and activity; vma
without; na-not; haya-there is; srjana-creation; tinera-of the three; tina
sakti-three potencies; me/i'-being amalgamated; prapanca-racana-there is
the cosmic manifestation.
TRANSLATION
"There is no possibility of creation without thinking, feeling, willing,
knowledge and activity. The combination of the supreme will, knowledge and
action brings about the cosmic manifestation.
TEXT 255
t-tfi21ti1 'I Bll1l I

i2ftl!ti2ftl!m i( t'fll
a<t II
Text 257]
141
kriya-sakti-pradhana sankaraf)a balarama

prakrt -prakrta-srti karena nirmaf)a
SYNONYMS
kriya-sakti-pradhana-the predominator of the creative energy; sankaraf)a
Lord
Sarikaral)a;
ba/arama-Lord
Balarama;
prakrta-material;
spiritual; smi-worlds; karena-does; nirmaf)a-c reation
aprakrta
TRANSLATION
"lord Sankarar:ta is lord Balarama. Being the predominator of the creative
energy, He creates both the material and spiritual worlds.
TEXT 256
fil'ti!i 1 I
''Stt<TS, 'sb \Sr Wf1ft
.m11'
II II
ahankarera adhithta krf)era icchaya

goloka, vaikuf)tha srje cic-chakti-dvaraya
SYNONYMS
ahankarera-of egotism;
adhithata-the source or predominating Deity;
krf)era-of Lord Krl)a; icchaya-by the will; go/oka
the supreme spiritual
planet, known as Goloka; vaikuf)tha-other, lower planets, known as Vaikul)thas;

srje-creates; cit-sakti-dvaraya-by the spiritual energy.
TRANSLATION
"That original Sankarar:ta [lord Balarama] is the cause of both the material
and spiritual creation. He is the predominating deity of egotism, and by the
will of Krr:ta and the power of the spiritual energy, He creates the spiritual
world, which consists of the planet Goloka Vrndavana and the Vaikur:tfha
planets.
TEXT 257
qJf "l fiiJ fu I

l!ottf '! l!tt <til-t II 9 II
yadyapi asrjya nitya cic-chakti-vilasa
tathapi sankaraf)a-icchaya tahara prakasa
142
SYNONYMS
yadyapi-although; asrjya-there is no question of creation; nitya-eternal;

cit-sakti-vilasa-pastimes of the eternal spiritual energy; tathapi-still; sarikar
aQa-icchaya-by the will of Sankarat:a; tahara-of the spiritual world; prakasa
man ifestation.
TRANSLATION
Although there is no question of creation as far as the spiritual world is
11
concerned, the spiritual world is nonetheless manifest by the supreme will of

SankaraQa. The spiritual world is the abode of the pastimes of the eternal
spiritual energy.
TEXT 258
'l'1i11
<!I'll"!
Ct;\l<J1:'11J
"lW 9( I
:f.tl '\!i11l "lt"t'l<l'{_ll
l:r u
sahasra-patraril kama/am
gokulakhyaril mahat-padam
tat-karQikararil tad-dhama
tad anantarilsa-sambhavam
SYNONYMS
sahasra-patram-with thousan ds of petals;
kama/am-resembling a lotus
flower; gokula-akhyam-named Gokula; mahat-padam-the supreme abode;

tat-karQikaram-the whorl of that lotus flower; tat-dhama-the abode of the
lord;
tat-that;
ananta-arilsa-from the expansion
of energy of Ananta;
sambhavam-creation.
TRANSLATION
11
'Gokula, the supreme abode and planet, appears like a lotus flower that
has a thousand petals. The whorl of that lotus is the abode of the Supreme
Lord, KrQa. This lotus-shaped supreme abode is created by the will of Lord
Ananta.'
PURPORT
This verse is quoted from Brahma-sarilhita (5.2)

TEXT 259
1f"Afl"l{tt (; El1{ 'I I

'Pf112Jf! Eltfii-<TSt11"'1 II II
Text
261]
143
maya-dvare srje teriho brahmar:H;Jera ga(la

jac;la-rupa prakrti nahe brahmaQc;fa-karaQa
SYNONYMS
maya-dvare-by the agency of the external energy; srje-creates; teriho-Lord
Sarikarat;a; brahmaQc;fera ga(la-all the groups of universes; jac;la-rupa-ap
pearing dull; prakrti-the material energy; nahe-is not; brahma(lc;fa-kara(la-the
cause of the cosmic manifestation.
TRANSLATION
"By the agency of the material energy, this same Lord Sankarar:Ja creates all
the universes. The dull material energy-known in modern language as
nature-is not the cause of the material universe.
TEXT
260
cl! m c pt c 1
1!1!- 'I t -tRJ; Wt${1 II o
jac;la haite
II
srti nahe isvara-sakti vine
tahatei sarikara(la kare saktira adhane

SYNONYMS
jac;la haite-from the dull material energy;
srti nahe-the cosmic manifestation
is not possible; isvara-sakti vine-without the help of the energy of the Supreme
Lord, the Personality of Godhead; tahatei-in the material energy; sarikara(la
Lord
Sarikarat;a;
kare
does;
saktira-of
the
spiritual
energy;
adhane
empowering.
TRANSLATION
"Without the Supreme Personality of Godhead's energy, dull matter cannot
create the cosmic manifestation. Its power does not arise from the material
energy itself but is endowed by Sankarar:Ja.
TEXT
261
-.rcJ m <!fi11 r'! ,

' ' f'U-ttJ 9ft11 'ft!{lrf II
isvarera saktye
srti karaye prakrti
lauha yena agni-saktye paya daha-sakti
II
144
SYNONYMS
isvarera saktye-by the energy of the Supreme Personality of Godhead; srti
creation; karaye-does; prakrti-material energy; /auha-iron; yena-as; agni

saktye-by the power of fire; paya-gets; daha-sakti-the power to burn.
TRANSLATION
"Dull matter alone cannot create anything. The material energy produces
the creation by the power of the Supreme Personality of Godhead. Iron itself
has no power to burn, but when iron is placed in fire, it is empowered to burn.
TEXT 262
ufr:'!> fr-n s r:'l/101

lr:1li 'iii: 1_'lf: llt'l"{_ I
\51>(1 r:'!>\ f<l<'l'l'f''t'IT

t"IJfJ CS"ft 1:11 1_tC<t"ll
II
etau hi visvasya ca bija-yoni
ramo mukundal) purual) pradhanam
anviya bhuteu vilakaQasya
jiianasya cesata imau puraQaU

SYNONYMS
etau-these two, namely Rama and Krl)a; hi-certainly; visvasya-of the uni
verse; ca-and; bija-yoni
both the cause and ingredient; rama/:1-Balarama;
mukunda/:1 -Krl) a; purual) -the original Maha-Vil)u; pradhanam-material en
ergy;
anviya
after entering;
bhateu-into
aQasya-of varieties of manifestation;
the material elements;
jiianasya-of knowledge;
vilak
ca-also;
isate-are the controlling power; imau-both of Them; puraQau-are the original

cause.
TRANSLATION
" 'Balarama and Krr;a are the original efficient and material causes of the
material world. As Maha-Vir;u and the material energy, They enter into the
material elements and create the diversities by multi-energies. Thus They are
the cause of all causes.'
PURPORT
This verse is quoted from Srimad-Bhagavatam
(1 0.46.31 ).
Text 265]
145
TEXT 263
-'IJ ' 1!._ 9ft 11' I

' '<ilt:!l1f' ii'Pf Sft1111 -e II
Sf$ti-hetu yei murti prapafice avatare
sei isvara-murti 'avatara' nama dhare
SYNONYMS
Sf$ti-hetu-for the purpose of creation; yei murti-which form of the Lord;

prapafice-in the material world; avatare
descends ; sei-that; isvara-murti
form of the Lord; avatara-incarnation; nama dhare
takes the name.
TRANSLATION
"The form of the lord that descends into the material world to create is
called an avatara, or incarnation.
TEXT 264
rtmt:! 9f1f:1f t1f <il'l:til 1

(;'!I t:!fil' 1:11' '<ilt:!Rf' ilt'lf II 8 II
mayatita paravyome sabara avasthana
visve avatari' dhare 'avatara' nama
SYNONYMS
maya-atita
beyond the material nature; para-vyome-in the spiritual sky;
sabara-all of them; avasthana-residence; visve-within the material universe;

avatari'
coming down; dhare-take; avatara nama-the name avatara.

TRANSLATION
"All the expansions of lord Krr:-a are actually residents of the spiritual
world. However, when they descend into the material world, they are called
incarnations [avataras].
TEXT 265
1fffit <iltl'ftti! tf I
9f (il1 'If II <t
sei maya ava/okite sri-sankar$al)a
puru$a-rupe avatirl)a ha-ifa prathama
II
146
SYNONYMS
sei maya -that material energy; avalokite-just to glance over; sri-sarikar
?aQa-SarikaraQa; puru?a-rupe-in the original form of Maha-ViQu; avatirQa
incarnated; ha-ila-became; prathama-at first.
TRANSLATION
"To glance over that material energy and empower her, Lord Sankarar:Ja
first incarnates as Lord Maha-Vir,u.
TEXT 266
'@;iC c911 9f 'SI<Ii'lllfiPr! i

"1 C1fi"l<f<'l11il.lf C"fi<ff1l''Hli
II II
jagrhe pauru?aril ruparh
bhagavan mahad-adibhi/:l
sambhatarh ?Oc;fasa-kalam
adau /oka-sisrk?aya
SYNONYMS
jagrhe-accepted; pauru?am rupam-the form of the puru?a incarnation;
bhagavan-the Supreme Personality of Godhead; mahat-adibhi/:l-with the ma
terial energy, etc.; sam b hatam-created; ?Oc;iasa-sixteen; ka/am-elements;
adau-in the beginning; /oka-of the material worlds; sisrk?aya-with a desire for
the creation.
TRANSLATION
"'In the beginning of the creation, the Lord expanded Himself in the form
of the purua incarnation, accompanied by all the ingredients of material
creation. First He created the sixteen principal energies suitable for creation.
This was for the purpose of manifesting the material universes.'
PURPORT
Adi-li/a, Chapter Five, verse 84.
(1.3.1 ). For an explanation, refer to
TEXT 267
15(j<.t<l"'!t: 1_: 9f'!T <>t<'l: <1: "1lf1l'3!016 I

<r.
f<l'<>tnn
'
ri'lf<t f<ltv 'iltvt"ll..._5fi'!l= 11
Text
268)
147
adyo 'vataraf:J puru?af:J parasya
ka/af:J svabhavaf:J sad-asan-manas ca
dravyarh vikaro guf)a indriyaQi
virat svarat sthasnu cari?QU bhumnaf:J

SYNONYMS
adyaf) avataraf) -the original incarnation; puru?af:J -the Lord; parasya -of the
Supreme; ka/af:J-time; svabhavaf:J-nature; sat-asat-cause and effect; manaf:J

ca-as well as the mind; dravyam-the five elements; vikaraf:J-transformation or
the false ego; guQaf)-modes of nature; indriyaQi-senses; virat-the universal

form; svarat-complete independence; sthasnu-immovable; cari?QU-movable;
bhDmnaf)-of the Supreme Personality of Godhead.
TRANSLATION
"'Karaabdhisayi Viu
[Maha-Viul
is the first incarnation of the
Supreme Lord, and He is the master of eternal time, space, cause and effects,
mind, elements, material ego, modes of nature, senses, the universal form of
the Lord, Garbhodakasayi Viu, and the sum total of all living beings, both
moving and nonmoving.'
PURPORT
to Adi-li/a, Chapter Five, verse 83.
TEXT
(2.6.42). For an explanation, refer
268
fW! -f11i{ I
'ltfil' il'tlf i!Jf'$fe.it! " 17' "
sei puru?a virajate karena sayana
'karaf)abdhisayi' nama jagat-karaf)a

SYNONYMS
sei puru?a-the Supreme Personality of Godhead; virajate-on the border
known as Viraja; karena sayana-lies down; karal)a-abdhi-sayi-Karat:Jabdhisayi;

nama-named; jagat-karaf)a-is the original cause of material creation.
TRANSLATION
"That original Personality of Godhead, named Sailkaraa, first lies down in

the River Viraja, which serves as a border between the material and spiritual
148
worlds. As Karaabdhisayi Viu, He is the original cause of the material

creation.
TEXT 269
'ltftt ;jtt fil ilfilf?!

t ?!Jtt'lf ift
II II
karaQabdhi-pare mayara nitya avasthiti

virajara pare paravyome nahi gati
SYNONYMS
karaQa-abdhi-pare-on one bank of the Causal Ocean; mayara-of the ma
terial energy; nitya-eternal; avasthiti-position; virajara pare-on the other bank
of the Viraja, or the Causal Ocean; para-vyome-in the spiritual world or sky;
nahi-there is not; gati-admission
TRANSLATION
"The Viraja, or Causal Ocean, is the border between the spiritual and ma
terial worlds. The material energy is situated on one shore of that ocean, and it
cannot enter onto the other shore, which is the spiritual sky.
TEXT 270
<f!<l:C'!
(/ijj "lln!l:
Pti!f
Of "D <f't<'Ti!F: I
or (/ijj nn
f<'','!t'Pf-cl
311
'!{t'!{tfs\!it:
<!ijj
U 'I II
pravartate yatra rajas tamas tayoh

sattvaril ca misraril na ca ka/a-vikramah
na yatra maya kim utapare harer
anuvrata yatra surasurarcitah
SYNONYMS
pravartate-e xists; yatra-where; rajah-the mode of passion; tamah-the
mode of ignorance; tayoh-of both of them; sattvam ca-and the mode of good
ness; misram-mixture; na-not; ca-also; kala-vikramah-the influence of time
or annihilation; na-not; yatra-where; maya-external energy; kim- what;
uta-to speak; apare-others; hareh-of the Supreme Personality of Godhead;
Text
271]
anuvratah-strict followers; y at ra-where;
sura-by
149
demigods; asura-and by
demons; arcitah-being worshiped.

TRANSLATION
"'In the spiritual world, there is neither the mode of passion, the mode of
ignorance nor a mixture of both, nor is there adulterated goodness, nor the in
fluence of time or maya itself. Only the pure devotees of the Lord, who are
worshiped both by demigods and by demons, reside in the spiritual world as
the Lord's associates.'
PURPORT
This verse from
Srimad-Bhagavatam (2.9.10)
was spoken by SrTia Sukadeva
GosvamT. He was answering the questions of ParTkit Maharaja, who asked how
the living entity falls down into the material world. Sukadeva GosvamT explained
the cream of
Srimad-Bhagavatam in four verses, which had been explained to Lord
Brahma at the end of the severe austerities he performed for one thousand
celestial years. At that time, Brahma was shown the spiritual world and its tran
scendental nature.
TEXT
271
rn-'1f11fl' ''ftil' ,
'JTt1fl' filt f'Sf 'Pftti{ '(2j'lti{'
mayara ye dui vrtti-'maya' ara 'pradhana'
'maya'
nimitta-hetu, visvera upadana 'pradhana'

SYNONYMS
mayara-of the material nature;
ye-which;
dui-two;
vrtti-functions;
maya-called maya; ara-and; pradhana-ingredients; maya-the word maya;

nimitta-hetu-the efficient cause;
visvera-of
the material universe; upadana
ingredients; pradhana-is called pradhana.

TRANSLATION
"Maya has two functions. One is called maya, and the other is called
pradhana. Maya refers to the efficient cause, and pradhana refers to the ingre
dients that create the cosmic manifestation.
PURPORT
For a further explanation, see Adi-lila, Chapter Five, verse 58.
150
TEXT 272
11'h1iti{ t 'fti{ I
c;..t'! ' t t1i1l tlftit II II
sei puru?a maya-pane kare avadhana
prakrti k?obhita kari' kare viryera adhana
SYNONYMS
sei p uru?a-that Supreme Personality of Godhead; maya-pane-toward maya;
kare avadhana-glances; prakrti-the material nature; k?obhita kari'-making agi
tated; kare
impregnates; viryera-of the semina; adhana-inj ection.

TRANSLATION
"When the Supreme Personality of Godhead glances over the material en

ergy, she becomes agitated. At that time, the Lord injects the original semina
of the living entities.
PURPORT
In Bhagavad-gita
(7.10), Krr:Ja says, bijam mam sarva-bhotanam: "I am the
original seed of all existences." This is also confirmed in another verse in

Bhagavad-gita
(14.4):
sarva-yoni?U kaunteya
mOrtaya/:1 sambhavanti ya/:1
ta;am brahma mahad-yonir
aham bija-prada/:1 pita
"It should be understood that all species of life, 0 son of Kunti, are made possible
by birth in this material nature, and that I am the seed-giving father."
For a further explanation, one may refer to Brahma-samhita (Chapter Five,
verses
10-13). Brahma-samhita also states (5.51):

agnir mahi gaganam ambu marud disas ca
kalas tathatma-manasiti jagat-trayaf)i
yasmad bhavanti vibhavanti visanti yam ca
govindam adi-purU?aril tam aharil bhajami
All material elements, as well as the spiritual sparks (individual souls), are
emanating from the Supreme Personality of Godhead. This is also confirmed by
the Vedanta-sOtra
(1.1 ). ]anmady asya yata/:1: "The Absolute Truth is He from
Text
273]
151
whom everything emanates." He is the Supreme Truth: satyaril pararil dhimahi

(Bhag.
1.1.1 ) . The absolute ultimate truth is Krr;a. Om namo bhagavate
vasudevayal janmady asya yato 'nvayad itaratas carthe?v abhijfia/:1 sva-rat: "The
Absolute Truth is a person who is directly and indirectly cognizant of the entire
cosmic manifestation." (Bhag.
1.1.1)
The Absolute Truth, the Supreme Personality of Godhead, educated Lord

Brahma from the heart (Bhag.
1.1.1): tene brahma hrda ya adi-kavaye. Therefore
the Absolute Truth cannot be dull matter; the Absolute Truth must be the
Supreme Person Himself. Sei puru?a maya-pane kare avadhana. Simply by His
glance, material nature is impregnated with all living entities. According to their
karma and fruitive activity, they emerge in different bodies. That is the explana
tion given by Bhagavad-gita
(2.13):
dehino 'smin yatha dehe

kaumararil yauvanaril jara
tatha dehantara-praptir
dhiras tatra na mllhyati
"As the embodied soul continually passes, in this body, from boyhood to youth to
old age, the soul similarly passes into another body at death. The self-realized soul
is not bewildered by such a change."
TEXT
273
'Jlt'ft <2tffi!"'"Pf I
it-111 ''Sf' !ttl! '<fill'l1 II '\
II
svanga-vise?abhasa-rupe prakrti-sparsana
jiva-rupa 'bija' tate kaila samarpaQa
SYNONYMS
sva-anga-vise?a-abhasa-rupe-in the form of a specific shadow from His per

sonal body; prakrti-sparsana-the Lord glances over the material nature; jiva
rupa -having the form of the sparklike living entities, who are parts and parcels;
bija-semina; tate-in that material nature; kaila samarpaQa-impregnated.
TRANSLATION
"To impregnate with the seeds of living entities, the Lord Himself does not
directly touch the material energy, but by His specific functional expansion,
He touches the material energy, and thus the living entities, who are His parts
and parcels, are impregnated into material nature.
152
PURPORT
According to Bhagavad-gita:
mamaivarhso jiva-loke
jiva-bhDta/:1 sanatana/:1
mana/:! ?a?thanindriyaQi
prakrti-sthani kar$ati
"The living entities in this conditioned world are My eternal, fragmental parts. Due
to conditioned life, they are struggling very hard with the six senses, which in
clude the mind." (Bg. 15.7)
The word prakrti-sparsana is explained in Caitanya-caritamrta in reference to
the way the living entities come in contact with dull matter. The glancing is per
formed by Maha-Vil!u: sa aik$ata lokan nu srja iti (Aitareya Upani?ad 1.1.1 ). In
the conditional stage we impregnate according to the bodily conception-that is,
by sexual intercourse-but the Supreme Lord does not need sexual intercourse to
impregnate. The impregnation is performed simply by His glance. This is also ex
plained in Brahma-sarhhita (5.32):
angani yasya saka/endriya-vrttimanti
pasyanti panti kalayanti cirarh jaganti
ananda-cinmaya-sad-ujjvala-vigrahasya
govindam adi-puru?arh tam aharh bhajami
Govinda can impregnate simply by glancing. In other words, His eyes can work as
His genitals. He does not need genitals to beget a child. Indeed, Krl!a can beget
any one of the living entities with any part of His body.
The word svanga-vise?abhasa-rOpe, the form by which the Lord begets living
entities in the material world, is explained herein. He is Lord Siva. In Brahma
sarhhita it is stated that Lord Siva, who is another form of Maha-Vil!u, is like
yogurt. Yogurt is nothing but milk, yet it is not milk. Similarly, Lord Siva is con
sidered the father of this universe, and material nature is considered the mother.
The father and mother are known as Lord Siva and the goddess Durga. Together,
Lord Siva's genitals and the vagina of goddess Durga are worshiped as siva-linga.
This is the origin of the material creation. Thus Lord Siva's position is between the
living entity and the Supreme Lord. Lord Siva is neither the Supreme Personality of
Godhead nor the living entity. He is the form through which the Supreme Lord
works to beget living entities within this material world. As yogurt is prepared
when milk is mixed with a culture, the form of Lord Siva expands when the
Supreme Personality of Godhead is in touch with material nature. The impregna
tion of material nature by the father, Lord Siva, is wonderful because at one time
Text 273]
153
innumerable living entities are conceived. Bhago jivah sa vijneyah sa canantyaya
ka/pate (Svetasvatara Upani$ad 5.9). These living entities are very, very small.
kesagra-sata-bhagasya
satarilsa-sadrsatmakah
jivah sDk$ma-svarupo 'yam

sankhyatito hi cit-ka!Jah
"If we divide the tip of a hair into a hundred parts and then take one of these parts
and divide it again into a hundred parts, that very fine division is the size of but
one of the numberless living entities. They are all cit-kaQa, particles of spirit, not
matter."
The innumerable brahmaQc;fas, or universes, come from the pores of the Lord's
body, and innumerable living entities also come from the pores of the transcen
dental body of the Lord. This is the process of material creation. Without the living
entity, this material nature has no value. Both emanate from the pores of the tran
scendental body of Lord Maha-Vit:JU. They ar different energies. That is ex
plained in Bhagavad-gita:
bhumir apo 'nalo vayuh
kharil mano buddhir eva ca
ahankara itiyaril me
bhinna prakrtir a$tadha
"Earth, water, fire, air, ether, mind, intelligence and false ego-all together these
eight comprise My separated material energies." (Bg. 7.4) The material elements
also come from the body of the Supreme Personality of Godhead, and they are
also a different type of energy. Although the living entities also come from the
Lord's body, they are categorized as a superior energy.
apareyam itas tv anyaril
prakrtiril viddhi me param
jiva-bhataril maha-baho
yayedaril dharyate jagat
"Besides this inferior nature, 0 mighty-armed Arjuna, there is a superior energy of

Mine, which consists of all living entities who are struggling with material nature
and are sustaining the universe." (Bg. 7.5) The inferior energy, matter, cannot act
without the superior energy. All these things are very clearly explained in the
Vedas. The materialistic theory that life develops from matter is incorrect. Life and
154
matter come from the supreme living entity; therefore, being the source of both,
that supreme living entity, Kra, is described in Vedanta-sutra as janmady asya
yata/:1 (1.1), or the original source of everything, sarva-karaf)a-karaf)am. This is
further explained in the following verse.
TEXT 274
'lfr r!ff'I!'tm.
'!{N'
-*
,rc011 1= '1_'llt"t ,
'll 'l! f'm!"{_ll
'IS
daivat kubhita-dharmif)yam
svasyarh yonau para/:! puman
adhatta viryam sa 'suta
mahat-tattvarh hiraf)mayam
SYNONYMS
daivat-from time immemorial; kubhita-dharmif)yam-the material nature,
which is subjected to agitation; svasyam - which belongs to the Supreme as one
of His energies; yonau-in the womb from which the living entity takes his birth;
para/:! puman - the Supreme Brahman, the Personality of Godhead; adhatta-im
pregnated; v iryam-semina; sa-that material nature; asuta-produced; mahat
tattvam-the total material energy; hiraf)mayam-the original source for the
emanation of varieties of material things.
TRANSLATION
"'From time immemorial, after agitating the material nature into three
qualities, the Supreme Personality of Godhead places the semina of innumer
able living entities within the womb of that material nature. Thus material
nature gives birth to the total material energy known as the hirar;Jmaya-mahat
tattva, the original symbolic representation of the cosmic manifestation.'
PURPORT
This is a quotation from Srimad-Bhagavatam (3.26.19). Lord Kapila is explaining
to His mother the relationship between the Supreme Personality of Godhead and
material nature. He is informing her how the Supreme Personality of Godhead is
the original cause of the living entities, who emanated from material nature. Over
and above the twenty-eight elements of the material creation is the Supreme Per
sonality of Godhead, the cause of all causes. Life comes not from matter but from
Text 275]
155
life itself. As explained in the Vedas: nityo nityanarh cetanas cetananam (Katha
Upani$ad 2.2.13). The Supreme Lord is the original source of life.
TEXT 275
1'1J,
11nnt <11ll1Jt"lclf1>S!:
li'Cll<i1l:OI <11lt<f <111. II
'Itt II
kala-vrttya tu mayayam
g_w1amayyam adhok$ajaf)
puru$el)atma-bhatena
viryam adhatta viryavan
SYNONYMS
kala-vrttya-in due course of time, as the immediate cause of creation; tu

but; mayayam-within the material nature; gu!)a-mayyam-full of the three ma
terial modes of nature (sattva-gul)a, rajo-gu l)a arid tamo-gu!)a); adhok$ajaf)-the
Supreme
Personality
of
Godhead,
who
is
beyond
material
conceptions;
puru$el)a-by the enjoyer of material nature; atma-bhatena-who is an expan

sion of His personal self; viryam-semina; adhatta-placed; viryavan-the omni
potent.
TRANSLATION
"'In due course of time, the Supreme Personality of Godhead [Maha-ViQu
or Maha-VaikuQfhanatha], by the agency of a further expansion of His per
sonal self, places the seed of the living entities within the womb of material
nature.'
PURPORT
This is a quotation from Srimad-Bhagavatam (3.5.26). This verse tells how the
living entities come in contact with material nature. just as a woman cannot beget
children without uniting with a man, material nature cannot beget living entities
without being in union with the Supreme Personality of Godhead. There is a
history of how the Absolute Lord becomes the father of all living entities. In every
system of religion, it is accepted that God is the supreme father of all living en
tities. According to Christianity, the supreme father, God, provides the living en
tities with all of life's necessities. Therefore they pray, "Give us this day our daily
bread." Any religion that does not accept the Supreme Lord as the absolute father
is called kaitava-dharma, or a cheating religion. Such religious systems are rejected
in Srimad-Bhagavatam (1.1.2): dharmaf) projjhita-kaitavo 'tra. Only an atheist does
156
not accept the omnipotent supreme father. If one accepts the omnipotent
supreme father, he abides by His orders and becomes a religious person.
TEXT 276
1{,
'r; ff!iti tJ I
ti! 'HI
II '\ II
tabe mahat-tattva haite trividha ahalikara

yaha haite devatendriya-bhatera pracara
SYNONYMS
tabe-thereafter; mahat-tattva haite -from the total material energy; tri
vidha -three kinds of; ahalikara-egotism; yaha haite-from which; devata-of

predominating deities; indriya-of the senses; bhutera-and of material ele
ments; pracara -expansion.
TRANSLATION
"First the total material energy is manifest, and from this arise the three
types of egotism, which are the original sources from which all demigods
[controlling deities], senses and material elements expand.
PURPORT
The three types of egotism (ahalikara) are technically known as vaikarika, taijasa
and tamasa. The mahat-tattva is situated within the heart, or citta, and the pre
dominating Deity of the mahat-tattva is lord Vasudeva (Bhag.
3.26.21 ). The
mahat-tattva is transformed into three divisions: (1) vaikarika, egotism in good
ness (sattvika-ahalikara), from which the eleventh sense organ, the mind, is
3.26.27-28);
(2) taijasa, or egotism in passion (rajasa-ahalikara), from which the senses and in
manifest and whose predominating Deity is Aniruddha (Bhag.
telligence are manifest and whose predominating Deity is Lord Pradyumna
(Bhag. 3.26.29-31); (3) tamasa, or egotism in ignorance, from which sound vibra
tion (sabda-tanmatra) expands. From the sound vibration, the sky (akasa) is
manifest
and,
the
senses,
beginning
with
the
ear,
are
also
manifest
(Bhag. 3.26.32). Of these three types of egotism, lord Sarikaral)a is the pre
dominating Deity. In the philosophical discourse known as the Salikhya-karika, it

is stated: sattvika ekadasakaf) pravartate vaikrtad ahalikarat-bhutades tan
matram tamasa-taijasady-ubhayam.
TEXT 277
't fii' "3'litW'f 1t'l I

13'1\Nt, if @(<fi '$f'fi{ II '\'\ II
Text
280]
157
sarva tattva mi/i' srjila brahmar.u;fera gaQa

ananta brahmaQc;ia, tara nahika gaQana
SYNONYMS
sarva tattva-all different elements; mi/i'-combining; srji/a-created; brah
maQc;iera gaQa-all the universes; ananta brahmaQc;ia-those universes are un
limited in number; tara nahika gaQana-there is no possibility of counting them.
TRANSLATION
"Combining all the different elements, the Supreme Lord created all the
universes. Those universes are unlimited in number; there is no possibility of
counting them.
TEXT
278
ti lfe.i!fi <f-'lftf<lt_s' tlf I

a it <;lf9f 'ftlfll en,-
II
i!iho mahat-sra$ta puru$a-'maha-vi$QU' nama

ananta brahmaQc;ia tafira loma-kupe dhama
SYNONYMS
ifiho-He; mahat-sra$ta-the creator of the mahat-tattva, or total material en
ergy; puru$a-the person; maha-vi$QU nama-cal l ed Lord Maha-Vil)u; ananta
unlimited; brahmaQc;ia-universes; tafira-of His body; /oma-kupe-w ithin the
hair holes; dhama-are situated.
TRANSLATION
"The first form of Lord Vif.lu is called Maha-ViJ'.'IU. He is the original cre
ator of the total material energy. The innumerable universes emanate from the
pores of His body.
TEXTS
279-280
'Sttr;IIIS fi Ti <;'1_tt ti I
<t-fil"l- i3'!it'G t II '\ II
9f fil"lt- ti 1!{ I
it1!f, -lftii II lro II
gavak$e uc;fiya yaiche reQu ase yaya
puru$a-nisvasa-saha brahmaQc;ia bahiraya
158
punarapi nisvasa-saha yaya abhyantara

ananta aisvarya tanra, saba -maya-para
SYNONYMS
gavake-from a hole at the top of a wall; uc;fiya-floating; yaiche-as; rer:w
atomic particles; ase yaya-come and go; purua-nisvasa-saha-with the ex
haling of Maha-Vir:tu; brahmaf)c;ia-the universes; bahiraya-come outside;
punarapi-again; nisvasa-saha-by His inhalation; yaya-go; abhyantara-with
in; ananta-unlimited; aisvarya-opulences; tanra-of Him; saba-everything;
maya-para-beyond the material conception.
TRANSLATION
"These universes are understood to be floating in air
as
the Maha-Vir:tu ex
hales. They are like atomic particles that float in sunshine and pass through
the holes of a screen. All these universes are thus created by the exhalation of
Maha-Vir:tu, and when Maha-Vir:tu inhales, they return to His body. The un
limited opulences of Maha-Vir:tu are completely beyond material conception.
TEXT 281
"-'<'\'- folf1l<ft<'Pll'1'U
f C<'ft1!f<f'11 5\lfOft'4t:
fft1"\ 'I
"-'
<f'1ifr.:"!C'lf1
C5ltfOI11!lflfl!''ll':. 1!':. elf1!11
IT) II
yasyaika-nisvasita-ka/am athavalambya
jivanti loma-vilaja jagad-af)c;ia-nathab
vif)ur mahan sa iha yasya kala-viseo
govindam adi-puruarh tam aharh bhajami
SYNONYMS
yasya-whose;
eka-one; nisvasita-of breath; ka/am-time; atha-thus;
ava/ambya-taking shelter of; jivanti-live; loma-vilajab-grown from the hair

holes; jagat-af)c;ia-nathab-the masters of the universes (the Brahmas); vif)ub
mahan-the Supreme Lord Maha-Vir:tu; sab-that; iha-here; yasya-whose;
ka/a-viseab-particular plenary portion or expansion; govindam-Lord Govinda;
adi-puruam-the original person; tam-Him; aham-1; bhajami-worship.
TRANSLATION
" 'The Brahmas and other lords of the mundane worlds appear from the
pores of the Maha-Vir:tu and r.emain alive for the duration of His one exhala-
Text
283]
159
tion. I adore the primeval Lord, Govinda, for Maha-Vir;u is a portion of His
plenary portion.'
PURPORT
This is a quotation from Brahma-sarhhita (5.48).

TEXT
282
l3'1ftG'ijt'f1l itti I
'ttwtfVT- iSf'ijt\!1l t1ft II lr II
samasta brahmar:l(;la-gaQera iriho antaryami

karaQabdhisayi-saba jagatera svami
SYNONYMS
samasta brahmaQ(ia-gaQera-of the aggregate of the brahmaQ(ias, or universes;

iriho-that Lord Maha-Vir:1u; antaryami-the Supersoul; karaQa-abdhi-sayi
Lord Maha-Vir;u, lying on the Causal Ocean; saba jagatera-of all the universes;
svami-the Supreme Lord.
TRANSLATION
"Maha-Vir;u is the Supersoul of all the universes. Lying on the Causal
Ocean, He is the master of all material worlds.
TEXT
283
"( 1( t1f \!, I

f i{ 1( II II
eita kahiluri prathama puruera tattva
dvitiya puruera ebe sunaha mahattva
SYNONYMS
eita-thus; kahi/uri-1 have explained; prathama puruera-of the first incarna

tion of the Personality of Godhead; tattva-the truth; dvitiya puruera-of the
second incarnation of the Personality of Godhead; ebe-now; sunaha-please
hear; mahattva-glories.
TRANSLATION
"I have thus explained the truth of the first Personality of Godhead, Maha
Vir;u. I shall now explain the glories of the second Personality of Godhead.
160
TEXT 284
c; 111 'f;lil't <3t I

<fi<fi fitffi 'l 1111r8 II
sei puru$a ananta-koti brahmaQc;fa srjiya
ekaika-murtye pravesila bahu murti hafia
SYNONYMS
sei
puru$a-that
Personality
of
Godhead,
Maha-Vil)u;
ananta-koti
brahmaQc;fa-millions and trillions of brahmaQc;fas, or universes; srjiya-after

creating; eka-eka-in each one of them; murtye-in a form; pravesila-entered;
bahu murti hafia-becoming many forms.
TRANSLATION
"After creating the total number of universes, which are unlimited, the
Maha-ViQU expanded Himself into unlimited forms and entered into each of
them.
TEXT 285
(ff <fimt1 <;tft, - Cl<!lt1f I
ti! iTt "(ti{, <fiRt"'1 Rml II lr II

pravesa kariya dekhe, saba-andhakara
rahite nahika sthana, karila vicara
SYNONYMS
pravesa
kariya-after
entering;
dekhe-He
sees;
saba-everywhere;
andhakara-complete darkness; rahite-to remain there; nahika sthana-there

was no place; karila vicara-then He considered.
TRANSLATION
"When Maha-ViQu entered each of the limitless universes, He saw that
there was darkness all around and that there was no plce to stay. He therefore
began to consider the situation.
TEXT 286
f-c; <3tt( fit I
c;lll iSfl:"' <;$t-tll'Jt11 -11ti{ <fiRf
II lr II
Text
288]
161
nijatiga-sveda-jafe brahmarxiardha bharifa

sei jafe 5e$a-sayyaya sayana karifa
SYNONYMS
nija-atiga-from His own personal body; sveda-jafe-by emitting the water of
perspiration; brahmar:u;Ja-ardha-half of the universe; bhari / a-filled; sei jafe-on
that water; S$a-5ayyaya-on the bed of Lord Sea; sayana karifa-lay down.
TRANSLATION
"With the perspiration produced from His own body, the lord filled half
the universe with water. He then lay down on that water on the bed of lord
Sea.
TEXT
287
iftf91'lJ ''! Is \fl<li 9i'lJ I
(}! ''ll l '(31tfi "'Jf'll
II lr9 II
tatira nabhi-padma haite uthifa eka padma

sei padme ha-ifa brahmara janma-sadma
SYNONYMS
tatira nabhi-padma haite-from His lotus navel; uthifa-grew ;
eka-one;
padma-lotus flower; sei padme-on that lotus flower; ha-ifa-there was;

brahmara-of Lord Brahma; janma-sadma-the place of generation.
TRANSLATION
"A lotus flower then sprouted from the lotus navel of that Garbhodakasayi
Vir;u. That lotus flower became lord Brahma's birthplace.
TEXT
288
- ?f'lJi{ '6''f 1_i{ I

i '' i m <lif11' i{ II lrlr II
sei padma-nafe ha-ifa caudda bhuvana
tetiho 'brahma' hafla Sf$ti karifa S[jana
SYNONYMS
sei padma-nafe-within the stem of that lotus; ha-ifa-became manifested;
caudda-fourteen;
bhuvana-planetary systems;
tetiho-He;
brahma-Lord
162
Brahma; haria-having become; s($ti-the material creation; karila srjana-cre

ated.
TRANSLATION
"In the stem of that lotus flower the fourteen worlds were generated. Then
He became Lord Brahma and created the entire universe.
TEXT 289
''111 \!Pi t Sr'Sfe. I

i! f<r-"91.( ilt '1111-,til II 1r II
'vigiU'-rupa haria kare jagat palane
guQatita viQu-sparsa nahi maya-sane
SYNONYMS
viQu-rupa-Lord Krr:Ja in His form as Vil)u; haria-becoming; kare-does;
jagat pa/ane-maintenance of the material world; guQa-atita-beyond the ma
terial qualities, transcendental; viQu-Lord Vil)u; sparsa-touching; nahi-there
is not; maya-sane-with maya, the material energy.
TRANSLATION
"In this way, the Supreme Personality of Godhead in His form of ViQu
maintains the entire material world. Since He is always beyond the material
qualities, the material nature cannot touch Him.
PURPORT
The influence of the material energy cannot touch Lord ViI)U as she touches
Lord Brahma and Lord Siva. Therefore it is said that Lord ViI)U is transcendental to
the material qualities. The incarnations of the material qualities-Lord Siva and
Lord Brahma-are under the jurisdiction of the external energy. Lord Vil)u,
however, is different. In the mantras of the g Veda it is said: orh tad viQo/:1
paramarh padam (g Veda-sarhhita
1.22.20). The words paramarh padam indicate
that He is transcendental to the material qualities. Because Lord ViI)U is not with
in the jurisdiction of the material qualities, He is always superior to the living en
tities who are controlled by material energy. This is one of the differences be
tween the Supreme Lord and the living entities. Lord Brahma is a very powerful
living entity, and Lord Siva is even more powerful. Therefore Lord Siva is not ac
cepted as a living entity, but at the same time is not considered to be on the level
of Lord ViI)U.
Text 292]
163
TEXT 290
'1Piit'<?t
RI' < iSTe. rn 1
m, f"'lf?!, 1'11l 1l 1l 1 II
o II
'rudra'-rupa dhari kare jagat sarhhara

srti, sthiti, pralaya haya icchaya yanhara
SYNONYMS
rudra-rupa dhari-accepting the form of Lord Siva; kare-performs; jagat
sarilhara-dissolution of the universal creation; srti-creation; sthiti-mainte
nance;
pralaya-and dissolution;
haya-take place;
icchaya-by the will;
yanhara-of whom.
TRANSLATION
"The Supreme lord, and His form of Rudra [lord Siva], brings about the
dissolution of this material creation. In other words, by His will only, there is
creation, maintenance and dissolution of the whole cosmic manifestation.
TEXT 291
'fii,
' fit- i't1f 'ii!t11' I
-f"llfi!t1l1f fi!til1f f<flt
II II
brahma, ViI)U, siva-tafira gul)a-avatara

srti-sthiti-pralayera tinera adhikara
SYNONYMS
brahma-Lord
Brahma;
vil)u-Lord
ViI)U;
siva-Lord
Siva;
tafira-of
Garbhodakasayi Vil)u; gul)a-avatara-incarnations of the material qualities; srti

sthiti-pralayera-of the three functions, namely creation, maintenance and dis
solution; tinera adhikara-there is control by the three deities (Lord Brahma, Lord
Vil)u and Lord Siva).
TRANSLATION
"Brahma, Vir:Ju and Siva are His three incarnations of the material qualities.
Creation, maintenance and destruction respectively are under the charge of
these three personalities.
TEXT 292
f'1J--ti1-t<l'l-tt I
'tr!:f-titfw' '<l'lRf' c;5f t tl11
11
164
hira1,1yagarbha-antaryami-garbhodakasayi
'sahasra-sir?adi' kari' vede yatire gai
SYNONYMS
hira1,1yagarbha-named Hirayagarbha;
antaryami-the Supersoul;
udaka-sayi-Lord Garbhodakasayi V iu; sahasra-sir?a-adi kari'

hymns beginning with sahasra-sir?a (g Veda-sarhhita
garbha
by the Vedic
10.90); vede yanre gai
unto whom the Vedas pray.

TRANSLATION
"Garbhodaka.Sayi Viu, known within the universe as Hirayagarbha and
the antaryami, or Supersoul, is glorified in the Vedic hymns, beginning with
the hymn that starts with the word sahasra-sira.
TEXT 293
'!' N--1311{ 1{
t1t '' . '!<j_Rt19t't1t II II

ei ta' dvitiya-puru?a-brahmaQc;fera isvara
mayara 'asraya' haya, tabu maya-para
SYNONYMS
ei ta'-in this way; dvitiya-puru?a-the second Personality of Godhead; brah
maQc;fera isvara-the master of the universe; mayara-of the external, material en
ergy; asraya haya-beco mes the shelter; tabu-still ; maya-para-is beyond the
touch of the material energy.
TRANSLATION
"This second Personality of Godhead, known as Garbhodakasayi Viu, is
the master of each and every universe and the shelter of the external energy.
Nonetheless, He remains beyond the touch of the external energy.
TEXT 294
'llt f<l ''lt1t' I

<!l'!'t1t\!1t 'it'li11 t II 8
--
trtiya-puru?a vi?1,1u-'gu1,1a-avatara'
dui avatara-bhitara ga1,1ana tatihara
II
Text 296]
165
SYNONYMS
trtiya-puru,sa-the third Personality; vi,sQu-Lord Vit:JU; guQa-avatara-the in
carnation of the material quality of goodness; dui avatara-bhitara-within the two
incarnations; gaQana-talihara-He is designated.
TRANSlATION
"The third expansion of Viu is the Kirodaka5ayi Viu, who is the incar
nation of the quality of goodness. He is to be counted within the two types of
incarnations [purua-avataras and gua-avataras].
TEXT 295
f <Uti-t ,iti t I
ttif<ti-t"hll" ,iti -t'i<ti, 115ft ll <t II
virat vya,sti-jivera tetiho antaryami
k,sirodakasayi tetiho-palana-karta, svami
SYNONYMS
virat-the universal form; vya,sti-jivera-of all other living entities; tetiho-He;
antaryami-the Supersoul; k,sira-udaka-sayi-Lord Vit:JU who lies down in the
ocean of milk; tetiho-He; palana-karta-the maintainer; svami-the master.
TRANSLATION
"This Kirodakasayi Viu is the universal form of the Lord and is the Super
soul within every living entity. He is known as Kirodakasayi, or the Lord who
lies on the ocean of milk. He is the maintainer and master of the universe.
TEXT 296
'i_i!'tt1Ht l C( f.l'i
'\i! t , II II
puru,savatarera ei kailuti nirupaQa
lilavatara ebe suna, sanatana
SYNONYMS
puru,sa-avatarera-of all the puru,sa-avataras; ei-this; kailuti nirupaQa-1 have
described; li/a-avatara-incarnations for pastimes; ebe-now; suna-please hear;
sanatana -0 Sanatana.
166
TRANSLATION
"0 Sanatana, I have definitively described the three purua-avataras of
ViQu. Now please hear from Me about the pastime incarnations.
TEXT 297
ti!t1f t il1
fi{
111
'if'fi{
f1 fiT-stw-til u
I
u
lilavatara k[$/)era na yaya gal)ana

pradhana kariya kahi dig-darasana
SYNONYMS
/i/a-avatara-incarnations for pastimes;
k[$Qera-of Lord
Krr:Ja;
na yaya
gal)ana-are not countable; pradhana kariya-chiefly; kahi-let me describe;

dik-darasana-by a sample direction.
TRANSLATION
"No one can count the innumerable pastime incarnations of Lord Krr:Ja, but
I shall describe the principal ones.
TEXT 298
';{e,,
' iltQl, iJ' t1l"il
tfif-, <la il1 t11 'if'filu
ru
matsya, karma, raghunatha, nrsirhha, vamana

varahadi-lekha yatira na yaya gaQana
SYNONYMS
matsya-the fish incarnation; karma-the tortoise incarnation; raghunatha

Lord Ramacandra; nrsirhha-the man-lion incarnation; vamana-the dwarf incar
nation; varaha-adi-the hog incarnation and others; /ekha-describing; yatira
of which incarnations; na yaya gal)ana-cannot be counted.
TRANSLATION
"Some of the pastime incarnations are the fish incarnation, the tortoise in
carnation, Lord Ramacandra, Lord Nrsimha, Lord Vamana, and Lord Varaha.
There is no end to them.
Text 300]
167
TEXT 299
11'11<119fOJ r'! -<ri - ,_
i'llfillf<tf<r1pt wt<t'-!ii: '
9fif'l ffd<! \!i'<ltr.f"f
i r.<\1
<ll[.:'ll'
<lilf"Ol C\!i II II
matsyasva-kacchapa-nrsimha-varaha-hari1sa
rajanya-vipra-vibudhe$U krtavatara/:J
tvam pasi nas tribhuvanam ca tathadhunesa
bharam bhuvo hara yaduttama vandanam te

SYNONYMS
matsya-in the forms of a fish; asva-of a horse; kacchapa-of a tortoise;
nrsimha-of Lord Nrsimhadeva; varaha-of a boar; hamsa-of a swan; rajanya

of
Lord
Ramacandra;
vipra-of
Lord
Pafasurama;
vibudhe$u-and
of
Vamanadeva; krta-avatara/:1-who have accepted incarnation; tvam-You; pasi
please protect; na/:1-us demigods; tribhuvanam ca-and the three worlds;
tatha-as well; adhuna-now; isa-0 Lord; bharam-the burden; bhuva/:1-of
the universe; hara- kindly take away; yadu-uttama-0 best of the Yadu dynasty;
vandanam te-to You we offer our prayers.
TRANSLA TION
"'0 Lord of the universe, best of the Yadu dynasty, we are offering our
prayers unto You mainly to diminish the heavy burden of the universe. Indeed,
You diminished this burden formerly by incarnating in the form of a fish, a
horse [Hayagriva], a tortoise, a lion [Lord Nrsimha], a boar [Lord Varah.a] and a
swan. You also incarnated as Lord Ramacandra, Parasurama and Vamana the
dwarf. You have always protected us demigods and the universe in this way.
Now please continue.'
PURPO RT
(1 0.2.40).
TEXT 300
ttr; (;<IS'( '$f,pfi{ I

'li!tr; l!lt i{ 'I II o o
11
168
lilavatarera kailun dig-darasana

guf)avatarera ebe suna vivaraf)a
SYNONYMS
lila-avatarera-of the incarnations of pastimes; kai/un-1 have done; dik
darasana-indicating the direction only; gu1,1a-avatarera-of incarnations of the
material qualities; ebe-now; suna vivaraf)a-hear the description.
TRANSLATION
"I have given a few examples of pastime incarnations. Now I will describe
the gu1,1a-avataras, the incarnations of the material qualities. Please listen.
TEXT 301
'
f<1, f-t,- i! 'I i!t
fijjf&'f <r-rn' c; JtNJt 11 '!>o II

brahma, Vif)U, siva, -tina guf)a avatara
tri-guf)a angikari' kare srty-adi-vyavahara
SYNONYMS
brahma, vif)U, siva-Lord Brahma, Lord Viu and Lord Siva; tina-three; guf)a
avatara-the incarnations of the material qualities; tri-gu1,1a-the three qualities of
material nature; angikari'-accepting; kare-does; srti-adi-vyavahara-transac
tions in reference to the creation, maintenance and dissolution.
TRANSLATION
"There are three functions within this material world. Everything here is
created, everything is maintained for some time, and everything is finally dis
solved. The Lord therefore incarnates Himself as the controllers of the three
qualities-sattva-gu1,1a, rajo-gu1,1a and tamo-gu1,1a [goodness, passion and ig
norance]. Thus the transactions of the material world take place.
TEXT 302
rfili!fi!'fJ til tWT 1

iSftt'l f<1-etf<1'!i <r-fit' 1 i!
ll
-eo II
bhakti-misra-krta-puf)ye kona jivottama

rajo-gu1,1e vibhavita kari' tanra mana
Text
304]
169
SYNONYMS
bhakti-misra-krta-puQye-because of pious activities mixed with devotional
service; kona-someone; jiva-uttama-the best of the living entities; raja/:l

guQe-by the mode of passion; vibhavita-influenced; kari'-making; tanra
his; mana-mind.
TRANSLATION
"Because of his past pious activities mixed with devotional service, the
first-class living entity is influenced by the mode of passion within his mind.
TEXT
303
-m;-ttf.m -tf'@ tfif' 1
<ofi <fit aiH1i fit' II o II

garbhodakasayi-dvara sakti sancari'
vyati srti kare krt:a brahma-rupa dhari'
SYNONYMS
garbha-udaka-sayi-dvara-by Lord Garbhodakasayi Vir:tu;
sakti sancari'
giving him special powers; vyati-total; srti-creation; kare-does; krQa

Lord Krr:ta; brahma-rupa dhari'-accepting the form of Lord Brahma.
TRANSLATION
"Such a devotee is empowered by Garbhodakasayi Vi1,1u. In this way, an in
carnation of Kr1.1a in the form of Brahma engineers the total creation of the
universe.
PURPORT
The Garbhodakasayi Vir:tu puru?a-avatara expansion of Lord Vir:tu accepts the
material modes-sattva-gu(la, rajo-guQa and tamo-guQa- and thus incarnates as

Lord Yir:JU, Brahma and Siva. These are incarnations of the material qualities.
Among the many superior living entities qualified with pious activities and devo
tional service, one, called Lord Brahma, is infused with the quality of passion by
the supreme will of Garbhodakasayi Vir:tu. Thus Lord Brahma becomes the incar
nation of the creative energy of the Lord.
TEXT
304
cstt"\ 'lN'Il:<'T\ foil:\ c=

r <2l<!iJr<>r 'if\!i
170
<!l 'S?5flff<PHO!<t>i1
C5\iR"'!lflf >sJiR!
II -' s II
3l'lfi1
bhasvan yathasma-sakale?u nije?u teja/:1

sviyarh kiyat prakatayaty api tadvad atra
brahma ya e?a jagad-aQc;/a-vidhana-karta
SYNONYMS
bhasvan-the illuminating sun; yatha-as; asma-sakale?u-in various types of
precious stones; nije?u-his own; teja/:1-brilliance; sviyam-his own; kiyat-to
some extent; prakatayati-manifests; api-also; tadvat-similarly; atra-here;
brahma-Lord Brahma; ya/:1 -who is; e?a/:1-the Lord; jagat-aQc;/a-vidhana-karta

becomes the chief of the universe; govindam adi-puru?am-Lord Govinda, the
original Supreme Personality of Godhead; tam-Him; aham-1; bhajami-wor
ship.
TRANSLATION
" 'The sun manifests his brilliance in a gem, although it is stone. Similarly,
the original Personality of Godhead, Govinda, manifests His special power in a
pious living entity. Thus the living entity becomes Brahma and manages the
affairs of the universe. Let me worship Govinda, the original Personality of
Godhead.'
PURPORT
This is a quotation from Brahma-sarhhita
(5.49).
TEXT 305
,et
fif tm it't
i! 1151tllf 'i' 0 II o<t
II
kona kalpe yadi yogya jiva nahi paya

apane isvara tabe arhse 'brahma' haya
SYNONYMS
kana kalpe-in some lifetime of Brahma; y adi-if; y ogya-suitabl e; jiva-living
entity; nahi-not; paya-is available; apane-pe rsonally; isvara-the Supreme
Lord; tabe-then; arhse-by His plenary expansion; brahma haya-becomes Lord

Brahma.
Text
306]
171
TRANSLATION
"If in a kalpa a suitable living entity is not available to take charge of
Brahma's post, the Supreme Personality of Godhead Himself personally ex
pands and becomes lord Brahma.
PURPORT
One day of Brahma consists of the four yugas multiplied a thousand times-or,
according to solar calculations, 4,320,000,000 years-and such also is the dura
tion of his night. One year of Brahma's life consists of 360 days and nights, and
Brahma lives for one hundred such years. Such is the life of a Brahma.
TEXT
306
'lT'-ltr 9fi11:l:!ltf<'l"t<fi9ftto>f....
cY'r-sbt{\!ilJ._9f1fi!\!)-\!j-4\!j-4"\, 1
31'1 i5'1:<1t1lf9f 'lT '1S<'!: '<fi"lt1:
.!\)r;-pt'1:1l \11\ OJ9f1'101
W II -=> II
yasyanghri-pankaja-rajo 'khila-loka-palair
mauly-uttamair dhrtam upasita-Urtha-Urtham
brahma bhavo 'ham api yasya kala/:! ka/aya/:1
sris codvahema ciram asya nrpasanarh kva

SYNONYMS
yasya-whose; anghri-pankaja-lotuslike feet; raja/:1-the dust; akhila-loka

of the universal planetary systems; pa/ai/:1-by the masters; mau/i-uttamai/:1with valuable turbans on their heads; dhrtam-accepted; upasita-worshiped;
tirtha-tirtham-the sanctifier of the holy places; brahma-Lord Brahma; bhava/:1Lord Siva; aham api-even I; yasya-of whom; ka/a/:1-portions; ka/aya/:1-of a
plenary portion; sri/:1-the goddess of fortune; ca-and; udvahema-we carry;
ciram-eternally; asya-of Him; nrpa-asanam-the throne of a king; kva-where.
TRANSLATION
"'What is the value of a throne to lord Kfl)a? The masters of the various
planetary systems accept the dust of His lotus feet on their crowned heads.
That dust makes the holy places sacred, and even lord Brahma, lord Siva,
Lakmi and I myself, who are all portions of His plenary portion, eternally
carry that dust on our heads.'
172
PURPORT
(1 0.68.37). When the Kauravas
flattered Baladeva so that He would become their ally and spoke ill of Sri Krt:a,
Lord Baladeva was angry and spoke this verse.
TEXT 307
fi{-r-it fl' \!' mfir' 1
Q{' 1lrnl ft 'ffir
II
o9 II
nijarhsa-kalaya kr?Qa tamo-guQa arigikari'
samhararthe maya-sarige rudra-riJpa dhari

SYNONYMS
nija-arhsa-of His personal plenary expansion; kalaya-by an expansion known
as kala; kr?Qa-Lord
arigikari' -accepting;
Krt:a;
tamab-guQa-the material mode of darkness;
samhara-arthe-for the purpose of dissolution; maya
sarige -in association with the external energy; rudra-rupa-the form of Rudra;
dhari -assumes.
TRANSLATION
"lord Kra, the Supreme Personality of Godhead, expands a portion of His
plenary portion and, accepting the association of the material mode of ig
norance, assumes the form of Rudra to dissolve the cosmic manifestation.
PURPORT
This is a description of the Rudra form, which is another expansion of Krt:a.
Only vi?QU-murtis are expansions of Krt:a's personal and plenary portions. Maha
Vil)u, who lies on the Causal Ocean, is an expansion of Sarikaral)a. When
Garbhodakasayi ViI)U accepts the material modes of nature for the purpose of
dissolving the cosmic manifestation, His form is called Rudra. As already ex
plained, Lord ViI)U is the controller of maya. How, then, can He associate with
maya? The conclusion is that the incarnation of Lord Siva or Lord Brahma indicates
the absence of the supreme power of ViI)U. When the supreme power is not
there, it is possible to associate with maya, the external energy. Lord Brahma and
Lord Siva are to be considered creations of maya.
TEXT 308
1lt11ttr-" i!l-i I
i!'t itt, itt J '' II o II
Text
309)
173
maya-sanga-vikari rudra-bhinnabhinna rupa

jiva-tattva nahe, nahe kmJera 'svarupa'
SYNONYMS
maya-sanga-by association with maya; vikari-transformed; rudra-the form
of Rudra; bhinna-abhinna rupa-having different types of forms; jiva-tattva

nahe-still he is not called jiva-tattva; nahe-nor; krQera-of Lord Krl)a; sva
rupa-personal form.
TRANSLATION
"Rudra, Lord Siva, has various forms, which are transformations brought
about by association with maya. Although Rudra is not on a level with the jiva
tattvas, he still cannot be considered a personal expansion of Lord Krr:'a.
PURPORT
Rudra is simultaneously one with and different from the viQu-tattva. Due to his
association with maya, he is different from the vi?QU-tattva, but at the same time
he is an expansion of Km1a's personal form. This situation is called bhedabheda
tattva, or acintya-bhedabheda-tattva, simultaneously one and different.
TEXT
309
'i{ r;'Sf Wfif1fi?t 'l!;t I

$11' <{ '
i{tt1{ " '!)0
"
dugdha yena amla-yoge dadhi-rupa dhare

dugdhantara vastu nahe, dugdha haite nare
SYNONYMS
dugdha-milk; yena-as; am/acyoge-in association with a sour substance;
dadhi-rupa-the form of yogurt; dhare-takes; dugdha-antara-something other
than milk; vastu-substance; nahe-is not; dugdha-milk; haite-to be; nare-is
not able.
TRANSLATION
"Milk is transformed into yogurt when it associates with a yogurt culture.
Thus yogurt is nothing but milk, but still it is not milk.
PURPORT
Of the three deities supervising the creation, maintenance and dissolution of
the universe, Lord ViI)U is never separate from the original ViI)U. However, Lord
Siva and Brahma, due to their association with maya, are different from Vil)u.
174
Vit:u cannot be transformed into any form of material energy. Whenever there is
association with maya, the personality involved must be different from Lord
Vit:JU. Therefore Lord Siva and Lord Brahma are called gw;a-avataras, for they
associate with the material qualities. The conclusion is that Rudra is a transforma
tion of Vit:JU, but he is not exactly Lord Vit:JU. Therefore, he does not come with
in the category of the vi?QU-tattvas. Thus he is inconceivably one with Vit:Ju and
different from Him. The example given in this verse is very clear. Milk is compared
to Vit:JU. As soon as milk touches a sour substance, it becomes yogurt, or Lord
Siva. Although yogurt is constitutionally milk it cannot be used in place of milk.
TEXT 310
'il <'41 i!'rr tf<lc"l11'm'tt

tc or = 9J'4'tf cct: 1
<r:
"tt'll' [9(' '41 ,t9ff 11{,
C5ft'lf'll' tfir11' '!ill' ;s"SJtR\
II ')
k?iraril yatha dadhi vikara-vise?a-yogat

saiijayate na tu tata/:r prthag asti heto/:r
yah sambhutam api tatha samupaiti karyad
govindam adi-puru?aril tam aharil bhajami
SYNONYMS
k?iram-milk;
yatha-as;
dadhi-yogurt;
vikara-vise?a-with
special
transforming agent; yogat-by mixing; saiijayate-is transformed into; na-not;

tu-but; tata/:r-from the milk; prthak-separated; asti-is; heto/:r-which is the
cause; ya/:r-who; sambhutam-the nature of Lord Siva; api-even though;
tatha-as; samupaiti-accepts; karyat-from the matter of some particular busi
ness; govindam-unto Govinda, the Supreme Personality of Godhead; adi
puru?am-the original person; tam-unto Him; aham-1; bhajami-offer my
respectful obeisances.
TRANSLATION
"'Milk changes into yogurt when mixed with a yogurt culture, but actually
it is constitutionally nothing but milk. Similarly, Govinda, the Supreme Per
sonality of Godhead, assumes the form of lord Siva [Sambhu] for the special
purpose of material transactions. I offer my obeisances at His lotus feet.'
PURPORT
This is a quotation from Brahma-sarilhita
(5.45).
Text
312]

TEXT
175
311
'fit4!'-1111lt-tfJtef't, l!t1rt''ttt I
Jfhtt&l'!, '11! ''-II\!> II

'siva'-maya-sakti-sangi, tamo-guQavesa
mayatita, guf)atita 'Vi?f)U'-paramesa
SYNONYMS
siva-Lord Siva; maya-sakti-sangi-an associate of the external energy; tama/:1-
guf)a-avesa-absorbed by the quality of ignorance; maya-aUla-transcendental
to the external energy; guQa-atita-transcendental to the qualities of matter;

vi?Q U -Vil)u; parama-isa-the Supreme Lord.
TRANSLATION
"Lord Siva is an associate of the external energy; therefore he is absorbed in
the material quality of darkness. Lord Vir;u is 'transcendental to maya and the
qualities of maya. Therefore He is the Supreme Personality of Godhead.
PURPORT
ViI)U is beyond the range of the material manifestation, and He is not within
the control of the material energy. He is the supreme independent Personality of
Godhead. This is even admitted by Sarikaracarya: narayaQai) paro 'vyaktat (Gita

bha?ya). In his constitutional form, Siva is a maha-bhagavata, a supreme devotee
of the Lord, but because he accepts maya's association-especially the quality of
ignorance-he is not free from maya's influence. Such an intimate association is

completely absent in the Supreme Personality of Godhead, Vil)u. Lord Siva ac
cepts maya, but in the presence of Lord ViI)U, maya does not exist. Consequently
Lord Siva has to be considered a product of maya. When Lord Siva is free from
maya's influence, he is in the position of a maha-bhagavata, a supreme devotee of

Lord ViI)U. Vai$f)avanarh yatha sambhu/:1.
TEXT
312
focr<r: "ff= "f1 fmf 't'l= 1

c<rtfllt;:g'f"> "!it"1f'll:.5"\!iJ fmt"111
siva!) sakti-yukta/:1 sasvat
trilingo guQa-samvrta/:1
vaikarikas taijasas ca
tamasas cety aharh tridha
" 11
176
SYNONYMS
sivai)-Lord Siva; sakti-yuktai)-associated with material nature; 5a5vat-eter

nally; tri-lingal)-in three features; guQa-sarhvrtai)-covered by the modes of
nature; vaikarikal)-one is called vaikarika; tai;asah ca-another is called tai;asa;
tamasah ca-as well as tamasa; iti-thus; aham-egotism; tri-dha-three kinds.
TRANSLATION
11
'The truth about lord Siva is that he is always covered with three material
coverings-vaikarika, taijasa and tamasa. Because of these three modes of ma

terial nature, he always associates with the external energy and egotism itself.'
PURPORT
This is a quotation from Srimad-Bhagavatam (1 0.88.3).

TEXT 313
fl1 f'I'(<J:
'I
'l<>f<!fi
'l1t
\5
"If:
1'1WC'!: 9(: I
i!ifil"c<ti
'&<I II " II
harir hi nirguQai) sakat

puruah prakrteh para!)
sa sarva-drg upadrata
tarh bha;an nirguQO bhavet
SYNONYMS
hari/:1-the Supreme Personality of Godhead, Viu; hi-certainly; nirguQa/:1transcendental to all material qualities; sakat-directly; puruah-the supreme
enjoyer; prakrtel)-material nature; para/:1-beyond; sa/:1-He; sarva-drk-the
seer of everything; upadrata-the overseer of everything; tam-Him; bha;an
by worshiping; nirguQa/:1-transcendental to material qualities; bhavet-one be
comes.
TRANSLAliON
11
'Sri Hari, the Supreme Personality of Godhead, is situated beyond the
range of material nature; therefore He is the supreme transcendental person.

He can see everything inside and outside; therefore He is the supreme over
seer of all living entities. If someone takes shelter at His lotus feet and wor
ships Him, he also attains a transcendental position.'
PURPORT
This is also a quotation from Srimad-Bhagavatam (1 0.88.5).
Text
315]
177
TEXT
314
ift 115ft-t f l!t I

'I 1!f1, 'f1lti-t11' II '-!>8 II
palanartha svarhsa vi?Qu-rupe avatara
sattva-gul)a dra?ta, tate gul)a-maya-para
SYNONYMS
palana-artha-for maintenance; svarilsa-personal plenary expansion; vi?QU

rupe-in the form of Lord Viu; avatara-incarnation; sattva-gul)a-of the mode
of goodness; dra?ta-director; tate-therefore; gul)a-maya-para-transcendental
to the material modes of nature.
TRANSLATION
"For the maintenance of the universe, Lord KrJ;Ja descends as His personal
plenary expansion in the form of ViJ;JU. He is the director of the mode of
goodness; therefore He is transcendental to the material energy.
TEXT
315
-c(, -.lf1t t11 I

-. ' !{! -t, t ' '$!11111
'!><t
II
svarupa-aisvarya-purl)a, kr?Qa-sama praya

kr?l)a arhsi, tenho arhsa, vede hena gaya
SYNONYMS
sva-rupa-personal expansion; aisvarya-pCJrl)a-full of all opulences; kr?Qa

sama-equal to Kra; praya-almost; kr?l!a arhsi-Kra is the Supreme Per
sonality of Godhead; teilho-Lord Viu; arilsa-personal expansion; vede-the
Vedas; hena-thus; gaya-sing.
TRANSLATION
"Lord ViJ;JU is in the category of svarilsa because He has opulences almost
equal to KrJ;Ja's. KrJ;Ja is the original person, and Lord ViJ;JU is His personal
expansion. This is the verdict of all Vedic literature.
PURPORT
Although an incarnation of the material energy, Lord Brahma is nonetheless the

director of the material mode of passion.
Similarly,
Lord Siva,
although
Sri Caitanya-caritamfta
178
simultaneously one with and different from Lord Krr:Ja, is still the incarnation of
the mode of darkness. However, Lord Vir:JU is Krr:Ja's personal expansion;
therefore He is the director of the mode of goodness and is always transcenden
tally situated beyond the jurisdiction of the modes of material nature. Lord Vir:Ju
is the original personal expansion of Krr:Ja, and Krr:Ja is the original source of all in
carnations. As far as power is concerned, Lord Vir:JU is as powerful as Lord Krr:Ja
because He possesses all the opulences.
TEXT 316
lf'l9ftc 'f"ll1PlJC9fT
or'l9ftc f<'r.'l'lt'll!l
rtc'il<' f
f'!i1 f<'-stf
C'iltf<lilfi '! tf'l
II -!!') II
diparcir eva hi dasantaram abhyupetya

dipayate vivrta-hetu-samana-dharma
yas tadrg eva hi ca viQutaya vibhati
govindam adi-puruarh tam aharh bhajami
SYNONYMS
dipa-arcih-the flame of a lamp;
eva-as;
hi-certainly; dasa-antaram
another lamp; abhyupetya-expanding; dipayate -illuminates; vivrta-hetu-with

its expanded cause;
s amana-dharma-equally
powerful; yah-who ; tadrk
similarly; eva-certainly; hi-certainly; ca-also; viQutaya-by His expansion as

Lord Vir:Ju; vibhati-illuminates; govindam-to Lord Krr:Ja; adi-puruam-the
supreme original person; tam-to Him; aham-1; bhajami-offer my worshipful
respect.
TRANSLATION
" 'When the flame of one candle is expanded to another candle and placed
in a different position, it burns separately, and its illumination is as powerful
as
the original candle. Similarly, the Supreme Personality of Godhead,
Govinda,
expands Himself in different forms as Vir:"U, who is equally
luminous, powerful and opulent. Let me worship that Supreme Personality of

Godhead, Govinda.'
PURPORT
(5.46).
Text
318]
179

TEXT
a'1il,
317
-ttit 'e-t 1
?ttt f-1 - 9f- II 'I II

brahma, siva-ajna-kari bhakta-avatara
palanarthe vi$f)U -k[$f)era svarupa-akara
SYNONYMS
brahma-Lord Brahma; siva-Lord Siva;

avatara
ajna-kari-order carriers; bhakta
incarnations of devotees; palana-arthe-for maintenance; vi$f)u-Lord
Vil)u; k[$f)era-of Lord Krl)a; svarupa-akara-in the form of a personal feature.

TRANSLATION
"The conclusion is that lord Brahma and lord Siva are simply devotee in
carnations who carry out orders. However, lord Viu, the maintainer, is the
personal feature of lord Kra.
TEXl'
318
tf flllC'eit Cj:f1 j:!f "f:
f<1"1 lliliC?f'l 9ffj:!9ftf f<Ii"ffe>
II lr II
srjami tan-niyukto 'ham

haro harati tad-vasa/:!
visvarh puru$a-rupef)a
paripati trisakti-dhrk
SYNONYMS
srjami-create;
tat-niyukta/:1 -en gaged
by Him; aham-1; hara/:1-Lord Siva;
harati-annihilates; tat-vasa/:1-under His control; visvam-the whole universe;

puru$a-rupef)a-in the form of Lord Vil)u; paripati-maintains; tri-sakti-dhrk
the controller of the three modes of material nature.
TRANSLATION
"'lord Brahma said, "I am engaged by the Supreme Personality of Godhead
to create. Following His orders, lord Siva dissolves everything. The Supreme
Personality of Godhead, in His form of Kirodaka5ayi Viu, maintains all the
affairs of material nature. Thus the supreme controller of the three modes of
material nature is lord Viu." '
180
PURPORT
(2.6.32). Lord Brahma gave this in
formation to Devari Narada when he was receiving instructions from Lord

Brahma to understand the Supreme Personality of Godhead, Paramatma. After de
scribing the universal form of the Lord, Lord Brahma explained that his position
and Lord Siva's position are controlled by Lord Viu.
TEXT 319
";:t._"J1ttt1t r;<t , i!i{ I

'St'fil
'it1t, i{ t1\''111 II
manvantaravatara ebe suna, sanatana
asankhya gaQana tanra, sunaha karaQa

SYNONYMS
manu-antara-avatara-the
sanatana-0
Sanatana
Manu
Gosvami;
incarnations;
ebe-now;
asankhya-unlimited;
tanra-of them; sunaha-just hear; karaQa-the cause.
suna-hear;
gaQana-counting;
TRANSLATION
"0 Sanatana, just hear about the Manu incarnations [manvantara-avataras].
They are unlimited, and no one can count them. Just hear of their source.
TEXT 320
fif !If ";:t._"'J1t I

'filt1t '!1ti (fl7;1ti{ if"l1t II o II
brahmara eka-dine haya caudda manvantara
caudda avatara tahan karena isvara
SYNONYMS
brahmara eka d ine
-
in one day of Brahma; haya-there are; caudda-14;
manu-antara-changes of Manu; caudda-14; avatara-incarn ations; tahan-in

that time; karena-manifests; isvara-the Supreme Personality of Godhead.
TRANSLATION
"In one day of Brahma, there are fourteen changes of the Manus, and all
those fourteen Manus are considered incarnations manifested by the Supreme
Personality of Godhead.
Text
322]
181
PURPORT
In one day of Brahma, there are 14 Manus, and all of them are considered to be
manvantara-avataras of the Supreme Personality of Godhead. Thus in one month
of Brahma's life, there are 420 manvantara-avataras, or Manus. In one year (360
days) of Brahma's life, there are 5,040 Manu incarnations. Thus for the one
hundred years of Brahma's life, there is a total of 504,000 manvantara-avataras.
TEXT
<;11""
321
<fi flftil", 'allt
11tfil-t art I
e.t11' ijfi\arf II '!1 II

caudda eka dine, mase cari-sata bisa
brahmara vatsare parica-sahasra callisa
SYNONYMS
caudda-14; eka dine-in one day; mase-in one month; cari-sata bisa-420;
brahmara vatsare-in one year of Brahma; parica- sahasra ca//isa-5,040 avataras.
TRANSLATION
"There are 14 manvantara-avataras in one day of Brahma, 420 in one month,
and 5,040 in one year.
TEXT
322
CIS e.1!" 11 'il"' at'it\111" I
ijlRlrt 1l1ft!l11" II II
sateka vatsara haya 'jivana' brahmara
parica-lak$a cari-sahasra manvantaravatara
SYNONYMS
sateka vatsara haya- there are one hundred years; jivana-the duration of life;
brahmara-of
Brahma;
parica-/ak$a-500,000;
cari-sahasra-4,000;
manu
antara-avatara -incarnations of Manu.
TRANSLATION
"During the hundred years of Brahma's life, there are 504,000 manvantara
avataras.
182
TEXT 323
i{ ro t <fi
'fl{ 1
tf4ft' <l'ltt i{
II II
ananta brahmaQc;fe aiche karaha gaQana

maha-viQu eka-svase brahmara jivana
SYNONYMS
ananta brahmaQc;fe-in innumerable universes; aiche-in that way; karaha

gaQana-just try to count; maha-viQu-Lord Maha-Vil)u; eka-svase-by one
exhalation; brahmara jivana- the duration of life of one Brahma.
TRANSLATION
"The number of manvantara-avataras for only one universe has been given.
One can only imagine how many manvantara-avataras exist in the innumer
able universes. And all these universes and Brahmas exist only during one ex
halation of Maha-ViQu.
TEXT 324
t tt ilt<l'l I
<l'l !Qmlt<tit (;W (;t'ft
II 8 II
maha-viQura nisvasera nahika paryanta

eka manvantaravatarera dekha lekhara anta
SYNONYMS
maha-viQura-of Lord Maha-Vil)u; nisvasera-of the exhalations; nahika

paryan ta-there is no limit; eka manvantara-avatarera-of only one feature of the
Lord, namely the manvantara-avatara; dekha-j ust see; lekhara anta-it is beyond
the power of writing.
TRANSLATION
"There is no limit to the exhalations of Maha-ViQU. Just see how impos
sible it is to speak or write of even only the manvantara-avatara.
TEXT 325
lllffll'{t<t
'',
lllftttt ' ilt
'tJ!i{', l!tt 'fi1' -i{
II<t II
Text
327]
183
svayarilbhuve 'yajfia', svaroci?e 'vibhu' nama

auttame 'satyasena', tamase 'hari' abhidhana
SYNONYMS
svayarilbhuve-in the Svayambhuva-manvantara; yajfia-the avatara named
Yajiia;
svaroci?e-in
the Svarocia-manvantara;
vibhu-the
avatara Vibhu;
nama-named; auttame-in the Auttama-manvantara; satyasena-the avatara
named Satyasena; tamase-in the Tamasa-manvantara; hari-H ari ; abhidhana

named.
TRANSLATION
"In the Svayambhuva-manvantara, the avatara was named Yajiia. In the
Svarocia-manvantara, he was named Vibhu. In the Auttama-manvantara, he
was named Satyasena, and in the Tamasa-manvantara he was named Hari.
TEXT
326
fi! 't', t,', '' I

(J '', wt4i ..,'Sf${
,
raivate 'vaikul)tha', cak?U?e 'ajita', vaivasvate 'vamana'

savarl)ye 'sarvabhauma', dak?a-savarl)ye 'r?abha' gal)ana
SYNONYMS
raivate-in the Raivata-manvantara; vaikul)tha-the avatara named Vaikut:tha;
cak?U?e-in the Cakua-manvantara; aji ta-the avatara named Ajita; vaivas
vate-in the Vaivasvata-manvantara;
vamana-the avatara named Vamana;
savarl)ye-in the Savart:Jya-manvantara; sarvabhauma-the avatara named Sar
vabhauma; dak?a-savarl)ye-in the Daka-savart:ya-manvantara; r?abha-the

avatara abha; gal)ana -named.
TRANSLATION
"In the Raivata-manvantara, the avatara was named Vaikur;1tha, and in the
Cakua-manvantara, he was named Ajita. In the Vaivasvata-manvantara, he
was named Vamana, and in the Savarr;1ya-manvantara, he was named Sar
vabhauma. In the Daka-savarr;1ya-manvantara, he was named abha.
TEXT
327
ttcfJ 'R', 'Sit'( tcfJ I

11'i!r;(J '$ft1{1', ,,ttost' '(J "'ll
184
brahma-savarQye 'vi?vaksenq.', 'dharmasetu' dharma-savarQye

rudra-savarQye 'sudhama', 'yogesvara' deva-savarQye
SYNONYMS
brahma-savarQye-in
the
Brahma-savarr;ya-manvantara;
vi?vaksena-the
avatara named Vivaksena; dharmasetu-the avatara named Dharmasetu; dhar

ma-savarQye-in
the
Dharma-savarr;ya-manvantara;
Rudra-savarr;ya-manvantara;
sudhama- the
rudra-savarQye-in
avatara
named
the
Sudhama;
y ogesvara- the avatara named Yogesvara; deva-savarQye-in the Deva-savarr;ya
manvantara.
TRANSLAliON
"In the Brahma-savanya-manvantara, the avatara was named Vivaksena,
and in the Dharma-savarr;ya, he was named Dharmasetu. In the Rudra-savar
r;ya he was named Sudhama, and in the Deva-savarr;ya, he was named
Yogesvara.
TEXT 328
t"Jttt(J ''til_' til I

t <:"f l!t1f <:'li 'i!11f' il't1f II lr
II
indra-savarQye 'brhadbhanu' abhidhana

ei caudda manvantare caudda 'avatara' nama
SYNONYMS
indra-savarQye-in the lndra-savarr;ya-manvantara; brhadbhanu-the avatara
named Brhadbhanu; abhidhana-named; ei caudda manvantare-in the fourteen

manvantaras; caudda-fourteen; avatara-of the incarnations; nama-different
names.
TRANSLATION
"In the lndra-savarr;ya-manvantara, the avatara was named Brhadbhanu.
These are the names of the fourteen avataras in the fourteen manvantaras.
PURPORT
SrTia Bhaktisiddhanta SarasvatT Thakura, in his Anubha?ya, gives a list of Manus

and their fathers' names:
(1) Svayambhuva Manu, the son of Lord Brahma;

(2) Svarocia, the son of Svaroci, or Agni, the predominating deity of fire;
(3) Uttama, the son of King Priyavrata; (4) Tamasa, the brother of Uttama;
Text 330]
185
(5) Raivata, the twin brother of Tamasa; (6) Cikug the son of the demigod
Caku; (7) Vaivasvata, the son of Vivasvan, the sun-god (whose name is also
mentioned in Bhagavad-gita, (4.1); (8) Savarl)i, a son born to the sun-god and
wife named Chaya;
(9) Daka-savarl)i, the son of the demigod Varul)a;

(10) Brahma-savarl)i, the son of Upasloka; (11-14) Rudra-savarl)i, Dharma-savar
l)i, Deva-savarl)i and lndra-savarl)i, the sons of Rudra, Ruci, Satyasaha and BhOti
respectively.
TEXT 329
,'Ri!'Rt t if, i!il I

J-,iJli!1<1if,t ${ II II
yugavatara ebe suna, sanatana
satya-treta-dvapara-ka/i-yugera gaQana
SYNONYMS
yuga-avatara-incarnation of millenniums; ebe-now; suna-hear; sanatana0 Sanatana Gosvami; satya-treta-dvapara-kali-yugera-of the Satya-yuga, Treta
yuga, Dvapara-yuga and Kali-yuga; gaQana-the chronological order.
TRANSLATION
"0 Sanatana, now hear from Me about the yuga-avataras, the incarnations
for the millenniums. First of all, there are four yugas-Satya-yuga, Treta-yuga,
Dvapara-yuga and Kali-yuga.
TEXT 330
-"i! --(!iii'; t (I
(If'" <1itif ,'fS! II
II
sukla-rakta-k[$/)a-pita-krame cari varl)a

cari varQa dhari' k[$Qa karena yuga-dharma
SYNONYMS
suk/a - white;
rakta-red;
k[$(la-black;
pita
yellow;
krame-one
after
another; cari varQa-four colors; cari varQa dhari -accepting these four colors;
'
k[$Qa-Lord Krl)a; karena yuga-dharma-manifests His pastimes in different

millenniums.
186
TRANSLATION
"In the four yugas-Satya, Treta, Dvapara and Kali-the Lord incarnates in
four colors: white, red, black and yellow respectively. These are the colors of
the incarnations in different millenniums.
TEXT 331
'5!1'11_ <tcfiCl1ll.1 r.t5('Z or_:

a;l
'<11
iitO!"t'Z l-l!31'Z 'ij:
II -'-' II
asan varQas trayo hy asya

grhQato 'nuyugarh tanub
suklo raktas tatha pita
idanirh kr?Qatarh gatab
SYNONYMS
varQab-colors; t rayab -three; hi-certainly; asya -of your

son; grhQatab-accepting; anuyugam-according to the millennium; tanub
body; suk/ab-white; raktab-red; tatha-as well as; pitab -yellow; idanim
just now; kr?Qatam gatab-He has assumed a blackish hue.
asan-there were;
TRANSLATION
" 'This child formerly had three colors according to the prescribed color for
different millenniums. Formerly He was white, red and yellow, and now He
has assumed a blackish color.'
PURPORT
This verse from
Srimad-Bhagavatam (1 0.8.13) was spoken by Gargamuni when
performing the name-giving ceremony for Krr:Ja at the house of Nanda Maharaja.
The following two verses are also from
Srimad-Bhagavatam (11.5.21,24).
TEXT 332
fC DC<'!I
<lo/-ll'H: I
fl!3tfCO!t<>f<ftt'f!i11_ f<llf_ii'l" II
krte suk/as catur-bahur
jatilo valkalambarab
kr?Qajinopavitak?an
bibhrad daQc;ia-kamaQc;ia/a
"" II
Text
334]
187
SYNONYMS
krte-in the Satya-yuga; suk/ab-having a white color and bearing the name
Sukla; catub-bahub-having four arms; jatilab-with a bunch of hair; va/ka/a-am
barab-wearing a garment made of tree bark; kr?Qa-ajina-black-colored an
telope skin; upavita-sacred thread; ak?an-a garland of beads for chanting;
bibhrat-carried; daQc;la-kamaQc;la/a-a rod and waterpot.
TRANSLATION
11
'In the Satya-yuga, the Lord appeared in a body colored white with four
arms and matted hair. He wore tree bark and bore a black antelope skin. He
wore a sat:red thread and a garland of rudraka beads. He carried a rod and a
waterpot, and He was a brahmacari.'
TEXT
333
c\Jitt" '(3><rccft:c'l1
5rrc''-'=
'tTC<fi"t'l!Tt1 1!'ftT9f<'l''t: II -.:!.:!-:! II

tretayarh rakta-varQo 'sau
catur-bahus trimekhalab
hiraQya-kesas trayy-atma
sruk-sruv-ady-upalak?aQab
SYNONYMS
tretayam-in the Treta-yuga; rakta-varQab-of a reddish color; asau-He;
catub-bahub-with four arms; tri-mekhalab-having three circles on the abdo
men; hiraQya-kesab-hair colored like gold; trayi-atma-whose form manifests
the Vedas; sruk-sruv-adi-upalak?aQab-decorated with the sacrificial spoon, ladle
and so on.
TRANSLATION
11
'In the Treta-yuga, the Lord appeared in a body that had a reddish hue and
four arms. There were three distinctive lines on His abdomen, and His hair
was golden. His form manifested the Vedic knowledge, and He bore the sym
bols of a sacrificial spoon, ladle and so on.'
TEXT
334
J'$'Sf - 111 ''-;ffi! "fit' I

fl1lt <9 c;r; i (fiRf' II 8
II
188
satya-yuge dharma-dhyana karaya 'suk/a'-murti dhari'

kardamake vara dila yeriho krpa kari'
SYNONYMS
satya-yuge-in the millennium of Satya-yuga; dharma-dhyana-religious prin
ciples and meditation; karaya
accepting;
kardamake-to
yeriho-who; krpa kari'
induces; suk/a-whitish; murti-form; dhari'
Kardama
Muni;
vara
di la
gave
benedictions;
out of causeless mercy.

TRANSLATION
"As the white incarnation, the Lord taught religion and meditation. He
offered benedictions to Kardama Muni, and in this way He showed His cause
less mercy.
PURPORT
Kardama Muni was one of the prajapatis. He married DevahOti, the daughter of
Manu, and their son was Kapiladeva. The Supreme Lord was very pleased with
Kardama Muni's austerities, and He appeared before Kardama Muni in a whitish
body. This happened in the Satya-yuga millennium, when people were ac
customed to practicing meditation.
TEXT 335
-,'ate{- I
'iJIC! '' <R'ti '1f'ct( lffil' 11 n
kr?Qa-'dhyana' kare /aka jfiana-adhikarr
tretara dharma 'yajfia' karaya 'rakta'-varf)a dhari'
SYNONYMS
kr?Qa dhyana-meditation upon Kr?r:Ja;
-
kare-perform;
/oka-the people;
jfiana-adhikarT-who are advanced in spiritual knowledge; tretara-of the Treta

yuga;
dharma-the
occupational
duty;
yajfia-performance
of
sacrifices;
karaya-induces; rakta-varf)a dhari -assuming a reddish color.

'
TRANSLATION
"In the Satya-yuga the people were generally advanced in spiritual knowl
edge and could meditate upon KrQa very easily. The people's occupational
duty in Treta-yuga was to perform great sacrifices. This was induced by the
Personality of Godhead in His reddish incarnation.
Text
337]

TEXT
189
336
'fi' 'ft?fttt I
'fl'( 1 ''11t fi1-
II II
'kr?Qa-padarcana' haya dvaparera dharma

'kr?Qa'-varf)e karaya Joke kr?Qarcana-karma
SYNONYMS
kr?Qa-pada-arcana-worshiping the lotus feet of Krr;a; haya-is; dvaparera
of the Dvapara millennium; dharma-the occupational duty; kr?Qa-varf)e-in a
blackish color; karaya-induces; /oke-to the people; krQa-arcana-karma-the
activities of worshiping Lord Krr;a.
TRANSLATION
"In Dvapara-yuga the people's occupational duty was to worship the lotus
feet of Krr:Ja. Therefore lord KrQa, appearing in a blackish body, personally
induced people to worship Him.
TEXT
337
i9({ 5\<!1 '$i'I!: <li1 fri'!l_lf:

<l'ftflf'llh"D 'lft<fil'9ff'l1':
II -''1 II
dvapare bhagavan syama/:1

pita-vasa nijayudha/:1
sri-vatsadibhir ankais ca
/ak?af)air upa/ak?ita/:1
SYNONYMS
dvapare-in the Dvapara-yuga; bhagavan-the Supreme Personality of God
head;
syama/:1-blackish;
ayudha/:1-having weapons;
pita-vasa/:1-having
clothes;
nija-own;
sri-vatsa-adibhi/:1-such as Srivatsa;
yellow
ankai/:1-by
bodily markings; ca-and; /ak?af)ai/:1-by external characteristics such as the

Kaustubha jewel; upa/ak?ita/:1-characterized.
TRANSLATION
"'In the Dvapara-yuga the Personality of Godhead appears in a blackish
hue. He is dressed in yellow, He holds His own weapons, and He is decorated
with the Kaustubha jewel and marks of Srivatsa. That is how His symptoms are
described.'
190
PURPORT
(11.5.27). The syama color is not
exactly blackish. SrTia Bhaktisiddhanta Sarasvati Thakura compares it to the color
of the atasi flower. It is not that Lord Krr:ta Himself appears in a blackish color in all
the Dvapara-yugas. In other Dvapara-yugas, previous to Lord Krr:ta's appearance,
the Supreme Lord appeared in a greenish body by His own personal expansion.
This is mentioned in the Vi$QU PuraQa, Hari-varhsa and Mahabharata.

TEXT 338
Ol'lfC
<ttCif'<tt
01:
'!'It
1ii}'!t! 'l1tRW J i<tC
S I
01: II '-'"lr I
namas te vasudevaya
nama/:! sankar?aQaya ca
pradyumnayaniruddhaya
tubhyarh bhagavate nama/:!

SYNONYMS
nama/:1-let me offer my respectful obeisances; te-unto You; vasudevaya
Lord Vasudeva; nama/:1-respectful obeisances; sankar?aQaya ca-also to Lord
Sarikarar:ta; pradyumnaya-to Lord Pradyumna; aniruddhaya-unto Aniruddha;
tubhyam-unto You; bhagavate-unto the Supreme Personality of Godhead;

nama/:1-my respectful obeisances.
TRANSLATION
"'I offer my respectful obeisances unto the Supreme Personality of God
head, expanded
as
Vasudeva, Sankara;a, Pradyumna and Aniruddha.'

PURPORT
This is a prayer from Srimad-Bhagavatam
(11.5.29) spoken by Karabhajana Muni
when he was questioned by Maharaja Nimi, the King of Videha, about the incar
nations in specific yugas and their method of worship. Karabhajana Muni was one
of the nine Yogendras, and he met the King to inform him about future incarna
tions.
TEXT 339
- 1fQI t c;t tie{ I

'"i{'tlf'-t11t 'f$f II II
Text
340]
191
ei mantre dvapare kare km1arcana
'kr?Qa-nama-sankirtana'-kali-yugera dharma
SYNONYMS
ei mantre-by this mantra; dvapare-in the age of Dvapara; kare -perform;
kr?!Ja-arcana -the worship of Lord Krr;a; kr?Qa-nama-sankirtana-chanting of
the holy name of Lord Krr;a; kali-yugera dharma -the occupational duty in the
age of Kali.
TRANSLATION
"By this mantra, the people worship Lord Kr:-a in the Dvapara-yuga. In the
Kali-yuga the occupational duty of the people is to chant congregationally the
holy name of Kr:-a.
PURPORT
As stated in Srimad-Bhagavatam
(12.3.51):
kaler do?a-nidhe rajann
asti hy eko mahan guQaf)
kirtanad eva kr?Qasya
mukta-bandhaf) pararh vrajet
In Kali-yuga one worships Lord Krr;a by chanting Hare Krr;a, Hare Krr;a, Krr:Ja
Krr:Ja, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. To propagate
this movement, Lord Krr:Ja personally appeared as Lord Caitanya Mahaprabhu.
That is described in the following verse.
TEXT
340
'(!'( f' '
<; '1'$1 1ttj II -eso II

'pita'-varQa dhari' tabe kaila pravartana
prema-bhakti dila Joke lana bhakta-gaQa

SYNONYMS
pita-varQa dhari'-assuming the color yellow; tabe-thereafter ; kaila pravar
tana-introduced the sankirtana movement; prema-bhakti d ila -He distributed
love of Krr;a; /oke-to the people in general; lana bhakta-gaQa-accompanied

by His devotees.
192
TRANSLATION
"Accompanied by His personal devotees, Lord KrQa, assuming a golden
color, introduces the hari-nama-sankirtana, the chanting of the Hare KrQa
mantra, in the age of Kali. By this process, He delivers love for KrQa to the
general populace.
TEXT 341
at 1
' '5tAl itlti tt ft II -es II
dharma pravartana kare vrajendra-nandana
preme gaya nace loka kare sankirtana
SYNONYMS
dharma pravartana kare-introduces a particular type of religious activity; vra
jendra-nandana-Krr)a Himself; preme-in love; gaya-chants; nace-dances;
/oka-all people; kare-perform; sar'lkirtana-congregational chanting.
TRANSLATION
"Lord KrQa, the son of Nanda Maharaja, personally introduces the occupa
tional duty of the age of Kali. He personally chants and dances in ecstatic love,
and thus the entire world chants congregationally.
TEXT 342
Wll3llcf fl'1('flp tC'Jft9ft'Jft'11!9fllf"{_ I

<!Cm: "'J"iOflC f 7:'11'1(:
II -'8 II
kr$Qa-varf)aril tvi$akr$Qaril
sangopangastra-par$adam
yajnaib sankirtana-prayair
yajanti hi sumedhasab
SYNONYMS
kr$Qa-varQam-repeating the syllables kr$-Qa; tvi$J-with a luster; ak($f)am
not
black
(golden);
sa-ar'lga-with
associates;
upanga-servitors;
astra
weapons; par$adam-confidential companions; yajnaib-by sacrifice; sankirtana

prayaib-consisting chiefly of congregational chanting; yajanti-they worship;
hi-certainly; su-medhasab-intelligent persons.
Text
344]
193
TRANSLATION
"'In the age of Kali, intelligent persons perform congregational chanting to
worship the incarnation of Godhead who constantly sings the name of KrQa.
Although His complexion is not blackish, He is KrQa Himself. He is accom
panied by His associates, servants, weapons and confidential companions.'
PURPORT

Three, text
(11.5.32). See also Adi-li/a, Chapter
52.
TEXT
343
f 'fJ"tift 0 I
i4tt1f II 8 II
ara tina-yuge dhyanadite yei phala haya

kali-yuge kr$Qa-name sei phala paya
SYNONYMS
ara
tina-yuge-in
the
three
other
yugas;
dhyana-adite-by
processes
beginning with meditation; yei-whatever; pha/a-resu lt; haya-there is; kali
yuge-in this age of Kali; k($1)a-name-by chanting the Hare Krr:Ja maha-mantra;
sei phala paya-one gets the same achievement.
TRANSLATION
"In the other three yugas-Satya, Treta and Dvapara-people perform dif
ferent types of spiritual activities. Whatever results they achieve in that way,
they can achieve in Kali-yuga simply by chanting the Hare KrQa maha
mantra.
TEXT
344
caorc"!ftll'fclj" t:t c-ci llt-t '1:

'1-iilt?:lf<t f"ll3 '&: 9f'Z 31?:
II '-'8 8 II
ka/er dO$a-nidhe rajann

asti hy eko mahan gul)a/:1
kirtanad eva kr$Qasya
mukta-bandha/:1 pararh vrajet
SYNONYMS
kale/:1-of the age of Kali; do$a-nidhe-in the ocean of faults; rajan-0 King;
asti-there is; hi-certainly; eka/:1-one; mahan-very great; gul)a/:1-good
194
quality; kirtanat-by chanting; eva-certainly; kr$Qasya-of the holy name of

Krt:Ja; mukta-bandha/:r-liberated from material bondage; param-to the tran
scendental spiritual kingdom; vrajet-one can go.

TRANSLATION
11
'My dear King, although Kali-yuga is full of faults, there is still one good
quality about this age. It is that simply by chanting the Hare Kr1.1a maha
mantra, one can become free from material bondage and be promoted to the
transcendental kingdom.
PURPORT
This is a verse from Srimad-Bhagavatam (12.3.51).
TEXT 345
"fC llJtC1 f<l Ctt ll1ll:

t?fut ?ffitstltt 'fC"' fi<f'liO!t<;
II \!IS II
krte yad dhyayato vi$QUri1
tretayaril yajato makhai/:r
dvapare paricaryayaril
ka/au tad dhari-kirtanat

SYNONYMS
krte-in the Satya-yuga; yat-which; dhyayata/:r-from meditation; vi$1)Um
on
Lord
Vit;u;
makhai/:r-by
tretayam-in
performing
the
sacrifices;
Treta-yuga;
yajata/:r-from
dvapare-in
the
age
worshiping;
of
Dvapara;
paricaryayam-by worshiping the lotus feet of Krt;a; ka/au-in the age of Kali;
tat-that same result (can be achieved); hari-kirtanat-simply by chanting the
Hare Krt:a maha-mantra.
TRANSLATION
11
'Whatever result was obtained in Satya-yuga by meditating on Vif.1u, in
Treta-yuga by performing sacrifices and in Dvapara-yuga by serving the

Lord's lotus feet can also be obtained in Kali-yuga simply by chanting the Hare
Kr1.1a maha-mantra.'
PURPORT
This verse is quoted from Srimad-Bhagavatam (12.3.52). At the present moment
in Kali-yuga there are many false meditators who concoct some imaginary form
Text
346]
195
and try to meditate upon it. It has become fashionable to meditate, but people
know nothing about the object of meditation. That is explained here. Yad
dhyayato vigwm. One has to meditate upon Lord Vil)u or Lord Krl)a. Without
referring to the sastras, so-called meditators aim at impersonal objects. Lord K[l)a
has condemned them in Bhagavad-gita
(12.5):
kleso 'dhikataras team

avyaktasakta-cetasam
avyakta hi gatir du/:lkharil
dehavadbhir avapyate
"For those whose minds are attached to the unmanifested, impersonal feature of
the Supreme, advancement is very troublesome. To make progress in that dis
cipline is always difficult for those who are embodied."
Not knowing how to meditate, foolish people simply suffer, and there is no
benefit derived from their spiritual activities. The same reference can be found in
(6.2.17), Padma Pural)a (Uttara

72.25) and Brhan-naradiya Pural)a (38.97).
the following verse from the ViQu Pural)a

khal)(ia
TEXT
346
lfJt"l "fC\!i 0{ C\!itt t9f:sO{

'
'
iftC9;ftf\!i \!ilfiC9;1t
'
<fC"T 'l'lJ C"<ll"tl{_ II
"8 II
dhyayan krte yajan yajnais

tretayam dvapare 'rcayan
yad apnoti tad apnoti
kalau sarikirtya kesavam
SYNONYMS
dhyayan-meditating; krte-in the Satya-yuga; yajan-worshiping; yajnai/:l

by the performance of great sacrifices; tretayam-in the Treta-yuga; dvapare-in
the Dvapara-yuga; arcayan-worshiping the lotus feet; yat-whatev er; apnoti
is achieved; tat-that; apnoti-is obtained; ka/au-in the age of Kali; sarikirtya
simply by chanting; kesavam-the pastimes and qualities of Lord Kesava.
TRANSLATION
" 'Whatever is achieved by meditation in Satya-yuga, by the performance of
yajiia in Treta-yuga or by the worship of Kmta's lotus feet in Dvapara-yuga is
also obtained in the age of Kali simply by chanting and glorifying lord
Kesava.'
196
TEXT 347
<l'M 'I"StJ11 <lt: 'lt;sjf'i[Oj: I

lJi '!ftcOJrr<" 'ltcf:saor:sn 11 ..::.s 'I
11
kalirh sabhajayanty arya
guQa-jfia/:1 sara-bhagina/:1
yatra sankirtanenaiva
sarva-svartho 'bhilabhyate
SYNONYMS
kalim-the Kali-yuga; sabhajayanti-worship; arya/:1-advanced people; guQa
jfia/:1-appreciating this good quality of Kali-yuga; sara-bhagina/:1-persons who
accept the essence of life; yatra-in which age; sankirtanena-simply by per
forming sankirtana-yajfia, the chanting of the Hare Krr:Ja mantra; eva-certainly;

sarva-sva-artha/:1-all interests of life; abhilabhyate-are achieved.
TRANSLATION
" 'Those who are advanced and highly qualified and are interested in the
essence of life, know the good qualities of Kali-yuga. Such people worship the
age of Kali because in this age, simply by chanting the Hare Km1a maha
mantra, one can advance in spiritual knowledge and attain life's goal.'
PURPORT
(11.5.36) spoken by the great sage
Karabhajana i, one of the nine Yogendras. The sage was informing Maharaja
Nimi about the people's duty to worship the Supreme Personality of Godhead ac
cording to different processes in different yugas.

TEXT 348
'J.1e. fit 'lt-f!ftf'l

'ellf RJi
ilt, i 'I II Sir II
purvavat likhi yabe guQavatara-gaQa
asankhya sankhya tanra na haya gaf)ana

,
SYNONYMS
parva-vat-as previously; /ikhi-1 write; yabe-when; guQa-avatara-gaQa-in
carnations of the material modes of nature; asankhya-innumerable; sankhya

counting; tanra-of them; na haya gaQana-not actually countable.
Text 350]
197

TRANSLATION
"As stated before when I described the incarnations of the material modes
[gur;Ja-avataras], one should consider that these incarnations also are un
limited and that no one can count them.
TEXT 349
t'ift<li!rof IJI ;!' '$f'fi{ I

f.{' fir , mf i{t!i{ n s 11
cari-yugavatare ei ta' gaQana
suni' bharigi kari' tanre puche sanatana
SYNONYMS
cari-yuga-avatare-of the incarnations in the four different yugas; ei ta'

gaQana-such enumeration; suni'-hearing; bhangi kari'-giving a hint; tarire
unto Lord SrT Caitanya Mahaprabhu; puche--inquired;
sanatana-Sanatana
GosvamT.
TRANSLATION
"Thus I have given a description of the incarnations of the four different
yugas." After hearing all this, Sanatana Gosvami gave an indirect hint to the
Lord.
TEXT 350
1fti\' tt;!i{- J I
12it_1f ?tit'! tt;11 II
o II
raja-mantri sanatana-buddhye brhaspati

prabhura krpate puche asankoca-mati
SYNONYMS
raja-mantri san atana-Sanatana GosvamT was formerly an intelligent minister

for Nawab Hussain Shah;
buddhye-in intelligence;
brhaspati-exactly like
Brhaspati, the priest in the heavenly kingdom; prabhura krpate
beca u se of the
unlimited mercy of the Lord; puche-inquires; asankoca-mati-without hesita

tion.
TRANSLATION
Sanatana Gosvami had been a minister under Nawab Hussain Shah, and he
was undoubtedly as intelligent as Brhaspati, the chief priest of the heavenly
198
kingdom. Due to the Lord's unlimited mercy, Sanatana Gosvami questioned

Him without hesitation.
TEXT 351
' 'filf lif$ ' Rf

'"te{
tfi{ f'li! '"'fit i!tl ?'
II
'ati k$udra jiva mufii nica, nicacara

kemane janiba kalite kon avatara?'
SYNONYMS
ati-very;
nica-low;
k$udra-unimportant, insignificant; jiva-living entity; mufii-1;

nica-acara-having
very
abominable
behavior;
kemane-how;
janiba-shall I know; kalite-in this age; kon avatara-who is the incarnation.
TRANSLATION
Sanatana Gosvami said, "I am a very insignificant living entity. I am low and
poorly behaved. How can I understand who is the incarnation for this age of
Kali?"
PURPORT
This verse is very important in reference to the incarnations of God. At present
there are especially many rascals prevalent in India who proclaim themselves in
carnations of God or goddesses. Thus they are fooling and bluffing foolish people.
On behalf of the general populace, Sanatana Gosvami presented himself as a
foolish, lowborn, poorly behaved person, although he was a most exalted per
sonality. Inferior people cannot accept the real God, yet they are very eager to ac
cept an imitation God who can simply bluff foolish people. All this is going on in
this age of Kali. To guide these foolish people, Sri Caitanya Mahaprabhu answers
the question as follows.
TEXT 352
'- ,-"R -ttm I

tili! t tti -rtm<ttJ mfi{ 11 ([ 11
prabhu kahe,- "anyavatara sastra-dvare jani
ka/ite avatara taiche sastra-vakye mani
Text
353]
199
SYNONYMS
prabhu kahe-Lord Sri Caitanya Mahaprabhu said; anya-avatara-the incarna
tions in other yugas; sastra-dvare jani-one has to accept by reference to the

sastras; kalite
vakye mani
in this age of Kali; avatara-incarnation; taiche -similarly; sastra
one has to accept according to the description of revealed scrip
tures.
TRANSLATION
Sri Caitanya Mahaprabhu replied, "As in other ages an incarnation is ac
cepted according to the directions of the sastras, in this age of Kali an incarna
tion of God should be accepted in that way.
PURPORT
According to Sri Caitanya Mahaprabhu, this is the way an incarnation should be
accepted. Srila Narottama dasa Thakura says, sadhu-sastra-guru-vakya, cittete
kariya aikya. One should accept a thing as genuine by studying the words of
saintly people, the spiritual master and sastra. The actual center is sastra, the
revealed scripture. If a spiritual master does not speak according to revealed scrip
ture, he is not to be accepted. Similarly, if a saintly person does not speak ac
cording to the sastra, he is not a saintly person.
Sastra is the center for all.
Unfor
tunately, at the present moment, people do not refer to the sastras; therefore
they accept rascals as incarnations, and consequently they have made incarna
tions into a very cheap thing. Intelligent people who follow Sri Caitanya
Mahaprabhu's instructions and the instructions of the acarya, the bona fide
spiritual master, will not accept a pretender as an incarnation of God. In Kali-yuga,
the only incarnation is Sri Caitanya Mahaprabhu. Imitation incarnations take ad
vantage of Sri Caitanya Mahaprabhu. The Lord appeared within the past five
hundred years, played as the son of a brahmaf)a from Nadia and introduced the
sarikirtana movement. Imitating Sri Caitanya Mahaprabhu and ignoring the sastra,
rascals present themselves as incarnations and introduce their rascaldom as a

religious process. As we have repeatedly said, religion can be given only by the
Supreme Personality of Godhead. From the discussions in Caitanya-caritamrta, we
can understand that in different ages the Supreme Lord introduces different
systems and different religious duties. In this age of Kali, the only incarnation of
Krl)a is Sri Caitanya Mahaprabhu, and He introduced the religious duty of Kali
yuga, the chanting of the Hare Krl)a maha-mantra: Hare Krl)a, Hare Krl)a, Krl)a
Krl)a, Hare Hare/Hare Rama, Hare Rama, Rama Rama, Hare Hare.
TEXT
353
lf(al!_ -rtJ-IIft?lf''i' 1
'C111rl rn1 ''til' n n
200
sarvajfia munira vakya-sastra-'paramaf)a'

ama-saba jivera haya sastra-dvara 'jfiana'
SYNONYMS
sarva-Jna munira vakya-the words of the omniscient muni (V yasadeva);
sastra-paramaf)a-evidence of revealed scriptures; ama-saba-all of us; jivera-of
the conditioned souls; haya-there is; sastra dvara
-
through the medium of
revealed scriptures; jfiana-knowledge.

TRANSLATION
"The Vedic literatures composed by the omniscient Mahamuni V yasadeva
are evidence of all spiritual existence. Only through these revealed scriptures
can all conditioned souls attain knowledge.
PURPORT
Foolish people try to concoct knowledge by manufacturing something in their
brains. That is not the real way of knowledge. Knowledge is sabda-pramaf)a, evi
dence from Vedic literature. SrTia V yasadeva is called Mahamuni. He is also known
as Vedavyasa because he has compiled so many sastras. He has divided the Vedas
into four d ivisions- Sama, g, Yajur and Atharva. He has expanded the Vedas into
eighteen Puraf)as and has summarized Vedic knowledge in the Vedanta-sutra. He
also compiled the Mahabharata, which is accepted as the fifth Veda. Bhagavad-gita
is contained within the Mahabharata. Therefore Bhagavad-gita is also Vedic
literature (smrti). Some of the Vedic literatures are called srutis, and some are
called
smrtis.
SrTia
ROpa
GosvamT recommends
in
Bhakti-rasamrta-sindhu
(1.2.101):
sruti-smrti-puraf)adi
paficaratra-vidhirh vina
aikantiki harer bhaktir
utpatayaiva kalpate
Unless one refers to sastra (sruti, smrti and puraQadt), one's spiritual activity simply
disturbs society. There is no king or government to check people, and therefore
society has fallen into a chaotic condition as far as spiritual understanding is con
cerned. Taking advantage of this chaotic condition, many rascals have appeared
and proclaimed themselves incarnations of God. As a result, the entire population
is indulging in sinful activities such as illicit sex, intoxication, gambling and meat
eating. Out of many sinful people, many incarnations of God are emerging. This is
a very regrettabl"e situation, especially in India.
Text
355]
TEXT
201
354
-'1fif '!Rl' I
i!IFt' "1-.'1-mt II <t8 II

avatara nahi kahe-'ami avatara'
muni saba jani' kare lak?aQa-vicara
SYNONYMS
avatara-the actual incarnation of Godhead; nahi-never; kahe-says; ami
avatara-1 am an incarnation; muni-the great sage Mahamuni Vyasadeva; saba
jani'-knowing all (past, present and future); kare /ak?aQa-vicara-describes the
symptoms of the avataras.
TRANSLATION
"An actual incarnation of God never says, 'I am God,' or 'I am an incarna
tion of God.' The great sage Vyiisadeva, knowing all, has already recorded the
characteristics of the avataras in the sastras.
PURPORT
In this verse it is clearly stated that a real incarnation of God never claims to be
a real incarnation. According to the symptoms described in the sastra, one can
understand who is an avatara and who is not.
TEXT
355
ll'2ltt1 t"lrc:g ritr ..r'lr"t:
ch"'nrrhr<ll)t'I'Jf\!>:
u "a
yasyavatara jnayante
Safifi$V asaririf)aQ
tais tair atulyatisayair
viryair dehi?V asangatai/:r
SYNONYMS
yasya-whose; avatara/:r-incarnations; jflayante-can be known; Sariri?U
among the living entities; asaririQa/:r-of the Lord, who has no material body; tai/:r
tai/:r-all those;
atu/ya-incomparable;
atisayai/:r-extraordinary;
prowess; dehi?u-among the living entities; asangatai/:r-impossible.
viryai/:r-by
202
TRANSLATION
" 'The lord does not have a material body, yet He descends among human
beings in His transcendental body as an incarnation. Therefore it is very dif
ficult for us to understand who is an incarnation. Only by His extraordinary
prowess and uncommon activities, which are impossible for embodied living
entities, can one partially understand the incarnation of the Supreme Per
sonality of Godhead.'
PURPORT
This is a quotation from Srrmad-Bhagavatam (1 0.1 0.34).
TEXT 356
''IJUfi?f'lf"'sj,
tf '"-"f"''l' I
lf-.t'l '' iSf'tti1 'IJ._fi{'l II II

'svar0pa'-/ak$af)a, ara 'tatastha-/ak$af)a'
ei dui lak$af)e 'vastu' jane muni-gaQa
SYNONYMS
svar0pa-lak$af)a-the personal characteristics; ara -and; tatastha-/ak$aQa-the
marginal characteristics; ei dui /ak$af)e-by these two symptoms; vastu-an ob
ject; jane-know; muni-gaQa-the great sages.
TRANSLATION
"By
two
symptoms-personal
characteristics
and
marginal
charac
teristics-the great sages can understand an object.

TEXT 357
tf, ' 91",-'f I

mi e?jti1,- t;!'l-lfli'lll a'\ 11
akrti, prakrti, svarupa, -svarupa-lak$af)a
karya-dvara jfiana, -ei tatastha-lak$af)a
SYNONYMS
akrti-bodily features; prakrti-nature; svarupa-form; svarupa-/ak$aQa-per
sonal
symptoms;
karya-dvara-by
activities;
tatastha-lak$af)a-the marginal symptom.
jfiana-knowledge;
ei-this;
Text
203
359]
TRANSLATION
"Bodily features, nature and form are the personal characteristics. Knowl
edge of His activities provides the marginal characteristic.
TEXT
358
'$l<ti!UH;:V ut Q'ft1H;;'I I
''
Q'f l "''f'l II <tlr II
bhagavatarambhe vyasa mangalacaraf)e

'paramesvara' nirupila ei dui /ak?af)e
SYNONYMS
bhagavata-arambhe -in the beginning of the Srimad-Bhagavatam; vyasa -the

great
author
Vyasadeva;
mangala-acaraf)e-in
the
auspicious
invocation;
parama-isvara-the Supreme Personality of Godhead; nirupila -has described; ei
dui /ak?af)e-by these two characteristics, namely svarupa (personal) and tatastha
(marginal) symptoms.
TRANSLATION
"In the auspicious invocation in the beginning of Srimad-Bhagavatam, Srila
Vyasadeva has described the Supreme Personality of Godhead by these
symptoms.
TEXT
359
'nt 'lCt'lltflrDtC'<!':
CC'I 3!'li If I <! l!i!tfil'<>l:'\1 'l._?ilfu <! : I

c'Sft<ttR1"lJifi
'11:11
CO{ '1"1!'1
<!I
f<tf-!r.'\11 <!\If fuprcft"l11
TO{'(g<Ti
'lJ 9(Q l()1\ II "It II
janmady asya yato 'nvayad itaratas carthe?v abhijnab svarat

tene brahma hrda ya adi-kavaye muhyanti yat surayab
tejo-vari-mrdarh yatha vinimayo yatra tri-sargo 'mr?ii
dhamna svena sada nirasta-kuhakarh satyarh pararh dhimahi

SYNONYMS
janma-adi -creation
maintenance and dissolution; asya -of this (the uni
verse); yatab -from whom; anvayat-directly from the spiritual connection;
204
itaratab-indirectly from the lack of material contact; ca-also; arthe?u-in all
affairs; abhijnab -perfectly cognizant; sva-rat-independent; tene-imparted;
brahma-the Absolute Truth; hrda-through the heart; yab-who; adi-kavaye
unto Lord Brahma; muhyanti-are bewildered; yat-in whom; surayab-great

personalities like Lord Brahma and other demigods or great brahmal)as; tejab-vari
mrdam-of fire, water and earth; yatha-as; vinimayab-the exchange; yatra-in
whom; tri-sargab-the material creation of three modes; amr?a-factual; dham

na-with
the
abode;
svena-His
own
personal;
sada-always;
nirasta
kuhakam-devoid of all illusion; satyam-the truth; param-absolute; dhimahi
let us meditate upon.
TRANSLATION
"'I offer my obeisances unto Lord Sri Kna, son of Vasudeva, who is the
supreme all-pervading Personality of Godhead. I meditate upon Him, the
transcendent reality, who is the primeval cause of all causes, from whom all
manifested universes arise, in whom they dwell and by whom they are
destroyed. I meditate upon that eternally effulgent Lord who is directly and
indirectly conscious of all manifestations and yet is beyond them. It is He only
who first imparted Vedic knowledge unto the heart of Brahma, the first created
being. Through Him this world, like a mirage, appears real even to great sages
and demigods. Because of Him, the material universes, created by the three
modes of nature,
appear factual,
although they are unreal. I meditate,
therefore, upon Him, the Absolute Truth, who is eternally existent in His tran
scendental abode and who is forever free of illusion.'
PURPORT
This
verse,
quoted
from
Srimad-Bhagavatam
(1.1.1 ) ,
links
the
Srimad
Bhagavatam with the Vedanta-sutra with the words janmady asya yatab. It is
stated that the Supreme Personality of Godhead, Vasudeva, is the Absolute Truth
beyond the material creation. This has been accepted by all acaryas. Even
Sarikaracarya, the most elevated impersonalist, says in the beginning of his com
mentary on Bhagavad-gita: narayal)ab paro 'vyaktat. When this material creation is
not yet manifested from the mahat-tattva, it is called avyakta, and when it is dem
onstrated from that total energy, it is called vyakta. Narayal)a, the Supreme Per
sonality of Godhead, is beyond this vyakta-avyakta, manifested and unmanifested

material nature. This is the chief qualification of the Supreme Personality of God
head when He assumes a particular incarnation. Krr:Ja tells Arjuna that they both
took birth many, many times before. Krr:Ja remembers everything about His pre
vious appearances, but Arjuna does not remember. Since Krr:Ja is beyond the cos
mic creation, He is in the exalted position of being able to remember everything in

the past. Everything within the cosmic creation has a material body, but Krr:Ja,
being beyond the material cosmic creation, always has a spiritual body. He im-
Text
361]
205
parted Vedic knowledge into the heart of Brahma. Although Brahma is the most
important and exalted personality within this universe, he could not remember
what he did in his past life. Krr:Ja has to remind him through the heart. When Lord
Brahma was thus inspired, he was able to create the entire universe. Remembering
everything about the past and inspiring Lord Brahma to create are vivid examples
of the characteristics called svarupa-tak$af)a and tatastha-tak$af)a.
TEXT
360
tt<li ''-a; 'fiRii'll

'Jti!J' <!$ t 11\?f'lllo II
ei stoke 'pararh'-sabde 'k[$f)a'-nirupaf)a
'satyarh' sabde kahe tarira svarupa-tak$af)a
SYNONYMS
ei stoke-in this verse; param-sabde-by the word param, or supreme; kr$f)a
of Lord Krl)a; nirupaf)a-there is an it;dication; satyam sabde-by the word
satyam, or Absolute Truth; kahe-indicates; tarira-His; svarupa-tak$af)a-per
sonal characteristics.
TRANSLATION
"In this invocation from Srimad-Bhagavatam, the word param indicates
lord Kra, the Supreme Personality of Godhead, and the word satyam indi
cates His personal characteristics.
TEXT
361
Jtflf C<!i, "f S'ltlt<!i tl"f I

'CItet'!"l, "Qi?f-t 1ftvi C II
II
visva-smy-adi kaila, veda brahmake pac;laita

arthabhijfiata, svarupa-saktye maya dura kaita
SYNONYMS
visva-sr$ti-adi-creation, maintenance and dissolution of the cosmic manifesta
tion; kaita-performed; veda-the Vedic knowledge; brahmake-unto Lord
Brahma; pac;/aita-instructed; artha-abhijfiata-having full knowledge of past,
present and future; svarupa-saktye-by His personal energy; maya-the illusory
energy; dura kaita
separated.
206
TRANSLATION
"In that same verse it is stated that the lord is the creator, maintainer and
annihilator of the cosmic manifestation, and that He enabled Lord Brahma to
create the universe by infusing him with the knowledge of the Vedas. It is also
stated that the lord has full knowledge directly and indirectly, that He knows
past, present and future and that His personal energy is separate from maya,
the illusory energy.
TEXT 362
- -it '!lJ"'-'1 I
" <t\! iSft "![ii'l II II
ei saba karya-tarira tatastha-lak?aQa
anya avatara aiche jane muni-gaQa
SYNONYMS
ei saba karya-all these activities;
tarira-His;
tatastha-lak?aQa-marginal
characteristics; anya avatara-another incarnation; aiche-in that same way;

jane-know; muni-gaQa-the great saintly persons like Vyasadeva.
TRANSLATION
"All these activities are His marginal characteristics. Great saintly persons
understand the incarnations of the Supreme Personality of Godhead by the in
dications of the two characteristics known as svarupa and tatastha. All the in
carnations of KrQa should be understood in this way.
TEXT 363
iSf'Stf;;'! <;t I
(;<fi iSftilt11 1f II" II
i!l\!-if?;'t 11
'1'1
avatara-kale haya jagate gocara

ei dui lak?aQe keha janaye isvara"
SYNONYMS
avatara-kale-at the time of incarnation; haya-there is; jagate-in the world;
gocara-information;
ei dui lak?aQe-by these two characteristics, namely
svarupa and tatastha; keha-some persons; janaye-know; isvara-the incarna

tion of the Supreme Lord.
Text
365]
207
TRANSLATION
"At the time of Their appearance, the incarnations of the Lord are known in
the world because people can consult the sastras to understand the incarna
tion's chief characteristics, known as svarupa and tatastha. In this way the in
carnations become known to great saintly persons."
TEXT
364
<ti,--"tt if'st"'''lfi'l I
'!( <lit1i -(;1!W-ll II 8
llift'!il
II
sanatana kahe,- "yate isvara-lakaf)a

pita-varQa, karya -prema-dana-sarikirtana
SYNONYMS
sanatana kahe-Sanatana said; yate-in whom; isvara-/akaQa-the charac
teristics of the Lord are found; pita-varQa-yellowish color; karya-activities;
prema-dana-distributing love of Godhead; sarikirtana-and chanting congrega
tionally the holy name of the Lord.
TRANSLATION
Sanatana Gosvami, "The color of the personality in whom the charac
teristics of the Lord are f ound is yellowish. His activities include the distribu
tion of love of Godhead and the chanting of the holy names of the Lord.
TEXT
365
<tStQ!f 't'!'Rt' fi{J16 I

\i <tS1 ' t<tS ll-t'11 u" <l' u
kali-kale sei 'krQavatara' niscaya
sudr(iha kariya kaha, yauka sarhsaya"
SYNONYMS
kali-kale-in the age of Kali; sei-that personality; krQa-avatara-the incarna
tion of Krr:Ja; niscaya-certainly; su-dr(iha kariya-firmly; kaha-kindly inform
me; yauka sarhsaya-so that all doubts may go away.
TRANSLA liON
"The incarnation of Krr:Ja for this age is indicated by these symptoms.
Please confirm this definitely so that all my doubts will go away."
208
PURPORT
Sanatana GosvamT wanted to confirm the fact that SrT Caitanya Mahaprabhu is
the incarnation of Krr:ta for this age. According to sastra, in Kali-yuga the Lord
would assume a golden or yellow color and would distribute love of Krr:ta and
the sankirtana movement. In accordance with sastra and saintly persons, these
characteristics were vividly displayed by SrT Caitanya Mahaprabhu, and it was
therefore clear that SrT Caitanya Mahaprabhu was an incarnation of Krt:Ja. He was
confirmed by the sastras, and His characteristics were accepted by saintly people.
Since SrT Caitanya Mahaprabhu could not escape Sanatana GosvamT's argument,
He remained silent on this point and thereby indirectly accepted Sanatana's state
ment. By this we can clearly understand that SrT Caitanya Mahaprabhu was the
direct incarnation of Lord Krt:Ja.
TEXT 366
,-tf"f tl!p, iltl!ill

-tllftl!tr; il <!111''111 II
prabhu kahe,-caturali chaqa, sanatana
saktyavesavatarera suna vivaraf)a
SYNONYMS
prabhu kahe-SrT Caitanya Mahaprabhu replied; caturali-very intelligent argu
ment; cha(fa-give up; sanatana-0 Sanatana; sakti-avesa-avatarera-of the es
pecially empowered incarnations; suna-hear; vivaraf)a-the description.
TRANSLATION
Sri Caitanya Mahaprabhu replied, "0 Sanatana, you must give up your in
telligent tricks. Just try to understand the meaning of the saktyavesa-avatara.
TEXT 367
-t:rtl!tf t11' 'GIR '$f'fil I

flf'$f, <ISRf ll_J !_ iSfilII 'I II
saktyavesavatara krQera asankhya gaf)ana
dig-darasana kari mukhya mukhya jana
SYNONYMS
sakti-avesa-avatara-incarnations
especially
empowered
by
the
Lord;
krQera-of Lord Krr:ta; asankhya gaQana-unlimited and innumerable; dik-
Text
209
369]
darasana kari-let Me describe some of them; mukhya mukhya jana-who are

counted as the chief.
TRANSLATION
"There are unlimited saktyavesa-avataras of lord Krl)a. let Me describe
the chief among them.
TEXT
368
-tJt-t - '', '''$1)'1'
Off I
,.1e.J'i!TI1',tDl'fi%'MMIIr
saktyavesa dui-rOpa-'mukhya', 'gaul)a' dekhi
sak$at-saktye 'avatara', abhase 'vibhati' likhi
SYNONYMS
sakti-avesa-empowered incarnations; dui-rOpa-two categories; mukhya
primary; gaul)a-secondary; dekhi-1 see; sak$at-saktye-when there is direct
power; avatara-they are called incarnations; abhase-when there is indication;
vibhuti likhi-they are called vibhati, or possessing special favor.
TRANSLATION
"Empowered incarnations are of two types-primary and secondary. The
primary one is directly empowered by the Supreme Personality of Godhead
and is called an incarnation. The secondary one is indirectly empowered by
the Supreme Personality of Godhead and is called vibhuti.
TEXT
369
'lli{<lltflf', 'i{', ';:, '1f'
1'11'51 'tfi11f' <illlf1TI1-i{'falll
II
'sanakadi', 'narada', 'prthu', 'parasurama'

jiva-rOpa 'brahmara' avesavatara-nama
SYNONYMS
sanaka-adi-the
four Kumaras;
narada-Narada;
prthu-Maharaja
Prthu;
parasurama-Parasurama; jiva-rupa-as the living entity; brahmara-of Lord

Brahma; avesa-avatara-nama-all of them are called empowered incarnations.
210
TRANSLATION
"Some saktyavesa-avataras are the four Kumaras, Narada, Maharaja Prthu
and Parasurama. When a living being is empowered to act as lord Brahma, he
is also considered a saktyavesa-avatara.
TEXT 370
''-${1 $ft1f '' I

l 1-1 1 "-' 11 0
vaikuf)the 'se?a'-dhara dharaye 'ananta'

ei mukhyavesavatara-vistare nahi anta
SYNONYMS
vaikuf)the-in the spiritual world; se?a-Lord Sea; dhara dharaye-carries in
numerable planets; ananta-Ananta; ei-these; mukhya-avesa-avatara-primary
directly empowered incarnations; vistare-in expanding them; nahi-there is
not; anta-limit.
TRANSLATION
"lord Sea in the spiritual world of Vaikur;fha and, in the material world,
lord Ananta, who carries innumerable planets on His hood, are two primary
empowered incarnations. There is no need to count the others, for they are
unlimited.
TEXT 371
<Sttw 't'--t, tw;w -t 'f' 1

t!ltfint
''llf, r;; 'U'i'-tf II
II
sanakadye 'jnana'-sakti, narade sakti 'bhakti'

brahmaya 'srti'-sakti, anante 'bha-dharaf)a'-sakti
SYNONYMS.
sanaka-adye-in the four Kumaras; jnana-sakti-the power of knowledge;
narade-in Narada Muni;
sakti-the power;
bhakti-of devotional service;
brahmaya-in Lord Brahma; sr?ti-sakti-the power of creation; anante-in Lord

Ananta; bha-dharaf)a-sakti-the power to carry the planets.
TRANSLATION
"The power of knowledge was invested in the four Kumaras, and the power
of devotional service was invested in Narada. The power of creation was in-
Text
373]
211
vested in Lord Brahma, and the power to carry innumerable planets was in
vested in Lord Ananta.
TEXT
372
'?tt'i'il' I
?t1 'ilt!Cf:Jtt'l' II 'H. II
t ''1N;:Jt'15t,
se?e 'sva-sevana'-sakti, prthute 'palana'

parasurame 'duta-nasaka-virya-saficaral)a'
SYNONYMS
Se?e-in Lord Sea; sva-sevana sakti

prthute
in King Prthu; pa/ana
the power to serve the Lord personally;
the power to rule; parasurame-in Parasurama;
du?ta-nasaka-virya-the extraordinary power to kill rogues and miscreants;

saficaral)a-empowering.
TRANSLATION
"The Supreme Personality of Godhe'ad invested the power of personal ser
vice to Lord Sea, and He invested the power to rule the earth in King Prthu.
Lord Parasurama received the power to kill rogues and miscreants.
PURPORT
Krt:la says in Bhagavad-gita (Bg. 4.8): paritral)aya sadhanarh vinasaya ca

du?krtam. Sometimes the Lord invests His power to rule in a king like Prthu and
enables such a king to kill rogues and miscreants. He also invests His power in
incarnations like Parasurama.
TEXT
373
t"l"tJtf"l!"<'l"!l1 <FlitC1 Olllf01:
tC"rl f;{5JC '11
<I"
"Il'a"ITI:
II -=>'1-=> II
jfiana-sakty-adi-kalaya
yatravito janardanab
ta avesa nigadyante
jiva eva mahattamab
SYNONYMS
jfiana-sakti-adi-ka/aya-by portions of the potencies of knowledge, devotional
service, creation, personal service, ruling over the material world, carrying the dif-
212
ferent planets, and killing the rogues and miscreants; yatra-wherever; avita/:1-
is entered; janardana/:1 - the Supreme Personality of Godhead, Vir:Ju; te-they;

avesa/:1-empowered;
n igadyan te-are
called; jiva/:1 - living entities; eva-al
though; mahat-tama/:1-most exalted devotees.
TRANSLATION
11
'Whenever the Lord is present in someone by portions of His various
potencies, the living entity representing the Lord is called saktyavesa

avatara-that is, an incarnation invested with special power.'
PURPORT
This verse is found in the Laghu-bhagavatamrta
(1.18).
TEXT 374
''!' <fifftti li h"J-t'ft-f I

iSf'$fe, <tJtf9ttl -tJtlt!itttllf II '\8 II
'vibhOti' kahiye yaiche gita-ekadase
jagat vyapila krQa-sakty-abhasavese

SYNONYMS
vibhati-specific
power;
kahiye-we
say;
yaiche-j ust
like;
gita-of
Bhagavad-gita; ekadase-in the Eleventh Chapter; jagat-throughout the whole
universe; vyapila-He expanded; krQa-sakti-abhasa-avese-by the reflection of

His power.
TRANSLATION
11
As explained in the Eleventh Chapter of Bhagavad-gita, Kmta has spread
Himself all over the universe in many personalities through specific powers,
known as vibhuti.
PURPORT
The expansion of specific maya powers is explained in Srimad-Bhagavatam
(2.7.39).
TEXT 375
lf.lf.'"1!
'!
\!is<l1<15l
1l'lf-9!'1!<1 <11 I
C\!iiSi1 "[}j<l"{_ II
'1(1(
.:!'\It II
Text 376]
213
yad yad vibhDtimat sattvaril

srimad Drjitam eva va
tat tad evavagaccha tvaril
mama tejo 'rilsa-sambhavam
SYNONYMS
yat yat-whatever and wherever; vibhatimat-extraordinarily opulent; sat
tvam-living entity; srimat-full of wealth; Drjitam-full of power; eva-cer
tainly; va-or; tat tat-there; eva-certainly; avagaccha-should know; tvam
you; mama-of Me; tejai)-of power; arilsa-of a part; sambhavam-exhibition.
TRANSLATION
'' 'Know that all beautiful, glorious and mighty creations spring but from a
spark of My splendor.
PURPORT
This is a statement made by Krr:Ja in Bhagavad:gita (1 0.41 ).
TEXT 376
'51'<! <11
t'll:OI f<
tCO{
""{
f<l;sJilf "t';fC"l\<fitr."tO{ ftcl '(<:,
II -:;'1 II
athava bahunaitena
kim jfiatena tavarjuna
vi?tabhyaham idaril krtsnam
ekarilsena sthito jagat
SYNONYMS
athava-or; bahuna-much; etena-with this; kim-what use; jfiatena-being
known;
tava-by you;
arjuna-0 Arjuna;
vi?tabhya-pervading;
aham-1;
idam-this; krtsnam-entire; eka-arilsena-with one portion; sthita/:1-situated;

jagat-universe.
TRANSLATION
"'But what need is there, Arjuna, for all this detailed knowledge? With a
single fragment of Myself I pervade and support this entire universe.'
PURPORT
This is also a statement made by Krr:Ja in Bhagavad-gita (1 0.42).
214
TEXT 377
i! <fi"(_ -t-.;tr;tf I
fll'fN;) f II '1'1
II
eita kahilun sakty-avesa-avatara

balya-paugaf)c;ia-dharmera sunaha vicara
SYNONYMS
eita-thus; kahi/un-1 have explained; sakti-avesa-avatara-the incarnations
specifically empowered; balya-in childhood; paugaQ(ia-in boyhood; dhar
mera-of the characteristics; sunaha-now hear; vicara-the consideration.
TRANSLATION
"Thus I have explained specifically empowered incarnations. Now please
hear about the characteristics of lord Krr:Ja's childhood, boyhood and youth.
TEXT 378
r;llftJtllt-tt 81(!F{"fi{ I
\211 <fitr;t '<if r;J ;ri{ II 'llr
II
kisora-sekhara-dharmi vrajendra-nandana
prakata-lila karibare yabe kare mana
SYNONYMS
kisora-sekhara-topmost of youth;
dharmi-whose natural position;
vra
jendra-nandana-the son of Maharaja Nanda; prakata-lila-manifested pastimes;

karibare-to perform; yabe-when; kare-makes; mana-mind.
TRANSLATION
"As the son of Maharaja Nanda, lord Krr:Ja is by nature the paragon of
kisora [youth]. He chooses to exhibit His pastimes at that age.
TEXT 379
rot <l'li <tit11 i-i"itr;'l I

i fit II 'l II
adau prakata karaya mata-pita-bhakla-gaf)e
pache prakata haya janmadika-lila-krame
Text 381]
215
SYNONYMS
adau-first; prakata-manifest; karaya-He makes; mata-pita-His mother and
father; bhakta-gaQe-similar devotees; pache-after that; prakata haya-be
comes manifest; janma-adika-lila-krame-such pastimes as birth, in order.
TRANSlATION
"Before His personal appearance, the Lord causes some of His devotees to
appear as His mother, father and intimate associates. He then appears later as
if He were taking birth and growing from a baby to a child and gradually into a
youth.
TEXT 380
flf!.'{f9f "'fJff.!l'l: I
If, f< Clift .!l'l1 fOI'!T<'!,'-'11-<'11lll. U
'11!1
ITo
vayaso vividhatve'pi
sarva-bhakti-rasa5raya/:l
dharmi kisbra evatra
nitya-li/a-vilasavan
SYNONYMS
vayasa/:1-of age; vividhatve-in varieties; api-although; sarva-of all kinds;
bhakti-rasa-asraya/:1-the shelter of devotional service; dharmi-whose constitu
tional nature; kisora/:1-in the age before youth; eva-certainly; atra-in this;
nitya-/i/a-of eternal pastimes; vilasavan-the supreme enjoyer.
TRANSLATION
" 'The Supreme Personality of Godhead is eternally enjoying Himself, and
He is the shelter of all kinds of devotional service. Although His ages are
various, His age known as kisora [pre-youth] is best of all.'
PURPORT
This verse is found in Bhakti-rasamrta-sindhu (2.1.63).
TEXT 381
'J..i!ifl'ftfif i! 'l t'l I

1 fim 121 t 'i.iili
II lr:> II
216
putana-vadhadi yata lila k$al)e k$al)e

saba lila nitya prakata kare anukrame
SYNONYMS
putana-vadha-adi-killing of the demons like POtana; yata-all; lila-pastimes;
k$al)e k$al)e-one moment after another; saba lila-all these pastimes; nitya
eternally; prakata-manifesting; kare-does; anukrame-one after another.
TRANSLATION
"When Lord Krr:ta appears, from moment to moment He exhibits His dif
ferent pastimes, beginning with the killing of Putana. All these pastimes are
eternally being demonstrated one after another.
TEXT 382
q ' i!H ift<fi 'l I
c;<fi'ti{ ro IIHI <2!<Ti II lr II

ananta brahmal)<;ia, tara nahika gal)ana
kana lila kana brahmal)<;ie haya prakatana
SYNONYMS
ananta brahmal)<;ia-innumerable universes; tara-of which; nahika gal)ana
there is no counting; kana lila-some pastimes; kana brahmal)<;ie-in some uni
verse; haya-there is; prakatana-manifestation.
TRANSLATION
"The consecutive pastimes of Krr:ta are manifest in one of the innumerable
universes moment after moment. There is no possibility of counting the uni
verses, but in any case some pastime of the Lord is being manifest at every
moment in one universe or another.
TEXT 383
i:Jf lF1 'li- I

c;llc;ll <21 t1f \3ti5fi!!Jf
II
lr
ei-mata saba lila-yena ganga-dhara

se-se lila prakata kare vrajendra-kumara
II
Text 384]
217
SYNONYMS
ei-mata-in this way; saba lila-all pastimes; yena-like; ganga-dhara-the

flowing of the water of the Ganges; se-se-those; /ita-pastimes; prakata kare
demonstrates; vrajendra-kumara-the son of Maharaja Nanda.
TRANSlATION
"Thus the Lord's pastimes are like flowing Ganges water. In this way all the
pastimes are manifested by the son of Nanda Maharaja.
TEXT 384
<rti'IJ<;'Pf).t-ttfiltf I
1ft'tfff tif, '-rtt1f fii'!Jfili%
iqi
lllr811
krame balya-paugarxla-kaisorata-prapti
rasa-adi lila kare, kaisore nitya-sthiti
SYNONYMS
krame-gradual ly; ba/ya-childhood;
paugaQqa-boyhood;
kaisorata-youth;
prapti-development; rasa-dancing with the gopis; adi-and others; lila

pastimes; kare-performs; kaisore-in His age of pre-youth; nitya-sthiti-eter
nally existing.
TRANSLATION
"Lord Kr;a exhibits His pastimes of childhood, boyhood and pre-youth.
When He reaches pre-youth, He continues to exist eternally to perform His
rasa dance and other pastimes.
PURPORT
The c,omparison made here is very interesting. Krr;a does not grow like an or
dinary human being, even though He exhibits His pastimes of childhood, boy
hood and pre-youth. When He reaches the age of pre-youth, kaisora, He does not
grow any older. He simply remains in His kaisora age: He is therefore described in
Brahma-sarhhita (5.33) as nava-yauvana.
advaitam acyutam anadim ananta-rDpam
adyarh puraQa-puru?arh nava-yauvanarh ca
vede$U durfabham adurfabham atma-bhaktau
This nava-yauvana, or pre-youth, is the eternal transcendental form of Krr;a. Krr;a
never grows older than nava-yauvana.
218
TEXT 385
''!J' (.m?J ll I
iii &ift'li <;'lltil 'fiii!J' II
lrlt II
'nitya-lila' krQera sarva-sastre kaya

bujhite na pare lila kemane 'nitya' haya
SYNONYMS
nitya-lila-eternal pastimes; krQera-of lord Krr:Ja; sarva-sastre kaya-de
scribed in every sastra; bujhite na pare-not able to understand; /ita-pastimes;
kemane-how; nitya haya-are eternal.
TRANSLATION
"Descriptions of Krr;a's eternal pastimes are in all revealed scriptures. But
one cannot understand how they are continuing eternally.
TEXT 386
f fiflli l!t<f "fit ttil
"'fi-f.r-!J, <;i!JfJ1f'!$ftttJ
II lr II
drtanta diya kahi tabe loka yadi jane

krQa-lila -nitya, jyotiscakra-pramaQe
SYNONYMS
dmanta diya-giving an example; kahi-let Me say; tabe-then; /aka
people; yadi-if;
jane-can understand; krQa-/i/a-pastimes of lord Krr:Ja;
nitya-eternal; jyoti/:1-cakra-of the zodiac; pramaQe-by evidence.

TRANSLATION
"Let me give an example by which people may understand lord Krr;a's
eternal pastimes. An example can be found in the zodiac.
TEXT 387
tfl! "'i{ fiii filflfti{ I

it?tt'!fif ifff' liJit1f liJit1f II lr'l
II
jyotiscakre surya yena phire ratri-dine

sapta-dvipambudhi langhi' phire krame krame
Text
389]
219

SYNONYMS
jyotii)-cakre-in the zodiac; surya-of the sun; yena-as; phire-moves ; ratri

dine-the day and night; sapta-dvipa-ambudhi-the oceans of the islands;
/arighi -crossing; phire-rotates; krame krame-one after another.
'
TRANSLATION
"The sun moves across the zodiac day and night and crosses the oceans be
tween the seven islands one after the other.
TEXT
388
1ftfffiflftil: i 9ffif'lft'1
'91'1' '!t1t 1ftil: II lrlr II

ratri-dine haya ati-dar:u;Ja-parimal)a
tina-sahasra chaya-sata 'pa/a' tara mana
SYNONYMS
ratri-dine-during the whole day and night; haya-there is; ati-daQ(ia-of
sixty daQ(ias (a measure of time); parimal)a-duration; tina-sahasra-three thou
sand; chaya-sata-six hundred; pala-palas; tara-of that; mana
measurement
TRANSLATION
"According to Vedic astronomical calculations, the rotation of the sun con
sists of sixty dar;as, and it is divided into thirty-six hundred palas.
TEXT
389
t'f11 mt'"' 1
1.!1 ' 'Rf' II 1r:;, II
suryodaya haite ati-pala-kramodaya
sei eka daQ(ia, ata daQ(ie 'prahara' haya
SYNONYMS
surya-udaya haite-beginning from the sunrise; a$ti-pala-sixty palas; krama
udaya-gradually rising higher and higher; sei-that; eka daQ(ia-one daQ(ia; ata
daQ(ie-in eight daQ(ias; prahara haya-there is a prahara.
220
TRANSLATION
"The sun rises in steps consisting of sixty palas. Sixty palas equal one dar;
c;la, and eight dar;c;las comprise one prahara.
TEXT 390
<!i-ii-Rf 'f;l I
mill ''5ttii" il: 11 0 "
eka-dui-tina-cari prahare asta haya
cari-prahara ratri gele puna/:! suryodaya
SYNONYMS
eka-dui-tina-cari -one, two, three, four; prahare-in praharas; asta haya-the

sun sets in the evening; cari-prahara-generally after four praharas; ratri-the
night; ge/e-when it passes; puna/:l-again; suryodaya-the sun rises.
TRANSLATION
"Day and night are divided into eight praharas-four belonging to the day
and four belonging to the night. After eight praharas, the sun rises again.
TEXT 391
tti "t1l -"1" "iii"-C'!f I

ilii" f' Cit" iiliCil fils ll ll
aiche krQera li/a-maQ(iala
caudda-manvantare
brahmaQ(ia-maQ(iala vyapi' krame krame phire

SYNONYMS
aiche-in the same way; krQera-of Lord Krr:Ja; /i/a-maQ(ia/a-groups of dif
ferent pastimes;
caudda-manvantare-in the duration of fourteen Manus; brah

krame krame
maQ(ia-maQ(ia/a-all of the universes; vyapi'-spreading through;

gradually; phire-return.
TRANSLATION
"Just like the sun, there is an orbit to Krr;a's pastimes, which are manifest
one after the other. During the lifetime of fourteen Manus, this orbit expands
through all the universes, and gradually it returns. Thus Krr;a moves with His
pastimes through all the universes, one after another.
Text
394]
TEXT
221
392
:J'f'<Stllfi! e,:Jt 7;; <fiTJ<fitllf I

i!ti 'l:!i - <fiRf"''i nt'i't:Jt
II
-!) II
saoyasata vatsara kr?Qera prakata-prakasa

taha yaiche vraja-pure karila vilasa
SYNONYMS
saoyasata-125; vatsara-years; kr?Qera-of Lord Kfl)a; prakata-prakasa

manifestation
of t he
appearance;
taha-that;
yaiche-l ik e;
vraja-pure-in
Vrndavana and Dvaraka; karila vilasa-enjoys the pastimes.

TRANSLATION
"Krr:aa remains within a universe for
125 years, and He enjoys His pastimes
both in Vrndavana and Dvaraka.

TEXT
393
ti!\Qit <; \Qi fl:
:Jt "1'1 -rro l.!l'l:;r w <fit 11 \!)\!) n

alata-cakra-praya sei lila-cakra phire
saba lila saba brahmaQc;/e krame udaya kare
SYNONYMS
alata-cakra-praya-exactly like a wheel of fire; sei-that; lila-cakra-the cycle

of Krr:Ja's pastimes; ph ire-turns; saba lila-all these pastimes; saqa brah
maQc;/e-in all the universes; krame-one after another; udaya kare-become

manifest.
TRANSLATION
"The cycle of His pastimes turns like a wheel of fire. Thus Krr:aa exhibits His
pastimes one after the other in every universe.
TEXT
, ta;"J,
394
<;9f''St, C<fit <'it-t
i!ifltN fit' ,ll)"ft'(! M'i't:J'f
I
II
8 II
222
janma, balya, paugaQc;/a, kaisora prakasa

patana-vadhadi kari' maualanta vilasa
SYNONYMS
janma-birth; balya-childhood; paugaQc;/a-boyhood; kaisara-pre-youth;
prakasa-manifestation; patana-vadha-adi-killing the demons, beginning from
POtana; kari'-manifesting; maualanta-until the end of the mauala pastimes;
vilasa-pastimes.
TRANSLATION
"Kra's pastimes-appearance, childhood, boyhood and youth-are all
manifest, beginning with the killing of Putana and extending to the end of
mauala-lila, the annihilation of the Yadu dynasty. All of these pastimes are
rotating in every universe.
TEXT 395
'til ti:'G 'til
ift'i"t1f 1l "ltil
1!11:'! 'fi1'!J' l:ft t$l-t'lll
I
It II
kana brahmaQc;/e kana lilara haya avasthana

tate lila 'nitya' kahe agama-puraf)a
SYNONYMS
kana brahmaQc;/e-in some universe; kana li/ara-some pastimes; haya-there
is;
avasthana-the presence;
tate-therefore; lila-pastimes;
nitya-eternal;
kahe-explains; agama-puraQa-the Vedas and Puraf)as.

TRANSLATION
"Since all Kra's pastimes are taking place continuously, at every moment
some pastime is existin g in one universe or another. Consequently these
pastimes are called eternal by the Vedas and Purar:Jas.
TEXT 396
'"itt!:' ,ta,-'{t-'R,_, ll'al

1l i!'lt'G'5tl:'l tH ll\iii'alll
I
II
galaka, gakula-dhama-'vibhu' krQa-sama

krQecchaya brahmaQc;/a-gaQe tahara sankrama
Text
397]
223
SYNONYMS
go/oka-the planet known as Goloka; goku/a-dha.ma-the spiritual land, the
pasturing fields for the surabhi cows; vibhu-opulent and powerful; kr?Qa
sama-as much as KrQa; kr?Qa-icchaya-by the supreme will of KrQa; brahmaQ
(ja-gaQe-in each of the universes; tahara-of the Goloka and Gokula dhamas;
sarikrama-appearance.
TRANSLATION
"The spiritual abode known as Goloka, which is a pasturing land for surabhi
cows, is as powerful and opulent as Krr:Ja. By the will of Krr:Ja, the original
Goloka and Gokula dhamas are manifest with Him in all the universes.
TEXT
397
\!(.fl ,tt'1t"'tl:i{ fi{\!J Rt11'
8fro't GJ \!t11' 11 11
ataeva goloka-sthane nitya vihara
brahmaQ(ia-gaQe krame prakatya tahara
SYNONYMS
ataeva-therefore; goloka-sthane-in the original Goloka Vrndavana planet;
nitya vihara-eternal pastimes; brahmaQ(ia-gaQe-within the material universes;
krame- gradually; prakatya-manifestation; tahara -of them.
TRANSLATION
"The eternal pastimes of Krr:Ja are continuously taking place in the original
Goloka Vrndavana planet. These same pastimes are gradually manifest within
the material world, in each and every brahmar:J;ia.
PURPORT
SrTia Bhaktisiddhanta SarasvatT Thakura elucidates this complicated explanation
of KrQa's pastimes. KrQa's pastimes are always present in the material world in
one of the many universes. These pastimes appear in the universes one after the
other, just as the sun moves across the sky and measures the time. KrQa's ap
pearance may be manifest in this universe at one moment, and immediately after
His birth, this pastime is manifest in the next universe. After His killing of POtana is
manifest in this universe, it is next manifest in another universe. Thus all the
pastimes of KrQa are eternally existing both in the original Goloka Vrndavana
planet and in the material universes. The 125 years calculated in our solar system
to be KrQa's lifetime equal one moment for KrQa. One moment these pastimes
224
are manifest in one universe, and the next moment they are manifest in the next
universe. There are unlimited universes, and Krr:Ja's pastimes are manifest one
moment after the other in all of them. This rotation is explained through the ex
ample of the sun's moving across the sky. Krr:Ja appears and disappears in innu
merable universes, just as the sun appears and disappears during the day. Al
though the sun appears to rise and set, it is continuously shining somewhere on
the earth. Although Krr:Ja's pastimes seem to appear and disappear, they are con
tinuously existing in one brahmaQc;fa (universe) or another. Thus all of Krr:Ja's lilas
are present simultaneously throughout the innumerable universes. By our limited
senses we cannot appreciate this; therefore Krr:Ja's eternal pastimes are very dif
ficult for us to understand. One should try to understand how they are taking
place by understanding the allegory of the sun. Although the Lord is appearing
constantly in the material universes, His pastimes are eternally present in the
original Goloka Vrndavana. Therefore these pastimes are called nitya-li/a (eter
nally present pastimes). Because we cannot see what is going on in other uni
verses, it is a little difficult for us to understand how Krr:Ja is eternally manifesting
His pastimes. There are fourteen Manus in one day of Brahma, and this time
calculation is also taking place in other universes. Krr:Ja's pastimes are manifest
before fourteen Manus expire. Although it is a little difficult to understand the
eternal pastimes of Krr:Ja in this way, we must accept the verdict of Vedic
literatures.
There are two types of devotees-the sadhaka, who is preparing for perfection,
and the siddha, who is already perfect. As far as those who are already perfect are
concerned, Bhagavad-gita says, tyaktva deharh punar janma naiti mam eti so
'rjuna: "After giving up this material body, such a devotee comes to Me." After
leaving the material body, the perfect devotee takes birth in the womb of a gopi
on a planet where Krr:Ja's pastimes are going on. This may be in this universe or
another universe. This statement is found in the Ujjva/a-nilamaQi, which is com
mented upon by V isvanatha CakravartT Thakura. When a devotee becomes per
fect, he is transferred to the universe where Krr:Ja's pastimes are taking place.
Krr:Ja's eternal associates go wherever Krr:Ja manifests His pastimes. As stated
before, first the father and mother of Krr:Ja appear, then the other associates.
Quitting his material body, the perfect devotee also goes to associate with Krr:Ja
and His other associates.
TEXT 398
atiSf ? -tr.;-t
'(1!11' 1
' "PttJtt11-'l!', '(' II lr' II
vraje krQa-sarvaisvarya-prakase 'purQatama'

puri-dvaye, paravyome-'pDrQatara', 'pDrQa'
Text 400]
225
SYNONYMS
vraje-in Vrndavana; krQa-Lord Krl)a; sarva-aisvarya-prakase-manifesta
tion of His full opulence; purQa-tama-most complete; puri-dvaye-in Dvaraka
and Mathura; para-"vyome-and in the spiritual world; purQa-tara-more com
plete; purQa-complete.
TRANSLATION
"Krr;a is complete in the spiritual sky [Vaikur;tha]. He is more complete in
Mathura and Dvaraka, and He is most complete in Vrndavana, Vraja, due to
His manifesting all His opulences.
PURPORT
This is confirmed in the following three verses from Bhakti-rasamrta-sindhu
(2.1.221-223).
TEXT 399
R1= cf'\!j= cf\511: 9 r fllili1

Ci!lllliJtflf "tr-w-tlcr
'lT:
9fR19fJl:'\!j
11 .!) u
hari/:1 purQatama/:1 purl)a

tara/:1 purl)a iti tridha
sretha-madhyadibhi/:1 sabdair
natye ya/:1 paripathyate
SYNONYMS
hari/:1-the Supreme Personality of Godhead; purl)a-tama/:1-most complete;
purQa-tara/:1-more complete; purQa/:1-complete; iti -thus; tri-dha -three
stages; sretha-best; madhya-adibhi/:1-middle, etc.; sabdai/:1-by the words;
natye-in books on dramatics; ya/:1-who; paripathyate-is proclaimed.
TRANSLATION
"'This is stated in the dramatic literatures as "perfect," "more perfect,"
and "most perfect." Thus Lord Krr;a manifests Himself in three ways-per
fect, more perfect and most perfect.
TEXT 400
<ftP.rtMo;'t: : cf"C'll1ltlf:
'l!('j<fJg)<f: 1_cf: 1_'Ccftiflf-.f<fi:
II 8
II
226
prakasitakhi/a-guQa/:1
smrta/:1 pOrQatamo budhai/:1
asarva-vyar'ijaka/:1 pOrQatara/:1 pOrQo 'lpa-darsaka/:1
SYNONYMS
prakasita-akhi/a-guQa/:1-having
all
transcendental
qualities
manifested;
smrta/:1 -is understood; pOrQa-tama/:1 -most perfect; budhai/:1 -by learned schol"
ars; asarva-vyar'ijaka/:1-having qualities not fully manifested; pOrQa-tara/:1-more
perfect; pOrQai) -perfect; a/pa-darsaka/:1 -still less fully manifested.
TRANSLATION
" 'When the Supreme Personality of Godhead does not manifest all His
transcendental qualities, He is called complete. When all the qualities are
manifest, but not fully, He is called more complete. When He manifests all His
qualities in fullness, He is called most complete. This is the version of all
learned scholars in the devotional science.
TEXT 401
"jJ
{"!>1 <IJl'I(C'ilfl"'t
'Pf._{\!>1 4"!>\!>1 t1 'l!'tfw\ II
8 o ') II
k[$Qasya pOrQatamata
vyaktabhad gokulantare
pOrQata pOrQatarata
dvaraka-mathuradi$U
SYNONYMS
k[$Qasya-of
manifested;
Vrndavana;
Lord
Krr:Ja;
abhat-became;
pOrQa-tamata-being
gokula-antare-in
pOrQata -completeness;
most
the
perfect;
domain
pOrQa-tarata -more
of
vyakta
Gokula
completeness;
dvaraka-in Dvaraka; mathura-adi$u-and Mathura, and so on.

TRANSLATION
" 'The most complete qualities of Krr:Ja are manifest within Vrndavana, and
His complete and more complete qualities are manifest in Dvaraka and
Mathura.'
Text
404]
TEXT
227
402
'(1!11' ceti{.l
-'('!' '(' i{11f II So II
- r3t\!Jf
ei krQa-vraje 'pDrQatama' bhagavan

ara saba svarDpa-'pDrQatara' 'pDrQa' nama
SYNONYMS
ei krQa-the same KrQa; vraje-V rndavana; pDrQa-tama bhagavan-the most

ara- othe r;
saba-all; sva-rDpa-forms; pDrQa-tara-more complete; pDrQa-complete;
nama-named.
complete manifestation of the Supreme Personality of Godhead;
TRANSLATION
"Lord Krr:Ja is the most complete Supreme Personality of Godhead in
Vrndavana. Elsewhere all His expansions are either complete or more com
plete.
TEXT
403
'twc <1i c;q-m 1

'..., <1ifi! il lt1r t II 8 II
sankepe kahilun krQera svarupa-vicara
'ananta' kahite nare ihara vistara
SYNONYMS
sankepe-in brief; kahi/un-1 have described; krQera-of Lord. KrQa;

svarDpa vicara consideration of His different forms and features; ananta-Lord
Ananta; kahite nare-not able to describe; ihara-of this; vistara-the expanse.
-
TRANSLATION
"Thus I have briefly described Krr:Ja's manifestation of transcendental
forms. This subject matter is so large that even Lord Ananta cannot describe
it fully.
TEXT
t1f
404
<1i 'fi{ I
-tt-ri!!lltt <1iHf flfort lfalfi{ II 8 o 8 II
228
ananta svarupa kmJera nahika gaQana

sakha-candra-nyaye kari dig-darasana
SYNONYMS
ananta-unlimited; svarupa-forms; krQera-of Lord Krr:ta; nahika gaQana
there is no counting; sakha-candra-nyaye-by the logic of showing the moon
through the branches of a tree; kari-1 do; dik-darasana-only partial showing.
TRANSLATION
"In this WilY KQa's transcendental forms are expanded unlimitedly. No
one can count them. Whatever I have explained is simply a little glimpse. It is
like showing the moon through the branches of a tree."
TEXT 405
te{, t, (; t"iiJi{. I
?f;"f t11t 11 f.tii til' 11 8 G II
iha yei sune, pac;le, sei bhagyavan
krQera svarupa-tattvera haya kichu jnana
SYNONYMS
iha-this narration; yei sune -anyone who hears; pac;le-or reads; sei-such a
person; bhagyavan-is most fortunate; kr!Jera-of Lord Krr:ta; svarupa-tat
tvera-of personal bodily features; haya-there is; kichu-something; ji'iana
knowledge.
TRANSLATION
Whoever hears or recites these descriptions of the expansions of KQa's
body is certainly a very fortunate man. Although this is very difficult to under
stand, one can nonetheless acquire some knowledge about the different
features of KQa's body.
TEXT 406
1\tit- tllf I
!Ji ?II So
sri-rupa-raghunatha pade yara asa
caitanya-caritamrta kahe krQadasa
II
Text 406]
229
SYNONYMS
sri-rupa-SrTia ROpa GosvamT; raghunatha-SrTia Raghunatha dasa GosvamT;

pade
the
at the lotus feet; yara-who s e; asa-expectation; caitanya-caritamrta
book
named
Caitanya-caritamrta;
kahe-describes;
krQadasa-SrTia
Km1adasa Kaviraja GosvamT.

TRANSLATION
Praying at the lotus feet of Sri Rupa and Sri Raghunatha, always desiring
their mercy, I, Krr:Jadasa, narrate Sri Caitanya-caritamrta, following in their
footsteps.
Thus end the Bhaktivedanta purports to the SrT Caitanya-caritamrta, Madhya

lila, Twentieth Chapter, describing how Sanatana Gosvami met the Lord at
VaraQasi and received knowledge of the Absolute Truth.
CHAPTER 21
The Opulence and Sweetness of Lord Sri Krr:-a

Srila Bhaktivinoda Thakura gives the following summary study of the Twenty-first
Chapter. In this chapter Sri Caitanya Mahaprabhu fully describes Krr:Jaloka, the
spiritual sky, the Causal Ocean and the material world, which consists of innumer
able universes. Sri Caitanya Mahaprabhu then describes Lord Brahma's interview
with Krr:Ja at Dvaraka and the Lord's curbing the pride of Brahma. There is also a
description of one of Krr:Ja's pastimes with Brahma. In this chapter the author of
Caitanya-caritamrta has presented some nice poems about the pastimes of Krr:Ja
and Krr:Ja's superexcellent beauty. Throughout the rest of the chapter, our inti
mate relationship (sambandha) with Krr:Ja is described.
TEXT 1
\!J<ti'it il1'! ttl{.l
R ffl11fl t- II
II
agaty-eka-gatirh natva
hinarthadhika-sadhakam
sri-caitanyarh likhamy asya
madhuryaisvarya-sikaram
SYNONYMS
agati-eka-gatim-to the only shelter for the conditioned souls who do not
know the goal of life; natva-offering obeisances; hina-artha-of the necessities
of the conditioned souls, who are poor in spiritual knowledge; adhika-increase;
sadhakam-bringing about; sri-caitanyam-unto Lord Sri Caitanya Mahaprabhu;
/ikhami-1 am writing; asya-of Him; madhurya-aisvarya-of the sweetness and
opulence; sikaram-a small portion.
TRANS LAliON
Offering my obeisances unto Sri Caitanya Mahaprabhu, let me describe a

particle of His opulence and sweetness. He is most valuable for a fallen condi
tioned soul bereft of spiritual knowledge, and He is the only shelter for those
who do not know the real goal of life.
231
232
TEXT 2
iST f.{Jtit I
i!ffiti iST (;'e"f-11
iST iSffi
II

SYNONYMS
jaya-all glories; jaya-all glories; sri-caitanya-to Sri Caitanya Mahaprabhu;
jaya-all glories; nityananda-to Nityananda Prabhu; jaya-all glories; advaita
candra-to Advaita Acarya; jaya-all glories; gaura-bhakta-vrnda-to the devo
tees of Sri Caitanya Mahaprabhu.
TRANSLATION
All glories to Advaita Acarya! All glories to all the devotees of Sri Caitanya
Mahaprabhu!
TEXT 3
:J{<(111 t";T-Jt11fttlf I
Qf Qf C<ll!; :If, itt<ti 'St'ltit II '!> II
sarva svarupera dhama-paravyoma-dhame
prthak prthak vaikuQtha saba, nahika gaQane
SYNONYMS
sarva-all; svarupera-of the personal forms; dhama
abode; para-vyoma
dhame-in the spiritual sky; prthak prthak-separate; vaikuQtha-Vaikut:tha

planets; saba-all; nahika gaQane-there is no counting.
TRANSLATION
Sri Caitanya Mahaprabhu continued, "All the transcendental forms of the
lord are situated in the spiritual sky. They preside over spiritual planets in
that abode, but there is no counting those Vaikur:J!ha planets.
TEXT 4
' "\', (;i'Gl I

<ti <IS 'ft clit II 8 II
I!, '
Text
6]
The Opulence and Sweetness of Krr:ta
233
sata, sahasra, ayuta, lak?a, koF-yojana

eka eka vaikuQthera vistara varQana
SYNONYMS
sata-a
hundred;
sahasra-a
thousand;
ayuta-ten
thousand;
lak?a-a
hundred thousand; koF-ten million; yojana-a distance of eight miles; eka

eka-each and every one; vaikuQthera-of the spiritual planets; vistara-the
breadth; varQana-description.
TRANSLATION
"The breadth of each Vaikur;tfha planet is described as eight miles
multiplied by one hundred, by one thousand, by ten thousand, by one
hundred thousand, and by ten million. In other words, each Vaikur;tfha planet
is expanded beyond our ability to measure.
TEXT 5
lf C-Jt9fct5, til"!
91'-'!l'ti-"i_c( lf II II
saba vaikuQtha-vyapaka, ananda-cinmaya

pari?ada-?adaisvarya-purQa saba haya
SYNONYMS
saba-all; vaikuQtha-the spiritual planets; vyapaka-vast; ananda-cit-maya

made of spiritual bliss; pari?ada-associates; ?at-aisvarya-six kinds of opulence;
pOrQa-in full; saba-all; haya-are
TRANSLATION
"Each Vaikur;tfha planet is very large, and each is made of spiritual bliss. The
inhabitants are all associates of the Supreme Lord, and they have full opulence
like the Lord Himself. Thus they are all situated.
TEXT
il C CIS 'WOlf
' 9fr;Jt1f-r ' <fi II II

ananta vaikuQtha eka eka dese yara
sei paravyoma-dhamera ke karu vistara
234
SYNONYMS
ananta vaikuQtha-unlimited Vaikur:Jtha planets; eka eka-certai n ; dese-in a
place; yara-of which; s ei-that; para-vyoma-of the spiritual sky; dhamera-of
the abode; ke karu vistara-who can understand the breadth.
TRANSLATION
"Since all the Vaikutha planets are located in a certain corner of the
spiritual sky, who can measure the spiritual sky?
TEXT 7
r c-tJt t 'it 1
:J'f,(tf11' ?-.ta,t '<tit' 'itf'l II
9 II
ananta vaikuQtha-paravyoma yara dala-sreQi

sarvopari k[$Qaloka 'karQikara' gaQi
SYNONYMS
ananta-unli m ited; vaikuQtha-Vaikur:Jtha planets; para-vyoma-the spiritual
sky; yara-of which; da/a-sreQi-the bunches of outlying petals; sarva-upari-in
the topmost portion of the spiritual sky; k[$Qa-loka-the abode of Lord Krr:Ja;
karQikara gaQi-we consider the whorl of the lotus flower.
TRANSLATION
"The shape of the spiritual sky is compared to a lotus flower. The topmost
region of that flower is called the whorl, and within that whorl is Kra's
abode. The petals of the spiritual lotus flower consist of many Vaikutha
planets.
TEXT 8
\! ' "atif, \!t

'
f-t ifi 9fi11- '<tltil_ rn II ,_ II
ei-mata $ac;i-aisvarya, sthana, avatara

brahma, siva anta na paya-jiva kon chara
SYNONYMS
ei-mata-such; $at-aisvarya-six opulences; sthana-abode; avatara-incarna
tions; brahma-Lord Brahma; siva-Lord Siva; anta na paya-ca n not find the
limit; jiva-a living entity; kon-what of; chara
worthless.
Text
10]
The Opulence and Sweetness of Krl)a
235
TRANSLATION
"Each Vaikul)tha planet is full of spiritual bliss, complete opulence and
space, and each is inhabited by incarnations. If Lord Brahma and Lord Siva
cannot estimate the length and breadth of the spiritual sky and the Vaikul)tha
planets, how can ordinary living entities begin to imagine them?
TEXT 9
C1i I C<l '"\ Wl, '>frt'U"l_

ell tr.wc1'!'l<'!i fr.<' 1"<11
1 1'{. 1
w 1
Qf <r1 r <1 <t>r:"if'f\!i
f<lt ll"\ 'lf1f Cl!i5rll1t"{. II
ko vetti bhaman bhagavan paratman

yogesvarotir bhavatas trilokyam
kva va katharh va kati va kadeti
vistarayan kricjasi yoga-mayam

SY NONYMS
kah-who; vetti-knows; bhuman-0 supreme great one; bhagavan-0
Supreme Personality of Godhead; para-atman-0 Supersoul; yoga-isvara-0
master of mystic power; Otih-pastimes;
bhavatah-of Your Lordship;
tri
lokyam-in the three worlds; kva -where; va-or; katham-how; va-or; kati
how many; va-or; kada-when; iti-thus; vistarayan-expanding; kricjasi-You

play; yoga-mayam-spiritual energy.
TRANSLATION
"'0 supreme great one! 0 Supreme Personality of Godhead! 0 Supersoul,
master of all mystic power! Your pastimes are taking place continuously in
these worlds, but who can estimate where, how and when You are employing
Your spiritual energy and performing Your pastimes? No one can understand
the mystery of these activities.'
PURPORT
TEXT
(1 0.14.21 ).
10
1J "tt J i[,'l
1-fit-<fltfw u Cf;I'Q II
II
236
ei-mata kroera divya sad-guoa ananta

brahma-siva-sanakadi na paya yanra anta
SYNONYMS
ei-mata-in this way; kroera-of Lord Krt:Ja; divya-transcendental; sat
guoa-spiritual qualities; ananta-unlimited; brahma-Lord Brahma; siva-Lord
Siva; sanaka-adi-the four Kumaras and so on; na-not; paya-obtain; yanra-of
which; anta-the limit.
TRANSLATION
"The spiritual qualities of Krr:ta are also unlimited. Great personalities like
Lord Brahma, Lord Siva and the four Kumaras cannot estimate the spiritual
qualities of the Lord.
TEXT 11
'lt"ir'!C?f 'ft"l_ ft
ft.,'l1!J
<ll
frcil.'IJ
<1sTcOi!Of ,1 ff'I!t: <llh!'i: -:.9ftr:
f1!<fi1 JiSt'!:
11 11
guoatmanas te 'pi guoan vimaturh

hitavauroasya ka isire 'sya
kalena yair va vimita/:1 suka/pair
bha-parhsava/:1 khe mihika dyubhasa/:1
SYNONYMS
guoa-atmana/:1-the overseer of the three qualities; te-of You; api-certainly;
guoan-the qualities;
vimatum-to count; ,hita-avauroasya-who have de
scended for the benefit of all living entities; ke-who; isire-were able; asya-of
the universe; kalena-in due course of time; yai/:1-by whom; va-or; vimita/:1counted; su-ka/pai/:1-by great scientists; bha-parhsava/:1-the atoms of the uni
verse;
khe-in the sky;
mihika/:1-particies of snow;
dyu-bhasa/:1-the il
luminating stars and planets.

TRANSLATION
"'In time, great scientists may be able to count all the atoms of the uni
verse, all the stars and planets in the sky, and all the particles of snow, but
who among them can count the unlimited transcendental qualities of the
Supreme Personality of Godhead? He descends on the surface of the globe for
the benefit of all living entities.'
Text
13]
The Opulence and Sweetness of Krr;a
237
PURPORT

TEXT
(1 0.14.7).
12
l31'11tfif 1fl(-i!fti{ '' I

'$f'Al ' ifl t'Rf II II
brahmadi rahu-sahasra-vadane 'ananta'
nirantara gaya mukhe, na paya gul)era anta

SYNONYMS
brahma-adi rahu-leave aside Lord Brahma and others; sahasra-vadane-in
thousands of mouths; ananta-Lord Ananta; nirantara-continuously; gaya
chants; mukhe-in the mouths; na paya-'tloes not obtain; gul)era-of qualities

of the Lord; anta-the end.
TRANSLATION
"To say nothing of Lord Brahma, even Lord Anania, who has thousands of
heads, could not reach the end of the Lord's transcendental qualities, even
though He is continuously chanting their praises.
TEXT
13
01't lft'IlT'l'l') '!_01'l:'ll l. tr:

'lt'lll'-Pn 9J._"'J t<nn
c 1
'ilt1, 'ItO\., lf"f"ft01' "!iitflf?:'if:

C"frllttf9f "l'Il'!J "1't'!J 9ft11"\ II
) " II
nantarh vidamy aham ami munayo 'grajas te

maya-ba/asya puruasya kuto 'vara ye
gayan gul)an dasa-satanana adi-deva/:1
seo 'dhunapi samavasyati nasya param

SYNONYMS
na antam-no limit; vidami-know; aham-1; ami-those; munaya/:1-great
saintly persons; agraja/:1-brothers; te-of you; maya-ba/asya-who has multi
energies; puruasya-of the Personality of Godhead; kuta/:1-how; avara/:1-less

intelligent; ye-those who; gayan-chanting; gul)an-the qualities; dasa-sata
anana/:1-who has a thousand hoods; adi-deva/:1-the Personality of Godhead;
sea/:1-Ananta Sea; adhuna api-even until now; samavasyati-reaches; na

not; asya-of the Lord; param-limit.
238
TRANSLATION
"'If I, Lord Brahma, and your elder brothers, the great saints and sages, can
not understand the limits of the Supreme Personality of Godhead, who is full
of various energies, who else can understand them? Although constantly
chanting about His transcendental qualities, the thousand-hooded Lord Sea
has not yet reached the end of the Lord's activities.'
PURPORT
This verse, spoken to Narada Muni, is from Srimad-Bhagavatam (2.7.41 ).
TEXT 14
<;1 - ---fittt1fflt " I

-t'AI' il1 11 i{ ' II 8 II
seho rahu-sarvajfia-siromaQi sri-k[Qa
nija-guQera anta na pafia hayena satrQa
SYNONYMS
seho rahu-let Him (Ananta) alone; sarva-jfia-the omniscient; siromaQi-the
topmost; sri k[Qa-Lord Kr?l')a; nija-guQera-of His personal qualities; anta

-
limit; na
not; pafia-getting; hayena-becomes; sa-trQa-very inquisitive.

TRANSLATION
"To say nothing of Anantadeva, even Lord Kra Himself cannot find an end
to His transcendental qualities. Indeed, He Himself is always eager to know
them.
TEXT 15
J'9f <.!l<f c <i <i'II0\"!11
'I!N <ii!'Nf<iH1 0{ "lt<f'!t:
q 1lftf1l' <tt
<1'"!1'11 "l <1"!1-
'int lii"f:ZJf:j;rr;O{O{ <ff111fO{j:
II 4
dyu-pataya eva te na yayur antam anantataya
tvam api yad antaraQ<;ia-nicaya nanu savaraQa/:1
kha iva rajarhsi vanti vayasa saha yac chrutayas
tvayi hi phalanty atannirasanena bhavan-nidhana/:1
Text 15]
The O pulence and Sweetness of Krl)a
239
SYNONYMS
dyu-patayab-the predominating deities of higher planetary systems (Lord
Brahma and others); eva-also; te-Your; na-not; yayub
could reach; an
tam-the limit of transcendental qualities; anantataya-due to being unlimited;
tvam api-You also; yat-since; antara-within You; af}r;ia nicayab-the groups

-
of universes; nanu-0 sir; savaraQab
having different coverings; khe-in the
sky; iva-like; rajarhsi-atoms; vanti-rotate; vayasa-the course of time; saha
with; yat-what; srutayab-great personalities who understand the Vedas;
tvayi-in You; hi-certainly; phalanti-end in; atannirasanena-by refuting the
inferior elements; bhavat-nidhanab--whose conclusion is in You.

TRANSLATION
11
'My Lord, You are unlimited. Even the predominating deities of the higher
planetary systems, including Lord Brahma, could not find Your limitations. Nor
could You Yourself ascertain the limit of Your qualities. Like atoms in the sky,
there are multi-universes with seven coverings, and these are rotating in due
course of time. A ll the experts in Vedic understanding are searching for You
by eliminating the material elements. In this way, searching and searching,
they come to the conclusion that everything is complete in You. Thus You are
the resort of everything. This is the conclusion of all Vedic experts.'
PURPORT
This verse from Srimad-Bhagavatam (1 0.87.41) is confirmed in Bhagavad-gita:
bahanarh janmanam ante
jnanavan marh prapadyate
vasudevab sarvam iti
sa mahatma sudur/abhab
"After many births and deaths, he who is actually in knowledge surrenders unto
Me, knowing Me to be the cause of all causes and all that is. Such a great soul is
very rare." (Bg. 7.19)
After searching for the Absolute Truth throughout the universe, learned schol
ars and Vedic experts cannot reach the ultimate goal. In this way they come to
Kra.
When there is a discussion about the Absolute Truth, there are always various
pros and cons. The purpose of such arguments is to come to the right conclusion.
Such an argument is generally known as neti neti ("not this, not that"). Until one
comes to the right conclusion, the process of thinking, "This is not the Absolute
Truth, that is not the Absolute Truth," will continue. When we come to the right
240
conclusion, we accept the Supreme Personality of Godhead, Krr:'la, as the ulti

mate truth.
TEXT 16
R-l3ttf t.,
'CI.,i!-m I
li-m 1ifR ffti! 1f i 111 1 II
II
seha rahu-vraje yabe krQa avatara

tafira caritra vicarite mana na paya para
SYNONYMS
seha rahu-leave aside such negative arguments; vraje-in Vrndavana; yabe

when; krQa-Lord Krr:"a; avatara-incarnation; talira-His; caritra-character;
vicarite-to deliberate; mana-mind; na-not; paya-gets; para-the limit.
TRANSLATION
11
Apart from all argument, logic and negative or positive processes, when
lord Sri Kra was present as the Supreme Personality of Godhead at

Vrndavana, one could not find a limit to His potencies by studying His charac
teristics and activities.
TEXT 17
<2ftti!
<fi"fi <fi-.t'l
-cbttf "lf"lfift0J71t II 'l II

prakrtaprakrta smi kaila eka-kaf)e
asea-vaikuQthajaQc;fa svasvanatha-sane
SYNONYMS
prakrta-aprakrta -material
and
spiritual;
srti -creation;
kaila-did;
eka
kaQe-in one moment; asea-unlimited; vaikuQtha-Vaikur:"tha planets; aja

aQc;fa-material planets;
sva-sva-natha-sane-with their own predominating
deities.
TRANSLATION
11
At Vrndavana, the Lord immediately created all material and spiritual
planets in one moment. Indeed, all of them were created with their pre
dominating deities.
Text 18]
241
TEXT 18
11' <e(tJiJ t felt
'e{' \! I
t t'l \,II
lr II
e-mata anyatra nahi suniye adbhuta
yahara sravaf)e citta haya avadhata

SYNONYMS
e-mata-like this;
anyatra-anywhere
else;
nahi
not;
suniye-1
hear;
adbhuta-wonderful event; yahara-of which; sravaf)e-by hearing; citta-con
sciousness; haya-becomes; avadhuta-agitated and cleansed.

TRANSLATION
"We do not hear of such wonderful things anywhere. Simply by hearing of

those incidents, one's consciousness is agitated and cleansed.
PURPORT
When Lord Krt:a was present in the earthly Vrndavana, Lord Brahma, taking
Him to be an ordinary cowherd boy, wanted to test His potency. Therefore Lord
Brahma stole all the cows, calves and cowherd boys from Krt:a and hid them by
his illusory energy. When Krt:a saw that Brahma had stolen His cows, calves and
cowherd boys, He immediately created many material and spiritual planets in Lord
Brahma's presence. Within a moment, cows, cowherd boys, calves and unlimited
Vaikut:has- all expansions of the Lord's spiritual energy-were manifested. As
stated in the Brahma-sarhhita: ananda-cinmaya-rasa-pratibhavitabhih. Not only
did KrQa create all the paraphernalia of His spiritual energy, but He also created
unlimited material universes with unlimited Brahmas. All these pastimes, which
are described in Srimad-Bhagavatam, will cleanse one's consciousness. In this way
one can actually understand the Absolute Truth. The spiritual planets in the
spiritual sky are called Vaikut:has, and each of them has a predominating Deity
(Narayat:Ja) with a specific name. Similarly, in the material sky there are innumer
able universes, and each is dominated by a specific deity, a Brahma. Krt:a
simultaneously created all these Vaikut:ha planets and universes within a
moment of Brahma's return.
The word avadhata means "rambling, agitating, moving, absorbed, defeated."
In some readings of Caitanya-caritamrta, it is said: yahara sravaf)e citta-mala haya
dhuta. Instead of the word avadhata, the words haya dhata, meaning that the
heart or consciousness is cleansed, is used. When the consciousness is cleansed,
one can understand what and who Krt:a is. This is also confirmed in Bhagavad
gita (7.28):
242
yearh tv anta-gatarh paparh

jananarh puQya-karmaQi'im
te dvandva-moha-nirmukta
bhajante marh drc;fha-vratab
"Persons who have acted piously in previous lives and in this life, whose sinful ac
tions are completely eradicated and who are freed from the duality of delusion,
engage themselves in My service with determination."
Unless one is freed from the reaction of sinful activities, one cannot understand
Krt:a or engage in His transcendental loving service.
TEXT 19
"<1::..c'!Pl rnh:"- tfilcltltt
fl!? <til! c;'itf-ll ift fil " "

"krQa-vatsair asankhyataib"-sukadeva-vaQi
krQa-sange kata gopa-sankhya nahi jani
SYNONYMS
krQa-vatsaib asankhyataib-Krt:a was accompanied by an unlimited number
of calves and cowherd boys; sukadeva-vaQi-the words of Sukadeva Gosvami;
krQa-sar'lge-with Lord Krt:a; kata gopa-how many cowherd boys; sankhya
the count; nahi jani-we do not know.
TRANSLATION
"According to Sukadeva Gosvami, Kra had unlimited cows and cowherd
boys with Him. No one cold count their actual number.
TEXT 20
\11 \11<\'i c;'itt9t <tit c; e.ll t'l I
c;$, 'f;l(tif, l, 91, i!t11" 'it'lil II
II
eka eka gopa kare ye vatsa caraQa

koti, arbuda, sankha, padma, tahara gaQana
SYNONYMS
eka eka-one after another; gopa-cowherd boys; kare-do; ye-whatever;
vatsa-calves; caraQa-grazing; koti-ten millions; arbuda-a hundred million;
sankha-one trillion; padma-ten trillion; tahara gaQana-the enumeration of
that.
Text
22]
243
The Opulence and Sweetness of Kra
TRANSLATION
"Each of the cowherd boys was tending calves to the extent of a koti, ar
buda, sankha and padma. That is the way of counting.
PURPORT
Accord-ing to Vedic mathematical calculations, the following enumeration
system is used: units, tens (dasa), hundreds (sata), thousands (sahasra), ten thou
sands (ayuta) and hundred thousands Uaka)_ Ten times laka is niyuta. Ten times
niyuta is koti. Ten times koti is arbuda.. Ten times arbuda is vrnda. Ten times vrnda
is kharva. Ten times kharva is nikharva. Ten times nikharva is sankha. Ten times
sankha is padma, and ten times padma is sagara. Ten times sagara is antya, and ten
times antya is madhya, and ten times madhya is parardha. Each item is ten times
greater than the previous one. Thus all the cowherd boys who were companions
of Krr:ta had many calves to take care of.
TEXT
21
''k wa,, , m, 1
c;'$ft9f'itf;'f1f ' \!t1{ iltfit c;a,?tt1f II )
'
II
vetra, Vei)U, da/a, S[flga, vastra, a/ankara

gopa-gal)era yata, tara nahi lekha-para
SYNONYMS
vetra-canes; Vel)u-flutes; da/a-lotus flowers; S[flga-horns; vastra-gar
ments; a/ankara-ornaments; gopa-gal)era yata-as many as are possessed by
the cowherd boys; tara-of them; nahi-there is not; /ekha-para-limitation to
writing.
TRANSLATION
"All the cowherd boys had unlimited calves. Similarly, their canes, flutes,
lotus flowers, horns, garments and ornaments were all unlimited. They cannot
be limited by writing about them.
TEXT
22
a,1 't, ''f:cb1f 9ff I

Qf '1f 1 II
II
sabe haifa caturbhuja vaikuQthera pati

prthak prthak brahmal)r;/era brahma kare stuti
244
SYNONYMS
sabe-all of them: haifa-became; catub-bhuja-four-handed; vaikur)thera
pati-predominating Deities of the Vaikur:Jha planets; prthak prthak-separately;
brahmaQc;iera-of the universes; brahma-the predominating deities known as
Lord Brahma; kare stuti-offer prayers.
TRANSLATION
"The cowherd boys then became four-handed Narayar;as, predominating
Deities of Vaikur;fha planets. All the separate Brahmas from different uni
verses began to offer their prayers unto the Lords.
TEXT 23
<fi r; '\! lft tt-t I

ll!it'tt<fi lftl -tilt t<!lt-t II
II
eka kr$Qa-deha haite sabara prakase

k$al)eke sabai sei sarire pravese
SYNONYMS
eka-one; k[$Qa-deha-transcendental body of Krr:Ja; haite-from; sabara
of everyone; prakase-the manifestation; k$aQeke-in a second; sabai-every
one of Them; sei sarire-in that body of Krr:Ja; pravese-enter.
TRANSLATION
"All these transcendental bodies emanated from the body of Krr;a, and
within a second They all entered again into His body.
TEXT 24
f-t' 'ilfl t, \! I
<fiBt' tr; fif'"'i f-5\! II 8
II
iha dekhi' brahma haifa mohita, vismita

stuti kari' ei pache karifa niscita
SYNONYMS
iha dekhi'-seeing this; brahma-Lord Brahma; haifa-became; mohita
astonished; vismita-struck with wonder; stuti kari'-offering prayers; ei-this;
pache-at the end; karifa-made; ni5cita-conclusion.
Text
26]
The Opulence and Sweetness of Krr:Ja
245
TRANSLATION
"When the Lord Brahma from this universe saw this pastime, he was
astonished and struck with wonder. After offering his prayers, he gave the
following conclusiqn.
TEXT
25
''Sf l'l iSfttt1' I

.
c;l'l ;srt,-1atti{ 'Sf If! 2ftte{ ill II
" -'1f
"ye kahe-'krQera vaibhava muiii saba janon'

se januka, -kay a-mane muiii ei manor'!
SYNONYMS
ye kahe-if anyone says; krf!era-of Lord Krt:Ja;
vaibhava-opulences;
muiii-1; saba-all; janon-know; se januka-let him know; kaya-mane-by my

body and mind; muiii-myself; ei-this; manor'l-accept.
TRANSLATION
"Lord Brahma said, 'If someone says that he knows everything about
Krr:Ja's opulence, let him think that way. However, as far as I am concerned,
with my body and mind I consider it in this way.
TEXT
26
lflt ' '\!t 'f;{i{ '<1ti!fl'l11

t1f !{_1fte{t'it2fJ i{t If! f<t'!_ II II
ei ye tamara ananta vaibhavamrta-sindhu
mora van-mano-gamya nahe eka bindu
SYNONYMS
ei ye-all this; toma ra-Your; ananta-unlimited; vaibhava-amrta-sindhu
ocean of the nectar of Your opulence; mora
my; vak-manab-gamya-within the
reach of words and mind; nahe-not ; eka bindu
even a drop.
TRANSLATION
"'My Lord, Your opulence is like an unlimited ocean of nectar, and it is ver
bally and mentally impossible for me to realize even a drop of that ocean.
246
TEXT 27
i"! ..!i<f 101

'll"IP!l
f<f <l:a;n
<f9J:_CI <ficsl C<t<1
., ell c1 1
\!i"<f
ct;ii5: u''
'I n
jananta eva janantu
kim bahaktya na me prabho
manaso vapuo vaco
vaibhavarh tava gocara/:1"

SYNONYMS
jananta/:1-persons who think they are aware of Your unlimited potency; eva
certainly; janantu-let them think like that; kim-what is the use; bahu-uktya
with many words; na-not; me-my; prabho-0 Lord; manasa/:1-of the mind;
vapua/:1-of the body; vaca/:1-of the words; vaibhavam-opulences; tava
Your; gocara/:1-within the range.
TRANSLATION
"'There are people who say, "I know everything about Kl)a." let them
think that way. As far
as
I am concerned, I do not wish to speak very much
about this matter. 0 my lord, let me say this much. As far
as
Your opulences
are concerned, they are all beyond the reach of my mind, body and words.'
PURPORT
(1 0.14.38), spoken by Lord Brahma
after he had stolen Lord Krl)a's cows, calves and cowherd boys and Krl)a had ex
hibited His transcendental opulence by re-creating all the stolen cows, calves and
cowherd boys by His viQu-mDrti expansions. After he had seen this, Brahma
offered the above prayer.
TEXT 28
1 {{- i i!t t1 I
til"!ttil1f <;W f<l't_i II lr II

krQera mahima rahu-keba tara jnata
vrndavana-sthanera dekha a5carya vibhuta

SYNONYMS
krQera-of Lord Krl)a; mahima-glories; rahu-let be; keba-who; tara-of
those; jnata-a knower; vrndavana-sthanera-of the abode of Krl)a, Vrndavana;

dekha-just see; ascarya-wonderful; vibhuta-opulences.
Text 30]
247
TRANSLATION
"Let the glories of Lord Krr;a be! Who could be aware of all of them? His
abode, Vrndavana, has many wonderful opulences. Just try to see them all.
TEXT 29
'tift "'t<!lil,----ttt tt-t I

<R;t-f
<!11'$1'1
tt II
II
ola-krosa vrndavana,-sastrera prakase

tara eka-dese vaikuQthajar.u;ia-gaQa bhase
SYNONYMS
o/a-krosa-measuring
sixteen
krosas
(thirty-two
miles);
vrndavana
Vrndavana-dhama; sastrera prakase-according to the revelation of revealed

scripture; tara-of Vrndavana; eka-dese-in one corner; vaikuQtha-all the
Vaikul)tha planets; ajaQc;la-gaQa-the innumerable universes; bhase-are situ
ated.
TRANSLATION
"According to the revelations of revealed scripture, Vrndavana extends
only sixteen krosas [thirty-two miles]. Nonetheless, all the Vaikur;tfha planets
and innumerable universes are located in one corner of this tract.
PURPORT
In Vraja, the land is divided into various vanas, or forests. The forests total
twelve, and their extension is estimated to be eighty-four krosas. Of these, the
special forest known as Vrndavana is located from the present municipal city of
Vrndavana to the village called Nanda-grama. This distance is sixteen krosas
(thirty-two miles).
TEXT 30
-<fi '$1'1i1
-tt-i.ltt <fiRt fi;'$1,Wllfilll
o II
apara aisvarya krQera -nahika gaQana

SYNONYMS
apara-unlimited;
aisvarya-opulence;
krQera-of
Lord
Krl)a;
nahika
gaQana-there is no estimation; sakha-candra nyaye-according to the logic of

-
248
seeing the moon through the branches of a tree; kari-1 make; dik-darasana-an
indication only.
TRANSLATION
"No one can estimate the opulence of Kra. That is unlimited. However,
just as one sees the moon through the branches of a tree, I wish to give a little
indication."
PURPORT
First a child is shown the branches of a tree, and then he is shown the moon
through the branches. This is called sakha-candra-nyaya. The idea is that first one
must be given a simpler example. Then the more difficult background is explained.
TEXT 31
t'! "''Jft'St1f
Jlti'fi!! ,if. 1Jt
II -e II
aisvarya kahite sphurifa aisvarya-sagara

manendriya c;Jubifa, prabhu ha-ifa phanpara
SYNONYMS
aisvarya-opulence;
kahite-to
describe;
s phurifa-there
manifested;
aisvarya-sagara-an ocean of opulence; mana-indriya-the chief sense, namely

the mind; c;Jubifa-immersed; prabhu-Sri Caitanya Mahaprabhu; ha-ifa-be
came; phar'lpara-perplexed.
TRANSLATION
While describing the transcendental opulences of Kra, the ocean of opu
lence manifested in the mind of Sri Caitanya Mahaprabhu, and His mind and
senses were immersed in this ocean. Thus He was perplexed.
TEXT 32
oet cttt<tS ti{

(tift'! t-t ti{ tti{
1
II -e II
bhagavatera ei sfoka pac;Jifa apane

artha asvadite sukhe karena vyakhyane
Text 33]
249
SYNONYMS
bhagavatera-of Srimad-Bhagavatam; ei-this; 5/oka-verse; pa(ii/a-recited;
apane-personally; artha-the meaning; asvadite-to taste; sukhe-in happi

ness; karena vyakhyane-describes the meaning.
TRANSLATION
Sri Caitanya Mahaprabhu personally recited the following verse from
Srimad-Bhagavatam, and to relish the meaning, He began to explain it Him
self.
TEXT 33
'll'Plt'lTJif'!'"t'llJII'"t: ttJ"''l!'lJtf;l<1't'lt:
<lf<'l il ff"6'l:<'lt<11 9fthT: f<1>l:<1'1fi'!9ftlf:n-=>-=>n

svayarh tv asamyatisayas tryadhisa/:1
svarajya-/ak?my-apta-samasta-kama/:1
balirh haradbhis cira-/oka-palai/:1

kirita-kotiQita-pada-pitha/:1
SYNONYMS
svayam -personally the Supreme Personality of Godhead; tu-but; asamya
atisaya/:1-who has no equal nor superior; tri-adhisa/:1-the master of three places,
namely Goloka Vrndavana, Vaikul)thaloka and the material world, or the master
of Maha-Vi?I)U, GarbhodakasayT Vi?I)U and K?TrodakasayT Vi?I)U, or the master of
Brahma, Vi?I)U and Mahesvara, or the master of the three worlds (the higher,
lower and middle planetary systems); svarajya-lak?mi-by His personal spiritual
potency; apta-already achieved; samasta-kama/:1-all desirable objects; balim
a presentation or taxation; haradbhi/:1-who are offering; cira-/oka-palai/:1-by the
predominating deities of different planets; kirita-koti-by millions of helmets;

igita-being worshiped; pada-pitha/:1-whose lotus feet.
TRANSLATION
" 'The Supreme Personality of Godhead, Krr,a, is the master of the three
worlds and the three principal demigods [Brahma, Viu and Siva]. No one is
equal to or greater than Him. By His spiritual potency, known as svarajya
lakmi, all His desires are fulfilled. While offering their dues and presents in
worship, the predominating deities of all the planets touch the lotus feet of
the lord with their helmets. Thus they offer prayers to the lord.'
250
PURPORT
This quotation is verse 21 of the Second Chapter, Third Canto of Srimad
Bhagavatam.
TEXT 34
tt ' -rn '<11 t t II 8 II

parama isvara k($f)a svayarh bhagavan
tate bac;fa, tanra sama keha nahi ana
SYNONYMS
parama-supreme; isvara-controller; kr$Qa-Lord Krr)a; svayam-personally;
bhagavan-the original Personality of Godhead; tate-therefore; bac;fa-most ex
alted; tanra-His;
s ama-equal;
keha-anyone; nahi-there is not; ana-else.
TRANSLATION
"Krr;a is the original Supreme Personality of Godhead; therefore He is the
greatest of all. No one is equal to Him, nor is anyone greater than Him.
TEXT 35
1: 9f"'l{:
'lfli6lftP'ff<Ut:
OI"tflfMflfl.tf"f: 'll"!i"!l{_
II ..:>a
isvarab paramab kr$f)aQ
sac-cid-ananda-vigrahab
anadir adir govindab
sarva-karaf)a-karaf)am
SYNONYMS
isvarab-the controller; paramab-supreme; kr$f)aQ -Lord Krr)a; sat-eternal
existence; cit-absolute knowledge; ananda-absolute bliss; vigrahab-whose
form; anadib-without beginning; adib-the origin; govindab-Lord Govinda;

sarva-karaf)a-karaf)am-the cause of all causes.
TRANSLATION
"'Krr;a, known as Govinda, is the supreme controller. He has an eternal,
blissful, spiritual body. He is the origin of all. He has no other origin, for He is
the prime cause of all causes.'
Text
37]
251
PURPORT
This is the first verse of the Fifth Chapter of Brahma-sarilhita.
TEXT
'
36
' J,-\fl i:rtflftr'!f I
tt<fiM , -ih Ill!) II

brahma, Vi$f)U, hara, -ei Sf?tyadi-isvara
tine ajnakari kr?f)era, kr?f)a -adhisvara
SYNONYMS
brahma-lord Brahma; vi?f)u-lord Vil)u; hara-and lord Siva; ei-they;
sr?ti-adi-isvara-the masters of material creation, maintenance and dissolution;
tine-all three of them; ajnakari-order carriers; kr?Qera-of Lord Krt:Ja; kr?Qa
lord Krt:Ja; adhisvara-their master.
TRANSLATION
"The primary predominating deities of this material creation are Lord
Brahma, Lord Siva and Lord Vir;u. Nonetheless, they simply carry out the or
ders of Lord Krr;a, who is master of them all.
TEXT
37
9ftflT fiiw:&t r.ifl ilf "t:

R 1.'lfr.9f'1 9fR1'9ftf "fur"tf'(i
II " II

haro harati tad-vasal)
visvaril puru?a-rupef)a
paripati trisakti-dhrk
SYNONYMS
srjami-create; tat - niyukta/:1-eng ag ed
by Him; aham-1; hara/:1-lord Siva;
harati-annihilates; tat-vasa/:1-under His control; visvam-the whole universe;

puru?a-rupef)a-in the form of Lord Vil)u; paripati-maintai n s; tri-sakti-dhrk
the controller of the three modes of material nature.
TRANSLATION
"Lord Brahma said, 'Following the will of the Supreme Personality of God
head, I create, Lord Siva destroys, and He Himself in the form of Kirodaka5ayi
252
Viu maintains all the affairs of material nature. Thus the supreme controller
of the three modes of material nature is Lord Viu.'
PURPORT
This is a quotation from Srimad-Bhagavatam (2.6.32).
TEXT 38
:Jtt1ftfl, \JI..t1ff Q{' nt I

'Ste,nt'l
f! '!int
II lr II
e samanya, tryadhisvarera suna artha ara
jagat-karaQa tina puru?avatara

SYNONYMS
e samanya-this is a general description; tri-adhisvarera-of the master of the
three worlds; suna-please hear; artha-meaning; ara-another; jagat-karaQa
the cause of the material creation; tina-three; puru?a-avatara-puru?a incarna

tions of Vir;JU.
TRANSLATION
"This is only a general description. Please try to understand another
meaning of tryadhisa. The three purua incarnations of Viu are the original
cause of the material creation.
TEXT 39
' 'Pi'lft, tlifl" I

f!-1"f,-t11"'111
II
maha-vi?QU, padmanabha, k?irodaka-svami

ei tina-stha/a-sak?ma-sarva-antaryami
SYNONYMS
maha-vi?QU -Maha-Vir;Ju;
padmanabha-Padmanabha
(Garbhodakasayi
Vir;Ju); k?ira-udaka-svami-Kirodakasayi Vir;Ju; ei tina-all these three; sthula

sak?ma-gross and subtle; sarva-of all; antaryami-the Supersoul.
TRANSLATION
"Maha-Viu, Padmanabha and Kirodakasayi Viu are the Supersouls of
all subtle and gross existences.
Text 41]
253
PURPORT
Lord Maha-Viu is known as Karaodakasayi Viu, the Supersoul of every
thing. Garbhodakasayi Viu, from whose lotus navel Brahma was created, is also
called Hirayagarbha and is the total Supersoul and the subtle Supersoul.
Kirodakasayi Viu is the universal form and the gross Supersoul.
TEXT 40
t.!l i%e{ -\!!, i9f'$fe.1f I

t.!l , i'fl-t", - 118 ll
ei tina -sarvasraya, jagat-isvara
eho saba kala-arilsa, kmJa-adhisvara
SYNONYMS
ei tina-these three; sarva-asraya-the shelter of the whole material creation;
jagat-isvara
arilsa
supreme controllers of the universe; eho saba-all of Them; ka/a
plenary portions, or portions of the plenary portions; kr$Qa-Lord Kra;
adhisvara-the Supreme Personality of Godhead.
TRANSLATION
"Although Maha-Vir;u,
Padmanabha and Kirodakasayi Vir;u are all
shelters and controllers of the entire universe, They are nonetheless but plen
ary portions or portions of the plenary portions of Krr;a. Therefore He is the
original Personality of Godhead.
TEXT 41
f.l"1f'lt"ll"l"T'iTJ
'1f C<'IPTR"'1 iSf5f"if'OltQ)t:
f<T"$jt1_ 'i
<I
c-;rtf<ri!f'Ilti"W-s>J:i?<rt..
<f."'tf<r?:"tDJ1
'II
"S'Sftf"ll"
11 s 11
yasyaika-nisvasita-kalam athavalambya
jivanti loma-vilaja jagad-aQc;/a-natha./:1
vi$QUr mahan sa iha yasya ka/a-vise$0
govindam adi-puru$arh tam aharil bhajami
254
SYNONYMS
yasya-whose; eka-one; nisvasita-of breath; ka/am-time; atha -thus;

ava/ambya-taking shelter of; jivanti -live; /oma-vi /aja/:1 -grown from the hair
holes; jagat-arxfa-natha/:1-the masters of the universes (the Brahmas); viQUQ
mahan
the Supreme Lord Maha-ViI)U; sa/:1-that; iha-here; yasya-whose;
ka/a-visea/:1 -particular plenary portion or expansion; govindam-Lord Govinda;

adi-puruam-the original person; tam -Him; aham-1; bhajami-worship.
TRANSLATION
" 'The Brahmas and other lords of the mundane worlds appear from the
pores of the Maha-ViQU and remain alive for the duration of His one exhala
tion. I adore the primeval Lord, Govinda, for Maha-ViQU is a portion of His
plenary portion.'
PURPORT
(5.48). See also Adi-lila (5.71 ).
TEXT 42
{-1!, i{ '' { Ht I
1-rt9!Iti{ t -11t?it Jtf ftf ll 8 II
ei artha-madhyama, suna 'gDcjha' artha ara
tina avasa-sthana krf)era sastre khyati yara
SYNONYMS
ei artha-this explanation; madhyama-middle; suna -please hear; gucjha

confidential; artha-meaning; ara -another; tina -three; avasa-sthana -residen
tial places; krQera-of Lord Krl)a; sastre-in the revealed scriptures; khyati
fame; yara
of which.
TRANSLATION
"This is the middle meaning. Now please hear the confidential meaning.
Lord KrQa has three places of residence, which are well known from revealed
scriptures.
PURPORT
Krl)a has three abodes-His internal abode (Goloka Vrndavana), His intermedi
ate abode (the spiritual sky), and His external abode (this material world).
Text
45]
255
The Opulence and Sweetness of Kr1.1a

TEXT
43
':'-c;'$fttt<l""lt<ti{ I
'flt1 i!JPI ';ft'!ti!1<t'{'$f'l
II 8 II
'antahpura'-goloka-sri-vrndavana
yahan nitya-sthiti mata-pita-bandhu-gal)a
SYNONYMS
antab-pura-the internal abode; goloka-sri-vrndavana-Goloka Vrndavana;

yahari -where; nitya-sthiti -eternal residence; mata-pita -mother and father;
bandhu-gaQa -and friends.
TRANSLATION
"The internal abode is called Goloka Vrndavana. It is there that Lord Kr1.1a's
personal friends, associates, father and mother live.
TEXT
44
1f{f1';ft$JW9ftfif'et"Rf I
G;t'$f';ftv! t tt11ftll'tflf "11ll't1f II 88 II
madhuraisvarya-madhurya-krpadi-bhaQc;/ara
yogamaya dasi yahari rasadi lila-sara
SYNONYMS
madhura-aisvarya-of sweetness and opulence; madhurya-of conjugal love;

krpa-adi -and of mercy and so on; bhaQc;/ara -storehouse; yoga-maya-the
spiritual energy; dasi-maidservant; yahari -where; rasa-adi-the rasa dance and
other pastimes; lila-sara-the quintessence of all pastimes.
TRANSLATION
"Vrndavana is the storehouse of Kr1.1a's mercy and the sweet opulences of
conjugal love. That is where the spiritual energy, working as a maidservant,
exhibits the rasa dance, the quintessence of all pastimes.
TEXT
45
itiottr""wr.<fi t'!r.<'l "',ilcr'lf"rtr<'lfor
r 31ntt'9iorc"" or r fD"?lt<ff<t'11tn:lff
01: 1184.11
256
karuf)a-nikuramba-komale
madhuraisvarya-visea-salini
jayati vraja-raja-nandane
na hi cinta-kaQikabhyudeti nal)
SYNONYMS
karuf)a-nikuramba-komale-who
is
very
soft
because
of
great
mercy;
madhura-aisvarya-visea-salini-expecially by the opulence of conjugal love;

jayati-all glories; vraja-raja-nandane-to the son of Maharaja Nanda; na-not;
hi-certainly; cinta-of anxiety; kaQika-even a particle; abhyudeti-awakens;
nal)-of us.
TRANSLATION
"Vndavana-dhama is very soft due to the mercy of the Supreme Lord, and
it is especially opulent due to conjugal love. The transcendental glories of the
son of Maharaja Nanda are exhibited here. Under the circumstances, not the
least anxiety is awakened within us.
TEXT 46
\!t&lf
't11-'!;!t&lft'iftll I
ittft'l-tfif lll ''Uitif 'ft;J II
8 II
tara tale paravyoma-'viQuloka'-nama

narayaQa-adi ananta svan1pera dhama
SYNONYMS
tara tale-below Vrndavana-dhama; para-vyoma-the spiritual sky; viQu
loka-nama-known as Vir;uloka; narayaQa-adi-Narayar;a and others; ananta
unlimited; sva-rupera-of personal expansions; dhama-the place.
TRANSLATION
"Below the Vndavana planet is the spiritual sky, which is known as
Vir;uloka. In Vir;uloka there are innumerable Vaikur;ha planets controlled
by Narayar;a and other innumerable expansions of Krr;a.
TEXT 47
';J-o;J'
il
--'ett1f I
<1it1fit nt II 8C\ II
Text
49]
257
'madhyama-avasa' krQera-ac;l-aisvarya-bhaQc;/ara
ananta svarupe yahan karena vihara
SYNONYMS
madhyama-avasa-'-the middle residence; krQera-of Lord Kfl)a; at-aisvarya
bhaQc;/ara
-'-
the storehouse of six opulences; ananta sva-rupe-in unlimited forms;
yahan-w here; karena vihara-enj oys His pastimes.

TRANSLATION
"The spiritual sky, which is full in all six opulences, is the interim residence
of Lord Kra. It is there that an unlimited number of forms of Kra enjoy
Their pastimes.
TEXT
48
<f'tt1 'f)t'Gt1{<;'tiRt I
W'ftttJ 'SI <:f51R'i re' II 817' II
<:f51il
ananta vaikuQtha yahan bhaQc;/ara-kothari

pariada-gaf)e ac;l-aisvarye ache bhari'
SYNONYMS
ana nta-un l imited; vaikuQtha
Vaikul)tha planets; yahan-w here ; bhaQc;/ara
kothari-like rooms of a treasure-house; pariada-gaQe-eternal associates; at

aisvarye-with the six opulences; ache-are ; bhari' -filling.
TRANSLATION
"Innumerable Vaikufha planets, which are just like different rooms of a
treasure-house, are all there, filled with all opulences. Those unlimited
planets house the Lord's eternal associates, who are also enriched with the six
opulences."
TEXT
49
cttr"ft<Rt fl! follftftl r<1 s
'i!i"'IJ
Ci!"-"1TC"t-R11ft"1l C'i!i C'i!i

'
C'i!i t<IR5"1 \!it"D COT
C.lt"1ltf;r9J:_1{ 'i!i"l\ tf"ll
II 8 II
goloka-namni nija-dhamni tale ca tasya

devi-mahesa-hari-dhamasu teu teu
258
te te prabhava-nicaya vihitas ca yena

govindam adi-puruaril tam aham bhajami
SYNONYMS
goloka-namni nija-dhamni-in the planet known as Goloka Vrndavana, the
personal abode of the Supreme Personality of Godhead; tale-in the part under
neath; ca-also; tasya-of that; devi-of the goddess Durga; mahesa-of Lord
S iva; hari-of Narayal)a; dhamasu-in the planets; teu teu-in each of them; te
te-those respective; prabhava nicaya/:1-opulences ; vihita/:1-established; ca
-
also; yena-by whom; govindam-unto that Govinda; adi-puruam
the original
Supreme Personality of Godhead; tam-unto Him; aham-1; bhajami-offer my

obeisances.
TRANSLATION
11
'Below the planet named Goloka Vrndavana are the planets known as
Devi-dhama, Mahesa-dhama and Hari-dhama. These are opulent in different

ways. They are managed by the Supreme Personality of Godhead, Govinda,
the original lord. I offer my obeisances unto Him.'
PURPORT
This is a quotation from Brahma-samhita
(5.43).
TEXT 50
lft01-"'t'1fC<UtlliirC1T 1 O{lf') I
c'l"lft'Jf-c'lflff'rctr: t\!i1 nr1 u t.
pradhana-parama-vyomnor
antare viraja nadi
vedanga-sveda-janitais
toyai/:1 prasravita subha
SYNONYMS
pradhana-parama-vyomno/:1 antare-between the material world and spiritual
world; viraja nadi-is a river known as Viraj a; veda-anga-of the transcendental
body of the Supreme Personality of Godhead; sveda-janitai/:1-produced from the
perspiration; toyai/:1-with water; prasravita-flowing; subha
all-auspicious.
TRANSLATION
1
'Between the spiritual and material worlds is a body of water known as the
River Viraja. This water is generated from the bodily perspiration of the
Text
52]
The Opulence and Sweetness of Krr:'la
Supreme Personality of Godhead, who is known
as
259
Vedanga. Thus the river
flows.'
PURPORT
This verse and the following verse are from the Padma Pural)a.
TEXT
51
fur'11\!i 'I<Ti'!i"Of"{_l
\!! "t1, f<TT"lt"Of 9f"?t"lt 9flf1{_11 t II
\!!'ITt: '1ir."?t '1T.<1Ti"lt
tasyah pare paravyoma

tripad-bhotarh sanatanam
amrtarh sasvatarh nityam
anantarh paramarh padam
SYNONYMS
tasyah pare-on the other bank of the Viraja River; para-vyoma-the spiritual
sky; tri-pad-bhotam
existing as three fourths of the opulence of the Supreme
Lord; sanatanam-eternal; amrtam-without deterioration; sasvatam-without

being subjected to the control of time; n ityam-constantly existing; anantam
unlimited; paramam-supreme; padam-abode.
TRANSLATION
" 'Beyond the River Viraja is a spiritual nature, which is indestructible, eter
nal, inexhaustible and unlimited. It is the supreme abode consisting of three
fourths of the Lord's opulences. It is known
as
paravyoma, the spiritual sky.'
PURPORT
In the spiritual sky there is neither anxiety nor fear. It is eternally existing, and it
consists of three fourths of the Lord's energy. The material world is an exhibition
of only one fourth of the lord's energy. Therefore it is called eka-pada-vibhoti.
TEXT
52
f<I"Rf 'Pf"Rf 1
'CI l!l'fi"t tl <;<fltJf 'Pft11' II <t II
\!ti'f 'crt-rtt'
tara tale 'bahyavasa' virajara para

ananta brahmaQcja yahan kothari apara
260
[Madhya-Iii, Ch. 21
SYNONYMS
tara tale-below the spiritual world; bahya-avasa-external abode; vtraJara
para-on the other side of the River Viraja; ananta brahma("lqa-unlimited num
ber of universes; yahar'l-where; kothari-apartments; apara-unlimited.
TRANSLATION
"On the other side of the River Viraja is the external abode, which is full of
unlimited universes, each containing unlimited atmospheres.
TEXT 53
'<;lf'ft1f' il11f '!, 11l Cl I

l!lf'Stll1111i1 tf' 1ft tl1fti tift II <t II
'devi-dhama' nama tara, jiva yara vasi
jagal-lak$mi rakhi' rahe yahan maya dasi
SYNONYMS
devi-dhama-the place of the external energy; nama-named; tara-its; jiva
the conditioned living entities; yara-of which; vasi-the inhabitants; jagat
lak$mi-the material energy;
rakhi'-keeping
them;
rahe-exists;
yahar'l
wherein; maya-the external energy; dasi-maidservant.

TRANSLATION
"The abode of the external energy is called Devi-dhama, and its inhabitants
are conditioned souls. It is there that the material energy, Durga, resides with
many opulent maidservants.
PURPORT
Because he wants to enjoy the material energy, the conditioned soul is allowed
to reside in DevT-dhama, the external energy, where the goddess Durga carries
out the orders of the Supreme Lord as His maidservant. The material energy is
called jagal-lak$mi because she protects the bewildered conditioned souls. The
goddess Durga is therefore known as the mother, and Lord Siva, her husband, is
known as the father. Lord Siva and goddess Durga are therefore known as the ma
terial father and mother. Goddess Durga is so named because this material world
is like a big fort where the conditioned soul is placed under her care. For material
facilities, the conditioned soul tries to please the goddess Durga, and mother
Durga supplies all kinds of material facilities. Because of this, the conditioned souls
are allured and do not wish to leave the external energy. Consequently they are
continuously making plans to live here peacefully and happily. Such is the material
world.
Text
55]

TEXT
261
54
1.!1 f'!i{ tt HI
'tt-t'Pl- f'! 11 as 11
ei tina dhamera haya k[$Qa adhisvara
goloka-paravyoma
- prakrtira para
SYNONYMS
ei tina dhamera-of these three dhamas, or residential places, namely Goloka
Vrndavana-dhama, Vaikul)ha-dhama (Hari-dhama) and Devi-dhama (the material
world); haya-is; k[$Qa-Lord Krl)a; adhisvara-the supreme master; goloka
paravyoma-the spiritual planet Goloka and the spiritual sky; prakrtira para
beyond this material energy.
TRANSLATION
"Kra is the supreme proprietor of all dhamas, including Goloka-dhama,
Vaikutha-dhama and Devi-dhama. The paravyoma and Goloka-dhama are
beyond Devi-dhama, this material world.
PURPORT
When a living entity is liberated from Devi-dhama but does not know of the
opulence of Hari-dhama, he is placed in Mahesa-dhama, which is between the
other two dhamas. The liberated soul does not get an opportunity to serve the
Supreme Personality of Godhead there; therefore although this Mahesa-dhama is
Lord Siva's dhama and above the Devi-dhama, it is not the spiritual world. The
spiritual world begins with Hari-dhama, or Vaikul)haloka.
TEXT
55
fff'!'Pl-fuitfi-;{1 I
11tfi 'tf-l.!ltlf f<ei{ II ao: II
- tripad-aisvarya-nama
- eka-pada abhidhana
cic-chakti-vibhati-dhama
mayika vibhati
SYNONYMS
cit-sakti-of the spiritual energy; vibhuti-dhama-opulent abode; tri-pad
three fourths; aisvarya-opul ence;
nama-named;
opulence; eka-pada-one fourth; abhidhana-known.
mayika vibhati-material
262
TRANSLATION
"The spiritual world is considered to be three fourths of the energy and
opulence of the Supreme Personality of Godhead, whereas this material world
is only one fourth of that energy. That is our understanding.
PURPORT
Hari-dhama (paravyoma) and Goloka Vrndavana are beyond the material cos
mic manifestation. They are celebrated as three fourths of the Lord's energy. The
material world, conducted by the Supreme Lord's external energy, is called Devi
dhama and is a manifestation of one fourth of His energy.

TEXT 56
f"flfr;l\'lJTl f"ftlf, f " "flf"{_

f<lf"!*fir<ll'11!{1 C<t&1 "f1lftf'fl
\!: II II
tripad-vibhater dhamatvat
tripad-bhutarh hi tat padam
vibhutir mayiki sarva
prokta padatmika yata/:1

SYNONYMS
tri-pad-vibhute/:1-of the three fourths of the energy; dhamatvat-because of
being the abode; tri-pad-bhDtam-consisting of three fourths of the energy; hi

certainly; tat padam-that abode; vibhuti/:1-the energy or potency; mayiki
material;
therefore.
sarva-all;
prokta-said;
pada-atmika-only one fourth;
yata/:1-
TRANSLATION
"'Because it consists of three fourths of the Lord's energy, the spiritual
world is called tripad-bhuta. Being a manifestation of one fourth of the Lord's
energy, the material world is called eka-pada.'
PURPORT
This verse is found in Laghu-bhagavatamrta (1.5.286).
TEXT 57
f!i!_f% t1l-tJt'St1G1ll
"tlf ,f1l i{ 11lll
a'l II
Text
58]
263
tripada-vibhuti krf)era- vakya-agocara

eka-pada vibhatira sunaha vistara
SYNONYMS
tri-pada-vibhati krf!era-three fourths of the energy of Lord Krr:Ja; vakya
agocara-beyond words; eka-pada vibhDtira-of one fourth of the energy;
sunaha-please hear; vistara-breadth.
TRANSLATION
"The three-fourths part of Lord Krr;a's energy is beyond our speaking
power. Let us therefore hear elaborately about the remaining one fourth of His
energy.
TEXT
58
"C tt i! a1t"(ft'l 1
t<TS?f-tt."'f l!t"Rf 'I II
<tlr
II
ananta brahmaQ(iera yata brahma-rudra-gaf)a

cira-loka-pa/a-sabde tahara gaf)ana
SYNONYMS
ananta-unlimited; brahmaf)(iera-of the universes; yata-all; brahma-Lord
Brahmas; rudra-gaf)a-and Lord Sivas; cira-loka-pala-permanent governors of
the worlds; sabde-by the word; tahara-of them; gaQana-counting.
TRANSLATION
"Actually it is very difficult to ascertain the number of universes. Every uni
verse has its separate Lord Brahma and Lord Siva, who are known as perma
nent governors. Therefore there is also no counting of them.
PURPORT
Lord Brahma and Lord Siva are called cira-loka-pala, permanent governors. This
means that they govern the affairs of the universe from the beginning of the crea
tion to the end. In the next creation, the same living entities may not be present,
but because Brahma and Siva are existing from the beginning to the end, they are
called cira-loka-pala, permanent governors. Loka-pa/a means "predominating
deities." There are eight predominating deities of the prominent heavenly planets,
and they are lndra, Agni, Yama, Varul)a, Nirrti, Vayu, Kuvera and Siva.
264
[Madhya-lila, Ch.
21
TEXT 59
Fifil 1fW! ,m'!lrof ,

t3'i1l1
lt,- m9f t1f II <t II
eka-dina dvarakate krQa dekhibare

brahma aila, -dvara-pa/a janaila krQere
SYNONYMS
eka-dina-one day; dvarakate-in Dvaraka; krQa dekhibare-to see Krr:Ja;
brahma ai /a- Lo rd Brahma came; dvara-pala-the doorman; janaila-informed;
krQere-Lord Krr:Ja.
TRANSLATION
"Once, when Ka was ruling Dvaraka, lord Brahma came to see Him, and
the doorman immediately informed lord Ka of Brahma's arrival.
TEXT
60
''<'fl"'tit a'fii, f..,s ilt'lf t1f ?'

t' 1f Ti t1f II " II
..,sil
krQa kahena-'kon brahma, ki nama tahara?'

dvari asi' brahmare puche ara bara
SYNONYMS
krQa kahena-Krr:Ja said; kon brahma-which Brahma; ki nama tahara-what
is his name; dvari asi'-the doorman, coming back; brahmare-to Lord Brahma;
puche-inquires; ara bara-again.
TRANSLATION
"When Ka was so informed, He immediately asked the doorman, 'Which
Brahma? What is his name l' The doorman therefore returned and questioned
Lord Brahma.
PURPORT
From this verse we can understand that Brahma is the name of the post and
that the person occupying the post has a particular name also. From Bhagavad
gita: imarh vivasvate yogam. Vivasvan is the name of the present predominating
deity of the sun. He is generally called Sorya, the sun-god, but he also has his own
Text
62]
265
The Opulence and Sweetness of K
particular name. The governor of the state is generally called raja-pala, but he also
has his own individual name. Since there are hundreds and thousands of Brahmas
with different names, Krr:Ja wanted to know which of them had come to see Him.
TEXT
61
fi! 1 itlt<ti <tif I

'
fost111 il<f.f\!1 ij'{( i"l1'
II II
vismita haiia brahma dvarike kahila

'kaha giya sanaka-pita caturmukha aila'
SYNONYMS
vismita hafia-becoming surprised; brahma-Lord Brahma; dvarike-unto the

doorman; kahi/a-replied; kaha-inform; giya-going; sanaka-pita-the father
of the four Kumaras; catuh-mukha-four-headed; ai/a-has come.
TRANSLATION
"When the doorman asked, 'Which Brahma?' Lord Brahma was surprised.
He told the doorman, 'Please go inform Lord Kl)a that I am the four-headed
Brahma who is the father of the four Kumaras.'
TEXT
62
? iS'ftilt1 iif 'ifitt "l1 (;'Sf"fi

?t ijt'l 'ifii W<te. C<f."li II II
kmJe janaiia dvari brahmare laiia gela

krQera caral)e brahma daQ(favat kaila
SYNONYMS
krQe janafia-informing Lord Krr:Ja; dvari-the doorman; brahmare-Lord

Brahma; /aiia-taking; ge/a-went; krQera caraQe-at the lotus feet of Krr:Ja;
brahma-Lord Brahma; daQ(favat kaila-offered obeisances.
TRANSLATION
"The doorman then informed Lord Kl)a of Lord Brahma's description, and
Lord Kl)a gave him permission to enter. The doorman escorted Lord Brahma
in, and as soon as Brahma saw Lord Kl)a, he offered obeisances at His lotus
feet.
266
TEXT 63
1ftSf1 fit' t?; !2115t ,'"1 I
'f "'tR!' 't1ft
ti 1fil '?t ?'II
krf)a manya-puja kari' talire prasna kai/a

'ki lagi' tamara ihali agamana hai/a?'
SYNONYMS
krQa-Lord Krt:a; manya-puja-respect and worship; kari'-showing; talire
to him; prasna kaila-put a question; ki lagi'-for what reason; tamara-your;
ihan-here; agamana hai/a-there was arrival.
TRANSLATION
"A fter being worshiped by lord Brahma, lord Kr;a also honored him with
suitable words. Then lord Kr;a asked him, 'Why have you come here?'
TEXT 64
1 ?;?t,-''!t?t1 ?;li fif fil?;i{
1.!1 R-nl 1f?;i{ ' ?t i{ II 8 II

brahma kahe,- 'taha pache kariba nivedana
eka sarilsaya mane haya, karaha chedana
SYNONYMS
brahma kahe-Lord Brahma said; taha-that; pache-later; kariba nivedana-1
shall submit unto You; eka-one; sarilsaya-doubt; mane-in the mind; haya
there is; karaha chedana-kindly dissipate it.
TRANSLATION
"Being questioned, lord Brahma immediately replied, 'I shall later tell You
why I have come. First of all there is a doubt in my mind which I wish You
would kindly dissipate.
TEXT 65
,,ti{. Btffi1 ?'

1
'_fif c;tif.. t ?
iS??; HI c;tif..
?t ?' II
Text
67]
The O pulence and Sweetness of Kr;a
267
'kon brahma?' puchile tumi kon abhipraye?

ama ba-i jagate ara kon brahma haye?'
SYNONYMS
kon brahma-which Brahma; puchi/e tumi-You inquired; kon abhipraye-by
what intention; ama ba-i-except me; jagate-within this universe; ara-other;
kon-which; brahma-Lord Brahma; haye-is there.
TRANSLATION
"'Why did you inquire which Brahma had come to see You? What is the
purpose of such an inquiry? Is there any other Brahma besides me within this
universe?'
TEXT
66
' tfil' i! <fim'iil Wil I
'C{J Ell5fit 'ij'J 'C{t'ii i!I!"Sr;;'l
ll ll
suni' hasi' krQa tabe karilena dhyane

asankhya brahmara gaf)a aila tata-kaf)e
SYNONYMS
suni'-hearing; hasi'-smilingly; krQa-Lord Krr:Ja; tabe-then; karilena-did;
dhyane-meditation; asailkhya-unlimited; brahmara-of Lord Brahmas; gaQa
the group; ai/a-arrived; tata-kaf)e-at that time.
TRANSLATION
"Upon hearing this, Sri Kr;a smiled and immediately meditated. Un
limited Brahmas arrived instantly.
TEXT
67
llff<if-tllfi!i!:f'C{'i'IISil I
r( 3J... <TStr;;1, ifl rn 'ij'Jil u
da5a-bisa-sata-sahasra-ayuta-laka-vadana
koty-arbuda mukha karo, na yaya gaQana
SYNONYMS
dasa-ten;
bisa-twenty;
sata-hundred;
sahasra-thousand;
ayuta-ten
thousand; laka-a hundred thousand; vadana-faces; koti-ten million; ar-
268
buda-a hundred million;
mukha-faces; karo-of some of them; na yaya
gaQana-not possible to count.

TRANSLATION
"These Brahmas had different numbers of heads. Some had ten heads, some
twenty, some a hundred, some a thousand, some ten thousand, some a
hundred thousand, some ten million and others a hundred million. No one can
count the number of faces they had.
TEXT 68
111\!f'St'l t 'Jti t$\ifi{ I

'St'l "''Jti <;t$i111i{
II 11- II
rudra-gaQa aila laka koti-vadana

indra-gaQa ai/a /aka koti-nayana
SYNONYMS
rudra-gaQa-the Sivas; ai/a-arrived; laka koti-vadana
possessing a hundred
thousand and ten million faces; indra-gaQa-the lndras; ai/a-arrived; /aka-a

hundred thousand; koti-ten million; nayana-eyes.
TRANSLATION
"There also arrived many Lord Sivas with various heads numbering one
hundred thousand and ten million. Many lndras also arrived, and they had
hundreds of thousands of eyes all over their bodies.
PURPORT
It is said that lndra, the King of heaven, is very lusty. Once he tactfully had sex
ual intercourse with the wife of a great sage, and when the sage learned about
this, he cursed the lusty lndra with a curse that put vaginas all over his body. Being
very ashamed, lndra fell down at the lotus feet of the great sage and begged his
pardon. Being compassionate, the sage turned the vaginas into eyes; therefore ln
dra possesses hundreds and thousands of eyes all over his body. just as Lord
Brahma and Lord Siva have many faces, the King of heaven, lndra, has many eyes.
TEXT 69
"'f' 'l(' 1JtJ I

RJ'St'l1lttfJ c; llfllf 11' II II
Text
71]
269
dekhi' caturmukha brahma phailpara ha-ifa

hasti-gal)a-madhye yena sasaka rahila
SYNONYMS
dekhi'-seeing; catu/:1-mukha brahma-the four-faced Lord Brahma of this uni
verse; phi1ilpara ha-ifa-became bewildered; hasti-gaQa-madhye-in the midst of
many elephants; yena-like; sasaka-a rabbit; rahi/a-remained.
TRANSLATION
"When the four-headed Brahma of this universe saw all these opulences of
Krr:'la, he became very bewildered and considered himself a rabbit among
many elephants.
TEXT
70
tfit' :JI i!t'fi"t -t,;n-tt I

e, fitt 'l_"tl; .,,;nr; tt II
'\
II
asi' saba brahma kr$Qa-pada-pitha-age

daQc;favat karite mukuta pada-pithe /age
SYNONYMS
asi'-coming; saba brahma-aii the Brahmas; k[$Qa-pada-pitha-age-before
the lotus feet of Krl)a; daQc;favat karite-offering their obeisances; mukuta
helmets; pada-pithe-at the lotus feet; /age-touched.
TRANSLATION
"All the Brahmas who came to see KrQa offered their respects at His lotus
feet, and when they did this, their helmets touched His lotus feet.
TEXT
71
ftMJ-t ft <; ilttf
i3'fi1,
1.!1 -tiltf
II '\ II
k[$1)era acintya-sakti /akhite keha nare

yata brahma, tata murti eka-i sarire
SYNONYMS
k[$1)era-of Lord Krl)a; acintya-sakti -inconceivable potencies; lakhite-to
observe; keha-anyone; nare-not able; yata brahma-aii Brahmas; tata murti
so many forms; eka-i sarire-in the same body.
270
TRANSLATION
"No one can estimate the inconceivable potency of KrQa. A ll the Brahmas
who were there were resting in the one body of KrQa.
TEXT 72
15ft-'f_ttt1tt t 'fiffi{ I
t fl! til "l'f_fi 'i{ 11Pt'
II 'I II
pada-pita-mukutagra-sanghatte uthe dhvani

pada-pithe stuti kare mukuta hena jani'
SYNONYMS
pada-pita-at Krr:Ja's lotus feet; mukuta-agra-of the tops of the helmets;

sanghatte-in the crowding together; uthe dhvani -there arose a sound; pada
pithe stuti-offering prayers unto the lotus feet; kare-do; mukuta-the helmets;
hena jani'-appearing as such.
TRANSLATION
"When all the helmets struck together at Kr1;1a's lotus feet, there was a
tumultuous sound. It appeared that the helmets themselves were offering
prayers unto KrQa's lotus feet.
TEXT 73
-tt'! -1fit!ft t11 <li{ I

" ?
fif"ft ' ,wt"ft 11'1
II 'I II
yoc;ia-hate brahma-rudradi karaye stavana

"bac;Ja krpa karila prabhu, dekhaila caraQa
SYNONYMS
yoc;Ja-hate-with folded hands; brahma -the Lord Brahmas; rudra-adi-the

Lord Sivas and others; karaye stavana-offered their prayers; bac;ia krpa
g reat
mercy; karila-You have shown; prabhu-0 Lord; dekhaila caraQa-You have

shown Your lotus feet.
TRANSLATION
"With folded hands, all the Brahmas and Sivas began to offer prayers unto
Lord KrQa, saying, '0 Lord, You have shown me a great favor. I have been
able to see Your lotus feet.'
Text
76]
271
The O pulence and Sweetness of Kmta
TEXT
74
t'm, <;tt1f <;tt"ff 'wt' tft'

<;t t ' t1 <tifit' f-tt11' ${'
II" '\8 II
bhagya, more bolaila 'dasa' angikari'

kon ajna haya, taha kari sire dhari'
II
SYNONYMS
bhagya-great fortune; more-me; bo/aila-You have called; dasa-as a ser

vant; angikari' -accepting; kon ajna haya -what is Your order; taha-that; kari
let me accept; sire dhari'-holding it on my head.
TRANSLATION
"All of them then said, 'It is my great fortune, lord, that You have called me,
thinking of me as Your servant. Now let me know what Your order is so that I
may carry it on my heads.'
TEXT
75
t,- <;'tlfl-111 <;W fu Cif
I! rf' tf$ 1 ,r 11 '\t u

krQa kahe,-toma-saba dekhite citta haifa
taha lagi' eka thani saba bo/aila
SYNONYMS
krQa kahe-Lord Krt:a said; toma-saba-all of you; dekhite-to see; citta

haifa-there was a desire; taha lagi'-for that reason; eka thani-in one place;
saba-all of you; bolaila-l called for.
TRANSLATION
"lord Krr:ta replied, 'Since I wanted to see all of you together, I have called
all of you here.
TEXT
76
t, f<fii; i{t C$i- ?

i!t11'1 t,-'<;i!t1rt11' ttw (
iS'RI It '\ II
sukhi hao sabe, kichu nahi daitya-bhaya?

tara kahe, -'tamara prasade sarvatra-i jaya
272
SYNONYMS
sukhi hao-be happy; sabe-all of you; kichu-some; nahi-there is not;

daitya-bhaya-fear of the demons; tara kahe-all of them replied; tamara
prasade-by Your mercy; sarvatra-i-everywhere; jaya-victorious.
TRANSLATION
"'All of you should be happy. Is there any fear from the demons?' They
replied, 'By Your mercy, we are victorious everywhere.
TEXT 77
11Jt\! (;i t 'e I

5{' $1 \! <tiftl'i R II' 99 II
samprati prthivite yeba haiyachila bhara
avatirQa hana taha karila samhara'
SYNONYMS
samprati-presently; prthivite-upon the earth; yeba-whatever; haiyachila

there
was;
bhara-burden;
avatirQa
hafia-descending;
taha-that;
karila
sarhhara-You have taken away.

TRANSLATION
" 'Whatever burden was upon the earth You have taken away by descending
on that planet.'
TEXT 78
lft1f<1itf1f- 't_, '!t1f
'flrt11
I;!
t'l I
' t1f
' 9fti{ II 91P- II
dvarakadi-vibhu, tara ei ta pramaQa

'amara-i brahmaQ{ie kr$Qa' sabara haila jnana
SYNONYMS
dvaraka-adi-Dvaraka-dhama
and
other
abodes;
vibhu-transcendental
abode; tara ei ta pramaQa-this is the evidence of that; amara-i brahmaQ{ie-in

my brahmaQ{ia; k[$Qa-Krr;.a is now present; sabara-of all of them; haila
jfiana-there was this knowledge.
Text 80]
273
TRANSLATION
"This is the proof of Dvaraka's opulence: all the Brahmas thought, 'KrQa is
now staying in my jurisdiction.'
TEXT 79
- m1,<e< ll.<e<t
\!
" 1
' tt1 i11 Qff
II 'I II
krQa-saha dvaraka-vaibhava anubhava haila

ekatra milane keha kaho na dekhila
SYNONYMS
krQa-saha-with
anubhava haila
Krr:Ja;
dvaraka-vaibhava-the
opulence
of
Dvaraka;
there was perception; ekatra mi/ane-although they came
together; keha-someone; kaho-anyone else; na dekhila
did not see.
TRANSLATION
"Thus the opulence of Dvaraka was perceived by each and every one of
them. Although they were all assembled together, no one could see anyone
but himself.
PURPORT
The four-headed Brahma perceived the opulence of Dvaraka-dhama where
Krr:Ja was staying, and although there were Brahmas present having ten to ten
million heads, and also many Lord Sivas were also assembled, only the four
headed Brahma of this universe could see all of them. By the inconceivable po
tency of Krr:Ja, the others could not see one another. Althouth all the Brahmas
and Sivas were assembled together, due to Krr:Ja's energy, they could not meet
or talk among themselves individually.
TEXT 80
'Wt r;'l 1 fii"'1 I

<{e, 1
fil t '"f1111ro
II
tabe krQa sarva-brahma-gaf)e vidaya dila

daQc;favat hana sabe nija ghare gela
274
SYNONYMS
tabe-thereafter;
Brahmas;
vidaya
kr?Qa-Lord
Krr:Ja;
dila-bade farewell;
sarva-brahma-ga(le-unto
all
the
daQc;favat hafia-offering obeisances;
sabe-all of them; nija ghare ge/a-returned to their respective homes.

TRANSLATION
"Lord Krr:ta then bade farewell to all the Brahmas there, and after offering
their obeisances, they all returned to their respective homes.
TEXT 81
M' '_(' at'l'it e,<fit I
t'l t' '<fi"f1 11 II lr II

dekhi' caturmukha brahmara haifa camatkara
kr?Qera cara(le asi' kai/a namaskara
SYNONYMS
dekhi'-seeing; catuf)-mukha brahmara-of the four-headed Brahma of this
universe; hai/a-there was; camatkara-astonishment; kr?Qera cara(le asi'-com
ing to the lotus feet of Lord Krr:Ja; kai/a namaskara-offered his respects.
TRANSLATION
"After observing all these opulences, the four-headed Brahma of this uni
verse was astonished. He again came before the lotus feet of Krr:ta and offered
Him obeisances.
TEXT 82
t"J,-('tfif ' fi\116 <fiRt( I

i!'l1l' @m'l tfif tfiSf i!' ,r( 111r 11
brahma bale,-parve ami ye niscaya karilwi

tara udahara(la ami aji ta' dekhiluri
SYNONYMS
brahma ba/e-Brahma said; purve-formerly; ami-1; ye-whatever; ni5caya
kari/uri-decided; tara-of that; udahara(la-the example; ami-1; aji-today;
ta'-certainly; dekhiluri-have seen.
Text
84]
275
TRANSLATION
"Brahma then said, 'Whatever I formerly decided about my knowledge, I
have just now had personally verified.'
TEXT
101
o.!l<l
83
101 f<g <l'e'Ji
01 C
Ci
01C'I1 <l9JCI <ttcl>1 C<l<l <l Cll5:
II I>" u
jananta eva janantu
kim bahuktya na me prabho
manaso vapu$0 vaco
vaibhavarh tava gocara/:1
SYNONYMS
jananta/:1-persons who think they are aware of Your unlimited potency; eva
certainly; janantu-let them think like that; kim-what is the use; bahu-uktya
with many words; na-not; me-my; prabho-0 my Lord; manasa/:1-of the

mind; vapu$a/:!-of the body; vaca/:1-of the words; vaibhavam-opulences;
tava-Your; gocara/:1-within the range.
TRANSLATION
"'There are people who say, "I know everything about Kra." let them
think in that way. As far as I am concerned, I do not wish to speak very much
about this matter. 0 my lord, let me say this much. As far as your opulences
are concerned, they are all beyond the reach of my mind, body and words.'
PURPORT
This is a quotation from Srimad-Bhagavatam (1 0.14.38), spoken by Lord Brahma.
TEXT
84
," a!'fit fiPMe. '1$ 'tet I
IJfilf, l!tti! '1!11l1 1Hf it II \r-8 II

km;a kahe, "ei brahmaQc;fa paticasat koti yojana
ati k$udra, tate tamara cari vadana
276
SYNONYMS
km.Ja kahe- Krr; a said; ei brahma1,1c;/a-this universe; paficasat koti yojana

four billion miles; ati k?udra-very small; tate-therefore; tamara-your; cari
vadana-four faces.
TRANSLATION
"Krr;a said, 'Your particular universe extends four billion miles; therefore
it is the smallest of all the universes. Consequently you have only four heads.
PURPORT
SrTia Bhaktisiddhanta SarasvatT Thakura, one of the greatest astrologers of his

time, gives information from Siddhanta-siroma1,1i that this universe measures
18,712,069,200,000,000
8 miles. This is the circumference of this universe. Ac
cording to some, this is only half the circumference.

TEXT 85
-ti!tt$, G; ll(t$ I
fill!t1$, til c;t$-,1$11 "' 11
G;'tit t
'
kana brahmaf,lc;/a sata-koti, kana lak?a-koti

kana niyuta-koti, kana koti-koti
SYNONYMS
kana brahmaf,lc;/a-some universes; sata-koti-one billion yojanas; kana

some; lak?a-koti-one trillion yojanas; kana-some; niyuta-koti-ten trillion;
kana-some; koti-koti-one hundred trillion.
TRANSLATION
" 'Some of the universes are one billion yojanas, some one trillion, some ten
trillion and some one hundred trillion yojanas. Thus they are almost unlimited
in area.
PURPORT
A yojana equals eight miles.

TEXT 86
t'1.9f aHl -titlifil
1.!1lt9f 9ft t tro '5!'1
II \r II
Text
88]
The Opulence and Sweetness of Kr1.1a
277
brahmar:u;fanurupa brahmara sarira-vadana

ei-rupe pali ami brahmarxfera gaQa
SYNONYMS
brahmaQ(ia-anurupa-according to the size of a universe; brahmara-of Lord
Brahma; sarira-vadana-heads on the body; ei-rupe-in this way; pali ami-1
maintain; brahmaQ(iera gaQa-all the innumerable groups of universes.
TRANSLATION
"'According to the size of the universe, there are so many heads on the
body of Brahma. In this way I maintain innumerable universes [brahma1.1<;1asl.
TEXT 87
'lfl<lillf ' t1f e{t Bf';ft'l

filf '_' '<ri"f! ?; BfJ!t'l
I
II" lr'l II
'eka-pada vibhuti' ihara nahi parimaQa

'tripada vibhati'ra keba kare parimaQa"
SYNONYMS
eka-pada vibhati-a one-fourth manifestation of My opulence; ihara-of this;
nahi-there is not; parimaQa-measurement; tri-pada vibhatira-of the spiritual
world,
having
three
fourths of
My
energy;
keba-who;
kare-can
do;
parimaQa-measurement.
TRANSLATION
"'No one can measure the length and breadth of one fourth of My energy.
Who can measure the three fourths that is manifested in the spiritual world?'
TEXT
88
J!: 9fW'l 9fQ"C'l:lt1f T\1l<>fll'f,\! 'll\!''\_ I

'51'1[\!!\ "r-t1 fPl ?fst'l '1lf'\_ II 17\r II
tasya/:1 pare paravyoma
tripad-bhataril sanatanam
amrtaril sasvataril nityam
anantaril paramaril padam
278
SYNONYMS
tasya/:r pare-on the other bank of the Viraja River; para- vyo ma-the spiritual
sky; tri-pad - bhatam-existing as three fourths of the opulence of the Supreme
Lord; sanatanam-eternal; amrtam-without deterioration; sasvatam-without
being subjected to the control of time; nityam-constantly existing; anantam
unlimited; paramam-supreme; padam-abode.
TRANSLATION
" 'Beyond the River Viraja is a spiritual nature, which is indestructible, eter
nal, inexhaustible and unlimited. It is the supreme abode consisting of three
fourths of the lord's opulences. It is known as paravyoma, the spiritual sky.'
PURPORT
This is a verse from the Padma Puraf)a, recited here by Lord Km1a.
TEXT 89
\!t r; flft t I
!%-:Ill iSf'tifti{ i1i t lr II
tabe krf)a brahmare dilena vidaya
krf)era vibhati-svarupa janana na yaya
SYNONYMS
tabe-thereafter; krQa-Lord Krl)a; brahmare-unto the Lord Brahma of this
universe;
dilena
vidaya-bade
farewell;
krf)era-of
Lord
Krl)a;
vibhOti
svarOpa-spiritu al verification of opulence; janana na yaya-is not possible to

understand.
TRANSLATION
"In this way lord Kra bade farewell to the four-headed Brahma of this
universe. We may thus understand that no one can calculate the extent of
Kra's energies.
TEXT 90
''lift Cfi!Gf' ''5J:f
t I
'flJ'-t i{ <;a,t II o II
'tryadhisvara'-sabdera artha 'gu(fha' ara haya
'tri'-sabde krf)era tina /aka kaya
Text
91]
279
SYNONYMS
tri-adhisvara-tryadhisvara; sabdera-of the word; artha-a meaning; guc;iha

confidential; <'ira-another; haya-there is; tri-sabde-by the word "three";
kr?Qera-of Krt:Ja; tina loka kaya-the three places or properties of Lord Krt:Ja.
TRANSlATION
"There is a very deep meaning in the word tryadhisvara, which indicates
that Kra possesses three different lokas, or natures.
PURPORT
The word tryadhisvara means "proprietor of the three worlds." There are three
worlds of which Krt:a is the supreme proprietor. This is explained in Bhagavad
gita:
bhoktararh yajna-tapasarh
sarva-loka-mahesvaram
suhrdarh sarva-bhatanarh
jnatva marh santim rcchati
"The sages, knowing Me as the ultimate purpose of all sacrificies and austerities,
the Supreme Lord of all planets and demigods and the benefactor and well-wisher
of all living entities, attain peace from the pangs of material miseries." (Bg.
5.29)
The word sarva-/oka means "all three worlds," and the word mahesvara means
"the supreme proprietor." Krt:a is the proprietor of both material and spiritual
worlds. The spiritual world is divided into two portions-Goloka Vrndavana and
the Vaikut:thas. The material world is a combination of universes unlimited in
number.
TEXT
91
(;'$ft1tJ (;'$ft' ;_,I
' iST fii'!Jfvi II
II
golokakhya goku/a, mathura, dvaravati

ei tina loke kr?Qera sahaje nitya-sthiti
SYNONYMS
goloka-akhya-called Goloka; g oku /a-Gokula; mathura-Mathura; dvara

vati-Dvaraka; ei tina lake-all three of these places; kr?Qera-of Lord Krt:Ja;
sahaje-naturally; nitya-sthiti -eternal residence.
280
TRANSLATION
"The three lokas are Gokula (Goloka), Mathura and Dvaraka. Krr;a lives
eternally in these three places.
PURPORT
SrTia Bhaktisiddhanta SarasvatT Thakura comments that in the Goloka planet
there are three divisions: Gokula, Mathura and Dvaraka. In His incarnation as
Gaurasundara, Lord SrT Caitanya Mahaprabhu, the Lord conducts His pastimes in
three areas: Navadvrpa, jagannatha Purr (and South India) and Vraja-mar;c;lala (the
area of Vrndavana-dhamal.
TEXT 92
lJPJr-(11J:..( fi!i{ t I
fl! 'C!if\- ' 'e"fit II
II
antaranga-purf)aisvarya-purf)a tina dhama

tinera adhisvara-krQa svayarh bhagavan
SYNONYMS
antaraliga
internal ; pOrf)a-aisvarya-purf)a-full of all opulences; tina dhama
three abodes; tinera adh isvara
the Lord of all three; krQa-Lord Krr:Ja; svayam
bhagavan-the Supreme Personality of Godhead.

TRANSLATION
"These three places are full of internal potencies, and Krr;a, the Supreme
Personality of Godhead, is their sole proprietor.
TEXTS 93-94
11J:,.<(..i 'fitt i! 'Pi I

i{ 't<lSJ, t"ii<f''Pit II II
i1liHI 9ftij-it I
W'Ge. <f'tt t lff'l it
II 8 II
purva-ukta brahmaf)(iera yata dik-pala

ananta vaikuQthavaraf)a, cira-loka-pala
tan-sabara mukuta krQa-pada-pitha-age
daf)(iavat-ka/e tara maf)i pithe /age
Text
96]
The Opulence and Sweetness of Kr1;1a
281
SYNONYMS
purva-ukta-as mentioned above; brahmal)c;/era-of all the universes; yata
all; dik-pa/a-the governors of the directions; ananta vaikuQtha-avaral)a-the ex
pansions surrounding the innumerable Vaikur:Jthas; cira-/oka-pa/a-permanent
governors of the universe; tafi-sabara-of all of them; mukuta-helmets; krQa
pada-pitha-age-in front of the lotus feet of Krr:Ja; dal)c;/avat-kale-at the time of
offering obeisances; tara-of them; mal)i-the jewels; pithe-on the throne;
/age-touch.
TRANSLATION
11
As previously mentioned, the jewels on the helmets of all the pre
dominating deities of all the universes and Vaiku1;1tha planets touched the
throne and the lotus feet of the Lord when they all offered obeisances.
TEXT
95
f'l-f; ,<Tttf<S, \9c; ii.,M I

c; <Sc; 1J-, fi{ II
<t II
mal)i-pithe thekatheki, uthe jhanjhani

pithera stuti kare mukuta-hena anumani
SYNONYMS
mal)i-pithe-between the gems and the lotus feet or the throne; thekatheki
collision; uthe-arises; jhanjhani-a jingling sound; pi.thera-to the lotus feet or
the throne; stuti-prayers; kare-offer; mukuta-all the helmets; hena-thus;

anumani-we can imagine.
TRANSLATION
"When the gems on the helmets of all the predominating deities collide
before the throne and the Lord's lotus feet, there is a jingling sound, which
seems like prayers offered by the helmets at KrQa's lotus feet.
TEXT
96
fsr-1% ? '!J PltiSTt 1

f%-llf 't' II II
nija-cic-chakte krQa nitya virajamana
cic-chakti-sampattira 'ac;f-aisvarya' nama
282
SYNONYMS
nija-His own; cit-sakte-in spiritual potency; kr,sQa-Lord KrQa; nitya-eter
nally; virajamana-existing; cit-sakti-of the spiritual potency; sampattira-of the
opulence; ,sat-aisvarya-the six opulences; nama-named.
TRANSLATION
"Kr,r:Ja is thus situated eternally in His spiritual potency, and the opulence
of that spiritual potency is called ,a<;t-aisvarya, indicating six kinds of
opulence.
TEXT 97
c;:Jt 115fffiffllli11 <fit J <fitlf I

'fSI t ' <e'Sfte\_' II 'I II
sei svarajya-lak,smi kare nitya purl)a kama
ataeva vede kahe 'svayaril bhagavan'
SYNONYMS
sei svarajya-lak,smi-that personal opulence; kare-does; nitya-eternally;
purl)a-fulfilling; kama-all desires;
ataeva-therefore;
vede-in the Vedas;
kahe-it is said; svayam bhagavan-KrQa is the Supreme Personality of Godhead.

TRANSLATION
"Because He possesses the spiritual potencies which fulfill all His desires,
Kr,r:Ja is accepted as the Supreme Personality of Godhead. This is the Vedic
version.
TEXT 98
l; 1{- 'fSI?ft filt I

<!l'Sfifl! iltRJ, t . <" R'!_ II
lr II
kr,sQera aisvarya-apara amrtera sindhu

avagahite nari, tara chuilari eka bindu
SYNONYMS
kr,sQera aisvarya-the opulence of KrQa; apara-unlimited; amrtera sindhu
an ocean of nectar; avagahite-to bathe; nari-1 am unable; tara-of that;
chui/ari-1 touched; eka bindu-only one drop.
Text 100]
The Opulence and Sweetness of Kl)a
283
TRANSLATION
"The unlimited potencies of Kl)a are just like an ocean of nectar. Since
one cannot bathe within that ocean, I have only touched a drop of it."
TEXT 99
'!l <&t ' I

1ft 11' ';fif, 't f II
II
ai5varya kahite prabhura kr?Qa-sphurti haifa

madhurye majila mana, eka 5/oka par;fi/a
SYNONYMS
ai5varya kahite-while describing the opulence; prabhura-of Sri Caitanya
Mahaprabhu; kr?Qa-sphurti-awakening of love of Krr:Ja; hai/a-there was;
madhurye-in the sweetness of conjugal love; majila mana-the mind became
immersed; eka-one; 5/oka-verse; pa(ii/a-recited.
TRANSLATION
When Sri Caitanya Mahaprabhu described the opulences and spiritual
potencies of Kl)a in this way, there was an awakening of love of Kl)a within
Him. His mind was immersed in the sweetness of conjugal love, and He
quoted the following verse from Srimad-Bhagavatam.
TEXT 100
ijfJ<"J"tr'-'19ffi!<r> rNmt<l"' l'!"'f ,
f<t"l!t9fOJ 'lJ S C'l'if?;(: 9f 9f!T 1{<f11'<ft'\.ll
II
yan martya-lilaupayikarh svayoga

mii.ya-balarh dar5ayata grhitam
vismapanarh svasya ca saubhagardhel)
pararh padarh bhD?aQa-bhD?aQailgam
SYNONYMS
yat-that which; martya-/i/a-pastimes in the material world; aupayikam-just
suitable for; sva-His own; yoga-maya-of the spiritual potency; ba/am-the
strength;
dar5ayata-showing;
grhitam-accepted;
vismapanam-even
pro
ducing wonder; svasya-for Himself; ca-also; saubhaga-rdhel)-of abundant

good fortune;
param-supreme;
padam-abode;
bhD?af)a-of ornaments;
bhD?aQa-arigam-the limbs of which were the ornaments.
284
TRANSLATION
"'To exhibit the strength of His own spiritual potency, lord KrJ:Ja
manifested a suitable form just for His pastimes in the material world. This
form was wonderful even for Him and was the supreme abode of the wealth of
good fortune. Its limbs were so beautiful that they increased the beauty of the
ornaments worn on different parts of His body.'
PURPORT
This verse from Srimad-Bhagavatam
(3.2.12) is stated in a conversation be
tween Vidura and Uddhava. Uddhava thus begins his description of the pastimes
of Sri Krl!a in His form exhibited by yogamaya.
TEXT 101
t\! '*"1,
cJ il1,
l!tt1f115tt I
<;'Stt' <;'l_<!$,
il<tRT>t-t, ilt,
iHffTI'It 119f ll ll
o
kr$f)era yateka khe/a,
sarvottama nara-li/a,
nara-vapu tahara svarupa
gopa-vesa, vef)u-kara,
nava-kisora, nata-vara,
nara-lilara haya anurupa

SYNONYMS
kr$f)era-of Lord Krl)a; yateka-all; khe/a-pastimes; sarva-uttama-the most
attractive of all; nara-lila-the pastimes as a human being; nara-vapu-a body
just like that of a human being; tahara-of that; sva rupa-the real form; gopa
-
vesa-the dress of a cowherd boy; vef)u-kara-with a flute in the hands; nava
kisora-newly youthful; nata-vara-an expert dancer; nara-lilara-for exhibiting
the pastimes as a human being; haya-is; anurupa-suitable.

TRANSLATION
"lord KrJ:Ja has many pastimes, of which His pastimes as a human being are
the best. His form as a human being is the supreme transcendental form. In
this form He is a cowherd boy. He carries a flute in His hand, and His youth is
new. He is also an expert dancer. All this is just suitable for His pastimes as a
human being.
Text
103]
The Opulence and Sweetness of Krr:-a
TEXT
285
102
t11' 11 fi?f, 'eli{, i{ti{ I
111 <{ <{i{,
' fit?f11' l.tl '!,
11\\ if
rt<r-'111 o ll.!li 11
k[$1)era madhura rupa, suna, sanatana

ye rupera eka kaua,
<;iubaya saba tribhuvana,
sarva pral)i kare akar$al)a

SYNONYMS
k[$1)era-of Lord Krr;a; madhura-sweet; rupa-form; suna-please hear;
sanatana-0 My dear Sanatana; ye rupera-of which form; eka kaua-even a
fraction;
<;iubaya-floods; saba-all; tri-bhuvana-the three worlds; sarva praui
all living entities; kare-does; akar$al)a-attracting.

TRANSLATION
"My dear Sanatana, the sweet, attractive transcendental form of Krr:-a is so
nice. Just try to understand it. Even a fractional understanding of Krr:-a's
beauty can merge all three worlds in the ocean of love. He attracts all the
living entities within the three worlds.
TEXT
103
'Sl1ftm wr.,
til -tf9
ll5'"?tff'ff,
(;i'flt (;-ttt I
11\?fif,
'Slt't11 -.,
<21i filJ"f1 t II o II
yogamaya cic-chakti,
visuddha-sattva-pariuati,
tara sakti Joke dekhaite

ei rupa-ratana,
bhakta-gauera gu<;iha-dhana,
prakata kaiJa nitya-JiJa haite

SYNONYMS
yoga-ma ya
internal energy; cit-sakti-spiritual potency; visuddha-sattva-of
transcendental pure goodness; paril)ati-a transformation; tara sakti-the po

tency of such energy; Joke dekhaite-to exhibit within the material world; ei
rupa-ratana -this beautiful, transcendental, jewellike form; bhakta-gauera
gu<;iha-dhana-the most confidential treasure of the devotees; prakata-exhibi
tion; kaiJa-made; nitya-JiJa haite-from the eternal pastimes of the Lord.
286
ratana-this beautiful, transcendental, jewellike form; bhakta-gaQera gCu;iha

dhana-the most confidential treasure of the devotees; prakata-e x hibition;
kaifa-made; nitya-fifa haite-from the eternal pastimes of the Lord.
TRANSLATION
"The transcendental form of Kr;a is shown to the world by lord Kr;a's in
ternal spiritual energy, which is a transformation of pure goodness. This
jewellike form is the most confidential treasure of the devotees. This form is
manifest from Kr;a's eternal pastimes.
TEXT 104
t a, ie...,..t1f,
ttPft ;rei !j}t t1f I
'd-et'itJ' ift1f,
fW-tJc$l',
l1ti9f fili.!l i!t1f ll "8 ll
1ti'Pf '"' 'Pfii"Rt,
rupa dekhi' apanara,
kr$Qera haifa camatkara,
asvadite mane uthe kama

'svasaubhagya' yarira nama,
saundaryadi-guQa-grama,
ei-rupa nitya tara dhama

SYNONYMS
rupa dekhi -by seeing the form; apanara-His own; kr$Qera-of Lord Kfl)a;
'
haifa-there was;
camatkara-wonde r;
asvadite-to taste; mane-in the mind;
uthe-arises; kama-a desire; sva-saubhagya-one's own good fortune; yarira

of which;
nama-the name;
saundarya-adi-guQa-grama-the transcendental
qualities, headed by beauty; ei rupa
this form; ni tya-ete rnal; tara-of them;
dhama-the abode.
TRANSLATION
"The wonder of Kr;a in His personal feature is so great that it attracts even
Kr;a to taste His own association. Thus Kr;a becomes very eager to taste
that wonder. Total beauty, knowledge, wealth, strength, fame and renuncia
tion are the six opulences of Kr;a. He is eternally situated in His opulences.
PURPORT
Kfl)a has many pastimes, of which His pastimes in Goloka Vrndavana (the
gokula-lila) are supreme. He also has pastimes in the Vaikul)thas, the spiritual
Text 105]
287
world, as Vasudeva, Sarikarar:Ja, Pradyumna and Aniruddha. In His pastimes in the

spiritual sky, He lies down in the Causal Ocean as Karar:Jarr:JavasayT, the puru?a
avatara. His incarnations as a fish, tortoise and so on are called His causal incarna
tions. He incarnates in the modes of nature as Lord Brahma, Lord Siva and Lord
Vir:JU. He also incarnates as empowered living entities like Prthu and Vyasa. The
Supersoul is His localized incarnation, and His all-pervasive aspect is the imper
sonal Brahman.
When we consider impartially all the unlimited pastimes of the Lord, we find
that His pastimes as a human being on this planet-wherein He sports as a
cowherd boy with a flute in His hands and appears youthful and fresh like a ballet
dancer-are pastimes and features that are never subj ected to material laws and
inebrieties. The wonderful beauty of Krr:Ja is presented in the supreme planet,
Gokula (Goloka Vrndavana). Inferior to that is His representation in the spiritual
sky, and inferior to that is His representation in the external energy (DevT-dhama).
A mere drop of Krr:Ja's sweetness can drown these three worlds-Goloka
Vrndavana, Hari-dhama (Vaikur:Jthaloka), and DevT-dhama (the material world).
Everywhere, Krr:Ja's beauty merges everyone in the ecstasy of transcendental
bliss. Actually the activities of yogamaya are absent in the spiritual sky and the
Vaikur:Jtha planets. She simply works in the supreme planet, Goloka Vrndavana,
and she works to manifest the activities of Krr:Ja when He descends to the ma
terial universe to please His innumerable devotees within the material world. Thus
a replica of the Goloka Vrndavana planet and the pastimes there are manifest on
this planet on a specific tract of land -Bhauma Vrndavana, the Vrndavana-dhama
on this planet.
TEXT 105
'111' 'I er,

tt fffot'! er,
\!t i:ii-ilil I
' llifitil,
(;C!11' 'ilt t'l,
f t${1-,'ittht'llfil
bhO?af)era bha?af)a aliga,
n o n
taheli Ialita tribhaliga,
tahara upara bhradhanu-nartana

terache netranta baf)a,
tara drc;lha sandhana,
vindhe radha-gopi-gaf)a-mana
SYNONYMS
bhO?af)era-of the ornament; bha?af)a-the ornament; alig a-the limbs of the
body; taheli-that feature; /a/ita-delicate; tri - bhaliga-bent in three places;
288
tahara upara-above
that;
bhra-dhanu-nartana-dancing of the eyebrows;
terache-crooked; netra-anta-the end of the eye; baQa-arrow; tara-of that

arrow; drc;fha-strong;
sandhana-fixing;
vindhe-pierces; radha-of Srimatr
Radharal)i; gopi-gaQa-of the gopis also; mana-the minds.

TRANSLATION
"Ornaments caress that body, but the transcendental body of Krr;a is so
beautiful that it beautifies the ornaments He wears. Therefore Krr;a's body is
said to be the ornament of ornaments. Despite the wonderful beauty of Krr;a,
there is His three-curved style of standing, which beautifies that form. Above
all these beautiful features, Krr;a's eyes dance and move obliquely, acting
like arrows to pierce the minds of Srimati Radharar;i and the gopis. When the
arrow succeeds in hitting its target, their minds become agitated.
TEXT 106
trot11Rf 111tJtlf,
1 Hii11'f,
tillf<mf 1:1 ';fi{ I
111-t';ff'l,
tt1f t tilt,
r; ' t'l'it'f II., II
brahmal)c;fopari paravyoma,
tahari ye svarOpa-gaQa,
tari-sabara bale hare mana

pati-vrata-siromaQi,
yarire kahe veda-val)i,
akaraye sei lakmi-gal)a

SYNONYMS
brahmal)c;fa-upari-above all the universes; para-vyoma-the spiritual sky;
tahari-there; ye-all those; svarOpa-gaQa-transcendental personal expansions;
tari-sabara-of all of Them; bale-by force; hare mana-it enchants the minds;
pati-vrata-of those who are chaste and devoted to the husband; siromal)i-top
most; yarire-unto whom; kahe-describe; veda-vaQi-hymns of the Vedas;
akaraye-it attracts; sei-those; lakmi-gaQa-all the goddesses of fortune.
TRANSLATION
"The beauty of Krr;a's body is so attractive that it attracts not only the
demigods and other living entities within this material world but the per
sonalities of the spiritual sky
as
well, including the Narayar;as, who are expan
sions of Krr;a's personality. The minds of the Narayar;as are thus attracted by
the beauty of Krr;a's body. In addition, the goddesses of fortune [Lakmis]-
Text
108]
289
who are wives of the Narayar;as and are the women described in the Vedas as
most chaste-are also attracted by the wonderful beauty of Krr;a.
TEXT
107
w;' <;1tt4b1tte{HitQf,
ift1f
'ftf '1f'fe{t1f' I
' 9f-tf'f'Pf,
i'Pt
1:.
tf Gll'$1 <;'$f1'$ftf II oct II
ca<;li' gopi-manorathe,
manmathera mana mathe,
nama dhare 'madana-mohana'

jini' paiicasara-darpa,
svayarh nava-kandarpa,
rasa kare lana gopi-gaQa

SYNONYMS
ca<;li'-riding; gopi-manab-rathe-on the chariot of the minds of the gopis;
manmathera-of Cupid; mana-the mind; mathe-churns; nama-the name;
dhare-accepts;
madana-mohana-Madana-mohana, the deluder of Cupid;
jini'-conquering; paiica-sara-of Cupid, the master of the five arrows of the

senses; darpa-the pride; svayam-personally; nava-new; kandarpa-Cupid;
rasa-rasa dance; kare-performs; /aiia-with; gopi-gaQa-the gopis.
TRANSLATION
"Favoring them, Krr;a rides on the chariot of the minds of the gopis, and
just to receive loving service from them, He attracts their minds like Cupid.
Therefore He is also called Madana-rnohana, the attractor of Cupid. Cupid has
five arrows, representing form, taste, smell, sound and touch. Krr;a is the
owner of these five arrows, and with His Cupid-like beauty, He conquers the
minds of the gopis, though they are very proud of their superexcellent beauty.
Becoming a new Cupid, Krr;a attracts their minds and engages in the rasa
dance.
TEXT
108
'Sfll1f ll1llt'
<;1tf'$ftf51itf ft'r'
"t1 'l5!"' f<l I
t- t2tt,
tf <;<!f'l::ttiit ',
'1_, ' (!ji <!ft HI II o\r II
290
nija-sama sakha-sange,
go-gaQa-caraQa range,
vrndavane svacchanda vihara

yanra veQu-dhvani suni'
sthavara-jangama praQi,
pulaka, kampa, asru vahe dhara

SYNONYMS
nija-sama-equal to Himself; sakha-sange-with the friends; go-gaQa-an un
limited number of cows; caraQa-tending; range-such pastimes; vrndavane-in
Vrndavana; svacchanda-spontaneous; vihara-blissful enjoyment; yanra-of
whom; veQu-dhvani suni'-hearing the vibration of the flute; sthavara-jangama
praQi-all living entities, moving and not moving; pu/aka-jubilation; kampa
trembling; asru-tears; vahe-flow; dhara-streams.
TRANSLATION
"When Lord Krt:la wanders in the forest of Vrndavana with His friends on
an equal level, there are innumerable cows grazing. This is another of the
Lord's blissful enjoyments. When He plays on His flute, all living entities-in
cluding trees, plants, animals and human beings-tremble and are saturated
with jubilation. Tears flow constantly from their eyes.
TEXT 109
t- "'-Pttf,
!i'l.f f!,
llif-lftf I
i{Sf'i,
Sf'$fe.--'
<!Rf' 1"tf II oi\111
mukta-hara-baka-panti,
indra-dhanu-piiicha tati,
pitambara-vijuri-saficara
kr?Qa nava-jaladhara,
jagat-sasya-upara,
vari?aye lilamrta-dhara
SYNONYMS
mukta-hara-a necklace of pearls; baka-panti-like a row of white ducks; in
dra-dhanu-like a rainbow; piiicha-a peacock feather; tati-there; pita-am
bara-yellow garments; vijuri-saficara-like the appearance of lightning in the
sky; kr?Qa-Lord Kra; nava-new; jala-dhara-cloud carrying water; jagat-the
universe; sasya-like crops of grains; upara-upon; vari?aye-rains; lila-amrta
the pastimes of Lord Kra; dhara-like a shower.
Text
111]
291
TRANSLATION
"Krr;a wears a pearl necklace that appears like a chain of white ducks
around His neck. The peacock feather in His hair appears like a rainbow, and
His yellow garments appear like lightning in the sky. Krr;a appears like a
newly risen cloud, and the gopis appear like newly grown grains in the field.
Constant rains of nectarean pastimes fall upon these newly grown grains, and
it seems that the gopis are receiving beams of life from Krr;a, exactly as
grains receive life from the rains.
TEXT
110
at\'Jf '" 9fUtl,
'lf1 'ei-llt1f,
!!i (fi- "fil I

t'5tt!!,
fit"tt \9fti1t,
1 ' 'lfti! <e'$f'l II o II

madhurya bhagavatta-sara,
vraje kaila paracara,
taha suka-vyasera nandana
sthane sthane bhagavate,
varQiyache janaite,
taha suni' mate bhakta-gaf)a

SYNONYMS
madhurya-sweetness; bhagavatta-sara-the quintessence of the Supreme
Personality of Godhead; vraje-in Vrndavana; kaila-did; paracara-propaga
tion;
taha-that;
Vyasadeva;
suka-Sukadeva Gosvami;
sthane
sthane-in
different
Bhagavatam; varQiyache-has described;
vyasera nandana-the son of
places;
bhagavate-in
Srimad
janaite-in order to explain;
taha
suni'-hearing those statements; mate-become maddened; bhakta-gaf)a-all
the devotees.
TRANSLATION
"The Supreme Personality of Godhead, Krr;a, is full in all six opulences, in
cluding His attractive beauty, which engages Him in conjugal love with the
gopis. Such sweetness is the quintessence of His qualities. Sukadeva Gosvami,
the son of Vyasadeva, has described these pastimes of Krr;a throughout
Srimad-Bhagavatam. Hearing the descriptions, the devotees become mad
with love of God."
TEXT
t1f tlt,
111
<;t 9f (;'lftf.;r;-t,
(;t'l{ lli1ti!il'! 'fBI' I
292
"''et'$1J, '!,
' <liRt"' (if,
'6-ttt-t ';!1iftit II !> !> !> II
kahite k[$f)era rase,
5/oka pac;le premave5e,
preme sanatana-hata dhari'

gopi-bhagya, k[$f)a guf)a,
ye karila varf)ana,
bhavave5e mathura-nagari
SYNONYMS
kahite-to describe; k[$f)era-of Lord Krl)a; rase-the different types of
mellows; 5/oka-a verse;
pac;le-recites; prema-ave5e-absorbed in ecstatic
love; preme-in such love; sanatana-hata dhari' - catching the hand of Sanatana
Gosvami; gopi-bhagya-the fortune of the gopis; k[$f)a gul)a-the transcenden
tal qualities of Krl)a; ye-which; karila varl)ana-described; bhava-ave5e-in
ecstatic love; mathura-nagari-the women of the city of Mathura.
TRANSLATION
Just as the women of Mathura ecstatically described the fortune of the gopis
of
Vndavana
and the transcendental
qualities of
Kr:Ja,
Sri
Caitanya
Mahaprabhu described the different mellows of Kr:Ja and became over

whelmed with ecstatic love. Grasping the hand of Sanatana Gosvami, He
recited the following verse.
TEXT 112
C5\i9fJ9f: f<fi1lSQ1. <lif'ID 9f\
"'i'IP'li1!11C1lt1'{....1!01"f'l"{_
i[5fJ:,s: f?rrwr<"tfOI"'l 1[{t9f

C1l'fllft1l
<l'"f'l:
fi!!ll! 1i!'IJ
II ') II
gopyas tapa/:! kim acaran yad amu$ya ruparil

lavaf)ya-saram asamordhvam ananya-siddham
drgbhi/:1 pibanty anusavabhinavaril durapam
ekanta-dhama ya5asa/:l 5riya ai5varasya
SYNONYMS
gopya/:1-the gopis; tapa/:1-austerities; kim - what; acaran-perfo rmed; yat
from which; amu$ya-of such a one (Lord Krl)a); rupam-the form; lavaf)ya
saram-the essence of loveliness; asama-Ordhvam-not paralleled or surpassed;
Text 113]
293
ananya-siddham-not perfected by any other ornament (self-perfect); drgbhi/:1-
by
the
eyes;
pibanti-they
drink;
anusava-abhinavam-constantly
new;
durapam-difficult to obtain; ekanta-dhama-the only abode; yasasa/:1-of fame;

sriya/:1-of beauty; aisvarasya-of opulence.
TRANSLATION
"'What austerities must the gopis have performed? With their eyes they al
ways drink the nectar of the face of Lord Krr;1a, which is the essence of loveli
ness and is not to be equaled or surpassed. That loveliness is the only abode of
beauty, fame and opulence. It is self-perfect, ever fresh and unique.'
PURPORT
This verse from Srimad-Bhagavatam (1 0.44.14) was spoken by the women of
Mathura when they saw Krt:a in the wrestling arena.

TEXT 113
tr-"ft<'IJt,
- '
tt\! ' t<l I
-"'lt,
<iJtltMfit-'!,
<It, 1 II II
tarul)yamrta-paravara,
taratiga-laval)ya-sara,
tate se avarta bhavodgama
varhsi-dhvani-cakravata,
narira mana-twa-pata,
taha c;fubaya na haya udgama

SYNONYMS
tarul)ya-amrta-eternal youth; paravara-like a great ocean; taratiga-waves;
laval)ya-sara-the essence of bodily beauty; tate-in that ocean; se-that;
avarta-like a whirlpool; bhava-udgama-awakening of different ecstatic emo
tions; varhsi-dhvani-the vibration of the flute; cakravata-a whirlwind; narira

of the women;
mana-the minds;
twa-pata-leaves of grass;
c;fubaya-plunge down; na haya udgama-never to come up again.
taha-that;
TRANSLATION
"The bodily beauty of Sri Krl)a is like a wave in the ocean of eternal youth.
In that great ocean is the whirlpool of the awakening of ecstatic love. The
vibration of Krl)a's flute is like a whirlwind, and the flickering minds of the
294
gopis are like straws and dry leaves. After they fall down in the whirlwind,
they never rise again but remain eternally at the lotus feet of Krr;a.
TEXT 114
r , , '!'Pf
'" ,'Sttht'l
f9iA9 A' <;i(][ refil',
..111-Pf,
tttJ iSTIJf'!'l_1filll 8 II ali II

sakhi he, kon tapa kaila gopi-gal)a
kr$Qa-rupa-sumadhuri,
pibi' pibi' netra bhari',
slaghya kare janma-tanu-mana

SYNONYMS
sakhi he-My dear friend; k on-what; tapa-austerity; kai/a-have executed;

gopi-gal)a-all the gopis; kr$Qa-rupa-of the beauty of Lord Kra; su-madhuri
the essence of all sweetness; pibi' pibi'-d rinking and drinking; netra bhari'
filling the eyes; slaghya kare-they glorify; janma-tanu-mana-their births, bodies
and minds.
TRANSLATION
"0 my dear friend, what severe austerities have the gopis performed to
drink His transcendental beauty and sweetness through their eyes in complete
fulfillment? Thus they glorify their births, bodies and minds.
TEXT 115
Itt tf<f"' tif,
ift a- '
9fr;;<'!Jtr;;t 11il';;9( 'Str;;'l I
r:; -'f;l'!tit,
t1f-fif,
111 ift ilt'lll <t II
ye madhurira urdhva ana,
nahi yara samana,
paravyome svarupera gal)e

yenho saba-avatari,
paravyoma-adhikari,
e madhurya nahi narayal)e

SYNONYMS
ye madhurira-that sweetness; urdhva-highe r; ana-another; nahi-there is

not; yara samana-eq ual to which; para-vyome-the spiritual sky; sva-rupera
Text 116]
295
gaQe-among the expansions of Krr;a's personality; yenho-who; saba-avatari

the source of all the incarnations; para-vyoma-adhikari-the predominating Deity
of the Vaikur;tha planets; e madhurya-this ecstatic sweetness; nahi-is not;
narayaQe-even in Lord Narayar;a.
TRANSLATION
"The sweetness of Krr;a's beauty enjoyed by the gopis is unparalleled.
Nothing is equal to or greater than such ecstatic sweetness. Even the pre
dominating Deities of the Vaikur;fha planets, the Narayar;as, do not possess
such sweetness. Indeed, none of the incarnations of Krr;a up to Narayar;a
possess such transcendental beauty.
TEXT 116
'!tti! :111..,_ <;:11 1f111,
mrrnt'11f f\!111,
9lf!i31i!1t'l1f 9l11
f!t
11tf!_"t1t,
61' <IStt,
a\! <Sfit' '!'PI9JJi II II
'
tate sak?i sei rama,
narayaQera priyatama,
pativrata-gaQera upasya
tinho ye madhurya-lobhe,
cha(ii' saba kama-bhoge,
vrata kari' kari/a tapasya
SYNONYMS
tate-in this regard; sak?i-the evidence; sei rama-that goddess of fortune;
narayaQera priya-tama-the most dear consort of Narayar;a; pati-vrata-gaQera
of all chaste women; upasya-worshipable; tinho--she; ye-that; madhurya
lobhe-being attracted by the same sweetness; cha(ii'-givihg up; saba-all;
kama-bhoge-to enjoy with Krr;a; vrata kari'-taking a vow; kari/a tapasya
executed austerities.
TRANSLATION
"Even the dearest consort of Narayar;a, the goddess of fortune, who is
worshiped by all chaste women, is captivated by the unparalleled sweetness
of Krr;a. She even gave up everything in her desire to enjoy Krr;a, and taking
a great vow, she underwent severe austerities.
296
TEXT 117
!11- ilt rn,

fit -Jfttflr'lfi{ I
' Jrtspi-t11',
tt1f q 'I 'e'tt,

1 <fittllf <fi't1i iSftfj{ II 't II
tl t-t,
sei ta' madhurya-sara,
anya-siddhi nahi tara,
tiliho -madhuryadi-guQa-khani
ara saba praka.Se,
talira datta gul)a bhase,
yahali yata prakase karya jani

SYNONYMS
sei ta' madhurya-sara-that is the quintessence of sweetness; anya-siddhi

perfection due to anything else; nahi-there is not; tara-of that; tiliho-Lord
Kra; madhurya-adi-guQa-khani-the mine of transcendental mellows, headed
by sweetness; ara saba-all other; prakase-in manifestations; talira-His; dat
ta-given; guQa-transcendental qualities; bhase-are exhibited; yahali-where;
yata-as much as; prakase-in that manifestation; karya-to be done; jani-i
understand.
TRANSLATION
"The quintessence of KrQa's sweet bodily luster is so perfect that there is
no perfection above it. He is the immutable mine of all transcendental
qualities. In His other manifestations and personal expansions, there is only a
partial exhibition of such qualities. We understand all His personal expan
sions in this way.
TEXT 118
iiCf iiCf -.t'l -.'1,

C'Stt;nCfW11'9f'l,
t11' tt'St t11' 2lt'I!i I
&t <fit11' l(f,

<!It, I! ilt '
il<!l iiCf 'trn II lr II
gopi-bhava-darapal)a,
nava nava kal)e kal)a,
tara age krl)era madhurya

dolihe kare huc;fahuc;fi,
bac;le, mukha nahi muc;li,
nava nava dolihara pracurya
Text
119]
297
SYNONYMS
gopi-bhava-darapaQa-the gopis' ecstasy is like a mirror; nava nava k?aQe
k?aQa-newer and newer at every moment; tara age -in front of that; kr?Qera
madhurya-the
sweetness
of
Kra's
hu9ahu9i-struggling together;
beauty;
bade-increases;
doilhe-both;
mukha nahi
kare-do;
mu9i-never
turning away the faces; nava nava-newer and newer; donhara-of both of
them; pracurya-abundance
TRANSLATION
"Both the gopis and Kra are complete. The gopis' ecstatic love is like a
mirror that becomes newer and newer at every moment and reflects Kra's
bodily luster and sweetness. Thus competition increases. Since neither give
up, their pastimes become newer and newer, and both sides constantly
increase.
TEXT
<R, 9(, ,' il,
119
-, i519f, tOtif,
1 C t a{l5 I
cetiS'f .,,. m,
, tt,
tt 'ftst1i II C\l II
karma, tapa, yoga, jfiana,
vidhi-bhakti, japa, dhyana,
iha haite madhurya dur/abha

kevala ye raga-marge,
bhaje kr?Qe anurage,
tare kr?Qa-madhurya su/abha

SYNONYMS
karma-fruitive activities;
tapa-austerities; yoga-the practice of mystic
yoga; jfiana-speculat ive cultivation of knowledge;
vidhi-bhakti-regulative
principles in devotional service; japa-chanting; dhyana-meditation; iha haite

from these things; madhurya-the sweetness of Kra; durlabha-very difficult to
perceive; keva/a-only; ye-one; raga-marge-by the path of spontaneous
ecstatic love; bhaje-worships; kr?Qe-Lord Kra; anurage-with transcenden
tal
feeling;
tare-unto
him;
kr?Qa-madhurya-the
sweetness
of
Kra's;
su/abha-very easily appreciated.

TRANSLATION
"The transcendental mellows generated from the dealings between the
gopis and Krr:Ja cannot
be tasted by fruitive activity, yogic austerities,
298
speculative knowledge, regulative devotional service, mantra-yoga or

meditation. This sweetness can be tasted only through the spontaneous love
of liberated persons who chant the holy names with great ecstatic love.
TEXT 120
..1ft,1!11,
,<Jii t11,
flfJ"''St'l I
w oe,
il 'Cflf,
-lf.r-,:rr, lf<t11ll on
aisvarya-madhuryamaya,
se1-rupa vra1asraya,
divya-guQa-gaQa-ratnalaya
anera vaibhava-satta,
krQa-datta bhagavatta,
krQa -sarva-amsi, sarvasraya

SYNONYMS
sei-rDpa-that
supernatural
beauty;
vraja-asraya-whose
abode
is
in
Vrndavana; aisvarya-madhurya-maya-full of opulence and the sweetness of

love; divya-guQa-gaQa-of transcendental qualities; ratna-alaya-the source of all
the gems; anera-of o thers; vaibhava-satta-the presence of opulences; krQa
datta
all bestowed by Krr:Ja; bhagavatta
qualities of the Supreme Personality
of Godhead; krQa-Lord Krr:Ja; sarva-amsi-the original source of all of them;

sarva-asraya-the shelter of all of them.
TRANSLATION
"Such ecstatic transactions between KrQa and the gopis are only possible
in Vrndavana, which is full of the opulences of transcendental love. The form
of KrQa is the original source of all transcendental qualities. It is like a mine
of gems. The opulences belonging to all the personal expansions of KrQa are
to be understood to be bestowed by KrQa; therefore KrQa is the original
source and shelter of everyone.
TEXT 121
!), l'tli!1, lf111, '

''f, llftJ 1ffl!,
11 f% I
-111f ilt ilJ,
Jit, ' wt,
7;11 <sr'Stti!J II II
Text
122)
sri, lajja, daya, kirti,
299
dhairya, vaisaradi mati,
ei saba krf)e pratithita

susila, mrdu, vadanya,
krf)a-sama nahi anya,
krf)a kare jagatera hita

SYNONYMS
sri-beauty; lajja -humility; daya-mercy; kirti-merit; dhairya -patience;

vaisaradi-very expert; mati-intelligence; ei
s aba-all
these; krQe-in Lord
Krr:Ja; pratithita-situated; su-sila-well behaved; mrdu-mild; vadanya-mag

nanimous; krf)a-sama-like Krr:Ja; nahi-there is no one; anya-else; krf)a
Lord Krr:Ja; kare-does; jagatera-of the world; hita-welfare.
TRANSLATION
"Beauty, humility, mercy, merit, patience and expert intelligence are all
manifest in Krr;1a. But besides these, Krr:'la has other qualities like good
behavior, mildness and magnanimity. He also performs welfare activities for
the whole world. All these qualities are not visible in expansions like
Narayar;1a.
PURPORT
SrTia Bhaktivinoda Thakura mentions that the qualities of beauty, humility,

mercy, merit, patience and expert intelligence are brilliant qualities, and when
they are exhibited in the person of Narayal)a, one should know that they are be
stowed upon Narayal)a by Krr:Ja. Good behavior, mildness and magnanimity are
found only in Krr:Ja. Only Krr:Ja performs welfare activities for the whole world.
TEXT
122
'Sfil,
c<r. filfif ttil,

fit firc;"f '$ft'$f'l 1
;"/t ( <r-',
OO<fi 9f',
c; 11t <f.tit t'tlfe{ II H II
f' ilfifl
krf)a dekhi' nana jana,
kaila nimie nindana,
vraje vidhi ninde gopi-gaf)a

sei saba s/oka pac;fi',
mahaprabhu artha kari',
sukhe madhurya kare asvadana

SYNONYMS
krf)a-Lord Krr:Ja; dekh i'-seeing ; nana jana -various persons; kai/a-did;

nimie-due
to
the
blinking
of
the
eyes;
nindana-blaming;
vraje-in
300
gop i-ga1,1a all the gopis; sei

saba-all those; 5/oka-verses; paqi - reciting; mahaprabhu-Sri Caitanya
Mahaprabhu; artha kari'-explaining the meaning; sukhe-in happiness;
madhurya-transcendental sweetness; kare-does; asvadana-tasting
Vrndavana; vidhi-Lord Brahma; ninde-blame;
'
TRANSLATION
11
After seeing Krr;a, various people criticize the blinking of their eyes. In
Vrndavana, especially, all the gopis criticize Lord Brahma because of this
defect in the eyes." Then Sri Caitanya Mahaprabhu recited some verses from
Srimad-Bhagavatam and explained them vividly, thus enjoying the taste of
transcendental sweetness with great happiness.
TEXT
123
<rtO!O! Jf<fFJ.:<'Si.ftr?ft<'?t )\<'t'lt)\"!_ 1

folJt)\<f "!
OTtr1 OTt"D
'!W9j"_,"ficr: M<1nm
J1rr: f?f\!"1 f<lr"Tt>
11 " 11
yasyananarh makara-kuQqala-caru-karQa
bhrajat-kapola-subhagarh savilasa-hasam
nityotsavarh na tatrpur drsibhih pibantyo
naryo naras ca muditah kupita nimes ca
SYNONYMS
yasya-of Krt:Ja; ananam-face; makara-kuQqa/a-by earrings resembling

sharks; caru-beautified; kar1,1a-the ears; bhrajat-shining; kapo/a-cheeks;
subhagam-delicate; sa-vi/asa-hasam-smiling with an enjoying spirit; nitya-ut
savam-in which there are eternal festivities of joy; na not; tatrpuh-satisfied;
drsibhih-by the eyes; pibantyah-dri nking; naryah-all the women; narah-the
men; ca-and; muditah-very pleased; kupitah-ver y angry; nimeh-at the
-
creator of the blinking of the eyes; ca-also.

TRANSLATION
11
'All men and women were accustomed to enjoying the beauty of the
shining face of Lord Krr;a, as wellas His sharklike earrings swinging on His
ears. His beautiful features, His cheeks and His playful smiles all combined to
form a constant festival for the eyes, and the blinking of the eyes became
obstacles that impeded one from seeing that beauty. For this reason, men and
women became very angry at the creator [Lord Brahma].'
Text
125]
301
PURPORT
This is a verse from Srimad-Bhagavatam

TEXT
(9.24.65).
124
'<!{f <t<!tOJf tOJ"OJ d!'ffl1! 5ftr i'"l9frtl{. 1

....
lfi; a,:g<; .!\ $ c lli !;\!it 9f"'t'l!"ttl{_ll su

atati yad bhavan ahni kananarh
trutir yugayate tvam apasyatam
kutila-kuntalarh sri-mukharh ca te
jat;la udik?atarh pak?ma-krd drsam

SY NONYMS
atati-goes; yat-when; bhavan-Your Lordship; ahni-in the day; kananam
to the forest; trutih-half a second; yugayate-appears like a yuga; tvam-You;
apasyatam-of those not seeing; kutila-kuntalam-adorned with curled hair; sri
mukham-beautiful face; ca-and; te-Your; jat;laQ-stupid; udik?atam-looking

at; pak?ma-krt-the maker of eyelashes; drsam-of the eyes.
TRANSLATION
" '0 Krr:-a, when You go to the forest during the day and we do not see Your
sweet face, which is surrounded by beautiful, curling hair, half a second
becomes as long as an entire age for us. And we consider the creator, who
has put eyelids on the eyes we use for seeing You, to be simply a fool.'
PURPORT
This verse is spoken by the gopis in Srimad-Bhagavatam

TEXT
(10.31.15).
125
11('5ttu1-?t,
?t,
(.f '!if -m I
'" 1{ 'i!!' lt,
' 5RI,
'5te, ,1 tJ!'Il II II
kama-gayatri-mantra-rupa,
haya kr?Qera svarapa,
sardha-cabbisa ak?ara tara haya
se ak?ara 'candra' haya,
kr?f'.le kari' udaya,
trijagat kaila kamamaya
302
SYNONYMS
kama-gayatri-mantra-rupa-the
hymn
known
as
kama-gayatri;
haya-is;
kr?Qera svarupa-identical with Krr:Ja; sardha-cabbisa-twenty-four and a half;

ak?ara-syllables; tara-of that; haya-are; se ak?ara-these syllables; candra
haya-are like the moon; kr?Qe-Lord Krr:Ja; kari' udaya-awakening; tri-jagat
the three worlds; kai /a-made; kama-maya-full of desire.
TRANSLATION
"Kra, the Supreme Personality of Godhead, is identical with the Vedic
hymn known as the kama-gayatri, which is composed of twenty-four and a
half syllables. Those syllables are compared to moons that arise in Kra. Thus
all three worlds are filled with desire.
TEXT 126
:Jf't ' '!-i9f- I

' Jt"l,
Jlf;i{,
Gtl :Jf II II II
sakhi he, kr?Qa-mukha-dvija-raja-raja
kr?Qa-vapu-simhasane,
vasi' rajya-sasane,
kare sange candrera samaja

SYNONYMS
sakhi he-0 dear friend; kr?Qa-mukha-the face of Lord Krr:Ja; dvija-raja
raja-the king of moons; kr?Qa-vapu-of the transcendental body of Krr:Ja;
simhasane-on the throne; vasi'-sitting; rajya sasane-ruling of the kingdom;
-
kare-does; sange-in the company of; candrera samaja-the society of moons.

TRANSLATION
"The face of Kra is the king of all moons, and the body of Kra is the
throne. Thus the king governs a society of moons.
PURPORT
The entire face is called the king of moons. The mouth is another moon, the left
cheek is a moon, and the right cheek is a moon. The spots of sandalwood pulp on
Krr:Ja's face are also considered different moons, and His fingernails and toenails
are also different moons. His forehead is considered a half moon, His face is con
sidered the king of moons, and His body is considered the throne. All the other
candras (moons) are considered to be subordinate moons.
Text
128)
303
127
TEXT
'Sf'$ f'l,
f-1' .,,
(;ll 'i sf'!! !Sftfil I
1!11! "fi'-
"" -ifk
(; <ti (e! o;rtfi{ II H. II
dui gaf)c;ia sucikkaf);;J.,
jini' maf)i-sudarpaf)a,
sei dui pOrf)a-candra jani

/alate atami-indu,
tahate candana-bindu,
sei eka pDrf)a-candra mani

SYNONYMS
dui-two; gaf)c;ia-cheeks; su-cikkaf)a-very shiny; jini'-conquering; maf)i

su-darpaf)a-glowing gems; sei dui-those two; purf)a-candra-fuli moons;
jani-1 consider; /alate-on the forehead; atami-indu-eighth-day moon (half
moon); tahate-on that; candana-bindu-the drop of sandalwood pulp; sei
that; eka-one; pDrf)a-candra-fuli moon; mani-1 consider.
TRANSLATION
"Krr:ta has two cheeks that shine like glowing gems. Both are considered
full moons. His forehead is considered a half moon, and His spots of sandal
wood are considered full moons.
TEXT
- '
128
ltr''Pff
tJ
Jttt,
1!'11f ;ftl! l!ti{ I

l!ll( tJ '
-'1,
iJ..1f fil Rf ti{ II lr II
kara-nakha-candera hata,
varilsi-upara kare nata,
tara gita muralira tana

pada-nakha-candra-gaf)a,
tale kare nartana,
napurera dhvani yara gana

SYNONYMS
kara-nakha-of the nails on the hands; candera-of the full moons; hata-the
bazaar; vamsi-the flute; upara-on; kare-do; nata-dancing; tara-of them;
304
gita-the song; muralira tana-the melody of the flute; pada-nakha-of the nails
on the toes; candra-gaQa-the different full moons; tale-on the ground; kare
do; nartana-dancing; nOpurera-of the ankle bells; dhvani-the sound; yara
whose; gana-musical song.
TRANSLATION
"His fingernails are many full moons, and they dance on the flute on His
hands. Their song is the melody of that flute. His toenails are also .many full
moons, and they dance on the ground. Their song is the jingling of His ankle
bells.
TEXT 129
iltti ill,
--<15,
"'t I! iltit I
i!ji- -<tttf,
'fil:(tf-l "'
rtiiQ'I'I!il 'fi l!t1f II II
nace makara-kuQc;la/a,
netra -lila-kamala,
vi/asi raja satata nacaya

bhru-dhanu, netra-baQa,
dhanur-guQa-dui kaQa,
nari-mana-lakya vindhe taya

SYNONYMS
nace-dance; makara-kuQc;lala-the earrings shaped like sharks; netra-the
eyes; lila-for play; kama/a-like lotus flowers; vi/asi-the enjoyer;
raja-the
king; satata nacaya-always causes to dance; bhru-two eyebrows; dhanu-just

like bows; netra-the eyes; baQa
just like arrows; dhanub-guQa-the string of
the bow; dui kaQa-the two ears; nari-mana-the minds of the gopis; /akya
the target;
vind h e-pierces;
taya-there.
TRANSLATION
"Krr:Ja's face is the enjoyer king. That full-moon face makes His shark
shaped earrings and lotus eyes dance. His eyebrows are like bows, and His
eyes are like arrows. His ears are fixed on the string of that bow, and when His
eyes spread to His ears, He pierces the hearts of the gopis.
TEXT 130
fJ'

<(iJ ertit,
$,
fililf f f.\! I
Text 131]
The Opulence and Sweetness of Kr;1a
305
<f'ftt1 ffi(;Jnttl!,
rot 'C{tl!,
<;t<f' <f'tf 9fltfili! II o II
ei candera ba(la nata,
pasari' candera hata,
vinimule vilaya nijamrta

kailhare adharamrte,
kahoil smita-jyotsnamrte,
saba /aka kare apyayita

SYNONYMS
ei candera-of this moon of the face; ba(la-big; nata-dancing; pasari'-ex

panding; candera hata-the marketplace of full moons; vinimu/e-without a
price; vi/aya-distributes;
nija-amrta-its personal nectar;
kahoil-to some;
smita-jyotsna-amrte-by the nectar of the sweetly smiling moonrays; kailhare

to someone; adhara-amrte-by the nectar of the lips; saba /aka-all people; kare
apyayita-pleases.
TRANSLATION
"The dancing features of His face surpass all other full moons and expand
the marketplace of full moons. Although priceless, the nectar of Kr;1a's face
is distributed to everyone. Some purchase the moonrays of His sweet smiles,
and others purchase the nectar of His lips. Thus He pleases everyone.
TEXT 131
llft1!1111'1,
J'fil-(il,
'atit t ilil
'ft<t'IJt<f'f'i'#1'5fil,
i!fil(;il(]frnil,
<;'5tt"!<t'5fil
II II
madana-mada-ghUrQana,
vipulayataruQa,
mantri yara e dui nayana

lavaQya-keli-sadana,
jana-netra-rasayana,
sukhamaya govinda-vadana
SYNONYMS
vipula-ayata-broad and spread; aruQa-reddish; madana-mada-the pride of

Cupid;
ghUrQana-bewildering;
mantri-ministers;
yara-whose;
e-these;
dui-two; nayana-eyes; lavaQya-ke/i-of pastimes of beauty; sadana-home;

jana-netra-rasa-ayana-very pleasing to the eyes of everyone; sukha-maya-full
of happiness; govinda-vadana-the face of Lord Krt:Ja.
306
TRANSLATION
"KrQa has two reddish, widely spread eyes. These are ministers of the
king, and they subdue the pride of Cupid, who also has beautiful eyes. That
face of Govinda, which is full of happiness, is the home of the pastimes of
beauty, and it is very pleasing to everyone's eyes.
TEXT 132
<;lf--f-1 filtllf,
t:JCflfit'f,
tt tf r f1ft< 9ftti{ 1
<Itt 1-<;'ftlfj, f9ft il:ttJ-";{e{:t'lfit.S,
t:t t1f fit 'Wti{ II II
se-mukha-darsana mile,
yafira puQya-pufija-phale,
dui afikhi ki karibe pane?

dviguQa bac;Je trQa-lobha,
pite nare-mana/:1-kobha,
du/:lkhe kare vidhira nindane

SYNONYMS
yalira-whose; puQya-pufija-phale-by the result of many pious activities; se

mukha-of that face; darsana-seeing; mile-if one gets to do; dui afikhi-two
eyes; ki
how; karibe-will do; pane
drinking; dvi-guQa-twice; bac;Je-in
creases; trQa-lobha-greed and thirst; pite-to drink; nare-not able; mana/:1kobha-agitation of the mind; du/:lkhe-in great distress; kare-does; vidhira
of the creator; nindane
criticizing
TRANSLATION
"If by devotional service one gets the results of pious activities and sees
Lord KrQa's face, he can relish the Lord with his eyes. His greed and thirst
then increase twofold by seeing the nectarean face of KrQa. Due to one's in
ability to sufficiently drink that nectar, one becomes very unhappy and criti
cizes the creator for not having given more than two eyes.
TEXT 133
il:1 flft'f<S "''-t$ ,
lft< t5r&1 re1rf ,$,
tt '11 filf'l{l{151i{ I
flt- t9lt,
lft.J f ";{i{,
il:t tti{ <;'$fJ II II
Text
134]
The Opulence and Sweetness of Krr:ea
na dileka laka-koti,
307
sabe dila ankhi duti,
tate dila nimia-acchadana

vidhi-jac;la tapodhana,
rasa-sOnya tara mana,
nahi jane yogya srjana

SYNONYMS
na dileka -did not award; laka-koti-thousands and millions;

dila-gave;
ankhi duti-two eyes;
tate-in them;
dila -gave;
sabe -only;
nimia-ac
chadana-covering of the eyelids; vidhi-creator; jac;/a-dull; tapab-dhana

assets of austerities; ras a-sOnya-without juice; tara-his; mana-mind; nahi
jane-does not know; yogya-suitable; srjana -creating.

TRANSLATION
"When the onlooker of Krr:ea's face becomes dissatisfied in this way, he
thinks, 'Why didn't the creator give me thousands and millions of eyes? Why
has he given me only two? Even these two eyes are disturbed by blinking,
which keeps me from continuously seeing Krr:ea's face.' Thus one accuses the
creator of being dry and tasteless due to engaging in severe austerities. 'The
creator is only a dry manufacturer. He does not know how to create and set
things in their proper places.
TEXT
134
'!Rt r;;11: -i{il,

, ,wr ?tilil,
f${ $1 G;il t11: I
G;'lft1f ftf 't"'' ${7;1{,

'!t 'Sftfil G;J
ye dekhibe krl)anana,
'itG tf 1!111: tif,

m '!tif II 8 II
tara kare dvi-nayana,
vidhi hana hena avicara

mora yadi bola dhare,
koti ankhi tara kare,
tabe /ani yogya srti tara

SYNONYMS
ye-anyone who; dekhibe-will see; krQa-anana-the face of Krl)a; tara-of

him; kare-make; dvi -nayana -two eyes; vidhi-an authority in creation; hafla
being; hena-such; avicara-lack of consideration; mora-my; yadi -if; bola
instruction; dhare-acce pts; koti a r'lkhi-mill ions of eyes; tara-of him; kare
would create; tabe jani-then I would understand; yogya-suitable; srti-cre
ation; tara-his.
308
TRANSLATION
"'The creator says, "Let those who will see Krr:-a's beautiful face have two
eyes." Just see the lack of consideration exhibited by this person posing as a
creator. If the creator took my advice, he would give millions of eyes to the
person who intends to see Sri Krr:-a's face. If the creator will accept this ad
vice, then I would say that he is competent in his work.'
TEXT 135
ttr111-fit1,
11 11_-
fi!';lf!, f"iii!-f11?;'i I
<Jf!r; tHtG'I ';{,
'"tr;
'11' t,
<;ttt<S ?It" tll'lt II <t II

k[$Qiiliga-madhurya-sindhu,
sumadhura mukha -indu,
ati-madhu smita-sukiral)e
e-tine lagila mana,
/obhe kare asvadana,
5/oka pac;fe svahasta-ca/ane
SYNONYMS
k[$Qa-aliga-of the transcendental body of Krr:Ja; madhurya-of sweetness;
sindhu-the ocean; su-madhura-very sweet; mukha-face; indu-like te full
moon; ati-madhu- extraordinarily sweet; smita-smiling; su-kiraQe-beam of

moonlight; e-tine-these three; lagila mana-attracted the mind; /obhe-with
more and more greed; kare asvadana- relished; 5/oka pac;/e-recites a verse; sva
hasta- ca/ane-moving His own hand.
TRANSLATION
"The transcendental form of lord Sri Krr;a is compared to an ocean. A par
ticularly extraordinary vision is the moon above that ocean, and another vision
is His smile, which is sweeter than sweet and is like shining beams of
moonlight." While speaking of these things with Sanatana Gosvami, Sri
Caitanya Mahaprabhu began to remember one thing after another. Moving
His hands in ecstasy, He recited a verse.
TEXT 136
'fli_ q'PJ: f<rrs11ii_ l{ 'll'fO! li."l\. 1

l{5\f'4i f"i!C11C1 li_ li_ li_"ll" li_"l{_
II "II
Text
137]
309
madhurarh madhurarh vapur asya vibhor

rhrhmrhm
madhu-gandhi mrdu-smitam etad aho
madhurarh madhurarh madhurarh madhuram
SYNONYMS
madhuram-sweet;
asya-His;
madhuram-sweet;
vibhob-of
the
Lord;
vapub-the transcendental
madhuram-sweet;
vadanam-face; madhuram-more sweet;
form;
madhuram-sweet;
madhu-gandhi-the fragrance of
honey; mrdu-smitam-soft smiling; etat-this; aho-0; madhuram-sweet;

madhuram-sweet; madhuram-sweet; madhuram-still more sweet.
TRANSLATION
" '0 my Lord, the transcendental body of Krr:-a is very sweet, and His face
is even sweeter than His body. The soft smile on His face, which is like the
fragrance of honey, is sweeter still.'
PURPORT
This is a verse quoted from Kr?Qa-karf)amrta by Bilvamarigala Thakura.
TEXT
137
i{, 1ft- Pt'Ji I

f tl';ff?!,
';fi{- tf%
l(C'iW i{i <; <11<\'i '{II 'l II o!1i II
tf
sanatana, kr?Qa-madhurya-amrtera sindhu

mora mana-sannipati,
saba pite kare mati,
durdaiva-vaidya na deya eka bindu

SYNONYMS
sanatana-0 My dear Sanatana; kr?f)a-madhurya-the sweetness of Lord
Krr;a; amrtera sindhu-an ocean of ambrosia; mora mana-my mind; sannipati
a disease of convulsions; saba-all; pite-to drink; kare-does; mati-desire;
durdaiva-vaidya-a physician who suppresses; na-not; deya-gives; eka-one;
bindu-drop.
TRANSLATION
"My dear Sanatana, the sweetness of Krr:-a's personality is just like an
ocean of ambrosia. Although My mind is now afflicted by convulsive diseases
310
and I wish to drink that entire ocean, the repressive physician does not allow
Me to drink even one drop.
PURPORT
When there is a combination of kapha, pitta and vayu, the three bodily ele
ments, there occurs sannipati, or a convulsive disease. "This disease is caused by
the personal features of Lord Krr:ta. The three elements are the beauty of Krr:ta's
body, the beauty of His face, and the beauty of His smile. Stricken by these three
beauties, My mind goes into convulsions. It wishes to drink the ocean of Krr:ta's
beauty, but because I am undergoing convulsions, My physician, who is Sri Krr:ta
Himself, does not even allow Me to take a drop of water from that ocean." Sri
Caitanya Mahaprabhu was ecstatic in this way because He was presenting Him
self in the mood of the gopis. The gopis wanted to drink the ocean of sweetness
arising from the bodily features of Krr:ta, but Krr:ta did not allow them to come
near. Consequently their desire to meet Krr:ta increased, and being unable to
drink the ambrosia of Krr:ta's bodily features, they became very unhappy.
TEXT 138
11 tl! 11,
-ttr-<1'1),
'!ttl! -t 'ft<!i1f I
t1 -t 11'1_11,
11!11 it\! 11'!11,
t1f ' f-sti! 'SFJte.1J II '-ellr II
kmJailga-laval)ya-pura,
madhura haite sumadhura,
tate yei mukha sudhakara

taha ha-ite sumadhura,
tara yei smita jyotsna-bhara

SYNONYMS
kr?Qa-ailga-the bodily features of Krr:ta; laval)ya-pura-the city of attractive

beauty;
madhura-sweetness;
tate-in
that
body;
haite-than;
yei-that;
su-madhura-still more sweet;
mukha-face;
sudhakara-like the moon;
madhura haite su-madhura-sweeter than sweetness; taha ha-ite-than that; su

madhura-still more sweet; tara-of which; yei-that; smita-smiling; jyotsna
bhara-like the moonshine.
TRANSLATION
"Krr,a's body is a city of attractive features, and it is sweeter than sweet.

His face, which is like the moon, is sweeter still, and the gentle smile on that
moonlike face is like rays of moonshine.
Text
140]
311
PURPORT
The smile on Krr:Ja's face is just like the smiling of the moon, which generates
greater and greater happiness for the gopis.
TEXT
139
11 c:i! '
l!ti cti! '
t9fift1f 'fi t'l,
<lJit"Pt <1 fte',
I! Cti! f\! "c;f1l I
Wllffw <lJit"Pt t II II
taha haite sumadhura,
taha haite ati sumadhura

apanara eka kaf)e,
vyape saba tribhuvane,
dasa-dik vyape yara para

SYNONYMS
madhura haite su-madhura-sweete r than sweet; taha haite-than that; su
madhura-still sweeter; taha haite-than that; ati su-madhura-still much more
sweet; apanara-of Himself; eka kaf)e-by one particle; vyape-spreads; saba
all; tri-bhuvane
thro u ghou t the three worlds; dasa-dik-ten directions; vyape
spreads; yara-whose; para-the city of Krr:Ja's beauty.

TRANSLATION
"The beauty of Krr:ta's smile is the sweetest feature of all. His smile is like a
full moon that spreads its rays throughout the three worlds-Goloka
Vrndavana, the spiritual sky of the Vaikur;tthas, and Devi-dhama, the material
world. Thus Krr;a's shining beauty spreads in all ten directions.
TEXT
r-r'l-"c;f<fi
140
c9ft-t -1!,
11 1lii!t11 f't_<lf:i(
Cfe t<fiit-t,
l!i ' c,
1fil7;9f 9fti 9ff11-'ltl;1l II So II

smita-kiraf)a-sukarpare,
paise adhara-madhure,
sei madhu mataya tribhuvane

varhsi-chidra akase,
tara guf)a sabde paise,
dhvani-rape pafia parif)ame
312
SYNONYMS
smita-kiraQa-the shining of Krt:Ja's smile; su-karpa re-com pared to camphor;

paise-enters; adhara-madhure-within the sweetness of the lips; sei madhu
that
ambrosia;
chidra-of
mataya-maddens;
tri-bhuvane-the three worlds;
varhsi
the holes in the flute; akase-in the space; tara guQa-the quality of
that sweetness; sabde-in sound vibration; p aise-enters; dhvani-ru pe-the

form of sound vibration; pafia-obtaining; pariQame-by transformation.
TRANSLATION
"His slight smililfg and fragrant illumination are compared to camphor,
which enters the sweetness of the lips. That sweetness is transformed and en
ters into space as vibrations from the holes of His flute.
TEXT
'
'!Ct ,)fw?;; -rt,
141
'f$f' c;-b rn,
'9ftllf 'il7;;11 t?;;'l I

tl'f fit',
e. tt11' 'fRt',
1!: 11' 'Stt'l " 8 "
?;l'f
se dhvani caudike dhaya,
aQ<;fa bhedi' vaikuQthe yaya,
bale paise jagatera kaQe

saba matoyala kari',
balatkare ane dhari',
vise?atah yuvatira gaQe

SYNONYMS
se dhva n i-that vibration; cau-dike-in the four directions; dhaya-runs; aQ<;fa

bhedi '-piercing the coverings of the universe; vaikuQthe yaya-goes to the
spiritual sky; bale - by force; paise-enters; jagatera-of the three worlds;
kaQe-in the ears; saba-everyone; matoyala kari '- making drunk; balatkare
by force; ane-brings; dhari '-catchin g; vise?atab-speCi fical l y; yuvatira gaQe
all the young damsels of VrajabhOmi.
TRANSLATION
"The sound of Krr;a's flute spreads in four directions. Even though Krr;a
vibrates His flute within this universe, its sound pierces the universal covering
and goes to the spiritual sky. Thus the vibration enters the ears of all inhabi
tants. It especially enters Goloka Vrndavana-dhama and attracts the minds of
the young damsels of Vrajabhlimi, bringing them forcibly to where Krr;a is
present.
Text
143]

TEXT
313
142
9ff!rn retter '
.-f.{-''
9f-c;t'l \Jtfit' tt I
c;l t t<Tititcf'
l'f'$ftcf'
tt'it (;1 c;'itt'ittcf II 8 II
dhvani-bac;fa uddhata,
pativratara bhatige vrata,
pati-kola haite tani' ane

vaikuQthera /ak?mi-gal)e,
yei kare akar?al)e,
tara age keba gopi-gal)e
SYNONYMS
dhvani-vibration; bac;fa-very much; uddhata-aggressive; pati-vratara-of
chaste wives; bhatige-breaks; vrata-the vow; pati-of the husband; kola-the
lap; haite-from; tani -taking; ane-brings;
'
vaikuQthera-of the Vaikul)tha
planets; lak?mi-gal)e-all the goddesses of fortune; yei-that which; kare akar

?a!)e-attracts; tara-of that; age-in front; keba-what to speak of; gopi
gal)e-the gopis of Vrndavana.
TRANSLATION
"The vibration of Krr;a's flute is very aggressive, and it breaks the vows of
all chaste women. Indeed, its vibration takes them forcibly from the laps of
their husbands. The vibration of His flute attracts even the goddesses of for
tune in the Vaikur;tha planets, to say nothing of the poor damsels of
Vrndavana.
TEXT
143
'SJ 'hl \!Jt.t'it,

lit 9ff!-tt'it,
tl'l fit' tt 'Itt I
ll t 11,
c;l'ltSI, I(V:!ii1, re,
tli wrn ll t'ittct n s 11
nivi khasaya pati-age
grha-dharma karaya tyage,
bale dhari' ane kr?Qa-sthane

/aka-dharma, /ajja, bhaya,
saba jfiana lupta haya,
aiche nacaya saba nari-gaQe
314
SYNONYMS
nivi-the knots of the underwear; khasaya-loosens; pati-age-even in front
of the husbands; grha-dharma-household duties; karaya tyage-causes to give
up; bale-by force; dhari'-catching; ane-brings; k[$f)a-sthane-before Lord
Krl)a;
/aka-dharma-social etiquette;
/ajja-shame;
bhaya-fear;
saba-all;
jnana-such knowledge; lupta haya-becomes hidden; aiche-in that way;

nacaya-causes to dance; saba-all; nari-gaQe-the women.
TRANSLATION
"The vibration of His flute slackens the knots of their underwear even in
front of their husbands. Thus the gopis are forced to abandon their household
duties and come before lord Krr:-a. In this way all social etiquette, shame and
fear are vanquished. The vibration of His flute causes all women to dance.
TEXT 144
<"tt fi!11' 1 <", ttil i!t1 c,
il il1 '5f f-tt I

til <f'Qf'l il1 til <lit'!, -je{ <!lt c;<t
t <!liltJ t ll
kaQera bhitara vasa kare,
88
til,
II
apane tanha sada sphure,
anya sabda na deya pravesite

ana katha na sune kaf)a,
ana balite bolaya ana,
ei kr$Qera varhsira carite

SYNONYMS
kaf)era-the hole of the ear; bhitara-within; vasa kare-makes a residence;
apane-personally; tanha-there; sada-always; sphure-is prominent; anya
other; sabda-sounds; na-not; deya-allows; pravesite-to enter; ana katha
other talks; na-not; sune-hears; kaf)a-the ear; ana-something else; balite
to speak;
bo/aya-speaks;
ana-another thing;
ei kr?Qera-of Lord Krl)a;
varhsira-of the flute; carite-characteristics.

TRANSLATION
"The vibration of His flute is just like a bird that creates a nest within the
ears of the gopis and always remains prominent there, not allowing any other
sound to enter their ears. Indeed, the gopis cannot hear anything else, nor are
they able to concentrate on anything else, not even to give a suitable reply.
Such are the effects of the vibration of lord Krr:-a's flute."
Text
145]
315

PURPORT
The vibration of Kra's flute is always prominent in the ears of the gopis.
Naturally they cannot hear anything else. Constant remembrance of the holy
sound of Kra's flute keeps them enlightened and enlivened, and they do not
allow any other sound to enter their ears. Since their attention is fixed on Kra's
flute, they-cannot divert their minds to any other subject. In other words, a devo
tee who has heard the sound of Kra's flute forgets to talk or hear of any other
subject. This vibration of Kra's flute is represented by the Hare Kra maha
mantra. A serious devotee of the Lord who chants and hears this transcendental
vibration becomes so accustomed to it that he cannot divert his attention to any

subject matter not related to Kra's blissful characteristics and paraphernalia.
145
TEXT
: <fit tii'tr;i{, 'fS{ti{ <titi! .: 'fS{tti{,

fl"t?li 'l!tt ?tr; I
(;1{ ti- <f.',
fil--'lft"'
(;1{ rrn
'i! 11
puna/:! kahe bahya-jfiane,
s 11
ana kahite kahilun ane,
kr$f)a-krpa tamara upare

mora citta-bhrama kari',
nijaisvarya-madhuri,
mora mukhe sunaya tomare
SYNONYMS
puna/:1
agai n; kahe-He says; bahya-jfiane-in external consciousness; ana
something else; kahite-to speak; kahilun-l have spoken; ane-another thing;

k[$f) a krpa -the mercy of Lord Kra; to mara-you; upare-upon; mora-My;
-
citta-bhrama -mental concoction;
kari -maki ng;

'
opulence; madhuri-sweetness; mora mukhe
nija-aisvarya-His personal
through My mouth; sunaya
causes to hear; tomare-you.
TRANSLATION
Resuming His external consciousness, Sri
Caitanya
Mahaprabhu
told
Sanatana Gosvami, "I have not spoken of what I intended. Lord Krr:-a is very
merciful to you because by bewildering My mind, He has exposed His per
sonal opulence and sweetness. He has caused you to hear all these things from
Me for your understanding.
316
PURPORT
SrT Caitanya Mahaprabhu admitted that He was speaking like a madman, which
He should not have done for the understanding of those who are externally situ
ated. Statements about Krr:Ja's body, His characteristics and His flute would ap
pear like a madman's statements to a mundane person. It was actually a fact that
Krr:Ja wanted to expose Himself to Sanatana GosvamT due to His specific mercy
upon him. Somehow or other, Krr:Ja explained Himself and His flute to Sanatana
GosvamT through the mouth of SrT Caitanya Mahaprabhu, who appeared as
though mad. SrT Caitanya Mahaprabhu admitted that He wanted to tell Sanatana
GosvamT something else, but somehow or other, in a transcendental ecstasy, He
spoke of a different subject matter.
TEXT 146
Cf;!tfif I!' t, t tl! t <fi

t lltf!_tl!ti:!!ftt'! lit'
II 8 II
ami ta' baula, ana kahite ana kahi

krQera madhuryamrta-srote yai vahi'
SYNONYMS
ami ta' bau/a-1 am a madman; ana kahite-to speak something; ana kahi-1
speak on something else; krQera-of Lord Krr:Ja; madhurya-amrta-of the nectar

of the sweetness; srote-in the waves of; yai-1 go; vahi'-being carried away.
TRANSLATION
"Since I have become a madman, I am saying one thing instead of another.
This is because I am being carried away by the waves of the nectarean ocean
of Lord KrQa's transcendental sweetness."
TEXT 147
l!t tf 'Jfit'f<fi 'Ill '
lit <fi' : lftl!ti{ <fit
II 8 II
tabe mahaprabhu kaf)eka mauna kari' rahe

mane eka kari' puna/:! sanatane kahe
SYNONYMS
tabe-thereupon; mahaprabhu-SrT Caitanya Mahaprabhu; kaf)eka-for a

moment; mauna-silence; kari'-making; rahe-remained; mane-within His
Text
149]
mind;
eka kari'-adjusting things;
puna -again;
317
sanatane-unto Sanatana
GosvamT; kahe-instructs.
TRANSLATION
Sri Caitanya Mahaprabhu then remained silent for a moment. Finally, ad
justing thtngs within His mind, He again spoke to Sanatana Gosvami.
TEXT
148
11' t11' I
1 ' ti{, (;l tt (;i2!11t II
81r
II
krf)era madhuri ara mahaprabhura mukhe

iha yei sune, sei bhase prema-sukhe
SYNONYMS
krf)era-of Lord Krt:Ja; madhuri-the sweetness; ara-and; mahaprabhura
mukhe-in the mouth of SrT Caitanya Mahaprabhu; iha-this statement; yei
anyone who; sune-hears; sei-that person; bhase-floats ; prema-sukhe-in
the transcendental bliss of love of Godhead.
TRANSLATION
I now summarize these teachings of Sri Caitanya Mahaprabhu. If anyone
gets an opportunity to hear about the sweetness of Kra in this chapter of Sri
Caitanya-caritamrfa, he will certainly be eligible to float in the transcenden
tally blissful ocean of love of God.
TEXT
149
11-ttW t11' "P't I

'!iiJRfi!i! <tit 'wt II
8Cil
II
sri-rupa-raghunatha-pade yara asa

SYNONYMS
sri-rOpa-SrTla ROpa GosvamT; raghunatha-SrTia Raghunatha dasa GosvamT;
pade-at the lotus feet; yara-whose; asa-expectation; caitanya-caritamrta
the
book
named
Krt:adasa Kaviraja GosvamT.
kahe
descri bes;
krQadasa-SrTla
318
TRANSLATION
Praying at the lotus feet of Sri Riipa and Sri Raghunatha, always desiring
their mercy, I, Krr:tadasa, narrate Sri Caitanya-caritamrta, following in their
footsteps.
Thus end the Bhaktivedanta purports to the Sri Caitanya-caritamrta, Madhya
lila, Twenty-first Chapter, describing the blissful characteristics of Kr?Qa.
CHAPTER 22

In this Twenty-second Chapter, SrT Caitanya Mahaprabhu describes the process of
devotional service. In the beginning He describes the truth about the living entity
and the superexcellence of devotional service. He then describes the uselessness
of mental speculation and mystic yoga. In all circumstances the living entity is
recommended to accept the path of devotional service as personally explained by
SrT Caitanya Mahaprabhu. The speculative method of the so-called jnanis is con
sidered a waste of time, and that is proved in this chapter. An intelligent person
should abandon the processes of
karma-kaf)c;la, jnana-kal)c;la and mystic yoga.
One should give up all these useless processes and take seriously to the path of
KrQa consciousness. In this way one's life will be successful. If one takes to KrQa
consciousness fully, even though he may sometimes be agitated due to having
previously practiced mental speculation and yogic mysticism, he will be saved by
Lord KrQa Himself. The fact is that devotional service is bestowed by the
blessings of a pure devotee
(sa mahatma sudurlabhaf)). A pure devotee is the
supreme transcendentalist, and one has to receive his mercy for one's dormant
KrQa consciousness to be awakened. One has to associate with pure devotees. If
one has firm faith in the words of a great soul, pure devotional service will
awaken.
In this chapter SrT Caitanya Mahaprabhu has differentiated between a pure
devotee and others. He also describes the characteristics of a pure devotee. A
devotee's most formidable enemy is association with women in an enjoying spirit.
Association with nondevotees is also condemned because it is also a formidable
enemy on the path of devotional service. One has to fully surrender unto the
lotus feet of KrQa and give up attraction for women and nondevotees.
The six symptoms of fully surrendered souls are also described in this chapter.
Devotional service has been divided into two categories-regulative devotional
service and spontaneous love. There are sixty-four items listed in regulative devo
tional service, and out of these sixty-four the last five are considered very impor
tant. By practicing even one of the nine processes of devotional service, one can
become successful. Speculative knowledge and mystic yoga can never help one
in devotional service. Pious activity, nonviolence, sense control and regulation are
not separate from devotional service in its pure form. If one engages in devotional
service, all good qualities follow. One does not have to cultivate them separately.
Spontaneous devotional service arises when one follows a pure devotee who is
awakened to spontaneous love of God. SrT Caitanya Mahaprabhu has described
319
320
the symptoms of devotees who are already situated in spontaneous love of God.
He has also described the devotees who are trying to follow in the footsteps of
the pure devotees.
TEXT 1
" pttc( I
9ij\RI i{ t2lt111
"'
=> II
vande sri-kr?Qa-caitanya
devarh tarh karuf)arf)avam
kalav apy ati-guc;Jheyarh
bhaktir yena prakasita
SYNONYMS
vande-1 offer my respectful obeisances; sri-kr?Qa-caitanya-devam-unto Lord
Sri Caitanya Mahaprabhu; tam-unto Him; karuf)a-arf)avam-who is an ocean of
mercy; ka/au-in this age of Kali; api-even; ati-very; guc;Jha-confidential;
iyam-this;
manifested.
bhaktiQ-devotional
service;
yena-by
whom;
prakasita
TRANSLATION
I offer my respectful obeisances unto Lord Sri Caitanya Mahaprabhu. He is
an ocean of transcendental mercy, and although the subject matter of bhakti
yoga is very confidential, He has nonetheless manifested it so nicely, even in
this age of Kali, the age of quarrel.
TEXT 2
tiIJ fi\Jti{"' I
111?1!1
1'4'!., ;rn (;'$f'e9"1 II II
Q '?11
jaya jaya sri-kr?Qa-caitanya nityananda

jyadvaita-candra jaya gaura-bhakta-vrnda
SYNONYMS
jaya jaya-all glories; sri-kr$f)a-caitanya nityananda-to Sri KrQa Caitanya
Mahaprabhu and
Nityananda
Prabhu;
jaya-all glories;
advaita-candra-to
Advaita Prabhu; jaya-all glories; gaura-bhakta-vrnda-to the devotees of Sri

Caitanya Mahaprabhu.
Text 4]
321
TRANSLATION
All glories to Advaitacandra! All glories to all the devotees of Sri Caitanya
Mahaprabhu!
TEXT 3
"(_ 'fl' til' I

tsr ij;wsr, fl- 111' 11 11
eita kahilun sambandha-tattvera vicara
veda-sastre upadese, kr?Qa-eka sara
SYNONYMS
eita-thus; kahi/un-1 have described; sambandha-tattvera vicara-considera
tion of one's relationship with KrQa; veda-sastre-all Vedic literature; upadese
instructs; kr?Qa-Lord KrQa; eka sara-the only essential point.
TRANSLATION
Sri Caitanya Mahaprabhu said, "I have described one's relation with Kra
in various ways. This is the subject matter of all the Vedas. Kra is the center
of all activities.
TEXT 4
, i{, -m-'lllltl'll
I!-' t<!11t'filll811
ebe kahi, suna, abhidheya-lak?aQa

yaha haite pai-kr?Qa, kr?Qa-prema-dhana
SYNONYMS
ebe-now; kahi-1 shall explain; suna-please hear; abhidheya-lak?aQa
one's prime business (devotional service); yaha haite-from which; pai -one can
get; kr?Qa-Lord KrQa; kr?Qa-prema-dhana-and the wealth of transcendental
love for Him.
TRANSLAliON
"Now I shall speak about the characteristics of devotional service, by which
one can attain the shelter of Kra and His loving transcendental service.
322
TEXT 5
"oef.-t-m, ?I "'' 1
1:!\f!Cf l!fii'St'1 "'fttti filan II t II
kr?Qa-bhakti-abhidheya, sarva-sastre kaya
ataeva muni-gaf)a kariyache niscaya
SYNONYMS
kr?Qa-bhakti-devotional service to Lord Krl)a; abhidheya-the real activity of
life;
sarva-sastre-all Vedic literatures; kaya-say; ataeva-therefore; muni
gaf)a-all saintly persons; kariyache-have made; niscaya-ascertainment.

TRANSLATION
"A human being's activities should be centered only about devotional ser
vice to lord Krr:Ja. That is the verdict of all Vedic literatures, and all saintly
people have ascertained this.
TEXT 6
f'i!iT'I 9J<g1
<1
N"ff ii:i<rtNOTf<tf'f
'lTtvr9t -vrf9f i <if i!:iOf
<9J.:t'!tl
C<!
<!1 'lf'l<tlC W'i\1
'15{: 'IJ i93t , i!:i<!t"C'l<! "f9'{_ II
II
srutir mata Pf?ta disati bhavad-aradhana-vidhiril

yatha matur vaf)i smrtir api tatha vakti bhagini
puraf)adya ye va sahaja-nivahas te tad-anuga
ata/:1 satyaril jnataril murahara bhavan eva saraf)am
SYNONYMS
sruti/:1-Vedic knowledge; mata-like a mother who is affectionate to her
children;
p[?ta-when
questioned;
disati-she
directs;
bhavat-of
You;
aradhana-worship; vidhim-the process; yatha-just as; matUQ Vaf)i-the in

structions
literatures;
of the
mother;
smrti/:1-smrti-sastras,
which explain the Vedic
api-also; tatha-similarly; vakti-express;
bhagini-like a sister;
puraf)a-adya/:1-headed by the Puraf)as; ye-which; va-or; sahaja-nivaha/:1-like

brothers;
te-all of them;
tat-of the mother;
anuga/:1-followers; ata/:1-
therefore; satyam-the truth; jnatam-known; mura-hara-0 killer of the demon

Mura; bhavan-Your Lordship; eva-only; saraf)am-the shelter.
Text
7]
323
TRANSLATION
11
'When the mother Vedas [sruti] is questioned as to whom to worship, she
says that You are the only Lord and worshipable object. Similarly, the corol
laries of the sruti-sastras, the smrti-sastras, give the same instructions, just
like sisters. The Purar:tas, which are like brothers, follow in the footsteps of
their mother. 0 enemy of the demon Mura, the conclusion is that You are the
only shelter. Now I have understood this in truth.'
PURPORT
This quotation from the Vedic literature was spoken by great sages.
TEXT
1il, - '$fi{_ I
'"'Q\91 'llf't'?f' it 11 O!Itit II 'l II
advaya-jfiana-tattva kmJa -svayarh bhagavan
'svarOpa-sakti' rOpe tanra haya avasthana
SY NONYMS
advaya-jfiana-of nondual knowledge;
Krr:Ja;
svayam
bhagavan-Himself
the
tattva-the principle;
Supreme
Personality
of
krQa-Lord
Godhead;
svarOpa-personal expansions; sakti-of potencies; rOpe-in the form; tar'lra

His; haya-there is; avasthana-existence.
TRANSLATION
"Krr:Ja is the nondual Absolute Truth, the Supreme Personality of Godhead.
Although He is one, He maintains different personal expansions and energies
for His pastimes.
PURPORT
The Lord has many potencies, and He is nondifferent from all these potencies.
Because the potencies and the potent cannot be separated, they are identical.
Krr:Ja is described as the source of all potencies, and He is also identified with the
external potency, the material energy. Krr:Ja also has internal potencies, or
spiritual potencies, which are always engaged in His personal service. His internal
potency is different from His external potency. Krr:Ja's internal potency and Krr:Ja
Himself, who is the potent, are always identical.
324
TEXT 8
CJtt-t-:ltllf-tit9f 1 Rt11'
C-tro <tii{ t II IY II
svarhsa-vibhinnarhsa-rape hafia vistara
ananta vaikuf)tha-brahmaf)<;:/e karena vihara
SYNONYMS
sva-arhsa-of personal expansions; vibhinna-arhsa-of separated expansions;
rape-in the forms; haii a-becoming; vistara-expanded; ananta-unlimited;
vaikuf)tha-in the spiritual planets known as Vaikur:tthas; brahmaf)<;:/e-in the ma
terial universes; karena vihara-performs His pastimes.
TRANSLATION
"Krr:Ja expands Himself in many forms. Some of them are personal expan
sions, and some are separate expansions. Thus He performs pastimes in both
the spiritual and material worlds. The spiritual worlds are the VaikuQtha
planets, and the material universes are brahmaQ;tas, gigantic globes governed
by Lord Brahma.
TEXT 9
GSttllf-11f-'!(J, t"it'l
tllf - llfft "'t'! II II

svarhsa-vistara-catur-vyaha, avatara-gaf)a
vibhinnarhsa jiva -tarira saktite gaf)ana
SYNONYMS
sva-arhsa-vistara-the expansion of His personal forms; catuh-vyaha-His
quadruple form; avatara-gaf)a-the incarnations; vibhinna-arhsa-His separated
forms; jiva-the living entities; tarira-His; saktite-in the category of potency;
gaf)ana -calculating.
TRANSLATION
"Expansions of His personal self-like the quadruple manifestations of
SankaraQa, Pradyumna, Aniruddha and Vasudeva-descend as incarnations
from VaikuQtha to this material world. The separated expansions are living en
tities. Although they are expansions of KrQa, they are counted among His dif
ferent potencies.
Text 10]
325
PURPORT
The personal expansions are known as viQu-tattva, and the separated expan
sions are known as jiva-tattva. Although the jivas {living entities) are part and
parcel of the Supreme Personality of Godhead, they are still counted among His
multi-potencies. This is fully described in Bhagavad-gita:
apareyam itas tv anyarh
prakrtirh viddhi me param
jiva-bhatarh maha-baho
yayedarh dharyate jagat
"Besides this inferior nature, 0 mighty-armed Arjuna, there is a superior energy of
Mine, which consists of all living entities who are struggling with material nature
and are sustaining the universe." (Bg. 7.5)
Although the living entities are Krl)a's parts and parcels, they are prakrti, not
purua. Sometimes prakrti (a living entity) attempts to imitate the activities of the
purua. Due to a poor fund of knowledge, living entities conditioned in this ma
terial world claim to be God. They are thus illusioned. A living entity cannot be on
the level of a viQu-tattva, or the Personality of Godhead, at any stage; therefore it
is ludicrous for a living entity to claim to be God. Advanced spiritualists would
never accept such a thing. Such claims are made to cheat ordinary, foolish people.
The Krl)a consciousness movement declares war against such bogus incarna
tions. The bogus propaganda put out by people claiming to be God has killed God
consciousness all over the world. Members of the Krl)a consciousness movement
must be very alert to defy these rascals who are presently misleading the whole
world. One such rascal, known as Paul)<;lraka, appeared before Lord Krl)a, and the
Lord immediately killed him. Of course, those who are K[l)a's servants cannot kill
such imitation gods, but they should try their best to defeat them through the evi
dence of sastra, authentic knowledge received through the disciplic succession.
TEXT 10
' ft-t <1-- i!' <fi
<fi-'fil', <fi -'fiiJ-llt'
ll 0 ll
sei vibhinnarhsa jiva-dui ta' prakara

eka-'nitya-mukta', eka-'nitya-sarhsara'
SYNONYMS
sei vibhinna-arhsa-that separated part and parcel of Krl)a; jiva-the living en
tity; dui ta' prakara -two categories; eka-one; nitya-mukta -eternally liber
ated; eka-one; nitya sarhsara-perpetually conditioned.
-
326
TRANSLATION
"The living entities [jivas] are divided into two categories. Some are eter
nally liberated, and others are eternally conditioned.
TEXT 11
'fili!J' - f.li!J '1 '_
'-t' i{'fll, tfl <.;- II II

'nitya-mukta'-nitya km!a-caral)e unmukha
'kr?Qa-pari?ada' nama, bhufije seva-sukha
SYNONYMS
nitya-mukta-eternally liberated; nitya-always; kr?Qa-caraQe-the lotus feet
of Lord Krr:Ja; unmukha-turned toward; kr?Qa-pari?ada-associates of Lord
Krr:Ja; nama-known as; bhufije-enjoy; seva-sukha-the happiness of service.
TRANSLATION
"Those who are eternally liberated are always awake to Krr:'la conscious
ness, and they render transcendental loving service at the feet of Lord Krl)a.
They are to be considered eternal associates of Krr;1a, and they are eternally
enjoying the transcendental bliss of serving Krl)a.
TEXT 12
'fili!J'fi'- ti! fiii!J I

'f.li!Jllllt', t_tfl iHltfw II II
'nitya-bandha'-kr?Qa haite nitya-bahirmukha
'nitya-sarilsara', bhufije narakadi du/:lkha
SYNONYMS
nitya-bandha-perpetually conditioned; kr?Qa haite-from Krr:Ja; nitya-eter
nally; bahi/:1-mukha-averse; nitya-sarilsara-perpetually conditioned in the ma
terial world; bhufije-enjoy; naraka-adi du/:lkha-the tribulations of hellish condi
tions of life.
TRANSLATION
"Apart from the ever-liberated devotees, there are the conditioned souls
who always turn away from the service of the Lord. They are perpetually con
ditioned in this material world and are subjected to the material tribulations
brought about by different bodily forms in hellish conditions.
Text
15]
327
TEXT
13
, t "attmM <l'it1f l!tt1f
rotf<fitffll!t l!tt1f iS?tRI' "attt1f II II

sei do?e maya-pisaci dai)Qa kare tare
adhyatmikadi tapa-traya tare jari' mare
SYNONYMS
sei do?e-because of this fault; maya-pisaci-the witch known as the external

energy;
dai)Qa kare-gives punishment;
tare-unto him;
adhyatmika-adi
beginning with those pertaining to the body and mind; tapa-traya-the threefold
miseries; tare-him; jari'-burning; mare-gives pain.
TRANSLATION
"Due to his being opposed to Krr;a consciousness, the conditioned soul is
punished by the witch of the external energy, maya. He is thus ready to suffer
the threefold miseries-miseries brought about by the body and mind, the in
imical behavior of other living entities and natural disturbances caused by the
demigods.
TEXTS
14-15
- lfP11!1'1f "ftN 1lt I

i!l i!lflitl! f(f t':'iJ II 8 II
il'1f 9ftlfllf1lt!l f9-tt51 "'t I
r t, '!t fil<l'i(; 1ll 11 (t "
kama-krodhera dasa hafia tara lathi khaya
bhramite bhramite yadi sadhu-vaidya paya
tanra upadesa-mantre pisaci palaya
kr?Qa-bhakti paya, tabe kr?Qa-nikata yaya
SYNONYMS
kama-of lusty desires; krodhera-and of anger; dasa-the servant; hafia-be

coming; tara-by them; Jathi khaya-is kicked; bhramite bhramite-wandering
and wandering; yadi-if; sadhu-a devotee; vaidya-physician; paya-he gets;
tanra-his; upadesa-mantre-by instruction and hymns; pisaci-the witch (the
external energy);
palaya-flees;
k[?l)a-bhakti -devotional service to Krl)a;
paya-obtains; tabe-in this way; kr?Qa-nikata yaya-he goes to Krl)a.
328
TRANSLATION
"In this way the conditioned soul becomes the servant of lusty desires, and
when these are not fulfilled, he becomes a servant of anger and continues to
be kicked by
the
external
energy,
maya.
Wandering and wandering
throughout the universe, he may by chance get the association of a devotee

physician, whose instructions and hymns rttake the witch of external energy
flee. The conditioned soul thus gets into touch with the devotional service of
Lord Krr:Ja, and in this way he can approach nearer and nearer to the Lord.
PURPORT
An explanation of verses 8 through 15 is given by SrTia Bhaktivinoda Thakura in
his Amrta-pravaha-bha$ya. The Lord is spread throughout the creation in His
quadruple expansions and incarnations. Kr!)a is fully represented with all poten
cies in each and every personal extension, but the living entities, although sepa
rated expansions, are also considered one of the Lord's energies. The living en
tities are divided into two categories-the eternally liberated and eternally condi
tioned. Those who are ever-liberated never come in contact with maya, the exter
nal energy. The ever-conditioned are always under the clutches of the external
energy. This is described in Bhagavad-gita:
daivi hy e$a gw;amayi
mama maya duratyaya
"This divine energy of Mine, consisting of the three modes of material nature, is
difficult to overcome." (Bg. 7.14)
The nitya-baddhas are always conditioned by the external energy, and the
nitya-muktas never come in contact with the external energy. Sometimes an ever
liberated personal associate of the Supreme Personality of Godhead descends
into this universe just as the Lord descends. Although working for the liberation of
conditioned souls, the messenger of the Supreme Lord remains untouched by the
material energy. Generally ever-liberated personalities live in the spiritual world as
associates of Lord Kr!)a, and they are known as km1a-pari$ada, associates of the
Lord. Their only business is enjoying Lord Kr!)a's company, and even though such
eternally liberated persons come within this material world to serve the Lord's
purpose, they enjoy Lord Krt:la's company without stoppage. The ever-liberated
person who works on Kr!)a's behalf enjoys Lord Kr!)a's company through his
engagement. The ever-conditioned soul, provoked by lusty desires to enjoy the
material world, is subjected to transmigrate from one body to another. Sometimes
he is elevated to higher planetary systems, and sometimes he is degraded to
hellish planets and subjected to the tribulations of the external energy.
Due to being conditioned by the external energy, the conditioned soul within
this material world gets two kinds of bodies-a gross material body and a subtle
Text
16]
329
body composed of mind, intelligence and ego. Due to the gross and subtle
bodies, he is subjected to the threefold miseries (adhyatmika, adhibhautika and
adhidaivika), miseries arising from the body and mind, other living entities, and
natural disturbances caused by demigods from higher planetary systems. The con
ditioned soul subjected to the threefold material miseries is ceaselessly kicked by
maya, and this is his disease. If by chance he meets a saintly person who works on
Krl)a's behalf to deliver conditioned souls, and if he agrees to abide by his order,
he can gradually approach the Supreme Personality of Godhead, Krl)a.
TEXT
16
'filltif!ort' <1>f
"'
<fflf1 9ftr'11 f"I'Cif"fi
"t' tPlf
Of
<fl<f1
Of
l!'i?f1 C'!t9f"fif:
'cnt"' 'ii;9fc 'ft' .,-
'ftllnrt= "!"il'll!"ll' t' fol.11!"tc'$
II ) II
kamadinam kati na katidha palita durnidesas

te?aril jata mayi na karul)a na trapa nopasantif)
utsrjyaitan atha yadu-pate samprataril labdha-buddhis
tvam ayataf) saral)am abhayariJ mariJ niyuflk?Vatma-dasye
SYNONYMS
kama-adinam-of my masters such as lust, anger, greed, illusion and envy;

kati-how many; na-not; katidha-in how many ways; palitaf)-obeyed; dur
nidesaf)-undesirable orders; te?am-of them; jata-generated; mayi-unto me;
na-not; karul)a-mercy; na-not; trapa-shame; na-not; upasantif)-desire to
cease; utsrjya-giving up; etan-all these; atha-herewith; yadu-pate-0 best
of the Y adu dynasty; sampratam-now; labdha-buddhif)-having awakened in
telligence; tvam-You; ayataf)-approached; saral)am-who are the shelter;
abhayam-fearless; mam-me; niyur'lk?va-please engage; atma-dasye-in Your
personal service.
TRANSLATION
" '0 my Lord, there is no limit to the unwanted orders of lusty desires. A l
though I have rendered them so much service, they have not shown any mercy
to me. I have not been ashamed to serve them, nor have I even desired to give
them up. 0 my Lord, 0 head of the Y adu dynasty, recently, however, my in
telligence has been awakened, and now I am giving them up. Due to transcen
dental intelligence, I now refuse to obey the unwanted orders of these desires,
and I now come to You to surrender myself at Your fearless lotus feet. Kindly
engage me in Your personal service and save me.'
330
PURPORT
(3.2.35). When we chant
This verse is also quoted in Bhakti-rasamrta-sindhu
the Hare Krl)a maha-mantra we are saying, "Hare! 0 energy of the Lord! 0 my
Lord Krl)a!" In this way we are simply addressing the Lord and His spiritual poten
cy represented as Radha-Krl)a, Sita-Rama, or Lakmi-Narayal)a. The devotee al
ways prays to the Lord and His internal energy (consort) so that he may engage in
Their transcendental loving service. When the conditioned soul attains his real
spiritual energy and fully surrenders unto the Lord's lotus feet, he tries to engage
in the Lord's service. This is the real constitutional position of the living entity.
TEXT 17
oef t-rni21fti1 1
oeffilil-.<ti <fi-c;t'$fti111
11
k[$Qa-bhakti haya abhidheya-pradhana

bhakti-mukha-nirik$aka karma-yoga-jnana
SYNONYMS
kr$t.la-bhakti-devotional
service
to
Lord
Krl)a;
haya-is;
abhidheya
pradhana-the chief function of the living entity; bhakti-mukha-of the face of

devotional service; nirik$aka-observers; karma-yoga-ji'iana-fruitive activities,
mystic yoga and speculative knowledge.
TRANSLATION
"Devotional service to KrQa is the chief function of the living entity. There
are different methods for the liberation of the conditioned soul-karma,
jiiana, yoga and bhakti-but all are dependent on bhakti.
TEXT 18
${t f'! 1:[
Ri11 '!t t'! tt
"'II lr II
ei saba sadhanera ati tuccha ba/a

k[$Qa-bhakti vina taha dite nare phala
SYNONYMS
ei saba-all these; sadhanera-of methods of spiritual activities; ati-very; tuc
cha-insignificant;
ba/a-strength;
k[$Qa-bhakti-devotional service to Lord
Krl)a; vina-without; taha-all these; dite-to deliver; nare-are not able;

pha/a-the desired result.
Text 19]
331
TRANSLATION
"But for devotional service, all other methods for spiritual self-realization
are weak and insignificant. Unless one comes to the devotional service of lord
Kra, jnana and yoga cannot give the desired results.
PURPORT
In Vedic scriptures, stress is sometimes given to fruitive activity, speculative
knowledge and the mystic yoga system. Although people are inclined to practice
these processes, they cannot attain the desired results without being touched by
k[$Qa-bhakti, devotional service. In other words, the real desired result is to invoke
dormant love for Krl)a. Srimad-Bhagavatam (1.2.6) states:

sa vai purilsaril para dharma
yato bhaktir adhok$aje
ahaituky apratihata
yayatma suprasidati
Karma, jnana and yoga cannot actually awaken love of Godhead. One has to take
to the Lord's devotional service, and the more one is inclined to devotional ser
vice, the more he loses interest in other so-called achievements. Dhruva Maharaja
went to practice mystic yoga to see the Lord personally face to face, but when he
developed an interest in devotional service, he saw that he was not being

benefited by karma, jflana and yoga.
TEXT 19
C<l1iJ"li9fJJ<-<f'S'f'
C"fir. i!fii'!'I'1'J"1g)O(l(_ I
\!: 1.'1: "t11fJf1l'R

'!
P"if9r'
1i if9fJ'l'TCfl( II ., n
nai$karmyam apy acyuta-bhava-varjitaril

na sobhate jnanam a/am nirafljanam
kutab punab sasvad abhadram isvare
na carpitaril karma yad apy akaral)am

SYNONYMS
nai$karmyam -which does not produce enj oyment of the resultant action;
api-although; acyuta-bhava-of devotional service to the Supreme Personality

of Godhead; varjitam
devoid; na-not; sobhate-looks beautiful; jflanam
speculative knowledge;
a/am-exceedingly;
nirafljanam -which
is without
332
material contamination; kuta/:1-how much less; puna/:1-again; sasvat-always

(at the time of practicing and at the time of achieving the goaD;
abhadram-in
auspicious; isvare-to the Supreme Personality of Godhead; na-not; ca-also;

arpitam-dedicated; karma-activities; yat-which; api-although;
akaraQam
causeless.
TRANSLATION
" 'When pure knowledge is beyond all material affinity but is not dedicated
to the Supreme Personality of Godhead [Krr;a], it does not appear very
beautiful, although it is knowledge without a material tinge. What, then, is the
use of fruitive activities-which are naturally painful from the beginning and
transient by nature-if they are not utilized for the devotional service of the
lord? How can they be very attractive?'
PURPORT
This is a quotation from
Srimad-Bhagavatam (1.5.12). Even after writing many
Vedic literatures, Vyasadeva felt very morose. Therefore his spiritual master,
Naradadeva, told him that he could be happy by writing about the activities of
the Supreme Personality of Godhead. Up to that time, SrTia Vyasadeva had written
the
karma-kaQc;ia and jfiana-kaQc;ia sections of the Vedas, but he had not written
upasana-kal)c;ia, or bhakti. Thus his spiritual master, Narada, chastised him
about
and advised him to write about the activities of the Supreme Personality of
Godhead. Therefore Vyasadeva began writing
Srimad-Bhagavatam.
TEXT 20
9lf'COI11'fl01"11 <l111f'C"I1
'11-ff'COII "!If: "l'fj:
c"l 01
f<Tiilf f<TOT'I <JI'f9f<t
\!ih :S::!f\!1 <t'C 11 01'C"Ii 0101:
II
tapasvino dana-para yasasvino

manasvino mantra-vida/:! sumarigala/:1
k$emarh na vindanti vina yad-arpaQarh
tasmai subhadra-sravase namo nama/:!
SYNONYMS
tapasvina/:1-those engaged in severe austerities and penances;
dana-para/:1-
those engaged in giving his possessions as charity; yasasvina/:1-those famous

in society; manasvina/:1-experts in mental speculation or meditation;
mantra-
Text
21]
333
vidaQ-experts in reciting the Vedic hymns; su-maliga/aQ-very ausp1c1ous;
k$emam-real eternal auspiciousness; na-never; vindanti-obtain; vina-with

,
out; yat arpa('Jam-dedicating unto whom (the Supreme Personality of God

-
head); tasmai-unto that Supreme Personality of Godhead; su-bhadra sravase
whose glory is very auspicious; namaQ namaQ-1 offer my repeated respectful

obeisances.
TRANSLATION
" 'Those who perform severe austerities and penances, those who give
away all their possessions out of charity, those who are very famous for their
auspicious activity, those who are engaged in meditation and mental specula
tion, and even those who are very expert in reciting the Vedic mantras, are not
able to obtain any auspicious results, although they are engaged in auspicious
activities, if they do not dedicate their activities to the service of the Supreme
Personality of Godhead. I therefore repeatedly offer my respectful obeisances
unto the Supreme Personality of Godhead,
whose glories are
always
auspicious.'
PURPORT
This is also a quotation from Srimad-Bhagavatam
TEXT
(2.4.17).
21
," 9ftil' 'I' rw ettt
Rti{
t 'i' ill sttti{
)II
kevala jfiana 'mukti' dite nare bhakti vine

k[$(10nmukhe sei mukti haya vina jfiane
SYNONYMS
keva/a-only;
jfiana-speculative
knowledge;
mukti-liberation;
dite-to
deliver; nare-is not able; bhakti vine-without devotional service; krwa-un

mukhe-if one is attached to the service of Lord Kra; sei mukti
haya-appears; vina-without; jfiane-knowledge.
that liberation;
TRANSLATION
"Speculative knowledge alone, without devotional service, is not able to
give liberation. On the other hand, even without knowledge one can obtain
liberation if one engages in the Lord's devotional service.
334
PURPORT
One cannot attain liberation simply by speculative knowledge. Even though
one may be able to distinguish between Brahman and matter, one's liberation will
be hampered if one is misled into thinking that the living entity is as good as the
Supreme Personality of Godhead. Indeed, one falls down again onto the material
platform because considering oneself the Supreme Person, the Supreme Absolute
Truth, is offensive. When such a person comes in contact with a pure devotee, he
can actually become liberated from material bondage and engage in the Lord's
service. A prayer by Bilvamarigala Thakura is relevant here:
bhaktis tvayi sthiratara bhagavan yadi syad

daivena nai) phalati divya-kisora-murti/:1
mukti/:1 svayam muku/itafljali/:1 sevate 'sman
dharmartha-kama-gataya/:1 samaya-pratika/:1
"0 my Lord, if one engages in Your pure devotional service with determination,
You become visible in Your original transcendental youthful form as the Supreme
Personality of Godhead. As far as liberation is concerned, she stands before the
devotee with folded hands waiting to render service. Religion, economic develop
ment and sense gratification are all automatically attained without separate en
deavor."
TEXT 22
ci!l:r r'l.:if c f<rcl

f'$
C C<1'<l:<'I"C<l:N'-'lC I
C\!i"!ftlf?:'fl
Cf"f
f"flJTt\!
iltWl( l!'41 l"lfttfi!tl( II
H II
sreya/:l-srtim bhaktim udasya te vibho

klisyanti ye keva/a-bodha-labdhaye
team asau klesala eva siyate
nanyad yatha sthola-tuavaghatinam
SYNONYMS
sreya/:l-srtim-the auspicious path of liberation; bhaktim-devotional service;

udasya-giving up; te-of You; vibho-0 my Lord; klisyanti-accept increased
difficulties; ye-all those persons who; keva/a-only; bodha-labdhaye-for ob
taining knowledge; team-for them; asau-that; k/esa/ai)-trouble; e va-only;
siyate-remains; na-not; anyat-anything else; yatha-as much as; stho/a
bulky; tua-husks of rice; avaghatinam-of those beating.
Text
24]
335
TRANSLATION
11
'My dear Lord, devotional service unto You is the only auspicious path. If
one gives it up simply for speculative knowledge or the understanding that

these living beings are spirit souls and the material world is false, he under
goes a great deal of trouble. He only gains troublesome and inauspicious ac
tivities. His endeavors are like beating a husk that is already devoid of rice.
One's labor becomes fruitless.'
PURPORT
(1 0.14.4).
TEXT 23
h'") C'lf1 '1'11' '11'1! 'll'ii Hli
'll'it1l Cl( <f!9fC 'l\'iit1!\!i Rg C\!
II " II
daivi hy e?a guQamayi
mama maya duratyaya

mayam etarh taranti te
SY NONYMS
daivi-belonging to the Supreme Lord; hi-certainly; e?a-this; guQa-mayi
made of the three modes; mama-My; maya-external energy; duratyaya-very
difficult to surpass; mam-unto Me; eva-certainly; ye-those who; prapad

yante-surrender fully; mayam-illusory energy; etam-this; taranti-cross over;
te-they.
TRANSLATION
11
' This divine energy of Mine, consisting of the three modes of material
nature, is difficult to overcome. But those who have surrendered unto Me can
easily cross beyond it.'
PURPORT
(7.14).
TEXT
24
'ttlt' 'St 'tfif' <;'Stif I

lflt t 'aft !;!nf 'if'lnt r.'f II 8 II
Sri Caitanya-caritamfta
336
'kr?Qa-nitya-dasa'-jiva taha bhu/i' gela

ei dO$ maya tara ga/aya bandhi/a
SYNONYMS
kr?Qa-nitya-dasa-eternal servant of Krl)a; jiva-the living entity; taha-that;
bhu/i' - forgetting; ge/a-went; ei do?e-for this fault; maya-the material en
ergy; tara-his; galaya-on the neck; bandhila-has bound.

TRANSLATION
"The living entity is bound around the neck by the chain of maya because
he has forgotten that he is eternally a servant of KfQa.
TEXT 25
" 'et'P, <fitf tt <;liJ{ I

Jtll, At R'l II II
tate kr?Qa bhaje, kare gurura sevana
maya-ja/a chute, paya kr?Qera caraf)a
SYNONYMS
tate-therefore; kr?f.la bhaje-if one worships Lord Krl)a; kare -performs;
gurura sevana-service to his spiritual master; maya-jala
chute-gets
free from
the binding net of maya; paya-gets; kr?Qera cara(l a-shelter at the lotus feet of
Krr:Ja.
TRANSLATION
"If
the
conditioned
soul engages
in
the
service
of the
Lord
and
simultaneously carries out the orders of his spiritual master and serves him, he
can get out of the clutches of maya and become eligible for shelter at KfQa's
lotus feet.
PURPORT
It is a fact that every living entity is eternally a servant of Krr:Ja. This is forgotten
due to the influence of maya, which induces one to believe in material happiness.
Being illusioned by maya, one thinks that material happiness is the only desirable
object. This material consciousness is like a chain around the neck of the condi
tioned soul. As long
as
he is bound to that conception, he cannot get out of
maya's clutches. However, if by Krl)a's mercy he gets in touch with a bona fide
spiritual master, abides by his order and serves him, engaging other conditioned
souls in the Lord's service, he then attains liberation and Lord SrT Krr:Ja's shelter.
Text 27]
337
TEXT 26
5tfi{ cftl!t1fl fif I

$f "fm! "' 'H 9l' 1ft" II
II
cari varf)asrami yadi krQa nahi bhaje
svakarma karite se raurave pagi' maje
SYNONYMS
cari varf)a-asrami -followers of the four social and spiritual orders of life; yadi
if; krQa-Lord Krr:Ja; nahi -not; bhaje-serve; sva-karma karit e-performing his
duty in life; se-that person; raurave-in a hellish condition; pagi '-falling down;
maje-becomes immersed.
TRANSLATION
"The followers of the varr;asrama institution accept the regulative prin
ciples of the four social orders [brahmar;a, katriya, vaisya and sudra] and four
spiritual orders [brahmacarya, grhastha, vanaprastha and sannyasa]. However,
if one carries out the regulative principles of these orders but does not render
transcendental service to Knr;a, he falls into the hellish condition of material
life.
PURPORT
One may be a brahmaQa, katriya, vaisya or sudra, or one may perfectly follow
the spiritual principles of brahmacarya, grhastha, vanaprastha and sannyasa, but

ultimately one falls down into a hellish condition unless one becomes a devotee.
Without developing one's dormant Krr:Ja consciousness, one cannot be factually
elevated. The regulative principles of varf)asrama-dharma in themselves are in
sufficient for attainment of the highest perfection. That is confirmed in the

following two quotations from Srimad-Bhagavatam
(11.5.2-3).
TEXT 27
,.1"19\WrT: 11"111: '! I

51{"1 "Gif!rlr; {I C'!R1lf= '!>J II
mukha-bahUru-padebhyaf)
puruasyasramaif) saha
catvaro jajtiire varQa
guQair vipradayaf) prthak
, q
338
SYNONYMS
mukha-the mouth; bahu-the arms; uru-the waist; padebhya/:1-from the
legs; puru$asya-of the Supreme Person; asramai/:1-the different spiritual orders;
saha-with;
catvara/:1-the
four;
jajfiire-appeared;
guQai/:1-with particular qualifications;
varQa/:1-social
orders;
vipra-adaya/:1-brahmat:Jas and so on;
prthak-separately.
TRANSLATION
" 'From the mouth of Brahma, the brahminical order has come into exis
tence. Similarly, from his arms the katriyas have come, from his waist the
vaisyas have come, and from his legs the sudras have come. These four orders
and their spiritual counterparts [brahmacarya, grhastha, vanaprastha and san
nyasa] combine to make human society complete.
TEXT 28

Of
'!11if1<!,1"il"\.. I
J10ff trt"if.'!1"t: 9(\!iJ'f:
II \7 II
ya $arh puru$arh sak$ad

atma-prabhavam isvaram
na bhajanty avajananti
sthanad bhra$ta/:l patanty adha/:1
SYNONYMS
ye-anyone who; e$am-of those divisions of social and spiritual orders;
puru$am-the
Supreme
Personality
of
Godhead;
sak$at-directly;
atma
prabhavam-the source of everyone; isvaram-the supreme controller; na-not;

bhajanti
worship;
avajananti-or who neglect;
sthanat-from their proper
place; bhra$ta/:l-being fallen; patanti-fall; adha/:1-downward into hellish con

ditions.
TRANSLATION
"'If one simply maintains an official position in the four varr;as and asramas
but does not worship the Supreme Lord Vir;u, he falls down from his puffed
up position into a hellish condition.'
TEXT 29
'llt
-t1 ill fit' Jttt I

1!3: '' t II II
Text 30]
339
jfiani jivan-mukta-dasa painu kari' mane

vastutab buddhi 'suddha' nahe krQa-bhakti vine
SYNONYMS
jfiani-the speculative philosophers; jivan-mukta-dasa-the stage of liberation
even while in this body; painu-1 have gotten; kari'-taking; mane-considers;
vastutab-factually; buddhi-intelligence; suddha-purified; nahe-not; krf)a
bhakti vine-w ithout devotional service to Krr:Ja.
TRANSLATION
"There are many philosophical speculators
[jiianis] belonging to the
Mayavada school who consider themselves liberated and call themselves

Narayar;a. However, their intelligence is not purified unless they engage in
Krr;a's devotional service.
TEXT 30
C'lf.r'lf:'\'1 f<t'\ft"T- Pl"J,.'& t f"O!O!

J'{gt<t'fr<>.ii'll:
'l!ift WT.t'l 9f 9f'f \!i\!i:

9f\!i'ijJ?:<ft0!1\!i"lllf:
II . II
ye 'nye 'ravindaka vimukta-maninas

tvayy asta-bhavad avisuddha-buddhayab
aruhya krcchref)a pararh padarh tatab
patanty adho 'nadrta-yumad-anghrayab
SYNONYMS
ye-all those who; anye-others (nondevotees); aravinda-aka-0 lotus-eyed
one; vimukta-maninab-who consider themselves liberated; tvayi-unto You;
asta-bhavat-without devotion; avisuddha-buddhayab-whose intelligence is
not purified; aruhya-having ascended; krcchref)a-by severe austerities and
penances; param padam-to the supreme position; tatab-from there; patanti
fall; adhab-down; anadrta-without respecting; yumat-You r; afighrayab
lotus feet.
TRANSLATION
" '0 lotus-eyed one, those who think they are liberated in this life but do
not render devotional service to You must be of impure intelligence. Although

they accept severe austerities and penances and rise to the spiritual position,
340
to impersonal Brahman realization, they fall down again because they neglect
to worship Your lotus feet.'
PURPORT
This verse is quoted from Srimad-Bhagavatam (1 0.2.32).
TEXT 31
11ti llfi I
til:i ' l!til:i ilt 1lt1l'Rt <cfif't1f
- ,11 ;
II II
krQa-surya-sama; maya haya andhakara
yahan krQa, tahan nahi mayara adhikara
SYNONYMS
krQa-Krr:Ja, the Supreme Personality of Godhead; surya-sama-like the sun
planet;
maya - the
illusory
energy;
haya-is;
andhakara-darkness;
yahan
krQa - wherever there is Krr:Ja; tahail-there; nahi-not; mayara-of maya, or
the darkness of illusion; adhikara-the jurisdiction.
TRANSLATION
"Kr.,a is compared to sunshine, and maya is compared to darkness.
Wherever there is sunshine, there cannot be darkness. As soon as one takes to
Kr.,a consciousness, the darkness of illusion (the influence of the external
energy) will immediately vanish.
PURPORT
In Srimad-Bhagavatam (2.9.34) it is stated:
rte 'rthariJ yat pratiyeta
na pratiyeta catmani
tad vidyad atmano mayariJ

yathabhaso yatha tama/:l
Wherever there is light, there cannot be darkness. When a living entity becomes
Krr:Ja conscious, he is immediately relieved of all material lusty desires. Lusty
desires and greed are associated with rajas and tamas, darkness and passion.
When one becomes Krr:Ja conscious, the modes of darkness and passion im
mediately vanish, and the remaining mode, sattva-guQa (goodness), remains.
When one is situated in the mode of goodness, he can make spiritual advance
ment and understand things clearly. This position is not possible for everyone.
Text 32]
341
When a person is Krt:a conscious, he continuously hears about Krt:Ja, thinks
about Him, worships Him and serves Him as a devotee. If he remains in Krt:a con
sciousness in this way, the darkness of maya certainly will not be able to touch
him.
TEXT 32
R<'111"1"i
<r t'l"'l'lft9fc,-n 1
f<IC'l11 f<!C{g '!'11PTRi "!1:
II " II
vilajjamanaya yasya
sthatum ik$a-pathe 'muya
vimohita vikatthante
mamaham iti durdhiya/:r

SYNONYMS
vilajjamanaya-being ashamed; yasya-of whom; sthatum-to remain; ik$a
pathe-in the line of sight; amuya-by that (maya); vimohita/:r-bewildered;
vikatthante-boast; mama-my; aham-1; iti-thus; durdhiyaJ:r-having poor in

telligence.
TRANSLATION
" 'The external illusory energy of Krl')a, known as maya, is always ashamed
to stand in front of Krl')a, just as darkness is ashamed to remain before the
sunshine. However, that maya bewilders unfortunate people who have no in
telligence. Thus they simply boast that this material world is theirs and that
they are its enjoyers.'
PURPORT
The entire world is bewildered because people are thinking, "This is my land,"
"America is mine," "India is mine." Not knowing the real value of life, people think
that the material body and the land where it is produced are all in all. This is the
basic principle behind nationalism, socialism and communism. Such thinking,
which simply bewilders the living being, is nothing but rascalism. It is due to the
darkness of maya, but as soon as one becomes Krt:a conscious, he is immediately
relieved from such misconceptions. This verse is quoted from Srimad-Bhagavatam
(2.5.13). There is also another appropriate verse in Srimad-Bhagavatam (2.7.47):

sasvat prasantam abhayaril pratibodha-matraril
suddharil samaril sad-asata/:r paramatma-tattvam
sabdo na yatra puru-karakavan kriyartho
342
maya paraity abhimukhe ca vilajjamana

tad vai padarh bhagavatab paramasya purhso
brahmeti yad vidur ajasra-sukham visokam
"What is realized as the Absolute Brahman is full of unlimited bliss without grief.
That is certainly the ultimate phase of the supreme enjoyer, the Personality of
Godhead. He is eternally void of all disturbances, fearless, completely conscious
as opposed to matter, uncontaminated and without distinctions. He is the prin
cipal, primeval cause of all causes and effects, in whom there is no sacrifice for
fruitive activities and in whom the illusory energy does not stand."
This verse was spoken by Lord Brahma when he was questioned by the great
sage Narada. Narada was surprised to see the creator of the universe meditating,
for he was doubting whether there was someone greater than Lord Brahma.
While answering the great sage Narada, Lord Brahma described the position of
maya and the bewildered living entities. This verse was spoken in that connection.
TEXT 33
', <;l!i'aft ' flf "l <fi I

1fi11'fi
I! \! <fit11' 9f II II
'krf.la, tamara hana' yadi bale eka-bara

maya-bandha haite krf.la tare kare para
SYNONYMS
krf.la-0 my Lord Kra; tamara hana-1 am Yours; yadi
if; bale-someone
says; eka-bara-once ; maya-bandha haite-from the bondage of conditional life;

krf.la-Lord Kra; tare
him; kare para-releases
TRANSLATION
"O ne is immediately freed from the clutches of maya if he seriously and
sincerely says, 'My dear Lord Krr:Ja, although I have forgotten You for so many
long years in the material world, today I am surrendering unto You. I am Your
sincere and serious servant. Please engage me in Your service.'
TEXT 34
11m 9(C1 <j"(g1><il'lf "D <!f"DC

'!>i'S lf1 C"il lf'1CJi(
sakrd eva prapanno yas
tavasmiti ca yacate
"ll"ll II -'8 II
Text
36]
343
abhayaril sarvada tasmai

dadamy etad vrataril mama
SYNONYMS
sakrt-once
only;
eva-certainly;
prapannab-surrendered;
yab-anyone
who; tava-Yours; asmi-1 am; iti-thus; ca-also; yacate-prays; abhayam
fearlessness; sarvada-always; tasmai-unto him; dadami-1 give; etat-this;

vratam-vow; mama-My
TRANSLATION
" 'It is My vow that if one only once seriously surrenders unto Me, saying,
"My dear Lord, from this day I am Yours," and prays to Me for courage, I shall
immediately award courage to that person, and he will always remain safe
from that time on.'
PURPORT
This is a quotation from the Ramayaf)a.
TEXT
35
!_f11ff'fi '' I
'$ijf<etlftt1t 1!7; 7;7;11' 'e'Sfll II
II
bhukti-mukti-siddhi-kami 'subuddhi' yadi haya

gac;Jha-bhakti-yoge tabe k[$f)ere bhajaya
SYNONYMS
bhukti-of material enjoyment; mukti-of impersonal liberation; siddhi-of
achieving mystic power; kami-desirous; su-buddhi-act ually intelligent; yadi
if; haya-he is; gac;Jha-deep; bhakti-yoge-by devotional service; tabe-then;

k[$f)ere bhajaya-worships Lord Krr:Ja.
TRANSLATION
"Due to bad association, the living entity desires material happiness, libera
tion or merging into the impersonal aspect of the Lord, or he engages in
mystic yoga for material power. If such a person actually becomes intelligent,
he takes to Krr;a consciousness by engaging himself in intense devotional
service to Lord Sri Krr;a.
TEXT
36
%1'ftt"1:
"lf 9f'l_ll
';!lf'ftll: 'l'fiCJti '1:1 C'lli'fill
'!i1C31'1 NRl!if.5fO{
.!, II
<Jr.\5
344
akama/:1 sarva-kamo va
mok$a-kama udara-dhT/:1
tTvreQa bhakti-yogena
yajeta puru$arh param

SYNONYMS
akama/:1-a pure devotee with no desire for material enjoyment; sarva
kama/:1-one who has no end to his desires for material enjoyment; va-or; mok
$a-kama/:l-one who desires to merge into the existence of Brahman; udara
dhT/:1-being very intelligent; tTvreQa-firm; bhakti-yogena-by devotional ser

vice; yajeta-should worship; puru$am-the person; param-supreme.
TRANSLATION
" 'Whether one desires everything or nothing, or whether he desires to
merge into the existence of the Lord, he is intelligent only if he worships Lord
Kr:Ja, the Supreme Personality of Godhead, by rendering transcendental
loving service.'
PURPORT
This is a verse from SrTmad-Bhagavatam
(2.3.1 0).
TEXT 37
1J1<tS11f\ fir <!Stf
t1f \9fil I
lfl11tf'$f l!tt1f (;i{ 1l511fct II '\ II

anya-kamT yadi kare k[$Qera bhajana
na magiteha kr$Qa tare dena sva-caraQa

SYNONYMS
anya-kamT-one who desires many other things; yadi-if; kare-he performs;
k[$Qera bhajana
devotiona l service to Lord Krl)a; na magiteha-although not
asking; kf$Qa-Lord Krl)a; tare-to him; dena-gives; sva-caraQa-the shelter of
His lotus feet.

TRANSLATION
"If those who desire material enjoyment or merging into the existence of
the Absolute Truth engage in the Lord's transcendental loving service, they
will immediately attain shelter at Kr:Ja's lotus feet, although they did not ask
for it. Kr:Ja is therefore very merciful.
Text
39]
TEXT
'
345
38
,- 't";Ji 'etiSf, 'lltt R- I
'CII! litf' ";Jtt,- "!_(" \r'"

krQa kahe, -'ama bhaje, mage viaya-sukha
amrta chagi' via mage, -ei ba(la murkha
SYNONYMS
krQa kahe-Krt:a says; ama bhaje-he worships Me; mage-but requests;
viaya-sukha-material happiness;
amrta chagi' -giving up the nectar; via
mage-he begs for poison; ei baga murkha-he is a great fool.

TRANSLATION
"Krr;a says, 'If one engages in My transcendental loving service but at the
same time wants the opulence of material enjoyment, he is very, very foolish.
Indeed, he is just like a person who gives up ambrosia to drink poison.
TEXT
39
tfif-f<!eiJ, ( 'R' <;ti{ fw< ?

-ijsft fii1 'f' '{1 " "
ami-vijfia, ei murkhe 'viaya' kene diba?
sva-caraf)amrta diya 'viaya' bhu/aiba
SYNONYMS
ami-1; vijfia-all-intelligent; ei murkhe-unto this foolish person; viaya-ma
terial enjoyment; kene diba-why should I give; sva-caral')a-amrta-the nectar of
shelter at My lotus feet; diya-giving; viaya-the idea of material enjoyment;
bhulaiba-1 shall make him forget.
TRANSLATION
" 'Since I am very intelligent, why should
give this fool material
prosperity? Instead I shall induce him to take the nectar of the shelter of My
lotus feet and make him forget illusory material enjoyment.'
PURPORT
Those who are interested in material enjoyment are known as bhukti. One who
is interested in merging into the effulgence of Brahman or perfecting the mystic
yoga system is not a devotee at all. Devotees do not have such desires. However,
346
if a karmi, jfiani or yogi somehow contacts a devotee and renders devotional ser
vice, Krr:ta immediately awards him love of God and gives him shelter at His lotus
feet, although he may have no idea how to develop love of Krr:ta. If a person
wants material profit from devotional service, Krr:ta condemns such materialistic
desires. To desire material opulence while engaging in devotional service is
foolish. Although the person may be foolish, Krr:ta, being all-intelligent, engages
him in His devotional service in such a way that he gradually forgets material opu
lence. The point is that we should not try to exchange loving service for material
prosperity. If we are actually surrendered to the lotus feet of Krr:ta, our only desire
should be to satisfy Krr:ta. That is pure Krr:ta consciousness. Surrender does not
mean that we demand something from the Lord but that we completely depend
on His mercy.
TEXT 40
g rr"fJf"llfc1 OJ9i
COI"<tNClf1
"J._O{i11
\!: I
fi:fC \Slfi11foll
flltf"fi:fl'l" fol9f1lf"'t:!<l'{_ II
B II
satyaril disaty arthitam arthito nwam

naivarthado yat punar arthita yata/:l
svayaril vidhatte bhajatam anicchatam
iccha-pidhanaril nija-pada-pallavam
SYNONYMS
satyam-it is true;
disati-He awards;
arthitam-that which is desired;
arthital)-being requested; nwam-by human beings; na-not; eva-certainly;

artha-da/:l-giving desired things; yat-which; puna/:l-again; arthita-request ;
yata/:l-from which; s vayam-Himself ; vidhatte-He gives; bhajatam-of those
engaged in devotional service; anicchatam-even though not desiring; iccha
pidhanam-covering all other desires; nija-pada-pallavam-the shelter of His
own lotus feet.
TRANSLATION
"'Whenever Kr;a is requested to fulfill one's desire, He undoubtedly does
so, but He does not award anything which, after being enjoyed, will cause
someone to petition Him again and again to fulfill further desires. When one
has other desires but engages in the Lord's service, Kr;a forcibly gives one
shelter at His lotus feet, where one will forget all other desires.'
Text
42]
347
PURPORT
This is a quotation from
Srimad-Bhagavatam (5.19.26).
TEXT
41
'ftf'51' t 'et, 9l"hl 1ftlf I

t'lf f"' 'wt' Cl:! t'ltt II 8 II
kama lagi' k[$1)e bhaje, paya kr$Qa-rase
kama chac;fi' 'dasa' haite haya abhila$e
SYNONYMS
kama lagi'-for fulfillment of one's material desires; k[$1)e bhaj e-one engages
pa ya- he gets; k[$1)a-rase-a taste of
the lotus feet of Lord Krr:Ja; kama chac;fi'-giving up all desires for material enjoy
ment; dasa haite-to be an eternal servant of the Lord; haya-there is; abhila$e
in the transcendental service of Lord Krr:Ja;
aspiration.
TRANSLATION
"When someone engages in Lord Kra's devotional service for the satisfac
tion of the senses and instead acquires a taste to serve Kra, he gives up his
material desires and willingly offers himself as an eternal servant of Kra.
TEXT
42
t<taor1 9ff'! fcte_

t 11'\ Clfll._<\OfJ
'fit"S" f.lfDf9f fvrHl

.,tf1l'\ wtctf <t11
0{
l!tc"S"
11 s 11
sthanabhila$i tapasi sthito 'ham

tvaril praptavan deva-munindra-guhyam
kacaril vicinvann api divya-ratnaril
svamin krtartho 'smi vararil na yace
SYNONYMS
sthana-abhila$i-des iring a very high position in the material world; tapasi-in

severe austerities and penances; sthi ta/:1-situated; aham-1; tvam-You; prap
tavan-have obtained; deva-muni-indra-guhyam-difficult to achieve even for
348
great demigods, saintly persons and kings; kacam-a piece of glass; vicinvan
searching for; api-although; divya-ratnam-a transcendental gem; svamin-0
my Lord; krta-arthaf:r asmi-1 am fully satisfied; varam-any benediction; na
yace-1 do not ask.
TRANSLATION
[When he was being benedicted by the Supreme Personality of Godhead,
Dhruva Maharaja said]
11 1
0 my Lord, because I was seeking an opulent ma
terial position, I was performing severe types of penance and austerity. Now I
have gotten You, who are very difficult for the great demigods, saintly persons
and kings to attain. I was searching after a piece of glass, but instead I have
found a most valuable jewel. Therefore I am so satisfied that I do not wish to
ask any benediction from You.'
PURPO RT
This verse is from the Hari-bhakti-sudhodaya
(7.28).
TEXT 43
R"AI' l!if';{ti! 'til' 'e1t'SIJ '<if. l:!t1f I
il'11' Cftt 'il' t 'ftt'5t @tt1f II 8 II

sarhsara bhramite kana bhagye keha tare
nadira pravahe yena ka?tha /age tire
SYNONYMS
samsara bhramite-wandering throughout the universe; kana bhagye-by
some good fortune; keha tare-someone crosses the ocean of nescience; nadira
pravahe-in the flow of the river; yena
j ust
as; ka?tha-wood; /age
sticks;
tire-on the bank.

TRANSLATION
"There are unlimited conditioned souls who are bereft of Lord Krr;a's ser
vice. Not knowing how to cross the ocean of nescience, they are scattered by
waves, time and tide. However, some are fortunate to contact devotees, and
by this contact they are delivered from the ocean of nescience, just as a log,
floating down a river, accidentally washes upon the bank.
TEXT 44
Cll< 'lllltrlllf'1 lcif<l"tF'!iif1{""\.

O!l'l: <ll"l"''<ll fl5Si1f'\!i
"50f II 8 8 II
Text
45]
349
maivarh mamadhamasyapi
syad evacyuta-darsanam
hriyamaf)aQ kala-nadya
kvacit tarati ka5cana
SYNONYMS
ma-not; evam-thus; mama-of me; adhamasya-who is the most fallen;
api-although; syat-there may
be; eva-certainly; acyuta-darsanam-seeing of
the Supreme Personality of Godhead; hriyamaf)aQ-being carried; kala-nadya

by the stream of time; kvacit-sometimes; tarati-crosses over; kascana-some
one.
TRANSLATION
" ' "Because I am so fallen, I shall never get a chance to see the Supreme
Personality of Godhead." This was my false apprehension. Rather, by chance
a person as fallen as I am may get to see the Supreme Personality of Godhead.
Although one is being carried away by the waves of the river of time, one may
eventually reach the shore.'
PURPORT

TEXT
(10.38.5).
45
t r;1tJ 1fl rn -.r;11t'Jl_ 1

t'!_ r; 111% iS II 8(t II
kona bhagye karo sarhsara k$ayonmukha haya
sadhu-sailge tabe k[$f)e rati upajaya
SYNONYMS
kona bhagye- by fortune; karo-of someone; sarhsara-conditioned life;
k$aya-unmukha-on the point of destruction; haya-is; sadhu-sailge-by asso
ciation with devotees; tabe-then; k[$f)e-to Lord Krr:Ja; rati-attraction ; upa

jaya-awakens.
TRANSLATION
"By good fortune, one becomes eligible to cross the ocean of nescience,
and when one's term of material existence decreases, one may get an oppor
tunity to associate with pure devotees. By such association, one's attraction to
KrQa is awakened.
350
PURPORT
SrTia Bhaktivinoda Thakura explains this point. Is this
bhagya (fortune) the result
of an accident or something else? In the scriptures, devotional service and pious

activity are considered fortunate. Pious activities can be divided into three
categories-pious activities that awaken one's dormant Krr:Ja consciousness are
called
bhakty-unmukhr sukrti. Pious activities that bestow material opulence are

bhogonmukhr, and pious activities that enable the living entity to merge
into the existence of the Supreme are called mok$onmukhi. These last two
called
awards of pious activity are not actually fortunate. Pious activities are fortunate
when they help one become Krr:Ja conscious. The good fortune of
bhakty-un
mukhr is attainable only when one comes in contact with a devotee. By asso
ciating with a devotee willingly or unwillingly, one advances in devotional service,

and thus one's dormant Krr:Ja consciousness is awakened.
TEXT 46
<t9f<rc1
'l
<!ill"C1 1!'1 iSC<I"-
\!iJJ
''l'Jfr:ll1
'l'lllt'it'll: I
"l!f r''<" 'J>t_'it-c-1
9ft<lu'rC"t
Rf
tr;\! f\!J: II B II
bhavapavargo bhramato yada bhavej

janasya tarhy acyuta sat-samagama/:1
sat-sarigamo yarhi tadaiva sad-gatau
paravarese tvayi jayate rati/:1
SYNONYMS
bhava apavarga/:1-liberation from the nescience of material existence;

bhramata/:1 -wandering; yada-when; bhavet-should be; janasya-of a person;
tarhi-at that time; acyuta-0 Supreme Personality of Godhead; sat
samagama/:1 -association with devotees; sat-sarigama/:1-association with devo
tees; yarhi-when; tada-at that time; eva-only; sat-gatau-the highest goal of
life; paravarese-the Lord of the universe; tvayi-to You; jayate-appears;
rati/:1-attraction.
-
TRANSLATION
"'0 my Lord! 0 infallible Supreme Person! When a person wandering
throughout the universes becomes eligible for liberation from material exis
tence, he gets an opportunity to associate with devotees. When he associates
with devotees, his attraction for You is awakened. You are the Supreme Per
sonality of Godhead, the highest goal of the supreme devotees and the Lord of
the universe.'
Text
48]
351
PURPORT
TEXT
(1 0.51.53).
47
!if 'fe{ ret'it1 1

111-fil- fit til II 8'1 II
kr$f)a yadi krpa kare kona bhagyavane
guru-antaryami-rupe sikhaya apane
SYNONYMS
kr$(1a-Lord Krr:Ja; yadi-if; krpa kare-shows His mercy; kona bhagyavane
to some fortunate person; guru-of the spiritual master; antaryami-of the

Supersoul; rape-in the form; sikhaya-teaches; apane-personally.
TRANSLATION
"Krr;a is situated in everyone's heart as caitya-guru, the spiritual master
within. When He is kind to some fortunate conditioned soul, He personally
gives one lessons to progress in devotional service, instructing the person as
the Supersoul within and the spiritual master without.
TEXT
48
C.rct<>f<lJ<>f fSf\!i <t><t-c "r
31"iilli.:rr f<> %If:
"inr: 1
c<rt<tl f<l
:tstCs'SJ<t1_<!1 5\f\!i <lJO!f&
II 817 II
naivopayanty apacitirh kavayas tavesa
brahmayu$api krtam rddha-muda/:1 smaranta/:1
yo 'ntar bahis tanu-bhrtam asubharh vidhunvann

acarya-caittya-vapu$a sva-gatirh vyanakti
SYNONYMS
na eva-not at all; upayanti-are able to express; apacitim-their gratitude;
kavaya/:1-learned devotees; tava-Your;. isa-0 Lord; brahma-ayu$a-with a
lifetime equal to Lord Brahma's; api-in spite of; krtam-magnanimous work; rd

dha-increased; muda/:1-joy; smaranta/:1-remembering; ya/:1-who; anta/:1-
within; bahi/:1-outside; tanu-bhrtam-of those who are embodied; asubham-
Sri
352
Caitanya-caritamrta
misfortune; vidhunvan -dissipating; acarya-of the spiritual master; caittya-of
the Supersoul; vapua-by the forms; sva-own; gatim-path; vyanakti-shows.

TRANSLATION
"'0 my L ord! Transcendental poets and experts in spiritual science could

not fully express their indebtedness to You, even if they were endowed with
the prolonged lifetime of Brahma, for You appear in two features-externally
as the acarya and internally as the Supersoul-to deliver the embodied living
being by directing him how to come to You.'
PURPO RT
after he had been instructed in yoga by
(11.29.6). It was spoken by Uddhava

Sri Krr;a.
TEXT 49
1ttr tJ <'!11 fif I

oef9if '011'' P8{, t1t -. II 8 II
sadhu-sange k(f)a-bhaktye sraddha yadi haya
bhakti-phala 'prema' haya, sarhsara yaya kaya

SYNONYMS
sadhu-sange-by the association of devotees; krQa-bhaktye-in discharging
devotional service to Krr;a; sraddha-faith; yadi-if; haya-there is; bhakti

phala-the result of devotional service to Krr;a; prema-love of Godhead;
haya-awakens;
sarhsara-the conditioned life in material existence;
yaya
kaya-becomes vanquished.
TRANSLATION
"By associating with a devotee, one awakens his faith in devotional service
to Krr;a.
Because of devotional service,
one's dormant love for Krr;a
awakens, and thus one's material, conditional existence comes to an end.

TEXT 50
l!'1f:111'4tCI'f t ll':
0{
folf<tcSli
1_"It11, I
O{t0i1fC1 ':Sl'iT:ll'tC5Jt f11fl'f: II
yadrcchaya mat-kathadau
jata-sraddhas tu ya/:1 puman
II
Text 51]
353
na nirviQQO natisakto
bhakti-yogo 'sya siddhida/:1

SYNONYMS
yadr cchaya-by some good fortune; mat-katha-adau-in talk about Me; jata
sraddha/:1-has awakened his attraction; tu- but; ya/:1 puman-a person who; na
nirviQQa/:1-not falsely detached; na atisakta/:1-not attached to material exis
tence; bhakti-yoga/:1-the process of devotional service; asya-for such a person;
siddhi-da/:1-bestowing perfection.
TRANSLATION
11
'Somehow or other, if one is attracted to talks about Me and has faith in
the instructions I have set forth in Bhagavad-gita, and if one is actually

detached from material things and material existence, his dormant love for Me
will be awakened by devotional service.'
PURPORT
This verse from Srimad-Bhagavatam (11.20.8) was spoken by Krr:ta at the time
of His deparature from this material world. It was spoken to Uddhava.
TEXT 51
IJe.lii Ri{i ti{ til ''fj' i{

"'fJ
1(, R -. II a- II
mahat-krpa vina kana karme 'bhakti' naya
kr?Qa-bhakti dare rahu, sarhsara nahe k?aya
SYNONYMS
mahat-krpa-the mercy of great devotees; vina-without; kana karme - by
some other activity; bhakti naya-the re is not devotional service; k[$Qa-bhakti
love of Krr:ta or devotional service to Krr:ta; dare rah u-leav ing aside; sarhsara
the bondage of material existence; nahe-there is not; k?aya-destruction.
TRANSLATION
"Unless one is favored by a pure devotee, he cannot attain the platform of
devotional service. To say nothing of krr:ta-bhakti, one cannot even be
relieved from the bondage of material existence.
354
PURPORT
Pious activities bring about material opulence, but one cannot acquire devo
tional service by any amount of material pious activity, not by giving charity,
opening big hospitals and schools or working philanthropically. Devotional service
can be attained only by the mercy of a pure devotee. Without a pure devotee's
mercy, one cannot even escape the bondage of material existence. The word
mahat in this verse means "a pure devotee." As confirmed in Bhagavad-gita:
mahatmanas tu mam partha
daivirh prakrtim asrita/:1
bhajanty ananya-manaso
jnatva bhatadim avyayam
"0 son of Prtha, those who are not deluded, the great souls, are under the protec
tion of the divine nature. They are fully engaged in devotional service because
they know Me as the Supreme Personality of Godhead, original and inexhaust
ible." (Bg. 9.13)
One also has to associate with such a mahatma who has accepted Krr:Ja as the
supreme source of the entire creation. Without being a mahatma, one cannot
understand Krr:Ja's absolute position. A mahatma is rare and transcendental, and
he is a pure devotee of Lord Krr:Ja. Foolish people consider Krr:Ja a human being,
and they consider Lord Krr:Ja's pure devotee an ordinary human being also. What
ever one may be, one must take shelter at the lotus feet of a devotee mahatma
and treat him as the most exalted well-wisher of all human society. We should
take shelter of such a mahatma and ask for his causeless mercy. Only by his
benediction can one be relieved from attachment to a materialistic way of life.
When one is thus relieved, he can engage in the Lord's transcendental loving ser
vice through the mercy of the mahatma.
TEXT 52
'1\C'I'!i:e"PII
'I
'I
<itf'!i
C15HI1 fo\"1'111(,5):11
'' Pn
f<l;rJ
hr<t ..,tfc-
r 9f11R!T:1 "C<l', II a II
rahagaQaitat tapasa na yati

na cejyaya nirvapaQad grhad va
na cchandasa naiva jalagni-suryair
vina mahat-pada-rajo-'bhiekam
Text 53]
355
SYNONYMS
rahDgaf)a-0 King Rahogat:a; etat-this; tapasa-by severe austerities and
penances; na yati -one does not obtain; na-neither; ca-also; ijyaya-by
gorgeous worship; nirvapaf)at-by renounced order of life; grhat -by sacrifices
while living in the home; va-or; na chandasa-nor by scholarly study of the

Vedas; na-nor; eva-certainly; ja/a-agni-sDryai/:1-by those who worship water,
fire or scorching sunshine; vina-without; mahat-pada-raja/:1-of the dust of the

lotus feet of a mahatma; abhi$ekam-the sprinkling.
TRANSLATION
"'0 King Rahugar;a, without taking upon one's head the dust from the lotus
feet of a pure devotee [a mahajana or mahatma], one cannot attain devotional

service. Devotional service is not possible to attain simply by undergoing
severe austerities and penances, by gorgeously worshiping the Deity, or by
strictly following the rules and regulations of the sannyasa or grhastha order,
nor by studying the Vedas, submerging oneself in water, or exposing oneself
to fire or scorching sunlight.'
PURPORT
This verse appears in Srimad-Bhagavatam (5.12.12). jac;la Bharata herein tells
King RahOgat:a how he attained the paramaharilsa stage. Maharaja Rahogat:a, the
King of Sindhu-sauvira, had asked Jac;la Bharata how he had attained the
paramaharilsa stage. The King had called him to carry his palanquin, but when the
King heard from paramaharilsa jac;la Bharata about the supreme philosophy, he ex
pressed surprise and asked Jac;la Bharata how he had attained such great libera
tion. At that time Jac;la Bharata informed the King how to become detached from
material attraction.
TEXT 53
C.rt "I!ftqll!'"I!t
"fJ01'4l9f51"C"I1 vr-4:
"l1'1"r1ft 9finn:rfrlf<f
f01"1l'li 01 'it jq<:.
II it-!> II
nai$ari1 matis tavad urukramanghriril
sprsaty anarthapagamo yad-artha/:1
mahiyasaril pada-rajo-'bhi$ekari1
ni$kincananari1 na vwita yavat
356
SYNONYMS
na-not; e,sam-of those who are attached to household life; matib-the in
terest; tavat-that long; urukrama-arighrim-the lotus feet of the Supreme Per

sonality of Godhead, who is credited with uncommon activities; sprsati
touches; anartha-of unwanted things; apagamab-vanquishing; yat-of which;
arthab-result; mahiyasam-of the great personalities, devotees; pada-rajab-of
the dust of the lotus feet; abhi,sekam-sprinkling on the head; ni,skiiicananam

who are completely detached from material possessions; na vwita-does not do;
yavat-as long as.
TRANSLATION
" 'Unless human society accepts the dust of the lotus feet of great mahat
mas-devotees who have nothing to do with material possessions-mankind
cannot turn its attention to the lotus feet of KrQa. Those lotus feet vanquish
all the unwanted miserable conditions of material life.'
PURPORT
This verse appears in the Srimad-Bhagavatam (7.5.32). When the great sage
Narada was giving instructions to Maharaja Yudhi?thira, he narrated the activities
of Prahlada Maharaja. This verse was spoken by Prahlada Maharaja to his father,
Hirar;tyakasipu, the king of demons. Prahlada Maharaja informed his father of the
nine basic processes of bhakti-yoga. Whoever takes to these processes is to be

considered a highly learned scholar. Hirar;tyakasipu, however, did not like his son
to talk about devotional service; therefore he immediately called his teacher, ?ar:t
<;lamarka. The teacher explained that he did not teach devotional service to
Prahlada but that the boy was naturally inclined that way. At that time
Hirar;tyakasipu became very angry and asked Prahlada why he had become a
Vai?r;tava. In answer to this question, Prahlada Maharaja recited this verse to the
effect that one cannot become the Lord's devotee without receiving the mercy
and blessings of another devotee.
TEXT 54
'', 'i'-('ilfiar I
"f'lft(! t'f II <t8 II
'sadhu-sariga', 'sadhu-sariga'-sarva-sastre kaya
lava-matra sadhu-sarige sarva-siddhi haya
SYNONYMS
sadhu-sariga sadhu-sariga-association with pure devotees; sarva-sastre-all
the revealed scriptures; kaya-say; /ava-matra-even for a moment; sadhu

sarige
by association with a devotee; sarva-siddhi-all success; haya-there is.
Text
56]
357
TRANSLATION
"The verdict of all revealed scriptures is that by even a moment's asso
ciation with a pure devotee, one can attain all success.
PURPORT
According to astronomical calculations, Java is one eleventh of one second.

TEXT
55
"lli11! '1C<f011f9f '1 of 0!19J:.01;:5<f'\_ I

5r<r'lf5f'l5f 11n't f<>ll_trr: 11
tt<l 11
tulayama lavenapi
na svargarh napunar-bhavam
bhagavat-sangi-sangasya
martyanarh kimutasi?a/:1
SYNONYMS
tulayama-we make equal; /avena-with one instant; api-even; na-not;
svargam-heavenly planets; na-nor; apuna/:1-bhavam-merging into the exis
tence of the Supreme; bhagavat-sangi-sangasya-of the association of devotees

who are always associated with the Supreme Personality of Godhead; mar
tyanam-of persons destined to die; kim uta-what; asi?a/:1-the blessings.
TRANSLATION
"'The value of a moment's association with a devotee of the lord cannot
even be compared to the attainment of heavenly planets or liberation from
matter, and what to speak of worldly benedictions in the form of material
prosperity, which is for those who are meant for death.'
PURPORT
This is a quotation from Srimad-Bhagavatam (1.18.13). This verse concerns the

Vedic rites and sacrifices performed by the great sages of Naimiaral)ya, headed
by Saunaka i. The sages pointed out that association with a devotee for even
less than a second is beyond comparison to a thousand Vedic rituals and
sacrifices, elevation to heavenly planets or merging into the existence of the
Supreme.
TEXT
56
?li!(f;i{t1f llf..J 1 I
iS'ft1f 1ttfr; firm u t u
358
kmJa krpalu arjunere lak$ya kariya

jagatere rakhiyachena upadesa diya
SYNONYMS
k[$Qa-Lord Krr;a; krpa/u-merciful; arjunere-Arjuna; lak$ya kariya-aiming
at; jagatere-the whole world; rakhiyachena-has protected; upadesa diya
giving instructions.
TRANSLATION
"KrQa is so merciful that simply by aiming His instructions at Arjuna, He
has given protection to the whole world.
TEXTS 57-58
'1\!i'l! 11: "J'J_ C'! 9(''Pl <n>: I
C1f'! t'l! 1'f'ff C\!>1 <\'JlPl
f"{_
II t II
'l!'llrl <\' 'l!i!bC''1 'l!'ftlltill1 'l!t "1'11:l1' I

'l!tC'!bPJJf'! 'IJ' C ill7tC01 flltf'l
C'l! 111711
sarva-guhyatamaril bhaya/:1
swu me paramaril vaca/:1
i$tO 'si me drc;iham iti
tato vak$yami te hitam
man-mana bhava mad-bhakto
mad-yaji maril namaskuru
mam evai$yasi satyaril te
pratijane priyo 'si me
SYNONYMS
sarva-guhya-tamam-most confidential of all; bhaya/:1-again; SfQU-hear;
me-My; paramam vaca/:1-supreme instruction; i$ta/:l-beloved; asi-you are;
me-My; drc;Jham iti-very firmly; tata/:1-therefore; vak$yami-l shall speak;
te-to you; hitam-words of benediction; mat-mana/:1-whose mind is always
on Me; bhava-become; mat-bhakta/:1-My devotee; mat-yaji-My worshiper;
mam-unto Me; namaskuru-offer obeisances; mam eva-to Me only; e$yasi
you will come; satyam-truly; te-to you; pratijane-1 promise; priya/:1 asi-you
are dear; me-My.
Text
60]
359
TRANSLATION
11
'Because you are My very dear friend, I am speaking to you the most con
fidential part of knowledge. Hear this from Me, for it is for your benefit. Al
ways think of Me and become My devotee, worship Me and offer obeisances
unto Me. Thus you will come to Me without fail. I promise you this because
you are My very dear friend.'
PURPORT
(18.64-65).
TEXT 59
,-1{1l, <IS, t, t I
tfif' <;lift i-'iti{_ ll q ll
pOrva ajria,-veda-dharma, karma, yoga, jriana
saba sadhi' see ei ajria-balavan
SYNONYMS
pOrva ajria-previous orders; veda-dharma-performance of Vedic ritualistic
ceremonies; karma-fruitive activities;
yoga-mystic yoga practice; jriana
speculative knowledge; saba sadhi'-executing all these processes; see-at the

end; ei ajria-this order; ba/avan-powerful.
TRANSLATION
11
Although Krr;a has previously explained the proficiency of executing
Vedic rituals, performing fruitive activity as enjoined in the Vedas, practicing

yoga and cultivating jiiana, these last instructions are most powerful and stand
above all the others.
TEXT
60
et'i '@1f ''iit' rw 11 1

<R '!Jt <Sfit' ' fl ll 0 ll
ei ajria-bale bhaktera 'sraddha' yadi haya
sarva-karma tyaga kari' se krQa bhajaya
SYNONYMS
ei ajria-bale-on the strength of this supreme order of the Supreme Personality
of Godhead; bhaktera-of the devotees; sraddha-faith; yadi-if; haya-there
360
is; sarva-karmall other activities, material and spiritual; tyaga kari -leaving
'
aside; se-he; krQa bhajaya-serves Lord Krr;a.

TRANSLATION
"If the devotee has faith in the strength of this order, he worships Lord
KrQa and gives up all other activities.
TEXT 61
\!it" <fitr'1 '{7 ' r01f<g<v <t\!., 1

'lf'<fit'1tr;w I !!1%1 <ilil ti1?;\!i II '>
II
tavat karmaQi kurvita
na nirvidyeta yavata
mat-katha-sravaQadau va
sraddha yavan na jayate

SYNONYMS
tavat-up to that time;
karmaQi-fruitive activities;
kurvita-one should
execute; na nirvidyeta-is not satiated; yavata-as long as; mat-katha-of dis
courses about Me; sravaQa-adau-in the matter of sravaf)am, kirtanam, and so on;
va-or; sraddha-faith; yavat-as long as; na-not; jayate-is awakened.
TRANSLATION
" 'As long as one is not satiated by fruitive activity and has not awakened
his taste for devotional service by sravaQaril kirtanaril viQol;l, one has to act
according to the regulative principles of the Vedic injunctions.'
PURPORT
(11.20.9).
TEXT 62
''lrf"'f-t <tl ,, fll6 I

f '<fi (<15 l8t II II
'sraddha'-sabde-visvasa kahe sudr(lha niscaya
krQe bhakti kaile sarva-karma krta haya

SYNONYMS
sraddha-sabde-by the word sraddha; visvasa-faith;
kahe-is said;
su
dr(lha-firm; ni5caya-ce rtai n; krQe-unto Lord Krr;a; bhakti-devotional ser-
Text
63]
361
vice; kaile-by executing; sarva-karma-all activities; krta-completed; haya

are.
TRANSLATION
"By rendering transcendental loving service to Krr;a, one automatically
performs all subsidiary activities. This confident, firm faith, favorable to the
discharge of devotional service, is called sraddha.
PURPORT
Firm faith and confidence are called sraddha. When one engages in the Lord's
devotional service, he is to be understood to have performed all his respon
sibilities in the material world. He has satisfied his forefathers, ordinary living en
tities, and demigods and is free from all responsibility. Such a person does not
need to meet his responsibilities separately. It is automatically done. Fruitive ac
tivity (karma) is meant to satisfy the senses of the conditioned soul. However,
when one awakens to Krl)a consciousness, he does not have to work separately
for pious activity. The best achievement of all fruitive activity is detachment from
material life, and this detachment is spontaneously enjoyed by the devotee firmly
engaged in the Lord's service.
TEXT
63
<!'41 ct'( <'! r<rROIOI

tJf{g \!..:Cl9f"fl1:
2ll"C'lt9ftl60 <!C'4ft<fl
C'4<! 'lql<f'lJCJl
II "' II
yatha taror ma/a-ni?ecanena

trpyanti tat-skandha-bhujopasakha/:1
trpyanti tat-skandha-bhujopasakaha/:1
praf)opaharac ca yathendriyaf)arh
tathaiva sarvarhaf)am acyutejya
SYNONYMS
yatha-as; taro/:1-of a tree; mula-on the root; ni?ecanena-by pouring

water;
trpyanti-are satisfied;
tat-of the tree;
skandha-trunk ;
bhuja
branches; upasakha/:1-sub-branches; praf)a-to the living force; upaharat -from

offering food; ca-also; yatha-as;
similarly;
eva-indeed;
sarva-of
indriyaf)am-of all the senses; tatha

all;
arhaf)am-worship ;
Supreme Personality of Godhead; ijya-worship .
acyuta-of
the
362
TRANSLATION
"'By pouring water on the root of a tree, one automatically satisfies the
trunk, branches and twigs. Similarly, by supplying food to the stomach, where
it nourishes the life air, one satisfies all the senses. In the same way, by
worshiping Kr.,a and rendering Him service, one automatically satisfies all
the demigods.'
PURPORT
(4.31.14).
TEXT 64
\!l'llit<tti{_ iSf -fi(tit
'\!;', '', ''-i!lllli1-Jtit
II8 II
sraddhavan jana haya bhakti-adhikari
'uttama', 'madhyama', 'kanitha'-sraddha-anusari

SYNONYMS
sraddhavan jana-a person with faith; haya-is; bhakti-adhikari-eligible for

discharging
transcendental loving service to the Lord;
madhyama-intermediate;
kanitha-the lowest class;
uttama-first class;
sraddha-anusari-ac
cording to the proportion of faith.

TRANSLATION
"A faithful devotee is a truly eligible candidate for the loving service of the
Lord. According to one's faith, one is classified as a topmost devotee, an inter
mediate devotee or an inferior devotee.
PURPORT
The word sraddhavan (faithful) means understanding Krr:ta to be the summum
bonum, the eternal truth and absolute transcendence. If one has full faith in Krr:ta
and confidence in Him, one becomes eligible to discharge devotional service con
fidentially. According to one's faith, one is a topmost, intermediate or inferior

devotee.
TEXT 65
llftJ f.l, \J\!t'llii 111'
'-fi{<Stit' ' \!11l't R
II II
Text
67]
363
sastra-yuktye sunipuf)a, dr(iha-sraddha yatira

'uttama-adhikari' sei taraye sarhsara
SYNONYMS
sastra-yuktye-in argument and logic; su-nipuf)a-very expert; dr(iha-srad

dha-firm faith and confidence in Krr;a; yatira-whose; uttama-adhikari-the
topmost devotee; sei-he; taraye sa rhsara-can deliver the whole world.
TRANSLATION
"One who is expert in logic, argument and the revealed scriptures and who
has firm faith in Krr:ta is classified as a topmost devotee. He can deliver the
whole world.
TEXT
"ftC \C
l)
66
f019J._'1: 'lQ{1 1if.l"5:
CT1ii!IC1flfl1
<j: 'I
'5l1_\'3T.1ll
I
11\!i: II II
sastre yuktau ca nipuf)a/:1

sarvatha dr(iha-ni5caya/:l
prau(iha-sraddho 'dhikari ya/:1
sa bhaktav uttamo mata/:1
SYNONYMS
sastre-in the revealed scriptures; yuktau-in logic; ca-also; nipuf)a/:1-ex

pert;
sarvatha-in all respects;
dr(iha-niscaya/:1-who is firmly convinced;
praugha-deep; sraddha/:1-who has faith; adhikarT-eligible; ya/:1-who; sa/:1he; bhaktau-in devotional service; uttama/:1-highest; mata/:1-is considered.
TRANSLATION
" 'One who is expert in logic and understanding of revealed scriptures, and
who always has firm conviction and deep faith that is not blind, is to be con
sidered a topmost devotee in devotional service.'
PURPORT
This verse appears in the Bhakti-rasamrta-sindhu
(1.2.17) by Srila ROpa
Gosvami.
TEXT
67
liftS'{' itt il " 'ittl{.l

'1ffiftit' <et'$fJti\_ II 'I
'
II
364
sastra yukti nahi jane drc;lha, sraddhavan

-
'madhyama-adhikari' sei maha-bhagyavan

SYNONYMS
sastra-yukti-logical arguments on the basis of revealed scripture; nahi-not;

drc;lha-firmly;
sraddhavan-faithful; madhyama-adhikari
jane-knows;
second-class devotee; sei-he; maha bhagyavan

-
very fortunate.
TRANSLATION
"One who is not very expert in argument and logic based on revealed scrip
tures but who has firm faith is considered a second-class devotee. He also
must be considered most fortunate.
TEXT 68
:
"11flfR<9J:_f: %11"1_ 1f
liPt: II lblr II
yah sastradi?V anipUQab

sraddhavan sa tu madhyamab
SYNONYMS
ya/.1-anyone who; sastra-adi?u-in the revealed scriptures; anipuQab-not
very expert; sraddhavan-full of faith; sab-he; tu-certainly; madhyamab
second-class or middle-class devotee.
TRANSLATION
" 'He who does not know scriptural argument very well but who has firm
faith is called an intermediate or second-class devotee.'
PURPORT
(1.2.18).
TEXT 69
<;11Q'I' 1, <;Jt '<flfili' i{ I

illitlf illit11 t t '' II II
tm
yahara kamala sraddha, se 'kani?tha' jana

krame krame tenho bhakta ha-ibe 'uttama'
Text
71]
365
SYNONYMS
yahara-whose; kamala sraddha-soft faith; se-such a person; kanitha
jana-a neophyte devotee; krame krame-by a gradual progression; tenho-he;

bhakta-devotee; ha-ibe-will become; uttama-first class.
TRANSLATION
"One whose faith is soft and pliable is called a neophyte, but by gradually
following the process, he will rise to the platform of a first-class devotee.
TEXT
C"lll
'iiC
70
'<fi'l<'li!!f'.ii: 'l
fcl
fr,
II 'I H
yo bhavet komala-sraddhai)
sa kanitho nigadyate
SYNONYMS
ya/:l-anyone who; bhavet-may be; kamala-soft; sraddhal) -having faith;
sa/:l-such a person; kanithai) -neophyte devotee; nigadyate-is said to be.

TRANSLATION
" 'One whose faith is not very strong, who is just beginning, should be con
sidered a neophyte devotee.'
PURPORT
This verse also appears in the Bhakti-rasamrta-sindhu

TEXT
(1.2.19).
71
1ff?!,Jtl!111"1!tJTJ -1!1fI!Jt I
tw-t "Jfit 1!111" ftfttfi i'l'fi'l II '\ II
rati-prema-taratamye bhakta -tara-tama
ekadasa skandhe tara kariyache lakal)a
SYNONYMS
rati-of attachment; prema-and love; taratamye-by comparison; bhakta

devotee; tara-tama-superior and superlative; ekadasa skandhe-in the Eleventh
Canto of Srimad-Bhagavatam; tara-of him; kariyac he-has made; lakal)a
symptoms.
366
TRANSLATION
"A devotee is considered superlative and superior according to his attach
ment and love. In the Eleventh Canto of Srimad-Bhagavatam, the following
symptoms have been ascertained.
PURPORT
Srila Bhaktivinoda Thakura has stated that if one has developed faith in Krr;a
consciousness, he is to be considered an eligible candidate for further advance
ment in Krr;a consciousness. Those who have faith are divided into three catego
ries
u ttama,
madhyama and kani?tha (first-class, second-class and neophyte). A
first-class devotee has firm conviction in the revealed scriptures and is expert in
arguing according to the sastras. He is firmly convinced of the science of Krr;a
consciousness. The madhyama-adhikari, or second-class devotee, has firm con
viction in Krr;a consciousness, but he cannot support his conviction by citing
sastric references. The neophyte devotee does not yet have firm faith. In this way
the devotees are typed.
The standard of devotion is also categorized in the same way. A neophyte
believes that only love of Krr;a or Krr;a consciousness is very good, but he may
not know the basis of pure Krr;a consciousness or how one can become a perfect
devotee. Sometimes in the heart of a neophyte there is attraction for karma, jnana
or yoga. When he is free and transcendental to mixed devotional activity, he be
comes a second-class devotee. When he becomes expert in logic and can refer to
the sastras, he becomes a first-class deyotee. The devotees are also described as
positive, comparative and superlative, in terms of their love and attachment for
Krl)a.
It should be understood that a madhyama-adhikari, a second-class devotee, is
fully convinced of Krr;a consciousness but cannot support his convictions with
sastric reference. A neophyte may fall down by associating with nondevotees be
cause he is not firmly convinced and strongly situated. The second-class devotee,
even though he cannot support his position with sastric reference, can gradually
become a first-class devotee by studying the sastras and associating with a first
class devotee. However, if the second-class devotee does not advance himself by
associating with a first-class devotee, he makes no progress. There is no possibility
that a first-class devotee will fall down, even though he may mix with non
devotees to preach. Conviction and faith gradually increase to make one an ut
tama-adhikari, a first-class devotee.
TEXT 72
'l"<t'_?:\ <j: 9f?:'!J.rst;g1<t'l1'1:
1f'l st<tJC'll"lf 1siCN'I:
II H II
Text 73]
367
sarva-bhUteu yab pasyed
bhagavad-bhavam atmanab
bhUtani bhagavaty atmany

ea bhagavatottamab
SYNONYMS
sarva-bhate$u-in all obj ects (in matter, spirit, and combinations of matter and
spirit); yab-anyone who; pasyet-sees; bhagavat-bhavam-the ability to be
engaged in the service of the Lord; atmanab -of the supreme spirit soul or the
transcendence beyond the material conception of life; bhatani-all beings;
bhagavati-in the Supreme Personality of Godhead; atmani-the basic principle
of all existence; eab-this; bhagavata-uttamab-a person advanced in devo

tional service.
TRANSLATION
" 'A person advanced in devotional service sees within everything the soul
of souls, the Supreme Personality of Godhead, Sri Krr;a. Consequently he al
ways sees the form of the Supreme Personality of Godhead as the cause of all
causes and understands that all things are situated in Him.
PURPORT
TEXT 73
1?:11" lf?lr:"l <11Mr:"l f"lf"

C2!1!-C"I!l1!-n9ftr:9f'f!i1
<1:
D I
<fi"C1!"1f
'! "I!<fJ"I!: II '1-:J II
isvare tad-adhineu
baliseu dviatsu ca
prema-maitri-krpopeka
yab karoti sa madhyamab
SYNONYMS
isvare-unto the Supreme Personality of Godhead; tat-adhineu-to persons
who have taken fully to Krr;a consciousness; ba/iseu-unto the neophytes or
the ignorant; dviatsu-to persons envious of Krr;a and the devotees of KrQa;
prema -love ; ma itri -friendship; k rpa-mercy; upeka-negligence; yab -an y
one who; karoti-does; sab-he; madhyamab-a second-class devotee.
368
TRANSLATION
11 1
An intermediate, second-class devotee shows love for the Supreme Per
sonality of Godhead, is friendly to all devotees and is very merciful to

neophytes and ignorant people. The intermediate devotee neglects those who
are envious of devotional service.
PURPORT
(11.2.46). This statement was
made by the great sage Narada while he was speaking to Vasudeva about devo
tional service. This subject was originally discussed between Nimi, the King of
Videha, and the nine Yogendras.
TEXT 74
r5tl7.:<t
Hn!
7.:11
\!'& 7.: If: ff\!: 1''!:
II '18 II
arcayam eva haraye
pujarh yah sraddhayehate
na tad-bhakte?U canye?u
sa bhaktah prakrtah smrtah

SYNONYMS
arcayam-in the temple worship; eva-certainly; haraye
for the pleasure of
the Supreme Personality of Godhead; pujam-worship; yah-anyone who; srad

dhaya-with faith and love; ihate
devotees of the Lord; ca anye?u
e xecutes ; na-not; tat-bhakte?u-to the
and to others; sah-he ; bhaktah-a devotee;
prakrtah -materialistic; smrtah-is considered.
TRANSLATION
II I
A prakrta, or materialistic devotee does not purposefully study the sastra
and try to understand the actual standard of pure devotional service. Conse
quently he does not show proper respect to advanced devotees. He may,
however, follow the regulative principles learned from his spiritual master or
from his family who worships the Deity. He is to be considered on the material
platform, although he is trying to advance in devotional service. Such a person
is a bhakta-praya [neophyte devotee], or bhaktabhasa, for he is a little en
lightened by Vaiava philosophy.'
Text
76]
369
PURPORT
This verse is from Srimad-Bhagavatam
(11.2.47). SrTia Bhaktivinoda Thakura says
that one who has full love for the Supreme Personality of Godhead and who
maintains a good friendship with the Lord's devotees is always callous to those
who envy Krt:a and Krt:a's devotees. Such a person is to be considered an inter
mediate devotee. He becomes a first-class devotee when, in the course of ad
vancing in devotional service, he feels an intimate relationship with all living en
tities, seeing them as part and parcel of the Supreme Person.
TEXT
75
-Cf'$flj C--t"fu
Cf fit :Jt.rof ll 'la-
II
sarva maha-guQa-gaQa vai?Qava-sarire

kr?Qa-bhakte kr?Qera guQa saka/i saficare
SYNONYMS
sarva-all;
maha-great;
guQa-gaQa-transcendental
qualities;
vai?Qava
sarire-in the bodies of Vait:avas; kr?Qa-bhakte-in the devotees of Lord Krt:Ja;

kr?Qera-of Lord Krt:Ja; guQa-the qualities; sakali-all; saficare-appear.
TRANSLATION
"A Vair;ava is one who has developed all good transcendental qualities. All
the good qualities of Krr;a gradually develop in Krr;a's devotee.
TEXT
76
vtfu r-;;5f'IJf"l1
71r f'rt'(g\11
7l"llt7lc t= ,
C\!i1 't_'f1
r.!lCOit'lf\!i lft<[Cl
<t:
II 'I II
yasyasti bhaktir bhagavaty akificana
sarvair guQais tatra samasate surab
harav abhaktasya kuto mahad-guQa

mano-rathenasati dhavato bahib
370
SYNONYMS
yasya-of whom; asti-there is; bhaktih-devotional service; bhagavati-unto
the Supreme Personality of Godhead; akificana-without material desires; sar
vaib-all; guQaih-with good qualities; tatra-there; samasate-live; surab-the
demigods; harau-unto the Lord; abhaktasya-of the nondevotee; kutah

where; mahat-guQab-the high qualities; manab-rathena-by mental concoc
tion; asati-to temporary material happiness; dhavatab-running; bahib-exter
nally.
TRANSLATION
11
'In one who has unflinching devotional faith in Kr;a, all the good
qualities of Kr;a and the demigods are consistently manifest. However, he

who has no devotion to the Supreme Personality of Godhead has no good
qualifications because he is engaged by mental concoction in material exis
tence, which is the external feature of the lord.'
PURPORT
This was spoken by Bhadrasrava and his followers, who were offering prayers
to Nrsirhhadeva (Srimad-Bhagavatam
5.18.12).
TEXT 77
'1 HI ''lf''1
i if1 ' f1f 'i'l,-fi{ II 99 II

sei saba guQa haya vai$Qava-lak$aQa
saba kaha na yaya, kari dig-darasana

SYNONYMS
sei saba guQa-all those transcendental qualities; haya-are; vai$Qava-/ak
$aQa-the symptoms of a Vail)ava; saba-all; kaha na yaya-cannot be ex
plained; kari-1 shall do; dik-darasana-a general review.

TRANSLATION
11
All these transcendental qualities are the characteristics of pure Vai;avas,
and they cannot be fully explained, but I shall try to point out some of the im
portant qualities.
TEXTS 78-80
\!ti!it, \!J1f 1{
'tl{, 'f'$, ,, ' i{ II 'IV' II
Text
81]
371
t9ft11, -tt, ?-111'1 I

'11{, , foa11, Rfillf\! ,'1 II 'l 11
f11'!'t_, ..' 1ftw, 1
'SI'i\", '!, ' f, 5i'lfi, ,11) 11 ro 11
krpa/u, akrta-droha, satya-sara sama
nido$a, vadanya, mrdu, suci, akificana
sarvopakaraka, santa, k[$f)aika-saraua
akama, aniha, sthira, vijita-?a9-guua
mita-bhuk, apramatta, manada, amani
gambhira, karuua, maitra, kavi, dak$a, mauni
SYNONYMS
krpa/u-merciful;
akrta-droha-not
defiant;
satya-sara-thoroughly
true;
sama-equal; nido?a-faultless; vadanya-magnanimous; mrdu-mild; suci

clean; akificana-without material possessions; sarva-upakaraka-working for
the welfare of everyone; santa-peaceful; kr?ua-eka-saraua-exclusively surren
dered to Krl)a; akama-desireless; aniha-indifferent to material acquisitions;
sthira-fixed; vijita-?at-guua-completely controlling the six bad qualities (lust,
anger, greed, etc.); mita-bhuk-eating only as much
without
inebriation;
gambhira-grave;
mana-da-respectful;
karuua-compassionate;
as
required; apramatta
amani-without
maitra-a
friend;
false
prestige;
kavi-a
poet;
dak$a-expert; mauni-silent.
TRANSLATION
"Devotees are always merciful, humble, truthful, equal to all, faultless,
magnanimous, mild and clean. They are without material possessions, and
they perform welfare work for everyone. They are peaceful, surrendered to
Kra and desireless. They are indifferent to material acquisitions and are
fixed in devotional service. They completely control the six bad qualities
lust, anger, greed and so forth. They eat only as much as required, and they
are not inebriated. They are respectful, grave, compassionate and without
false prestige. They are friendly, poetic, expert and silent.
TEXT
81
ff3lf!i<t: <tilirctt: = "crO!P( 1

t"l\11<1": "ft{!t: 'IN<t: 'It<! 'It: II lr II
372
titik$aval) karuQikal)
suhrdal) sarva-dehinam
ajata-satraval) santa!)
sadhaval) sadhu-bha$af)al)
SYNONYMS
titik$aval)-very forebearing; karuQikal)-merciful; suhrdal)-who are well
wishers; sarva-dehinam-to all living entities; ajata-satraval)-without enemies;
santa/:l-peaceful; sadhavaf)-following the injunctions of the sastra; sadhu

bha$af)al) -who are decorated with good character.
TRANSLATION
" 'Devotees are always tolerant, forebearing and very merciful. They are the
well-wishers of every living entity. They follow the scriptural injunctions, and
because they have no enemies, they are very peaceful. These are the decora
tions of devotees.'
PURPORT
This is a quotation from Srimad-Bhagavatam (3.25.21). When the sages, headed
by Saunaka, inquired about Kapiladeva, the incarnation of Godhead, Suta

GosvamT, who was the topmost devotee of the Lord, quoted talks about self
realization between Maitreya, a friend of Vyasadeva, and Vidura. It was then that
the topic of Lord Kapila came up and His discussions with His mother, wherein He
stated that attachment to material things is the cause of conditional life. When a
person becomes attached to transcendental things, he is on the path of liberation.

TEXT 82
't'C'f'1t' t"ll'lf<lll:,
'Ctt' Ctft '!f;r'!'f'{,
'll '!fY>1: "ttl

f: If: 'ltlf"C<t1 C
II lr U
mahat-sevaril dvaram ahur vimuktes
tamo-dvararil YO$itaril sangi-sangam
mahantas te sama-cittal) prasanta
vimanyaval) suhrdal) sadhavo ye

SYNONYMS
mahat-sevam-the service of the pure devotee spiritual master; dvaram
door; ahul)-they said; vimuktel)-of liberation; tamal)-dvaram-the door to
Text 84]
373
darkness; yo?itam-of women and money; sangi-sangam-association with
those who enjoy the association; mahanta/:1-great souls; te-they; sama-cit
ta/:l-equally disposed to all; prasantal)-very peaceful; vimanyaval)-witho u t

anger; suhrdal)-well-wishers of everyone; sadhaval)-who are endowed with all
good qualities, or who do not look for faults in others; ye-those who.
TRANSLATION
II
'It is the verdict of all sastras and great personalities that by serving a pure
devotee, one attains the path of liberation. However, by associating with ma

terialistic people who are attached to material enjoyment and women, one at
tains the path of darkness. Those who are actually devotees are broadminded,
equal to everyone and very peaceful. They never become angry, and they are
friendly to all living entities.'
PURPORT
This verse is from Srimad-Bhagavatam (5.5.2).

TEXT 83
kr?Qa-bhakti-janma-ma/a haya 'sadhu-sanga'
kr?!Ja-prema janme, tenho puna/:! mukhya anga

SYNONYMS
kr?Qa-bhakti-of devotional service to Krr;a; janma-ma/a-the root cause;
haya-is; sadhu sanga-as sociation with advanced devotees; kr?Qa p rema-love

-
of Krr;a;
janme-awakens;
tenho-that same association with devotees;
punab-again; mukhya anga-the chief principle.

TRANSLATION
"The root cause of devotional service to Lord Kr;a is association with ad

vanced devotees. Even when one's dormant love for Kr;a awakens, asso
ciation with devotees is still most essential.
TEXT 84
<H<>f<p;fl
'IJ
r.1 <!lf1 C<f
\!(gr: '"'= 1
374
" "'1'fr:'li
<! err< 1J'f'ilr:1
4i?:?:"f Ill i9fi f:
II \7'8 II
janasya tarhy acyuta sat-samagamab
sat-sarigamo yarhi tadaiva sad-gatau

paravarese tvayi jayate ratib
SYNONYMS
bhava-apavargab-liberation
from
the
nescience
of
material
existence;
bhramatab-wanderi n g; yada-whe n ; bhavet-should be; janasya-of a person;

tarhi-at
that
time;
acyuta-0
Supreme
Personality
of
Godhead;
sat
samagamab-association with devotees; sat-sarigamab-association with the
devotees; yarhi -when; tada-at that time; eva-only ; sat-gatau-the highest

goal of life; paravarese-the Lord of the universe; tvayi-to You; jayate -appears;
ratib -attraction.
TRANSLATION
"'0 my lord! 0 infallible Supreme Person! When a person wandering
throughout the universes becomes eligible for liberation from material exis
tence, he gets an opportunity to associate with devotees. When he associates
with devotees, his attraction for You is awakened. You are the Supreme Per
sonality of Godhead, the highest goal of the supreme devotees and the lord of
the universe.'
PURPORT
This is a quotation from Srimad-Bhagavatam (1 0.51.53).

TEXT 85
'!! '!!iJfu<f
C'l'fi'I! "'jtr:111 r;j'<[j: I

111Jitf"ll"t, 'l'fi"IW{lf9f 1111'1: C'l<:fr{'li"{. nua
ata atyantikarh k?emarh
prcchamo bhavato 'naghab
sarhsare 'smin k$af)ardho 'pi
sat-sarigab sevadhir nwam

SYNONYMS
atab -therefore (due to the rareness of seeing pure devotees of the Lord);
atyantikam-s u preme; k?emam-auspiciousness; prcchamab-we are asking;
Text 86]
bhavatab-you; anagha.b-0 sinless ones;
375
sarilsare-in the material world;
asmin-this; k?aQa ardhab-lasting half a moment; api-even; sat sali gab-asso

-
ciation with devotees; sevadhib-a treasure; nwam-for human society.

TRANSLATION
11
'0 devotees! 0 you who are free from all sins! Let me inquire from you
about that which is supremely auspicious for all living entities. Association
with a pure devotee for even half a moment in this material world is the
greatest treasure for human society.'
PURPORT
TEXT 86
ilt $i!t'll '1111r"{clfl
<1f ilt'll"Olt: <fiQ!t:
ct'llcftlft"19f'1'1 f;{
...
111f'!ifi1!'rlJJf5
u 1r n
sataril prasangan mama virya-samvido
bhavanti hrt-karQa-rasayanab kathab
taj-jO$aQad asv apavarga-vartmani
sraddha ratir bhaktir anukrami$yati
SYNONYMS
satam-of the devotees; prasangat-by the intimate association; mama-of
Me; virya-samvidab-talks full of spiritual potency; bhavanti-appear; hrt-to
the heart; karQa-and to the ears; rasa-ayanab-a source of sweetness; kathab
talks; tat-of them; jO$aQat-from proper cultivation; asu-quickly; apavarga-of
liberation; vartmani-on the path; sraddha-faith; raUb-attraction; bhaktib

love; anukrami?yati-will follow one after another.
TRANSLATION
11
'The spiritually powerful message of Godhead can be properly discussed
only in a society of devotees, and it is greatly pleasing to hear in that asso

ciation. If one hears from devotees, the way of transcendental experience
quickly opens, and gradually one attains firm faith that in due course develops
into attraction and devotion.'
376
PURPORT
This is a quotation from Srimad-Bhagavatam (3.25.25). For an explanation see
Adi-lila (1.60).
TEXT 87
e.lfi!Jt'$f,-t ct-t1 I
''- ' t1' ll1T'9 II
asat-sanga-tyaga,-ei vaiQava-acara
'stri-sangi'-eka asadhu, 'krQabhakta' ara

SYNONYMS
asat-sanga-tyaga-rej ection of the
association of nondevotees;
ei-this;
vaiQava-acara-the behavior of a Vail)ava; stri-sangi-who associates with
women for sense gratification; eka-one; asadhu-unsaintly person; krQa

abhakta-one who is not a devotee of Lord Krr:Ja; ara-another.
TRANSLATION
"A VaiH1ava should always avoid the association of ordinary people. Com
mon people are
very much materially
attached, especially to women.
Vair;avas should also avoid the company of those who are not devotees of
Lord Krr;a.
TEXTS 88-90
'lJ C"fTl> 'f1 C'IT : "t: "T-'11 I

tt'l\1
'fl:'ll 5Jl:"5f 'l''flii.:tf '\'{,II
lr\7 II
c"fil:\ .l:l'\ f>G1,,1\ 1

'l'Jf
Of
01
Wi1!2Jl:i5J'l_ Cif1f.:_l('ll:'>l'l_ D'
l l:"l:'3lil:l ''"'l)j '1:
mRf 'I'Jft'(,1 1:'11
<!'<!I
'lfir'l'lf:
satyam saucaril daya maunam
buddhir hri/:1 srir yasa/:1 kama
samo damo bhagas ceti
yat-sangad yati sankayam

tev asanteu ma(iheu
khaQ(iitatmasv asadhuu
sangam na kuryac chocyeu

yo?it-kri(ia-mrge?u ca
II r;;,
II ;;, II
Text 90]
377
na tathasya bhaven moho
bandhas canya-prasarigatab
yo?it-sarigad yatha purhso
yatha tat-sarigi-sarigatab
SYNONYMS
satyam-truthfulness; saucam-cleanliness; daya-mercy; maunam-silence;
buddhib-intelligence; hrib-modesty;
srib-beauty;
forgiveness; samab-controlling the mind;
yasab-fame; k?ama
damab-controlling the senses;
bhagab-opulence; ca-and; iti-thus; yat-of whom; sarigat-by the asso

ciation; yati-goes to; sarikayam-complete destruction; te?u-among them;
asante?U-Who are restless; mudhe?U-among the fools; khar:u;fita-atmasu
whose self-realization is spoiled; asadhu?u-not saintly; sarigam-association;
na-not; kuryat-should do; socye?u-who are full of lamentation; YO?it-of
women; kric;fa-mrge?u-who are like toy animals; ca-also; na-not; tatha-so

much; asya-of him;
bhavet-there may be;
mohab-illusion;
bandhab
binding; ca-and; anya-other types; prasarigatab-from association; yo?it

sarigat-by association with women; yatha-as; purhsab-of the man; yatha-as
well as; tat-sarigi-sarigatab-by association with persons attached to women.
TRANSLATION
" 'By association with worldly people, one becomes devoid of truthfulness,
cleanliness, mercy, gravity, spiritual intelligence, shyness, austerity, fame,
forgiveness, control of the mind, control of the senses, fortune and all oppor
tunities. One should not at any time associate with a coarse fool who is bereft
of the knowledge of self-realization and who is no more than a toy animal in
the hands of a woman. The illusion and bondage that accrue to a man from
attachment to any other object are not as complete as that resulting from asso
ciation with a woman or with men too attached to women.'
PURPORT
These verses, quoted from Srimad-Bhagavatam (3.31.33-35), were spoken by
Kapiladeva, an incarnation of the Supreme Personality of Godhead, to His mother.
Herein Kapiladeva discusses pious and impious activities and the symptoms of
those who are devoid of devotional service to Krl)a. Generally people do not
know about the miserable conditions within the womb of a mother in any species
of life. Due to bad association, one gradually falls into lower species. Association
with women is greatly stressed in this regard. When one becomes attached to
women or to those who are attached to women, one falls down into the lower
species.
378
puruab prakrti-stho hi
bhurikte prakrti-jan guQan
karaQarh guQa-sarigo 'sya
sad-asad-yoni-janmasu
"The living entity in material nature thus follows the ways of life, enjoying the
three modes of nature. This is due to his association with that material nature.
Thus he meets with good and evil among various species." (Bhagavad-gita 13.22)
According to Vedic civilization, one's association with women should be very
much restricted. In spiritual life there are four asramas -brahmacarya, grhastha,
vanaprastha and sannyasa. The brahmacari, vanaprastha and sannyasi are com
pletely forbidden to associate with women. Only grhasthas are allowed to asso
ciate with women under certain very restricted conditions-that is, one asso
ciates with women to propagate nice children. Other reasons for association are
condemned.
TEXT 91
\1
i!liit'11-9f21"\1t<tJ<1ff: I
Of C"hR1fs""&tf<11J_-0{'!<1t'lh"f'!l{. II
""
vararh huta-vaha-jva/a
pafijarantar-vyavasthitib
na sauri-cinta-vimukha
jana-sarhvasa-vaisasam
SYNONYMS
varam-better; huta-vaha-of fire; jva/a-in the flames; pafijara-antab
inside
a cage; vyavasth it ib-abiding ; na-not; sauri-cinta-of Krr:Ja consciousness, or

thought of Krr:Ja; vimukha-bereft; jana-of persons; sarhvasa-of the asso
ciation; vaisasam-the calamity.
TRANSLATION
" 'It is better to accept the miseries of being encaged within bars and sur
rounded by burning flames than to associate with those bereft of Krl)a con
sciousness. Such association is a very great hardship.'
PURPORT
This is a quotation from the Katyayana-sarhhita.
Text
94]
379
92
TEXT
'lfl t"li'l: 'l'f''l'1'1._'irt1_ Wlff9f

'ij<Hf;s;'l"lt1, 'l{lJJt1_
II ;; II
ma drak$i/:l k$iQa-pur:wan kvacid api

bhagavad-bhakti-hinan manu$yiin
SYNONYMS
ma-do not; driik$i/:l-see; k$il)a-puQyan-who are bereft of all piety; kvacit

api-at any time; bhagavat-bhakti-hinan-who are bereft of Krl)a consciousness
and devotional service; manu$yiin-persons.

TRANSLATION
11 One
should not even see those who are bereft of devotional service in
Krt:a consciousness and who are therefore devoid of pious activities.
93
TEXT
tit' a (t11'-
ff!tii{ $1 fR1 t-111''1
1
II II
eta saba cha(ii' ara varl)asrama-dharma

akif!cana hana Jaya k[$Qaika-saral)a
SYNONYMS
eta saba-all these; cha(ii'-giving up; ara-and; varl)a-asrama-dharma-the
regulative principle of four varl)as and four asramas; akificana-without any at

tachment for anything material; hafi a
becoming; / aya-he takes; k[$1)a-eka
saral)a -exclusive shelter at the lotus feet of the Lord.

TRANSLATION
11Without hesitation, one should take the exclusive shelter of Lord Krt:a
with full confidence, giving up bad association and even neglecting the
regulative principles of the four vart:as and four asramas. That is to say, one
should abandon all material attachment.
TEXT
94
'llft1_ 9ffJJ 'lft"C<fe_ "f'i\
31 I
t '19ft"C9f"CIST1 ct'i'fftllJJtf1! 'l{1 'D:
U 4il 8 U
380
mam ekaril saraf)aril vraja
aharil tvaril sarva-papebhyo
mok$ayi$yiimi ma sucai)
SYNONYMS
sarva-dharman-all kinds of occupational duties; parityajya-giving up; mam

ekam-unto Me only; saraf)am-as shelter; vraja-go; aham-1; tvam-unto
you; sarva-papebhyai)-from all the reactions of sinful life; mok$ayi$yiimi-will
give liberation; ma-don't; suca /:1 -worry.
TRANSLATION
" 'After giving up all kinds of religious and occupational duties, if you come
to Me, the Supreme Personality of Godhead, and take shelter, I shall give you
protection from all of life's sinful reactions. Do not worry.'
PURPORT
(18.66) spoken by Lord Kra. For an ex
planation, refer to Madhya-lila (8.63).

TEXT 95
C{t.'f,
"
'!II, 1'(, C{W'ttJ
'fu'!lltq"
bhakta-vatsa/a, krtajna, samartha, vadanya

hena k($f)a chac;fi' paf)c;fita nahi bhaje anya
SYNONYMS
bhakta-va ts ala-very kind to the devotees; k rta-jfla- grateful ; samartha-full

of all abilities; vadanya- magnanimous; hena-such; k($f)a-Lord Kra; chac;li'
giving up; paf)c;fita-a learned man; nahi-does not; bhaje-worship; anya-any
one else.
TRANSLATION
"Lord Krr;a is very kind to His devotees. He is always very grateful and
magnanimous, and He possesses all abilities. A learned man does not give up
Krr;a to worship anyone else.
PURPORT
An intelligent person gives up the company of those who are attached to
women and bereft of Kra consciousness. One should be free from all kinds of
Text
97]
381
material attachment and should take full shelter under the lotus feet of Krr;a.
Krr;a is very kind to His devotees. He is always grateful, and He never forgets the
service of a devotee. He is also completely opulent and all-powerful. Why, then,
should one take shelter of a demigod and leave Lord Krr;a's shelter? If one wor
ships a demigod and leaves Krr;a, he must be considered the lowest fool.
TEXT
=
96
9ff-G\!i.,-lf9f11 "111<! '1l'ln
ilftrt\!if5t1!: If: g
t-llflftf Clfl "Si'Crt'1!1"'t"''1!J9f"Rt9f"DCl
"' 'I II ;;, II
ka/:1 paf)c;fitas tvad-apararh saraf)arh samiyad

bhakta-priyad rta-gira/:1 suhrda/:1 krtajnat
sarvan dadati suhrdo bhajato 'bhikaman
atmanam apy upacayapacayau na yasya

SYNONYMS
ka/:1-what; paQc;fita/:1 - learned man; tvat-aparam-other than Your Lordship;
saral)am-shelter; samiyat-would take; bhakta-priyat-who are affectionate to
Your devotees; rta-gira/:1-who are truthful to the devotees; suhrda/:1-who are

the friend of the devotees; krta - jnat-who are grateful to the devotees; sarvan
all; dadati-gives; suhrda/:1-to Your well-wishers; bhajata/:1-who worship You

by devotional service;
abhikaman - desires;
atmanam-Yourself;
api-even;
upacaya-increase; apacayau-and diminution; na-not; yasya-of whom.

TRANSLA TION
"'My dear Lord, You are very affectionate to Your devotees. You are also a
truthful and grateful friend. Where is that learned man who would give You up
and surrender to someone else l You fulfill all the desires of Your devotees, so
much so that sometimes You even give Yourself to them. Still, You neither in
crease nor decrease by such activity.'
PURPO RT
TEXT
(1 0.48.26).
97
fif "'1-'JI'till
I!J' 'et, 1!17;1! "l-:2!'111 II
382
vijna-janera haya yadi k[$Qa-guQa-jnana

anya tyaji', bhaje, tate uddhava-pramaQa
SYNONYMS
vijna-janera-of an experienced person; haya-there is; yadi-if; k[$Qa-guQa

jflana-knowledge of Krr:Ja's transcendental qualities; anya-others; tyaji'
giving up; bhaje-he engages in devotional service; tate-in that connection; ud
dhava-Uddhava; pramaQa-the evidence.
TRANSLATION
"Whenever an experienced person develops real knowledge of Krr;ta and
His transcendental qualities, he naturally gives up all other engagements and
renders service to the Lord. Uddhava gives evidence concerning this.
TEXT 98
'!{"C <t'f"'t
<!
0\"<lll<'l"t_
f1!19flil"tlf9fJ1!1"'t
CC'S 'ifft. lflJ fS\!il C\!it\

<g
<lllt1l "!'! "C"I!
II ;;llr II
aho baki yarh stana-ka/a-katarh

jigharhsayapayayad apy asadhvi
/ebhe gatirh dhatry-ucitarh tato 'nyarh
karh va dayalurh saraQarh vrajema
SYNONYMS
aha-how wonderful; baki-POtana, the sister of Bakasura; yam-whom;

stana-on the two breasts; ka/a-kutam-the deadly poison; jigharhsaya-with a
desire to kill; apayayat-forced to drink; api-although; asadhvi-dangerously
inimical to Krr:Ja; /ebhe-achieved; gatim-the destination; dhatri-for a nurse;
ucitam-suitable; tatab-than Him; anyam-other; kam-to whom; va-or;
dayalum-the most merciful; saraQam-shelter; vrajema-shall take.
TRANSLATION
" 'Oh, how wonderful it is! Putana, the sister of Bakasura, wanted to kill
Krr;ta by smearing deadly poison on her breasts and having Krr;a take it.
Nonetheless, Lord Krr;ta accepted her as His mother, and thus she attained the
destination befitting Krr;a's mother. Of whom should I take shelter but Krr;a,
who is most merciful?'
Text
100]
383
PURPORT

TEXT 99
-ntttt'$ft, r -l 'PI 1
1!1 11t-a t11
'Jf11' II II
saraf)agatera, akincanera -eka-i /akaf)a
tara madhye pravesay e 'atma-samarpaQa '

SYNONYMS
saraQagatera-of a person who has fully taken shelter of Krr:Ja; akincanera-of

a person who is free of all material desires; eka-i lakaf)a-the symptoms are one
and the same; tara madhye-of them all; pravesaye-enters; atma-samarpaf)a
full surrender.
TRANSLATION
"There are two kinds of devotees-those who are fully satiated and free
from all material desires and those who are fully surrendered to the lotus feet
of the lord. Their qualities are one and the same, but those who are fully sur
rendered to Krr:Ja's lotus feet are qualified with another transcendental
quality-atma-samarpar:Ja, full surrender without reservation.
TEXT
100
tJ '!if: ti:JPlJ <t"<Sl"l"l( I

f'lf"'Jf f<t11P!1 C511"C <l"ll'l II
lf.I"C'fli9f-<tS19fc'lr
i5
f<t'fl
.'
""tlf'lt5Jf:
u .
11
anuka/yasya sankalpab
pratikulyasya varjanam
rakiyatiti visvaso
goptrtve varaf)arh tatha
atma-nikepa-karpaf)ye
ar;l-vidha saraf)agatib
SYNONYMS
anuku/yas ya - of
anything
that
assists devotionaJ
service
to the
Lord;
sanka/pab-acceptance; pratikul yasya - of anything that hinders devotional ser-
384
vice;
varjanam-complete
rejection;
rak$i$yati-He
will protect;
iti-thus;
visvasaQ-strong conviction; goptrtve-in being the guardian, like the father or
husband, master or maintainer; varaQam-acceptance; tatha-as well as; atma

nik$epa-full
self-surrender;
karpaQye-humility ;
$at-vidha-sixfold;
saraoa
agatiQ-process of surrender.
TRANSLATION
" 'The six divisions of surrender are the acceptance of those things favor
able to devotional service, the rejection of unfavorable things, the conviction
that KrQa will give protection, the acceptance of the Lord as one's guardian
or master, full self-surrender and humility.
PURPORT
One who is fully surrendered is qualified with the six following characteristics.
(1) The devotee has to accept everything that is favorable for the rendering of
transcendental loving service to the Lord. (2) He must reject everything unfavora
ble to the Lord's service. This is also called renunciation. (3) A devotee must be
firmly convinced that Krt:a will give him protection. No one else can actually give
one protection, and being firmly convinced of this is called faith. This kind of faith
is different from the faith of an impersonalist who wants to merge into the Brah
man effulgence in order to benefit by cessation of repeated birth and death. A

devotee wants to remain always in the Lord's service. In this way, Krr:Ja is merciful
to His devotee and gives him all protection from the dangers found on the path of
devotional service. (4) The devotee should accept Krt:Ja as his supreme main
tainer and master. He should not think that he is being protected by a demigod.
He should depend only on Krt:Ja, considering Him the only protector. The devo
tee must be firmly convinced that within the three worlds he has no protector or
maintainer other than Krr:Ja. (5) Self-surrender means remembering that one's ac
tivities and desires are not independent. The devotee is completely dependent on
Krr:Ja, and he acts and thinks
as
Krt:a desires. (6) The devotee is meek and
humble. As stated in Bhagavad-gita:

sarvasya caharh hrdi sannivi$tO
mattaQ smrtir jfianam apohanarh ca
vedais ca sarvair aham eva vedyo
vedanta-krd veda-vid eva caham
"I am seated in everyone's heart, and from Me come remembrance, knowledge
and forgetfulness. By all the Vedas am I to be known; indeed I am the compiler of

Vedanta, and I am the knower of the Vedas." (Bg. 15.15)
Text
102]
385
Situated in everyone's heart, Krr:ta deals differently according to the living en

tity's position. The living entity's position is to be under the protection of the il
lusory energy or under Krr:ta's personal protection. When a living entity is fully
surrendered, he is under the direct protection of Krr:ta, and Krr:ta gives him all in
telligence by which he can advance in spiritual realization. The nondevotee,
however, being under the protection of the illusory energy, increasingly forgets
his relationship with Krl)a. Sometimes it is asked how Krr:ta causes one to forget.
Krr:ta causes His devotee to forget material activities, and through the agency of
maya, Krr:ta causes the nondevotee to forget his devotional service to the Lord.
This is called apohana.
TEXT
101
'\!<ll"'IY '1'1'0{, '1'1Dr C'<I
'1!01'il
f<tlf"\
\!if01'1!fri!!l\!i; cttf!'c "f?t<ft5f\!i:
u }}
tavasmiti vadan vaca

tathaiva manasa vidan
tat-sthanam asritas tanva
modate saraQagatal)
SYNONYMS
tava-His; asmi-1 am; iti-t h us; vadan-saying; vaca-by words; tatha-so;

eva-certainly;
manasa-with the mind;
place; asritaf:J-taken shelter of;
tat-sthanam-His
vidan-knowing;
tanva-by the body; modate-he enjoys;
saraQa-agatal)-fully surrendered.
TRANSLATION
" 'One whose body is fully surrendered takes shelter at the holy place
where Krr;a had His pastimes, and he prays to the Lord, "My Lord, I am
Yours." Understanding this with his mind, he enjoys spiritual bliss.
PURPORT
These last two verses appear in the Hari-bhakti-vilasa

TEXT
(11.417, 418).
102
-111''1 '11 tf 1CWJl11opf'l I

-. t!ttf tf t!tt"f 'AIJflf n 11
o
saraf)a lana kare krQe atma-samarpaQa

krQa tare kare tat-kale atma-sama
386
SYNONYMS
saraQa /ana-taking shelter;
kare-does;
krQe-unto Krr:Ja; atma-samar
paQa-fully surrendering; krQa-Lord Krr:Ja; tare-him; kare-makes; tat-kale
immediately; atma-sama-one of His confidential associates.

TRANSLATION
"When a devotee thus fully surrenders unto KrQa's lotus feet, KrQa ac
cepts him as one of His confidential associates.
TEXT 103
11cin
<ilf'J
Jif11
f<l[i!WI f<tffi<f''1fC1
'\ilf'1}j
f'!i911llC'!'1
11'1'1
C\!i C<l
C'll' I
u 0-:1 u
martyo yada tyakta-samasta-karma

niveditatma vicikirito me
tadamrtatvariJ pratipadyamano
mayatma-bhDyaya ca kalpate vai

SYNONYMS
martya/:1-the living entity subjected to birth and death; yada-as soon as;
tyakta-given up; samasta-all; karma-fruitive activities; nivedita-atma-a fully
surrendered soul; vicikirita/:1-desired to act; me-by Me; tada-at that time;
amrtatvam-immortality; pratipadyamana/:1-attaining; maya-with Me; atma

bhuyaya-for becoming of a similar nature; ca-also; ka/pate-is eligible; vai
certainly.
TRANSLATION
" 'The living entity who is subjected to birth and death attains immortality
when he gives up all material activities, dedicates his life to the execution of
My order, and acts according to My directions. In this way he becomes fit to
enjoy the spiritual bliss derived from exchanging loving mellows with Me.'
PURPORT
(11.29.34). Krr:Ja was advising His
most confidential servant, Uddhava, about sambandha, abhidheya and prayojana.
These concern one's relationship with the Supreme Personality of Godhead and
Text
105]
387
the activities of that relationship, as well as the perfection of life. The Lord also de
scribed the characteristics of confidential devotees.
TEXT
104
t'{ilfll'l'iti'l il,
ili'!il I
1 ti! t tl!f'al'alt'{illl oS
II
ebe sadhana-bhakti-lakal)a suna, sanatana

yaha haite pai krQa-prema-maha-dhana
SYNONYMS
ebe-now; sadhana-bhakti-regulative principles for executing devotional ser
vice; /akaQa-the symptoms; suna-please hear; sanatana-My dear Sanatana;
yaha haite-from which; pai-one can get; krQa-prema-maha-dhana-the most
valuable treasure of love for Krr:Ja.
TRANSLATION
"My dear Sanatana, please now hear about the regulative principles for the
execution of devotional service. By this process, one can attain the highest
perfection of love of Godhead, which is the most desirable treasure.
TEXT
wf'li'iJ1
c<:.
105
'!Nrtl '!1 '!Noril11
folJ f'!% 'IJ <I'IJ 2lt<fiT!\ flf
'I NT\!! I
II
II
krti-sadhya bhavet sadhya

bhava sa sadhanabhidha
nitya-siddhasya bhavasya
prakatyarh hrdi sadhyata
SYNONYMS
krti-sadhya-which is to be executed by the senses; bhavet-should be;
sadhya-bhava-by which love of Godhead is acquired; sa-that;
sadhana
abhidha-called sadhana-bhakti, or devotional service in practice; nitya-sid

dhasya-which is eternally present; bhavasya-of love of Godhead; prakatyam
the awakening; hrdi-in the heart; sadhyata-potentiality.
388
TRANSLATION
" 'When transcendental devotional service by which love for Krr:Ja is at
tained is executed by the senses, it is called sadhana-bhakti, or the regulative
discharge of devotional service. Such devotion eternally exists within the
heart of every living entity. The awakening of this eternal devotion is the
potentiality of devotional service in practice.'
PURPORT
This verse is found in Bhakti-rasamrta-sindhu (1.2.2). Because living entities are
minute, atomic parts and parcels of the Lord, devotional service is already present
within them in a dormant condition. Devotional service begins with sravaf)a
kirtana, hearing and chanting. When a man is sleeping, he can be awakened by
sound vibration; therefore every conditioned soul should be given the chance to
hear the Hare Krr:Ja mantra chanted by a pure Vair:Java. One who hears the Hare
Krr:Ja mantra thus vibrated is awakened to spiritual consciousness, or Krr:Ja con
sciousness. In this way one's mind gradually becomes purified, as stated by Sri
Caitanya Mahaprabhu (ceto-darpaQa-marjanam). When the mind is purified, the
senses are also purified. Instead of using the senses for sense gratification, the
awakened devotee employs the senses in the transcendental loving service of the
Lord. This is the process by which dormant love for Krr:Ja is awakened.
TEXT 106
<!tlft-f
i!H I
'"'ll9l'-llfi'1 I
'l!'l'"f'ft'il!; (;lj${i{ II o II
sravaf)adi-kriya-tara 'svarapa'-lakaf)a
'tatastha'-/akaf)e upajaya prema-dhana
SYNONYMS
sravaf)a-adi-kriya-the process of hearing, chanting and so forth; tara-of that;
svarupa lakaf)a-symptoms
-
symptoms; upajaya
of
the
nature;
tatastha-/akaf)e
marginal
awakens; prema-dhana-love of Godhead.
TRANSLATION
"The spiritual activities of hearin2, chanting, rememberin g and so forth are
the natural characteristics of devotional service. The marginal characteristic
is that it awakens pure love for Krr:Ja.
Text
109]
TEXT
389
107
f.li!J'i r;lf 'tJ' <l'i't, ern 1

'ltflf'fit <fit II :> o 9 II
nitya-siddha km)a-prema 'sadhya' kabhu naya
sravaQadi-suddha-citte karaye udaya
SYNONYMS
nitya-siddha-eternally proved; k[$Qa-prema-love of Krl)a; sadhya-to be
gained; kabhu-at any time; naya-not; sravaQa-adi-by hearing, etc.; suddha
purified; citte-in the heart; karaye udaya-awakens.
TRANSLATION
"Pure love for Km1a is eternally established in the hearts of living entities. It
is not something to be gained from another source. When the heart is purified
by hearing and chanting, the living entity naturally awakens.
TEXT
108
I! - '!' <fi
<fi '<il'fi ft'(ii', ''Stti-f..' II olr II

ei ta sadhana-bhakti-dui ta' prakara
eka 'vaidhi bhakti', 'raganuga-bhakti' ara
SYNONYMS
ei ta-this; sadhana-bhakti-process of devotional service; dui ta' prakara
two kinds; eka-one; vaidhi bhakti-the regulative devotional service; raganuga
bhakti-spontaneous devotional service; ara-and.
TRANSLATION
"There are two processes of practical devotional service. One is regulative
devotional service, and the other is spontaneous devotional service.
TEXT
109
ti{ i9fi{ -tttn <cttat 1

' f' fit' '!tt -tft'SJ II :> o II
390
raga-hina jana bhaje sastrera ajfiaya

'vaidhi bhakti' bali' tare sarva-sastre gaya
SYNONYMS
raga-hina-who are without spontaneous attachment to Krr:ta; jana-persons;
bhaje-execute devotional service; sastrera ajfiaya-according to the principles
and regulations described in the revealed scriptures; vaidhi bhakti-regulative
devotional service; ba/i'-calling; tare-that; sarva-sastre-all revealed scriptures;
gaya-sing.
TRANSLATION
"Those who have not attained the platform of spontaneous attachment in
devotional service render devotional service under the guidance of a bona
fide spiritual master according to the regulative principles mentioned in the
revealed scriptures. According to the revealed scriptures, this kind of devo
tional service is called vaidhi bhakti.
PURPORT
In the beginning, one has to hear from a bona fide spiritual master. This is
favorable for advancing in devotional service. According to this process, one
hears, chants, remembers and engages in Deity worship, acting under the direc
tions of the spiritual master. These are the essential primary activities of devo
tional service. Devotional service must not be executed for some material pur
pose. One should not even have a desire to merge into the Absolute Truth. One
has to render such service out of love only. Ahaituki, apratihata. Devotional ser
vice must be without ulterior motives; then material conditions cannot check it.
Gradually one can rise to the platform of spontaneous loving service. A child is
sent to school by force to receive an education, but when he gets a little taste of
education at an advanced age, he automatically
participates and becomes a
learned scholar. One cannot force a person to become a scholar, but sometimes
force is used in the beginning. A child is forced to go to school and read and write
according to the instructions of his teachers. Such is the difference between
vaidhi bhakti and spontaneous bhakti. Dormant love for Krr:ta exists in every
one's heart, and it simply has to be awakened by the regulative process of devo
tional service. One has to learn to use a typewriter by following the regulative
principles of the typing book. One has to place his fingers on the keys in such a
way and practice, but when one becomes adept, he can type swiftly and cor
rectly without even looking at the keys. Similarly, one has to follow the rules and
regulations of devotional service as they are set down by the spiritual master;
then one can come to the point of spontaneous loving service. This love is already
there within the heart of everyone (nitya-siddha krf)a-prema).
Text 110]
391
Spontaneous service is not artificial. One simply has to come to that platform
by rendering devotional service according to the regulative principles. Thus one
has to practice hearing and chanting and follow the other regulative principles by
washing the temple, cleansing oneself, rising early in the morning, attending
marigala-arati and so on. If one does not come to the platform of spontaneous
service in the beginning, he must adopt regulative service according to the in
structions of the spiritual master. This regulative service is called vaidhi bhakti.
TEXT 110
,tt'il '!ll!UI iS5ft"l, ftl'll'l1:
ctJ: <>'lfJ"5 "l!i<fJC"DnHl' II )
II
tasmad bharata sarvatma
bhagavan harir isvarab
srotavyab kirtitavyas ca
smartavyas cecchatabhayam
SYNONYMS
tasmat-therefore; bharata-0 descendant of Bharata; sarva-atma-the all
pervasive Lord, who is situated in everyone's heart; bhagavan-the Supreme Per

sonality of Godhead; hari/:1-Lord Hari, who takes away all the miserable condi
tions of material existence; isvarab-the supreme controller; srotavyab-to be
heard about (from bona fide sources); kirtitavyab-to be glorified (as one has
heard); ca-also; smartavyab-to be remembered; ca-and; icc hata
by a per
son desiring; abhayam-freedom from the fearful condition of material existence.

TRANSLATION
" '0 descendant of Bharata! 0 Maharaj a Parikit! The Supreme Personality
of Godhead, who is situated in everyone's heart
as
Paramatma, who is the
supreme controller and who always removes the miseries of living entities,
must always be heard about from reliable sources, and He must be glorified
and remembered by one who wishes to become fearless.'
PURPORT
This is a quotation from Srimad-Bhagavatam (2.1.5). It is one's duty to under
stand the Supreme Personality of Godhead through the hearing process. This is
called srotavya/:1. If one has heard properly about the Supreme Personality of God
head, his duty is to glorify the Lord and preach His glories. This is called kirtitavyab.
When one hears about the Lord and glorifies Him, it is natural to think of Him. This
392
is called smartavyaf). All this must be carried out if one actually wants to be im
mune from fear.
TEXT 111
1l_<lilP<>fitif'i5J: lP'!J1i!f1{: '!
ntri11 t <<11 r91if': ,
11 ') n
mukha-bahuru-padebhyaf)
puruasyasramaif) saha
catvaro jajfiire varQa
g uQair vipradayaf) prthak
SYNONYMS
mukha-the mouth; bahu-the arms; uru-the waist; padebhyaf)-from the
legs; puruasya-of the supreme person; Jsramaif)-the different spiritual orders;
saha-with;
catvaraf)-the
four;
jajfiire-appeared;
varQaf)-social
orders;
guQai/:1-with particular qualifications; vipra-adayaf)-brahmaQas, etc.; prthak

separately.
TRANSLATION
" 'From the mouth of Brahma, the brahminical order has come into exis
tence. Similarly, from his arms the katriyas have come, from his waist the
vaisyas have come and from his legs the sudras have come. These four orders
and their spiritual counterparts [brahmacarya, grhastha, vanaprastha and san
nyasa] combine to make human society complete.
PURPORT
This verse and the next are quotations from Srimad-Bhagavatam
(11.5.2-3).
TEXT 112
ll'
o..!li lPll' 'li'l'l'llfi- !!1{'l11{_ I
";f
'5J<t'Sij0{ iO!i'i( i: <>f'!iJ:

ya eJril puruaril sakad
atma-prabhavam isvaram
na bhajanty avajananti
sthanad bhrataf:! patanty adhaf)
N '> II
Text113]
393
SYNONYMS
ye-those who; eam-of those divisions of social and spiritual orders;
puruam-the
Supreme
Personality
of
Godhead;
sakat-directly;
atma
prabhavam-the source of everyone; isvaram-the supreme controller; na-not;

bhajanti-worship; avajananti-or who neglect; sthanat-from their proper
place; bhratab-being fallen; patanti-fall; adhab-downward into hellish con
ditions.
TRANSLATION
"'If one simply maintains an official position in the four varl)as and asramas
but does not worship the Supreme lord Vil)u, he falls down from his puffed
up position into a hellish condition.'
TEXT 113
"ff;3<1J: '! f<lf<l"f!iC<IJ1

'!r: f<"fit folc"lft:
0!
ur:crlr:<"
illilf5
f<r> r:
I
11 ) '>" 11
smartavyab satatarh vif)ur

vismartavyo na jatucit
sarve vidhi-niedhab syur
etayor eva kinkarab
SYNONYMS
smartavyab-to
be
remembered;
satatam-always;
viQub-Lord
Vit:u;
vismartavyab-to be forgotten; na-not; jatucit-at any time; sarve-all; vidhi

niedhab-rules and prohibitions mentioned in the revealed scripture or given by
the spiritual master; syub-should be; etayob-of these two principles (always to
remember Krt:a or Vit:u and never to forget Him); eva -certainly; kinkarab-the
servants.
TRANSLATION
" 'Krr:"Ja is the origin of lord ViI)U. He should always be remembered and
never forgotten at any time. All the rules and prohibitions mentioned in the
sastras should be the servants of these two principles.'
PURPORT
This verse is a quotation from the Padma Puraf)a. There are many regulative
principles in the sastras and directions given by the spiritual master. These regula
tive principles should act
as
servants of the basic principle-that is, one should al-
394
ways remember Kfl)a and never forget Him. This is possible when one chants the
Hare Krl)a mantra. Therefore one must strictly chant the Hare Krl)a maha-mantra
twenty-four hours daily. One may have other duties to perform under the direc
tion of the spiritual master, but he must first abide by the spiritual master's order
to chant a certain number of rounds. In our Kfl)a consciousness movement, we
have recommended that the neophyte chant at least sixteen rounds. This
chanting of sixteen rounds is absolutely necessary if one wants to remember
Krl)a and not forget Him. Of all the regulative principles, the spiritual master's
order to chant at least sixteen rounds is most essential.
One may sell books or enlist life members or render some other service, but
these duties are not ordinary duties. These duties serve as an impetus for remem
bering Krl)a. When one goes with a sarikirtana party or sells books, he naturally
remembers that he is going to sell Kfl)a's books. In this way, he is remembering
Kfl)a. When one goes to enlist a life member, he talks about Kfl)a and thereby
remembers Him. Smartavya/:1 satatarh Vi$r)Ur vismartavyo na jatucit. The conclusion
is that one must act in such a way that he will always remember Kfl)a, and one
must refrain from doing things that make him forget Kfl)a. These two principles
form the basic background of Krl)a consciousness.
TEXT 114
sttJr t'{ilf :il t I
t'ilit t f<f-t; t'{t-t II
8 II
vividhariga sadhana-bhaktira bahuta vistara

sarik$epe kahiye kichu sadhanariga-sara
SYNONYMS
vividha-ariga-varieties of limbs (regulative principles); sadhana-bhaktira-of

regulative devotional service; bahuta-many; vistara-expansions; sarik$epe-in
brief; kahiye-1 shall speak; kichu-something; sadhana-ariga-sara-the essential
parts of the practice of devotional service.
TRANSLATION
"I shall say something about the various practices of devotional service,
which is expanded in so many ways. I wish to speak briefly of the essential

practices.
TEXT 115
?ttC!Hl, 1Ft, fl :il
f.t'?i-6il, tt('til.'St1f
II <t II
Text 116]
395
guru-padasraya, dik$ii, gurura sevana

sad-dharma-sik$ii, prccha, sadhu-marganugamana
SYNONYMS
guru-pada asraya-shelter at the feet of a bona fide spiritual master; dik$ii
-
initiation by the spiritual master; gurura sevana-service to the spiritual master;

sat-dharma-sik$ii-instruction in the transcendental process of devotional ser
vice; prccha-and inquiry; sadhu-marga-the path of transcendental devotional
service; anugaman a-following strictly.
TRANSLATION
"On the path of regulative devotional service, one must observe the
following items: (1) One must accept a bona fide spiritual master. (2) Accept
initiation from him. (3) Serve him. (4) Receive instructions from the spiritual
master and make inquiries in order to learn devotional service. (5) Follow in
the footsteps of the previous acaryas and follow the directions given by the
spiritual master.
TEXT 116
" t'StJt'St, itt tJt I

.ftf!<it, <litJ'PftJf II II
k[$f)a-pritye bhoga-tyaga, k[$f)a-tirthe vasa
yavan-nirvaha-pratigraha, ekadasy-upavasa
SYNONYMS
k[$f)a-pritye-for satisfaction of Krr;a; bhoga-tyaga-acceptance and rejection
of something; k[$f)a-tirthe vasa-residence in a place where Krr;a is situated;
yavat-nirvaha-as much as required to keep the body and soul together; pra
tigraha-acceptance of gifts; ekadasi-upavasa-observance of fasting on the
Ekadasi day.
TRANSLATION
"The next steps are as follows: (6) One should be prepared to give up
everything for Krr:ta's satisfaction, and one should also accept everything for
Krr:ta's satisfaction. (7) One must live in a place where Krr:ta is present-a
city like Vrndavana or Mathura or a Krr:ta temple. (8) One should acquire a
livelihood that is just sufficient to keep body and soul together. (9) One must
fast on Ekada.Si day.
396
TEXT 117
lffJIJ'itt8t-c<t"!.Sfi{ 1
-11rtt'ttfif 5!_ 8t..-
II 9 II
dhatry-asvattha-go-vipra-vaiQava-pujana
seva-namaparadhJ.di dure visarjana
SYNONYMS
dhatri-a type of tree; asvattha-the banyan trees; go-the cows; vipra-the
brahmaQas; vaiQava-the devotees of Lord ViQu; pujana-worshiping; seva-in
devotional service; nama-in chanting of the holy name; aparadha-adi-the
offenses; dure-far away; visarjana
giving up.
TRANSLATION
"One should worship dhatri trees, banyan trees, cows, brahmar,as and
devotees of Lord Vir,u. One should avoid offenses against devotional service
and the holy name.
PURPORT
There are ten items in the beginning of devotional service, up to the point of
worshiping the dhatri tree, banyan tree, cow, brahmaQa and devotee of Lord
ViQU. The eleventh item is to avoid offenses when rendering devotional service
and chanting the holy names.
TEXT 118
<1-'Jitri!Jt'it, <tf-tl i1:1
<llfil<t I
<ttt<!i'ltJt1f<tJt <tfif<t11 r 11
avaiQava-sariga-tyaga, bahu-siya na kariba
bahu-grantha-kalabhyasa-vyakhyana varjiba
SYNONYMS
avaiQava-of one who is not a devotee of the Lord; sariga-the association;
tyaga-giving up; bahu-siya-an unlimited number of disciples; na kariba
should not accept; bahu-grantha-of many different types of scriptures; ka/a
abhyasa-studying a portion; vyakhyana-and explanation; varjiba-we should
give up.
Text
119]
397
TRANSLATION
(13) One
(14) One should not par
"The twelfth item is to give up the company of nondevotees.

should not accept an unlimited number of disciples.
tially study many scriptures just to be able to give references and expand ex
planations.
PURPORT
Accepting an unlimited number of devotees or disciples is very risky for one
who is not a preacher. According to Srila ]iva Gosvami, a preacher has to accept
many disciples to expand the cult of Sri Caitanya Mahaprabhu. This is risky be
cause when a spiritual master accepts a disciple, he naturally accepts the disciple's
sinful activities and their reactions. Unless he is very powerful, he cannot assimi
late all the sinful reactions of his disciples. Thus if he is not powerful, he has to
suffer the consequences, for one is forbidden to accept many disciples.
One should not partially study a book just to pose oneself as a great scholar by
being able to refer to scriptures. In our Krr:ta consciousness movement we have
therefore limited our study of Vedic literatures to Bhagavad-gita, Srimad

Bhagavatam, Caitanya-caritamrta and Bhakti-rasamrta-sindhu. These four works
are sufficient for preaching purposes. They are adequate for the understanding of
the philosophy and the spreading of missionary activities all over the world. If one
studies a particular book, he must do so thoroughly. That is the principle. By

thoroughly studying a limited number of books, one can understand the philoso
phy.
TEXT
119
- ' flNf if! <'f
""'"' fi{"fj i{1 Rf<'t II II

hani-labhe sama, sokadira vasa na ha-iba
anya-deva, anya-sastra ninda na kariba
SYNONYMS
hani-in loss; labhe-in gain; sama-equal; soka-adira-of lamentation and so
on; vasa-under the control; na ha-iba-we should not

demigods;
anya-sastra-other scriptures;
should not do.
be; anya-deva-other
; na kariba-we
n inda-criticizing
TRANSLATION
(16) The devotee

(17) The devotee should not
"Fifteen: The devotee should treat loss and gain equally.

should not be overwhelmed by lamentation.
398
[Madhya-lila, Ch.
22
worship demigods, nor should he disrespect them. Similarly, the devotee

should not study or criticize other scriptures.
TEXT
120
-f-{"!1, 1 f I
i2ttf'ltt\! tift<ltc<liJ ty'$f iii ilf II
o II
Vi$QU-Vai$Qava-ninda, gramya-varta na suniba

praQi-matre manovakye udvega na diba
SYNONYMS
vi$Qu-vai$Qava-ninda-blaspheming of Lord Vil)u and His devotee; gramya
varta-ordinary talks; na suniba-we should not hear; praQi-matre-to any living
entity however insignificant; manal)-vakye-by mind or by words; udvega
anxiety; na diba-we should not give.
TRANSLATION
"Eighteen: The devotee should not hear Lord Vir;u or His devotees
blasphemed.
(19) The devotee should avoid reading or hearing newspapers
or mundane books that contain stories of love affairs between men and
women or subjects palatable to the senses.
(20) Neither by mind nor words
should the devotee cause anxiety to any living entity, regardless how insignifi
cant he may be.
PURPORT
The first ten items are dos and the second ten items are don'ts. Thus the first
ten items give direct action, and the second ten items give indirect action.
121
TEXT
'1, ' "i11f'l, i{, "fi{ I

9f1, ' J, t..fi;<lil: II
) II
sravaQa, kirtana, smaraQa, pujana, vandana

paricarya, dasya, sakhya, atma-nivedana
SYNONYMS
sravaQa-hearing;
kirtana-chanting;
smaral)a-remembering;
pujana
worshiping; vandana-praying; paricarya -serving; dasya-accepting servitor

ship; sakhya-friendship; atma-nivedana
surrendering fully.
Text
123]
399
TRANSLATION
"After one is established in devotional service, the positive actions are
(1) hearing, (2) chanting, (3) remembering, (4) worshiping, (5) praying,
(6) serving, (7) accepting servitorship, (8) becoming a friend and
(9) surrendering fully.
TEXT
!!t
122
iji!J, i!, 95, ilfl!
ti{, ' &t'J' fi!
I
II II
agre nrtya, gita, vijfiapti, daQc;iavan-nati

abhyutthana, anuvrajya, tirtha-grhe gati
SYNONYMS
agre nrtya-dancing before the Deity; g ita-songs; vijfiapti-opening the

mind; daQc;iavat-nati-offering obeisances; abhyutthana-stand up; anuvrajya
following; tirtha-grhe gati -going to temples and places of pilgrimage.
TRANSLATION
"One should also (10) dance before the Deity, (11) sing before the Deity,
(12) open one's mind to the Deity, (13) offer obeisances to the Deity,
(14) stand up before the Deity and the spiritual master just to show them
respect, (15) follow the Deity or the spiritual master and (16) visit different
places of pilgrimage or go see the Deity in the temple.
TEXT
123
Rfi, ll!<I'P!1i, iSf, ft

'!_Jtt--tlf,<etiSfi{
I
II II
parikrama, stava-patha, japa, sarikirtana

dhCtpa-malya-gandha-mahaprasada-bhojana
SYNONYMS
parikrama-circumambulation; stava patha

-
recitation of different prayers;
japa-chanting softly; sarikirtana-chanting congregationally; dhupa-incense;

ma/ya-flower garlands;
gandha-scents;
maha-prasada-remnants of food
offered to Vil)u; bhojana-eating or enjoying.
400
TRANSLATION
"One should
(17) circumambulate the temple, (18) recite various prayers,

(19) chant softly, (20) chant congregationally, (21) smell the incense and
flower garlands offered to the Deity, and (22) eat the remnants of food
offered to the Deity.
TEXT
124
tfui-1fte.'l<f--w 1
tii'!Jrf-i{, '{Jte{, t.!full 8 ll
aratrika-mahotsava-srimDrti-darsana
nija-priya-dana, dhyana, tadiya-sevana

SYNONYMS
aratrika-arati; mahotsava-festivals; srimDrti darsana-seeing the Deity; nija

-
priya-dana-to preent to the Lord something very dear to oneself; dhyana
meditation; tadiya-sevana-rendering service to those related to the Lord.

TRANSLATION
"One should (23) attend arati and festivals, (24) see the Deity,
(25) present what is very dear to oneself to the Deity, (26) meditate, and
(27) serve those related to the Lord.
TEXT
125
''!tft'-' <f, 1f, !@5t\! I
t c;'l<f"l : rll\! u
a-u
'tadiya'-tulasi, vaiQava, mathura, bhagavata
ei carira seva haya krQera abhimata

SYNONYMS
tadiya-related
to
the
Lord;
tulasi-tulasi
leaves;
vaiQava-devotees;
mathura-the birthplace of Krt:Ja; bhagavata-Srimad-Bhagavatam; ei carira-of
these four; seva-the service; haya-is; krQera abhimata-the desire of Krt:Ja.

TRANSLATION
"Tadiya means the tulasi leaves, the devotees of Krr;a, the birthplace of
Krr;a, Mathura, and the Vedic literature Srimad-Bhagavatam. Krr;a is very
eager to see His devotee serve tulasi, V air;avas, Mathura and Bhagavatam.
Text 127]
401
PURPORT
After item twenty-six (meditation), the twenty-seventh is to serve tulasi, the
twenty-eighth is to serve the Vaiava, the twenty-ninth is to live in Mathura, the
birthplace of Lord Kra, and the thirtieth is to read Srimad-Bhagavatam regularly.
TEXT 126
tr; f(;fii, l!e.9ft<tr;'i"fi{

illf'lffifiltfit"1!r;te.<l $i
'if'l II II
krQarthe akhila-ceta, tat-krpavalokana
janma-dinadi-mahotsava lana bhakta-gaQa

SYNONYMS
krQa-arthe-for
the
sake
of
Kra;
akhila-ceta-all
activity;
tat-krpa
avalokana-looking for His mercy; janma-dina-adi-the appearance day and so

on;
mah otsava-festivals;
lana bhakta-gaQa-with devotees.

TRANSLATION
"Thirty-one: One should perform all endeavors for KrQa. (32) One should
look forward to His mercy. (33) One should partake of various ceremonies
with devotees, ceremonies like Lord KrQa's birthday or Ramacandra's birth
day.
TEXT 127
<( 'ft9ffu, tfi<f)tfi
'fi'l:m er' 1{1!" 11
9 11
sarvatha saraQapatti, kartikadi-vrata
'catub-ati anga' ei parama-mahattva

SYNONYMS
sarvatha-in all respects; saraQa-apatti
surrender; kartika-adi-vrata-to ob
serve special vows in the month of Karttika; catub-ati atiga-sixty-four parts;

ei-this; parama-mahattva-very important items.
TRANSLATION
"Thirty-four: One should surrender to KrQa in all respects. (35) One

should observe particular vows like kartika-vrata. These are some of the sixty
four important items of devotional service.
402
TEXT 128
:ttl!_, i{ti{, t$1<'1'1 I

'PJ, t t:i{ II lr II
sadhu-sanga, nama-kirtana, bhagavata-sravaf)a
mathura-vasa, sri-mOrtira sraddhaya sevana
SYNONYMS
sadhu-sanga-association with devotees; nama-kirtana-chanting the holy
name; bhagavata-sravaf)a-hearing Srimad-Bhagavatam; mathura-vasa-living at

Mathura; sri-murtira sraddhaya sevana-worshiping the Deity with faith and
veneration.
TRANSLATION
"One should associate with devotees, chant the holy name of the Lord, hear
Srimad-Bhagavatam, reside at Mathura and worship the Deity with faith and
veneration.
TEXT 129
:JI<fi"':l'lt$fi{(; I
t iSiiJtt 9ftt :Jf'Jf II II
sakala-sadhana-sretha ei pafica anga
krQa-prema janmaya ei pancera a/pa sanga
SYNONYMS
saka/a-sadhana-of all items for executing devotional service; sretha-the
best; ei pafica ar'lga-these five limbs; krQa-prema-love of Krrya; janmaya
awakens; ei-these; pancera-of the five; a/pa sar'lga-slight association with or
performance.
TRANSLATION
"These five limbs of devotional service are the best of all. Even a slight per
formance of these five awakens love for Kra.
PURPORT
Srila Bhaktivinoda Thakura points out that there are thirty-five items up to the
point of observing special vows in the month of Karttika. To these thirty-five
Text 130]
403
items, another four are added-namely marking ti/aka on different parts of the
body, writing the names of the Lord all over the body, accepting the Deity's gar
land and accepting caraQamrta. These four items are understood to be included
by Kaviraja Gosvami within arcana, worship of the Deity. Although these items are
not mentioned here, they are to be added to the previous thirty-five items. Thus
the total number becomes thirty-nine. To these thirty-nine should be added five
others: association with devotees, chanting the Hare Krl)a maha-mantra, reading
Srlmad-Bhagavatam regularly, residing in Mathura, the birthplace of Krl)a, and

worshiping the Deity with great respect and veneration. The thirty-nine items plus
these five come to a total of forty-four. If we add the previous twenty items to
these forty-four, the total number becomes sixty-four. The five items mentioned
above repeat previously mentioned items. In the Bhakti-rasamrta-sindhu, Srila
ROpa Gosvami states:
atiganarh paficakasyasya
purva-vilikhitasya ca
nikhila-srai$thya-bodhaya
punar apy atra sarhsanam
"The glorification of these five items [association with devotees, chanting the
holy name and so on] is to make known the complete superiority of these five
practices of devotional service."
The sixty-four items of devotional service include all the activities of the body,
mind and senses. Thus the sixty-four items engage one in devotional service in all
respects.
TEXT 130
l!t1
f<tt"f'lf\!: f\!: 1J.rii11r.'IC<'
u .
sraddha vi5e$ataf) prlti/:1
srl-murter atighri-sevane
SYNONYMS
sraddha-faith; vi5e$ata/:l-particularly; prlti/:1-love; srl-murte/:1-of the Deity
form of the Lord; atighri-sevane-in service of the lotus feet.

TRANSLATION
" 'One should have full faith and love in worshiping the lotus feet of the
Deity.
404
PURPORT
This verse and the following two verses are found in Bhakti-rasamrta-sindhu
(1.2.90-92).
TEXT 131
"llt5frNt'lr-rrtrlf1 "llf'lr<ll": ' '

'l'fi"fr.ll T"':!C5.li
'lf?:l'i! C\!i1
<l?:"ll II')"') II
srimad-bhagavatarthanam
asvado rasikaib saha
sajatiyasaye snigdhe
sadhau sangab svato vare

SYNONYMS
srimad-bhagavata-of the Srimad-Bhagavatam; arthanam-of the meanings;
asvadab-enjoying the taste; rasikaib saha-with the devotees; sa-jatiya-simi

lar; asaye-endowed with a desire; snigdhe-advanced in devotional affection;
sadhau-with a devotee; san gab
association; svatab-for one's self; vare-bet
ter.
TRANSLATION
"'One should taste the meaning of Srimad-Bhagavatam in the association
of pure devotees, and one should associate with the devotees who are more
advanced than oneself and endowed with a similar type of affection for the
Lord.
PURPORT
The words sajatiyasaye snigdhe sadhau sangab svato vare are very important
items. One should not associate with professional Bhagavatam reciters. A profes
sional Bhagavatam reciter is one who is not in the disciplic succession or one who
has no taste for bhakti-yoga. Simply on the strength of grammatical knowledge

and word jugglery, professional reciters maintain their bodies and their desires for
sense gratification by reading Srimad-Bhagavatam. One should also avoid those
who are averse to Lord Vit:JU and His devotees, those who are Mayavadis, those
who offend the chanting of the .Hare Krt:a mantra, those who simply dress as
V ait:Javas or so-called gosvamis, and those who make a business by selling Vedic
mantras and reciting Srimad-Bhagavatam to maintain their families. One should
not try to understand Srimad-Bhagavatam from such materialistic people. Ac

cording to the Vedic injunctions:
yasya deve para bhaktib.
The Srimad-
Text
133]
405
Bhagavatam can only be recited by one who has unflinching faith in the lotus feet
of Krr:Ja and His devotee, the spiritual master. One should try to understand
Srimad-Bhagavatam from the spiritual master. The Vedic injunction states: bhak
tya bhagavatarh grahyarh na buddhya na ca tikaya. One has to understand Srimad
Bhagavatam through the process of devotional service and by hearing the recita
tion of a pure devotee. These are the injunctions of Vedic literature-.Sruti and
smrti. Those who are not in the disciplic succession and who are not pure devo
tees cannot understand the real mysterious objective of Srimad-Bhagavatam and
Srimad Bhagavad-gita.
TEXT
132
rtll'l<TiiOT l'll''n'1_'ilfll'5r."'' ff\!:
II -!. II
nama-safikirtanarh sriman
mathura-mar:u;lale sthitib
SYNONYMS
nama-safikirtanam-chanting the Hare Krl)a maha-mantra; sriman-mathura
maQr;Jale-in Mathura, where Krr:Ja specifically performs His pastimes; sthitib

residence.
TRANSLATION
" 'One should congregationally chant the holy name of the Lord and reside
in Vrndavana.'
PURPORT
Navadvipa-dhama, Jagannatha Puri-dhama and Vrndavana-dhama are con

sidered to be identical. If one goes to Mathura-mal)<;lala-bhOmi for sense gratifica
tion or to make a livelihood, he commits an offense and is condemned. Whoever
does so must be penalized in the next life by becoming a hog or a monkey in
Vrndavana-dhama. After taking on such a body, the offender is liberated in the
next life. Srila
Bhaktisiddhanta
Sarasvati
Thakura
remarks that residing
in
Vrndavana with a view to enjoy sense gratification surely leads a so-called devo
tee to a lower species.
TEXT
133
t'l'!i<i")r.i1_ '!i"iil 'f!-'8

\1!
nlTl"t
'f:
?f;pl:'ll" I
'lf':i,'llF t<I'Jil:O!
II) II
406
durahadbhuta-virye 'smin
sraddha dare 'stu pancake
yatra svalpo 'pi sambandha/:!
sad-dhiyaril bhava-janmane
SYNONYMS
duraha-difficult to be reconciled; adbhuta-wonderful; virye-in the power;

asmin-in this; sraddha-faith; dare-far away; astu-let it be; pancake
in the
above-mentioned five principles; yatra-in which; sva/pa/:1-a little; api-even;

sambandha/:1-connection;
sat-dhiyam-of
those
who are intelligent
and
offenseless; bhava-janmane-to awaken one's dormant love for Krr;a.

TRANSLATION
" 'The power of these five principles is very wonderful and difficult to
reconcile. Even without faith in them, a person who is offenseless can ex
perience dormant love of Krr:-a simply by being a little connected with them.'
PURPORT
This verse is also found in Bhakti-rasamrta-sindhu (1.2.238).

TEXT 134
'' 'GI"f tt$f, ' 't'Sf ''l' "f I
'fi{i1' ''l'l 9( ,, '!"f
II 8 II
'eka' ariga sadhe, keha sadhe 'bahu' ariga

'nitha' haile upajaya premera tarariga
SYNONYMS
eka-one; ariga-portion; sadhe-executes; keha-someone; sadhe-ex

ecutes; bahu-many; ariga-portions; nitha-firm faith; hai/e-if there is; upa
jaya-awaken; premera-of love of Godhead; tarariga-the waves.
TRANSLATION
"When one is firmly fixed in devotional service, whether he executes one or
many processes of devotional service, the waves of love of Godhead will
awaken.
PURPORT
The processes of devotional service are sravaQaril kirtanaril viQOQ smaraQaril

pada-sevanaml arcanaril vandanaril dasyaril sakhyam atma-nivedanam.
Text
136]
TEXT
,,
135
c'Sf r -Ptt"' 'l '@'$f'f
i\tfW
407
r;'@ '<I'l'
'Jftil: II Q II
'eka' ange siddhi pai/a bahu bhakta-gaf)a

ambari?adi bhaktera 'bahu' anga-sadhana
SYNONYMS
eka alige-by one portion; siddhi-perfection; pai/a-achieved; bahu-many;
bhakta-gaQa-devotees;
ambari?a-adi-King Ambaria Maharaja and others;
bhaktera-of devotees; bahu anga-sadha n a-execution of many processes of

devotional service.
TRANSLATION
"There are many devotees who execute only one of the nine processes of
devotional service. Nonetheless, they get ultimate success. Devotees like
Maharaj a Ambari execute all nine items and they also get ultimate success.
TEXT
136
f<r.1: <tc'l 9f1f>nr<rt'lf<f: '11r:<1

r: "ll<r.'1
\!lf'""s;r;01 ?.i= ?J: ?[r:01
T5<!il'fC<1 f9f<>ff'!"\f1?:'lJ '!T.J's(;;:

'l'll" lrr.<!lfC01 <1f<1i1 tfr;1"-. 'HI II ) II
sri-Vi?f)OQ sraVaf)e parik?id abhavad vaiyasaki/:1 kirtane
prah/ada/:1 smaraf)e tad-anghri-bhajane /ak?mi/:1 prthu/:1 pujane
aknJras tv abhivandane kapi-patir dasye 'tha sakhye 'rjuna/:1
sarvasvatma-nivedane balir abhat kr?Qaptir e?arh para
SYNONYMS
sri-Vi?Q0/:1-of Lord Sri Vir;u; sravaf)e-in hearing; parik?it-King Parikit,
known also c:s Vir;urata, or one who is protected by Lord Vir;u; abhavat-was;
vaiyasaki/:1-Sukadeva Gosvami;
kirtane-in reciting Srimad-Bhagavatam;
prah/ada/:1-Maharaja Prahlada; smaraQe-in remembering; tat-anghri-of Lord
Vir;u's lotus feet;
bhajane-in serving;
/ak?mi/:1-the goddess of fortune;
prthu/:1-Maharaja Prthu; pujane-in worshiping the Deity of the Lord; akrura/:1Akrora; tu-but; abhivandane-in offering prayers; kapi-pati/:1-Hanumanji, or
Vajrarigaji; dasye-in servitude to Lord Ramacandra; atha-moreove r; sakhye
in friendship;
arjuna/:1-Arjuna ;
sarvasva-atma-nivedane-in
fully dedicating
408
oneself; ba /ib-Maha raja Bali; abhat-was; kmJ a-apt ib-the achievement of the
lotus feet of Lord Krl)a; eam-of all of them; para-transcendental.
TRANSLATION
"'Maharaja Parikit attained the highest perfection, shelter at Lord Krr;a's
lotus feet, simply by hearing about Lord Vir;u. Sukadeva Gosvami attained
perfection simply by reciting Srimad-Bhagavatam. Prahlada Maharaja attained
perfection by remembering the Lord. The goddess of fortune attained perfec
tion by massaging the transcendental legs of Maha-Vir;u. Maharaja Prthu at
tained perfection by worshiping the Deity, and Akriira attained perfection by
offering prayers unto the Lord. Vajrangaji [Hanuman] attained perfection by
rendering service to Lord Ramacandra, and Arjuna attained perfection simply
by being Krr;a's friend. Bali Maharaja attained perfection by dedicating
everything to the lotus feet of KrQa.'
PURPORT
This verse appears in the Padyavali (53) and the Bhakti-rasamrta-sindhu
(1.2.265).
TEXTS 137-139
'I c< '!: flll'1lfnli!itrl

l)j f'!
C <llh<tt"<l<fCO!
'fC nf.!f"ll1Tt"Si<li fff\

!l'f'fi"lfigT-'I'Hirr.t
II ,:)'\ II
lJ_farsft<1lfxft01 "IJC"I
'\!""lf..\!5J5fli!i''''HH."f\f111Jf11"{_1
1'1 '\!"<iilf'!rtc'!ht
..._"1'111 '!Oli \!""!fMC
<ii"Clf :
I .:1r II
Cil'i<>tlfi'!C<f
f-.ornri k<"t-<>twtf"<lilit"l"
<fill lf!C'IJ 0!
7fill<fii11Hii
<rc:ntt<f'!1i!ft1 f'\!":
n .: u
sa vai manab krIJa-padaravindayor

vacarhsi vaikuf)tha-guf)anuvarf)ane
karau harer mandira-marjanadiu
srutirh cakaracyuta-sat-kathodaye
Text 139]
409
mukunda-lingalaya-darsane drsau
tad-bhrtya-gatra-sparase 'nga-sangamam
ghraf)aril ca tat-pada-saroja-saurabhe
srimat-tulasya rasanaril tad-arpite
padau hare/:! k$etra-padanusarpaf)e
siro h($ikesa-padabhivandane
kamaril ca dasye na tu kama-kamyaya
yathottama/:lsloka-janasraya rati/:1
SYNONYMS
sa/:1-he (Maharaj a AmbarTa); vai-certainly; mana/:1-the mind; k($f)a-pada
aravindayol)-on the two lotus feet of Krr:Ja; vacarilsi -words; vaikuQtha-guQa
anuvarf)ane-in describing the transcendental character of Krr:Ja; karau-the two
hands; hare/:1-of Lord Krr:Ja or Vir:Ju; mandira-marjana-adi$u-in cleansing the
temple of Hari and similar other duties; srutim-the ears; cakara-engaged;
acyuta-of the Lord; sat-katha-udaye-in the arising of transcendental topics;

mukunda-linga-of the Deities of the Lord; a/aya- temples; darsane-in visiting;
drsau-the two eyes; tat-bhrtya-of the servants of the Lord; gatra-the bodies;
sparase-in touching; ar'lga-sar'lgamam-bodily contact such as embracing or
touching the lotus feet; ghraf)am- the sensation of smell; ca-and; tat-pada
saroja-of the Lord's lotus feet; saurabhe-in the fragrance; srimat-most
auspicious; tulasyal)-of tulasi leaves; rasanam-the tongue; tat-arpite-in food
offered to the Lord; padau-the two feet; harel)-of the Lord; k$etra-the place
of pilgrimage; pada-anusarpaf)e-in walking to; sira/:1- the head; hr$ikesa-of the
Lord of the senses, the Personality of Godhead; pada-abhivandane-in offering
prayers at the lotus feet; kamam-all desires; dasye-in serving the Lord; na
not; tu-but; kama-kamyaya-with a desire for sense gratification; yatha- as
much as; uttama/:1-sloka-of the Lord, who is worshiped by selected poems;
jana-in the devotee; asraya-having shelter; rati/:1-attachment.
TRANSLATION
"'Maharaja Ambari always engaged his mind at the lotus feet of Kra,
his words in describing the spiritual world and the Supreme Personality of
Godhead, his hands in cleansing and washing the lord's temple, his ears in
hearing topics about the Supreme lord, his eyes in seeing the Deity of lord
Kra in the temple, his body in touching the lotus feet of Vaiavas and
embracing them, his nostrils in smelling the aroma of the tulasi leaves offered
to Kra's lotus feet, his tongue in tasting food offered to Kra, his legs in
going to places of pilgrimage like Vrndavana and Mathura or to the lord's
temple, and his head in touching the lotus feet of the lord and offering Him
410
prayers. Thus Maharaja Ambaria desired only to serve the lord faithfully. In
this way he engaged his senses in the transcendental loving service of the
lord. As a result, he awakened his dormant loving propensity for the lord's
service.'
PURPORT
This is a quotation from Srimad-Bhagavatam (9.4.18-20).
TEXT 140
t11
Jfif'
<et
-ttmt1 ";Ttfil'
--fflt1f !_ ztl II
So II
kama tyaji' k[f)a bhaje sastra-ajfia mani'

deva-ri-pitradikera kabhu nahe [f)i
SYNONYMS
kama-material desires; tyaji'-giving up; krQa-Lord Krr:Ja; bhaje-wor
ships; sastra-ajfia-the direction of the revealed scripture; mani'-accepting;

deva
demigod s; ri-great sages; pitr-adikera-of the forefathers and so on;
kabhu-at any time; nahe-not; [f)i-a debtor.
TRANSLATION
"If a person gives up all material desires and completely engages in the
transcendental loving service of Krr:Ja, as enjoined in revealed scriptures, he
is never indebted to demigods, sages or forefathers.
PURPORT
After birth, every man is indebted in so many ways. He is indebted to the
demigods for their supplying necessities like air, light and water. When one takes
advantage of Vedic literatures, one becomes indebted to great sages like
Vyasadeva, Narada, Devala and Asita. When one takes birth in a particular family,
he becomes indebted to his forefathers. We are even indebted to common living
entities like cows, from whom we take milk. Because we accept service from so
many animals, we become indebted. However, if one is completely engaged in
the Lord's devotional service, he is absolved of all debts. This is confirmed in the
following verse, quoted from Srimad-Bhagavatam (11.5.41 ).

TEXT 141
c"rrtlr\!>iOJ'lft f?f<ti
0{
f'T't:1 "li9t "6 1"\. I
Text
141]
411
111011 lj: ""lf ""! fJ

5fC-I 'il'f"lf <ifJ <t"il(_
II 8
devar$i-bh0tapta-nwam pitFQarh
na kinkaro nayam Wi ca rajan
sarvatmana yaf) saraf)aril saraQyarh
gato mukundarh parih(tya kartam

SYNONYMS
deva-of the demigods; f$i-of the sages; bhOta-of ordinary living entities;
apta-of friends and relatives;
nwam-of ordinary men;
pitfQam-of the
forefathers; na-not; kinkaraf)-the servant; na-nor; ayam-this one; wi
debtor; ca- a l so; rajan-0 King; sarva-atmana-with his whole beir.g; yaf) - a
person who; saraQam-shelter; saraQyam

who
affords
shelter
to
all;
the Supreme Personality of Godhead,
gata/:1 - approached;
parihrtya- giving up; kartam-duties.
mukundam-Mu k u nda;
TRANSLATION
" 'One who has given up all material duties and taken full shelter at the
lotus feet of Mukunda, who gives shelter to all, is not indebted to the
demigods, great sages, ordinary living beings, relatives, friends, mankind or
even one's forefathers who have passed away.'
PURPORT
It is said:
adhyapanarh brahma-yajfia/:1
pitr-yajfias tu tarpaQam
homo daivo balir bhauto
nr-yajfio 'tithi-pujanam
"By performing oblations with ghee, the demigods are satisfied. By studying the
Vedas, brahma-yajfia is performed, and by this the great sages are satisfied.
Offering libations of water before one's forefathers is called pitr-yajfia. By offering
tribute, bhOta-yajfia is performed. By properly receiving guests, nr-yajfia is per
formed." There are five yajfias and five kinds of indebtedness-indebtedness to

the demigods, great sages, forefathers, living entities and common men. Therefore
one has to perform five kinds of yajfias, but when one takes to sankirtana-yajfia
(the chanting of the Hare Krt:Ja mantra) one doesn't have to perform any other
yajfia. In
Srimad-Bhagavatam, Narada Muni made a statement about the
412
systematic performance of bhagavata-dharma in connection with statements pre

viously made by the nine Yogendras before Maharaja Nimi. The sage Karabhajana
i explained the four incarnations of the four yugas, and at the end, in this verse
(text
141), he explained the position of Krr:Ja's pure devotee and how he is ab
solved of all debts.

TEXT 142
M- litf' tiSr t
'I I
fi{ i! i{
II 8 II
vidhi-dharma chaqi' bhaje krQera caraf)a

niiddha papacare tara kabhu nahe mana
SYNONYMS
vidhi-dharma chaqi' -giving up all regulative principles of the varf)a and asrama
institution; bhaje-worships; krQera caraf)a-the lotus feet of Lord Krr:Ja; niid
dha-forbidden; papa-acare-in sinful activities; tara-his; kabhu-at any time;
nahe -not; mana-the mind.

TRANSLATION
"Although the pure devotee does not follow all the regulative principles of
varr;asrama, he worships the lotus feet of Krr;a. Therefore he naturally has no
tendency to commit sin.
PURPORT
The varf)asrama institution is planned in such a way that one will not commit
sinful activities. Material existence continues due to sinful activity. When one acts
sinfully in this life, he gets a suitable body for the next life. When one again acts
sinfully, he takes on another material body. In this way one is continuously under
the influence of material nature.
purua/:1 prakrti-stho hi
bhunkte prakrti-jan guQan
karaf)arh guQa-sailgo 'sya
sad-asad-yoni-janmasu
"The living entity in material nature thus follows the ways of life, enjoying the
three modes of material nature. This is due to his association with that material
nature. Thus he meets with good and evil among various species." (Bg.
13.22)
Due to our association with the modes of material nature, we get different
types of bodies-good and bad. One cannot be liberated from the cycle of birth
Text
144]
413
and death, known as transmigration of the soul, unless one is completely freed
from all sinful activities. The best process, therefore, is to take to KrQa conscious
ness. One cannot take to KrQa consciousness without being freed from all sinful
activities. Naturally one who is very serious about KrQa consciousness is freed
from all sinful activity. Consequently a devotee is never inclined to commit sins. If
one is pressured by the law or obligations to give up sinful activity, one cannot do
so. However, if one takes to KrQa consciousness, he can very easily give up all
sinful activity. This is confirmed herein.
TEXT
143
rw 't' r. 1
tr;1'f 1'1, ifl <Rrn rnf 11 s 11
ajnane va haya yadi 'papa' upasthita
kr?f)a tanre suddha kare, na karaya prayascitta

SYNONYMS
ajnane-by ignorance; va-or; haya-there are; yadi-if; papa
sinful ac
tivities; upasthita-present; kr?Qa-Lord KrQa; tailre-him (the devotee); sud
dha kare-purifies; na karaya-does not cause; prayascitta-atonement.

TRANSLATION
"If, however, a devotee accidentally becomes involved in a sinful activity,

KrQa purifies him. He does not have to undergo the regulative form of atone
ment.
PURPORT
KrQa purifies from within as caitya-guru, the spiritual master within the heart.
This is described in the following verse from SrTmad-Bhagavatam

TEXT
144
9ft'if'O'f Si\!i: f'2J

\!iJtrt..,,; :f11: 9fC"f: I
f<l<f lfC'65t9f T\!i\!i <f

l!_C"l'tf\!i 'l* frf 'ffilf<t': II B B II
svapada-ma/aril bhajataf) priyasya
tyaktanya-bhavasya harif) paresaf)
(11.5.42).
414
vikarma yac cotpatitarh kathaficit

dhunoti sarvarh hrdi sannivi$tab
SYNONYMS
sva-pada-malam-the lotus feet of Krl)a, the shelter of the devotees; bha
jataf)-who is engaged in worshiping; priyasya-who is very dear to Krl)a;
tyakta-given up; anya-for others; bhavasya-of one whose disposition or in
clination; hari/:1-the Supreme Personality of Godhead; para isa/:1 -the Supreme
-
Lord; vikarma-sinful activities; yat-whatever; ca-and; utpatitam-occurred;

kathaficit-somehow;
dhunoti-removes;
sarvam-everything;
hrdi-in the
heart; sannivi$ta/:l -entered.

TRANSLATION
" 'One who has given up everything and taken full shelter at the lotus feet
of Hari, the Supreme Personality of Godhead, is very dear to Kra. If he is
involved in some sinful activity by accident, the Supreme Personality of
Godhead, who is seated within everyone's heart, removes his sins without dif
ficulty.'
TEXT 145
afi('t'51Jtfif- <e n: '"'' 1

fit-f.ltfif 1_ -.oe- 11 s 11
jfiana-vairagyadi-bhaktira kabhu nahe 'anga'
ahirhsa-yama-niyamadi bule kr$Qa-bhakta-sanga
SYNONYMS
jfiana-the path of knowledge; vairagya-adi-the path of renunciation and so
on; bhaktira-of devotional service; kabhu-at any time; nahe-not; anga-a
part; ahirhsa-nonviolence; yama-controlling the senses and the mind; niyama
adi-restrictions and so on; bu/e-roam; kr$Qa-bhakta-sanga-in the association
of a devotee of Lord Krl)a.
TRANSLATION
"The path of speculative knowledge and renunciation is not very essential
for devotional service. Indeed, good qualities such as nonviolence and mind
and sense control automatically accompany a devotee of Lord Kra.
PURPORT
Sometimes a neophyte devotee or ordinary person thinks highly of speculative
knowledge, austerity, penances and renunciation, thinking them the only path for
Text
146]
415
advancement in devotional service. Actually this is not a fact. The path of knowl
edge, mystic yoga and renunciation has nothing to do with the pure soul. When
one is temporarily in the material world, such processes may help a little, but they
are not necessary for a pure devotee of Krr:Ja. In the material world, such activities
end in material enj oyment or merging into the effulgence of the Supreme. They
have nothing to do with the eternal loving service of the Lord. If one abandons
speculative knowledge and simply engages in devotional service, he has attained
his perfection. The devotee has no need for speculative knowledge, pious activity
or mystic yoga. All these are automatically present when one renders the Lord
transcendental loving service.
TEXT
146
"i!Hrfa;'fr ctf5rr.fi.1 (
'i
Jtor:. 'i
Cf?!F 2ftli:
if':
CC1
r;fft
II ')S II
tasman mad-bhakti-yuktasya
yogino vai mad-atmanab
na jnanarh na ca vairagyarh
prayab sreyo bhaved iha
SYNONYMS
tasmat-therefore; mat-bhakti-in My devotional service; yuktasya-of one
who is engaged; yoginab-the first-class yogi or mystic; vai-certainly; mat-at

manab-whose mind is always engaged in Me; na-not; jflanam -speculative
knowledge; na-not; ca-also; vairagyam-dry renunciation; prayab-for the

most part; sreyab-beneficial; bhavet-would be; iha-in this world.
TRANSLATION
" 'For one who is fully engaged in My devotional service, whose mind is
fixed on Me in bhakti-yoga, the path of speculative knowledge and dry renun
ciation is not very beneficial.'
PURPORT
The path of devotional service is always independent of other activity. The
path of speculative knowledge or mystic yoga may be a little beneficial in the
beginning, but it cannot be considered part of devotional service. This verse
(Srimad-Bhagavatam 11.20.31) was spoken by Lord Krr:Ja when He was speaking
to Uddhava before His departure from this material world. These are important in
structions given directly by Lord Krr:Ja. Sri Uddhava asked the Lord about the two
kinds of instructions given in the Vedas. One instruction is called pravrtti-marga,
416
and the other is called nivrtti-marga. These are directions for enjoying the material
world according to regulative principles and then giving up the material world for
higher spiritual understanding. Sometimes one does not know whether to prac
tice speculative knowledge or mystic yoga for advancement in spiritual knowl
edge. Krr:ta explains to Uddhava that the mechanical process of speculative
knowledge and yoga is not necessary for advancing in devotional service. Devo
tional service is completely spiritual; it has nothing to do with material things. It is
awakened by hearing and chanting in the association of devotees. Because devo
tional service is always transcendental, it has nothing to do with material activity.
TEXT 147
t 0!
i TN <ltf"lii!H1 '1t:
Rrc-.e>
1ft r\91 c'l! or c r:
9fllif9f<l:
11 w 11
ete na hy adbhuta vyadha

tavahirhsadayo guf)a/:1
hari-bhaktau pravrtta ye
na te syu/:1 paratapina/:1
SYNONYMS
ete-all these; na-not; hi-certainly; adbhuta/:1-wonderful; vyadha-0

hunter; tava-your; ahimsa-adaya/:1-nonviolence and others; guQa/:1-qualities;
hari-bhaktau-in devotional service; pravrtta/:1-engaged; ye-those who; na
not; te-they; syu/:1-are; paratapina/:1-envious of other living entities.
TRANSLATION
" '0 hunter, good qualities like nonviolence, which you have developed,
are not very astonishing, for those who are engaged in the lord's devotional
service are never inclined to give pain to others because of envy.'
PURPORT
This is a quotation from the Skanda Puraf)a.

TEXT 148
flltil1f ( J't I
J1'$ftll'$f1'eJ et"'l e{, llil'fi!i{
II 8\r II
vaidhi-bhakti-sadhanera kahiluri vivaraf)a

raganuga-bhaktira /akaf)a suna, sanatana
417
Text 149]
SYNONYMS
vaidhi-bhakti-of devotional service according to the regulative principles;
sadhanera-of the execution; kahi/un-1 have made; vivaraQa-description;
raganuga-bhaktira-of spontaneous devotional service; lak$aQa-the symptoms;
.Suna-please hear; sanatana-0 Sanatana.
TRANSLATION
"My dear Sanatana, I have now in detail described devotional service ac
cording to the regulative principles. Now hear from Me about spontaneous
devotional service and its characteristics.
TEXT 149
1ftoijtf1r<lli!fj-'11.' fitiSfti{ I
<:!t 'CI'l. !fjf '1ft'$11ii_'Sti'tt1l II 8 II
ragatmika-bhakti- 'mukhya' vraja-vasi-jane
tara anugata bhaktira 'raganuga'-name
SYNONYMS
ragatmika-bhakti-spontaneous
devotional
service;
mukhya-preeminent;
vraja-vasi-jane-in the inhabitants of Vraja, or Vrndavana; tara-that; anugata

following; bhaktira-of devotional service; raganuga-name-named raganuga or
following after spontaneous devotional service.
TRANSLATION
"The original inhabitants of Vrndavana are attached to Krr:'la spontaneously
in devotional service. Nothing can compare to such spontaneous devotional
service, which is called ragatmika bhakti. When a devotee follows in the
footsteps of the devotees of Vrndavana, his devotional service is called
raganuga bhakti.
PURPORT
In his Bhakti-sandarbha, ]Tva GosvamT states:
tad
vai.Si$tye
evaril
tat-tad-abhimana-lak$aQa-bhava-vi.Se$VeQa
sati tat-tad-raga-prayukta
svabhavika-ragasya
sravaQa-kirtana-smaraQa-pada-sevana-van
danatma-nivedana-praya bhaktis te$arh ragatmika bhaktir ity ucyate ....tatas

tadiyaril ragaril rucyanugacchanti sa raganuga.
When a pure devotee follows the footsteps of
develops raganuga bhakti.
devotee in Vrndavana, he
418
TEXT 150
l -.tPf 1ft5T: 9ftr<t1 C<t

'\!BI ll1 i5C<t:
'!ti1!"
'llt'iftf4tc<tflr1
II H R
ite svarasiki ragaf)

paramavitata bhavet
tanmayi ya bhaved bhaktif)
satra ragatmikodita
SYNONYMS
ite-unto the desired object of life; svarasiki-appropriate for one's own

original aptitude of love; ragaf:J -attachment; parama avi tata
-
ab sorption in the
service of the Lord; bhavet-is; tat-mayi-consisting of that transcendental at

tachment; ya-which; bhavet-is; bhaktif)-devotional service; sa-that; atra
here; ragatmika-udita-caiied ragatmika, or spontaneous devotional service.
TRANSLATION
" 'When one becomes attached to the Supreme Personality of Godhead, his
natural inclination to love is fully absorbed in thoughts of the lord. That is
called transcendental attachment, and devotional service according to that at
tachment is called ragatmika, or spontaneous devotional service.'
PURPORT

TEXT 151
'if1'-11t'5t1f :15tll('llli'i I
lr; ''eltf' -lfll!l'l'tlllS'I II II
ite 'gac;fha-trQa'-ragera svarupa-lakaQa
ite 'avitata'-ei tatastha-lakaQa
SYNONYMS
ite-in the desired object, the Supreme Personality of Godhead; gac;fha

trQa-deep attachment; ragera-of spontaneous love; svarapa-lakaQa-the pri
mary symptom; ite-unto the Supreme; avitata-absorption; ei-this; tatastha
/akaQa-the marginal symptom.
Text 153]
419
TRANSLATION
"The primary characteristic of spontaneous love is deep attachment for the
Supreme Personality of Godhead. Absorption in Him is a marginal charac
teristic.
TEXT 152
-<eJ 'Jf'ift' i1t1f I

fif' Q 'tit <et'ifJtif.. II II
ragamayi-bhaktira haya 'ragatmika' nama
taha suni' lubdha haya kana bhagyavan
SYNONYMS
raga-mayi-consisting of attachment; bhaktira-of devotional service; haya
is; ragatmika-spontaneous love; nama-the name; taha suni'-hearing this;
lubdha-covetous; haya-becomes; kana bhagyavan-some fortunate person.
TRANSLATION
"Thus devotional service which consists of raga [deep attachment] is called
ragatmika, spontaneous loving service. If a devotee covets such a position, he
is considered to be most fortunate.
TEXT 153
a'f 'et
<rot
IJ.'$f
i1t 1li1-1ft'$ftif'$ftl .2ff?! II a II

lobhe vraja-vasira bhave kare anugati
sastra-yukti nahi mane-raganugara prakrti
SYNONYMS
/obhe-in such covetousness; vraja-vasira bhave-in the moods of the inhabi
tants of Vrndavana, Vraja; kare anugati-follows; sastra-yukti-injunctions or
reasonings of the sastras; nahi mane-does not abide by; raganugara-of spon
taneous love; prakrti-the nature.
TRANSLATION
"If one follows in the footsteps of the inhabitants of Vrndavana out of such
transcendental covetousness,
he does not care for the injunctions
reasonings of sastra. That is the way of spontaneous love.
or
420
PURPORT
Srila Bhaktisiddhanta Sarasvati Thakura says that a devotee is attracted by the

service of the inhabitants of Vrndavana-namely the cowherd men, Maharaja
Nanda, mother Ya5oda, Radharal)i, the gopis, and the cows and calves. An ad
vanced devotee is attracted by the service rendered by an eternal servitor of the
Lord. This attraction is called spontaneous attraction. Technically it is called
svarupa-upalabdhi. This stage is not achieved in the beginning. In the beginning
one has to render service strictly according to the regulative principles set forth by
the revealed scriptures and spiritual master. By continuously rendering service
through the process of vaidhi bhakti, one's natural inclination is gradually
awakened. That is called spontaneous attraction, or raganuga bhakti.
An advanced devotee situated on the platform of spontaneity is already very
expert in sastric instruction, logic and argument. When he comes to the point of
eternal love for Krl)a, no one can deviate him from that position, neither by argu
ment nor by sastric evidence. An advanced devotee has realized his eternal rela
tionship with the Lord, and consequently he does not accept the logic and argu
ments of others. Such an advanced devotee has nothing to do with the sahajiyas,
who manufacture their own way and commit sins by indulging in illicit sex, intoxi
cation and gambling, if not
meat-eating. Sometimes the sahajiyas imitate ad
vanced devotees and live in their own whimsical way, avoiding the principles set
down in the revealed scriptures. Unless one follows the six Gosvamis-Sri ROpa,
Sanatana, Raghunatha Bhana, Sri )iva, Gopala Bhana and Raghunatha dasa-one
cannot be a bona fide spontaneous lover of Krl)a. In this connection, Srila Narot
tama dasa Thakura says: rupa-raghunatha-pade haibe akuti kabe hama bujhaba
se yugala piriti. The sahajiyas' understanding of the love affairs between Radha
and Krl)a is not bona fide because they do not follow the principles laid down
by the six Gosvamis. Their illicit connection and their imitation of the dress of
ROpa Gosvami as well
as
their avoidance of the prescribed methods of revealed
scriptures will lead them to the lowest regions of hell. These imitative sahajiyas
are cheated and unfortunate. They are not equal to advanced devotees
(paramaharhsasl. Debauchees and paramaharhsas are not on the same level.
TEXT 154
11'tllf1llf>s<tJt <ttf'IOI'lf I
11tltl!1 1 '!111ltCt5JC
virajantim abhivyaktarh
vraja-vasi-janadi$U
ragatmikam anusrta
ya sa raganugocyate
I HS I
Text 155]
421
SYNONYMS
virajantim-shining intensely; abhivyaktam-fully expressed; vraja-vast-Jana
adiu-among the eternal inhabitants of Vrndavana; ragatmikam-devotional
service consisting of spontaneous love; anusrta-following; ya-which; sa-that;
raganuga-devotional service following in the wake of spontaneous love;
ucyate-is said.
TRANSLATION
11
'Devotional
service in
spontaneous
love
is vividly
expressed and
manifested by the inhabitants of Vrndavana. Devotional service that accords

with their devotional service is called raganuga bhakti, or devotional service
following in the wake of spontaneous loving service.'
PURPORT
TEXT 155
\!"i ffrllilr: !1'1:\!" l[)lt"l:"f'lH\5

o:(j:Ji ''ITii! -.:{
llf \!"CfifrSi<>ffu'Jfi'f"{ Q
tt I
tat-tad-bhavadi-madhurye
srute dhir yad apekate
natra sastrarh na yuktirh ca
tal lobhotpatti-lakaQam
SYNONYMS
tat-tat-respective; bhava-adi-madhurye-the sweetness of the loving moods
(namely santa-rasa, dasya-rasa, sakhya-rasa, vatsalya-rasa and madhurya-rasa) of
the inhabitants of Vrndavana; srute-when heard; dhib-the intelligence; yat
which; apekate-depends on; na-not; atra-here; sastram-revealed scrip
tures; na-not; yuktim-logic and argument; ca-also; tat-that; lobha-of
covetousness to follow in the footsteps; utpatti-JakaQam-the symptom of
awakening.
TRANSLATION
11
'When an advanced realized devotee hears about the affairs of the devo
tees of Vrndavana-in the mellows of santa, dasya, sakhya, vatsalya and

madhurya-he becomes inclined in that way, and his intelligence becomes at
tracted. Indeed, he begins to covet that particular type of devotion. When
422
such covetousness is awakened, one's intelligence no longer depends on the

instruction of sastra, revealed scripture, logic or argument.'
PURPORT
This verse is found in Bhakti-rasamrta-sindhu
(1.2.292).
TEXTS 156-157
' '1"1,- t"f I!' t
'' <fi, <1'1

''
fil-fm ffifl
"ftfiOO
II It II
<et I
i3r;iST J
c;
II 11'\ II
bahya, antara,-ihara dui ta' sadhana

'bahye' sadhaka-dehe kare sravaf)a-kirtana
'mane' nija-siddha-deha kariya bhavana
ratri-dine kare vraje krf)era sevana
SYNONYMS
bahya-externally; antara - internally; ihara-of this spontaneous love of God
head; dui-two; ta'-indeed; sadhana-such processes of execution; bahye
externally; sadhaka-dehe-with the body of an advanced devotee; kare-does;
sravaf)a-kirtana-hearing and chanting; mane-the mind; nija-own; siddha
deha-eternal body or self-realized position; kariya bhavana - thinking of; ratri
dine-night and day; kare-executes; vraje-in Vrndavana; krf)era-of Lord
Krr:Ja; sevana-service.
TRANSLATION
"There are two processes by which one may execute this raganuga bhakti
external and internal. When self-realized, the advanced devotee externally
remains like a neophyte and executes all the sastric injunctions, especially
hearing and chanting. However, within his mind, in his original purified self
realized position, he serves Krr:a in Vrndavana in his particular way. He
serves Krr:a twenty-four hours, all day and night.
TEXT 158
C'l1 "'ltlf<Ti1tiC9f'1 f"'!%1ti7:"1'1 f>l'l f I

rf<>r.._'l1 "<Tl1 c"ltt"'ll=
M tr n
Text
159]
423
seva sadhaka-rupeQa
siddha-rupeQa catra hi
tad-bhava-lipsuna karya
vraja-/okanusarata/:1
SYNONYMS
seva-service; sadhaka-rupeQa-with the external body as a devotee prac

ticing regulative devotional service; siddha-rupeQa-with a body suitable for
eternal, self-realized service; ca-also; atra-in this connection; hi-certainly;
tat-of that; bhava-the mood; /ipsuna-desiring to obtain; karya-to be ex
ecuted; vraja-loka-of the particular servant of Krl)a in Vrndavana; anusarata/:1by following in the footsteps.
TRANSLATION
11
'The advanced devotee who is inclined to spontaneous loving service
should follow the activities of a particular associate of Kr.,a in Vrndavana. He

should execute service externally as a regulative devotee as well as internally
from his self-realized position. Thus he should perform devotional service
both externally and internally.'
PURPORT

TEXT
(1.2.295).
159
f.fsrt " tti' 'ftfmr1
fif11''11f "'1 Q1{ifl ft$111 II

nijabhi$ta kr$Qa-pre$tha pacheta' lagiya
nirantara seva kare antarmana hafia
SYNONYMS
nija-abhi$ta-one s own choice; kr$tJa-pre$tha-the servitor of Krl)a; pacheta'

'
/agiya-following; nirantara-twenty-four hours a day; seva-service; kare

executes; antarmana-within the mind; hafia-being.
TRANSLATION
11
Actually the inhabitants of Vrndavana are very dear to Kr.,a. If one wants
to engage in spontaneous loving service, he must follow the inhabitants of

Vrndavana and constantly engage in devotional service within his mind.
424
TEXT 160
'11 t'IJ Ci f:SP!11'1f, I
<f'Qfl-1c-,i1l11'1 c '!ffl
krQarh smaran janarh casya

pretham nija-samihitam
tat-tat-katha-ratas casau
kuryad vasarh vraje sada
SYNONYMS
krQam-Lord KrQa; smaran-thinking of; janam-a devotee; ca-and; asya
of His; pretham-very dear; nija-samihitam-chosen by oneself; tat-tat-katha
to those respective topics; ratab-attached;
ca-and; asau-that ; kuryat
should do; vasam-living ; vraje-in Vrndavana; sada-always.

TRANSLATION
" 'The devotee should always think of Krr;a within himself, and one should
choose a very dear devotee who is a servitor of Krr;a in Vrndavana. One
should constantly engage in topics about that servitor and his loving relation
ship to Krr;a, and one should live in Vrndavana. However, if one is physically
unable to go to Vrndavana, he should mentally live there.'
PURPORT
(1.2.294).
TEXT 161
'ffltll-..1f-<;Pt'"'1f 'Stet
lt'St1rtt'Sf 'f'elm 'Sttfif
II ) II
dasa-sakha-pitradi-preyasira gaf)a
raga-marge nija-nija-bhavera gaf)ana
SYNONYMS
dasa-servants; sakha-friends; pitr-adi-parents ; preyasira gaf)a-conjugal
lovers; raga-marge-on the path of spontaneous loving service; nija-nija-of
one's own choice; bhavera-of the ecstasy; gaf)ana-counting.
TRANSLATION
"Krr;a has many types of devotees-some are servants, some are friends,
some are parents, and some are conjugal lovers. Those who are situated in one
Text 163]
425
of these attitudes of spontaneous love according to their choice are con

sidered to be on the path of spontaneous loving service.
TEXT 162
0{
<ffDi!Vti:
"!li!it'>f
"I'Jffl' crl C1tf.1clfl CQ'IW cf:

Cl!lf111
'11 =
f 11 "'>
Clff1li n
na karhicin mat-para!) santa-rape
narikyanti no me 'nimio ler;Jhi heti/:1
yeam aharh priya atma sutas ca
sakha guru!) suhrdo daivam itam

SYNONYMS
na-not; karhicit-at any time;
mat -para/:1-devotees
of Me; santa-rupe-0
mother, the symbol of peacefulness; narikyanti-will perish; no-nor; me-My;

animia/:1-time; /ecjhi-licks up (destroys); heti/:1-weapon; yeam-of whom;
aham-1; priya/:1-dear; atma-the Supersoul; suta/:1-the son; ca-and; sakha

friend;
guru/:1-spiritual
itam-chosen.
master;
suhrda/:1-well-wisher;
daivam-the
Deity;
TRANSLATION
"'My dear mother, Devahuti! 0 emblem of peace! My weapon, the disc of
time, never vanquishes those for whom I am very dear, for whom I am the
Supersoul, the son, friend, spiritual master, well-wisher, worshipable Deity
and desired goal. Since the devotees are always attached to Me, they are never
vanquished by the agents of time.'
PURPORT
This was spoken by Kapiladeva to His mother Devahati and is recorded in
Srimad-Bhagavatam (3.25.38). Kapiladeva instructed His mother in sarikhya-yoga,
but the importance of bhakti-yoga is mentioned here. Later sarihkya-yoga was

imitated by atheists, whose system was founded by a different Kapiladeva, i
Kapiladeva.
TEXT 163
9ff-9JIi_r''>fron%fif'
Cll 'fTrf '!Clft'f_e-rr.n
rr:n 11: n a
426
pati-putra-suhrd-bhratr
pitrvan mitravad dharim
ye dhyayanti sadodyuktas
tebhyo 'piha nama nama/:!
SYNONYMS
pati-a husband; putra-a son; suhrt-a friend; bhratr-a brother; pitr-a

father; vat-like; mitra-an intimate friend; vat-like; harim-on the Supreme
Personality of Godhead; ye-all those who; dhyayanti-meditate ; sada-always;
udyukta/:1-full of eagerness; tebhyai)-unto them; api-also; iha-here ; nama/:!
nama/:1-repeated respectful obeisances.
TRANSLATION
" 'Let me offer my respectful obeisances again and again to those who al
ways eagerly meditate upon the Supreme Personality of Godhead as a hus
band, son, friend, brother, father or intimate friend.'
PURPORT
(1.2.308).
TEXT 164
t (;_,1 t'$ftll_'m<ef I
J ijJtCI t @ '&ilf\!' II 8
II
ei mata kare yeba raganuga-bhakti

kr?Qera caral)e tarira upajaya 'priti'
SYNONYMS
ei mata-in this way; kare-executes; yeba-anyone who; raganuga-bhakti

spontaneous devotional service to KrQa; kr?Qera caral)e -to the lotus feet of
KrQa; tarira-his; upajaya-awakens; priti-affection.
TRANSLATION
"If one engages in spontaneous loving service to the Lord, his affection at
the lotus feet of Krr:Ja gradually increases.
TEXT 165
dftJftf 'tfl!', ''et'-PHt ll t1f I

_,.. P( I} II II
Text 166]
427
prity-ankure 'rati', 'bhava'-haya dui nama

yaha haite vasa hana sri-bhagavan
SYNONYMS
priti-ankure-in the seed of affection; rati-attachment; bhava-emotion;
haya-there are; dui nama-two names; yaha haite-from which; vasa-con

trolled; hana-is; sri-bhagavan-the Supreme Personality of Godhead.
TRANSLATION
"In the seed of affection, there is attachment which goes by two names, rati
and bhava. The Supreme Personality of Godhead comes under the control of
such attachment.
PURPORT
Srila Bhaktisiddhanta Sarasvati Thakura comments on this verse. Externally a

devotee performs all the items of devotional service-sravaQa and kirtana-in
nine different ways, and within his mind he always thinks of his eternal relation
ship with Krr:Ja and follows in the footsteps of the devotees of Vrndavana. If one
engages himself in the service of Radha and Krr:Ja in this way, he can transcend
the regulative principles enjoined in the sastras and, through his spiritual master,
fully engage in rendering spontaneous love to Krr:Ja. In this way, he attains affec
tion at the lotus feet of Krr:Ja. Krr:Ja actually comes under the control of such
spontaneous feelings, and ultimately one can attain association with the Lord.
TEXT 166
t ti! tl c;';ffti{ I
.!tli!' ( ''fJIt'-ft'l II II
yaha haite pai k[$Qera prema-sevana
eita' kahilun 'abhidheya'-vivaraQa
SYNONYMS
yaha haite-from which; pai-l can get; k[$Qera-of Lord Krr:Ja; prema
sevan a-affectionate service; eita'-this;
kahi/un-1 have done;
abhidheya
vivaraQa-description of the means (devotional service) in detail.

TRANSLATION
"That by which one can attain loving service to the lord I have described in
detail as the execution of devotional service called abhidheya.
428
TEXT 167
fttnr,
t'e t<l "'( ili1 I
t9f "'f, nf if1 <i111 '\ II

abhidheya, sadhana-bhakti ebe kahiluil sanatana
sailk?epe kahiluil, vistara na yaya var(1ana
SYNONYMS
abhidheya-the means of obtaining the desired object; sadhana-bhakti
devotional service performed by means of the body and senses; ebe-now;
kahi/un-1 have described; sanatana-My dear Sanatana; sailk?epe-in short;
kahi/un-1 have described; vistara-expansion; na yaya-is not possible; var
(1ana-describing.
TRANSLATION
"My dear Sanatana, I have briefly described the process of devotional ser
vice in practice, which is the means for obtaining love of Krr;a. It cannot be
described broadly."
TEXT 168
f<ettnr
til 'Sfi1 I
fRte. 'Pfnt
l t\211t'{i111 "'II
abhidheya sadhana-bhakti sune yei jana

acirat paya sei kr?Qa-prema-dhana
SYNONYMS
abhidheya-necessary duty; sadhana-bhakti-devotional service in practice;
sune-hears; yei jana-anyone who; acirat-very soon; paya-gets; sei-that
person; kr?Qa-prema-dhana-the treasure of love of Krr:Ja.
TRANSLATION
'
Whoever hears the process of practical devotional service very soon attains
shelter at the lotus feet of Krr;a in love and affection.
TEXT 169
!ili?ft-.- 1-t I
'tJft'!i! t "t II ;;, II
Text 169]
429
sri-rDpa-raghunatha-pade yara asa

SYNONYMS
sri rDpa
-
Srila Ropa Gosvami; raghunatha-Srila Raghunatha dasa Gosvami;
pade-at the lotus feet; yara-whose; asa-ex pectation; caitanya-caritamrta

the
book
named
kahe-describes;
krQadasa-Srila
Krl)adasa Kaviraja Gosvami.

TRANSLATION
Praying at the lotus feet of Sri Rfipa and Sri Raghunatha, always desiring
their mercy, I, Krr,adasa, narrate Sri Caitanya-caritamrta, following in their
footsteps.
Thus end the Bhaktivedanta purports to the Sri Caitanya-caritamrta, Madhya

lila, Twenty-second Chapter, describing the execution of devotional service.
References
The statements of Sri Caitanya-caritamrta are all confirmed by standard Vedic
authorities. The following authentic scriptures are quotd in this book on the
pages listed. Numerals in bold type refer the reader to Sri Caitanya-caritamrta's
translations. Numerals in regular type are references to its purports.
Aitareya Upaniad, 152

Amrta-pravaha-bhaya (Bhaktivinoda Thakura), 328
Bhagavad-gita, 5,30,32,41,63,65,67,70,71,77,84, 88, 92,98, 137,150,151,
152,153,195,204,211,213,224,241,279,325,328,335,354,359,378,
380,384
Bhakti-rasamrta-sindhu (ROpa Gosvami), 200,215, 363,364,365,403-405,406,

408,418,421-422,423,426
Bhakti-sandarbha (Jiva Gosvami), 417

Brahma-sarhhita, 86,89,93,142,150,152,159, 170,174,178,217,241, 254,258
Brhan-naradiya Puraf)a, 52,195
Caitanya-caritamrta (Krr:Jadasa Kaviraja), 149,152,199
Gita-bhaya (Sarikaracarya), 175
Hari-bhakti-sudhodaya, 31,348
Hari-bhakti-vilasa (Sanatana Gosvami), 28,385
Hayasira-paficaratra, 130
Laghu-bhagavatamrta (ROpa Gosvami), 93,104-1OS, 133, 139,212, 262
Lalita-madhava (ROpa Gosvami), 102,103
Katha Upaniad, 155
Katyayana-sarhhita, 378
KrQa-karf)amrta (Bilvamarigala Thakura), 309
431
432
Mahabharata, 30,190
Muktaphala-tika, 30
Padma Pural)a, 80,120,195,258-259,278,393
Padyavali
(ROpa Gosvami), 408
RamayaQa, 343
g Veda, 162
Siddhanta-siromal)i, 121,276
Siddhartha-sarhhita, 124-125
S kanda Pural)a, 416
Srimad-Bhagavatam, 27-28,29,64,7 4,75-76,82, 84,87,88,90,91,96, 144,146,
147, 149,155, 172, 176,186, 190,194, 195,202, 204,235,236,284,293,
301,331, 338,340,341,350,355-356,360-362,374-375,381,382
Svetasvatara Upaniad, 153

Ujjvala-nilamal)i
(ROpa GosvamT), 224
Vedanta-sutra, 69,150-151,154
ViQU PuraQa, 55,56-58,190,195
Glossary
A
Abhidheya-the regulated activities of the soul for reviving his relationship with the Lord.
Acarya-a bona fide spiritual master who teaches by his own example.
Adhibhautika-miseries inflicted by other living entities.
Adhidaivika-natural disturbances caused by the demigods.
Adhyatmika-miseries arising from one's own body and mind.
Ahaituki-without cheating motivation.
Aharikara-false ego.
Akasa-sky.
Anadi-beginningless.
Antaryami-indwelling; the Supersoul.
Apratihata-uninterrupted.
Arati-the ceremony of offering lamps and other items to the Deity.
Avidhi-pOrvaka-without properly following rules and regulations.
Avyakta-the material creation when it is not yet manifested from the mahat-tattva.
Arca-mOrti-the worshipable Deity form of the Lord.
A?tariga-yoga-the mystic yoga system to control the senses.
Atma-the soul or living entity.
Atma-samarpaQa-full surrender to Krrya without reservation.
AvaraQatmika-maya's power by which a conditioned soul feels satisfied in any condition of
life.
Avataras-incarnations of Krrya.
Avesa-rOpa-a living entity who is specifically empowered by the Lord with knowledge or
strength.
B
Bhagavata-dharma-the science of devotional service.
Bhagya-good fortune.
Bhakta-praya -an "almost" devotee.
Bhakti-sakti-the power to distribute devotional service.
Bhakti-yoga -devotional service.
Bhakty-unmukhi sukrti-pious activities that awaken one's dormant KrJa consciousness.
Bhava-the preliminary stage of transcendental love of Godhead.
Bhogonmukhi-pious activities that bestow material opulence.
BhO-dharaQa-sakti-the power to hold up the planets within the universe.
Bhukti-interest in material enjoyment.
Brahmacarya-the vow of strict abstinence from sex indulgence.
BrahmaQa-the intelligent class of men.
BrahmaQ(ias-the material universes.
Brahma-yajna-studying the Vedas.
433
434
c
Caitya-guru-Krf.la as the spiritual master within the heart.
Car:ll;iala-a person accustomed to eating dogs.
Caraf)amrta-water offered to the lotus feet of the Lord, which is mixed with the seed of the
tulasi tree.
Caturvyuha-the first four-handed expansions of Krf.la-Vasudeva, Sarikarar_1a, Aniruddha
and Pradyumna.
Cira-/oka-pa/as-permanent governors of the universe.
Cit-kaf)as-particles of spirit; the living entities.
D
Oasya-rasa-the eternal relation of servitorship with the Supreme Lord.
Devi-dhama-the material planets.
Duta-damana-sakti-the power to cut down rogues and demons.
Ovipa-island; planet.
G
Gaurasundara-Lord Caitanya Mahaprabhu, who has a beautiful golden form.
Grhastha-Krf.la conscious householder stage of life.
Guf)a-avataras-incarnations who control material qualities.
Guru-the spiritual master.
H
Hari-nama-satikirtana-congregational chanting of the holy names of the Lord.
Hiraf)maya-mahat-tattva-the total material energy.
J
fiva-tattva-the separated expansions of the Lord; minute living entities.
/flana-kaf)r;/a-section of the Vedas describing the process of mental speculation.
/flana-knowledge. Material jflana does not go beyond the material body. Transcendental
jflana discriminates between matter and spirit. Perfect jflana is knowledge of the body,
the soul and the Supreme Lord.
/flana-sakti -the power to distribute transcendental knowledge.
/flani-one who is engaged in the cultivation of speculative knowledge. Upon attaining per
fection, a jflani surrenders to Krrya.
K
Kaisora-Krrya's age from the eleventh to the fifteenth year.
Kaitava-dharma-a cheating religion.
Glossary
435
Kaivalyam-the state of realization of one's constitutional position as part and parcel of the
Supreme Lord, which is preliminary to manifestation of activities on the platform of
devotional service.
Kalpa-a millennium.
Kalpa-avataras-lila-avataras appearing in each day of Brahma.
Kama-gayatri-a Vedic hymn which is composed of twenty-four and a half syllables.
Kani?tha-adhikari-the third-class devotee, who recognizes only the Deity and himself, but
not other devotees.
Kapha-mucus, one of the three major elements of the gross body.
Karma-(1) material action performed according to scriptural regulations; (2) action per
taining to the development of the material body; (3) any material action which will in
cur a subsequent reaction; (4) the material reaction one incurs due to fruitive ac
tivities.
Karma-karxia-section of the Vedas describing the process of fruitive activity.
Khar:u;ia-a valley between two mountains.
KmJa-pari?ada-associates of the Lord.
K?atriya-the administrative or protective class.
K?etra-jna-sakti-the living entities.
L
Li/a-avataras-incarnations who perform pastimes.
Li/as-Krrya's pastimes.
Loka-pa/as-predominating deities of the universe.
M
Madana-mohana-Krrya, the attractor of Cupid.
Madhukari-a saintly mendicant who takes a little food from each householder's place, like a
bee gathering honey.
Madhurya-rasa-the eternal relationship of conjugal love with the Lord.
Madhyama-adhikari-second-class devotee who recognizes four types of persons-the Lord,
the devotees, the innocent and the demons-and treats each appropriately.
Maha-bhagavata-a great devotee.
Maha-mantra-the great chanting for deliverance: Hare Krrya, Hare Krrya, Krrya Krrya, Hare
Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare.
Maharaurava-a hell wherein animal killers are sent.
Mahatma-a great soul.
Mahat-tattva-the total material energy.
Mahesvara-the supreme proprietor.
Mantra-(manas-mind; t(-to deliver) a pure sound vibration to deliver the mind from its
material inclinations.
Manvantara-avataras-incarnations of the Manus.
Mau?ala-lila-the pastimes of the annihilation of the Yadu dynasty and Lord Krrya's disap
pearance.
436
Mok$onmukhi-pious activities that enable the living entity to merge into the existence of
the Supreme.
Marti -some form of the Lord.
N
Nava-yauvana-the eternal transcendental form of Kroa as pre-youth.
Nija-dharma-one's constitutional position.
Nitya-baddhas-souls who are always conditioned by the external energy.
Nitya-/i/a-Kroa's eternally present pastimes.
Nitya-muktas-souls who never come in contact with the external energy.
Nivrtti-marga-directions for giving up the material world for higher spiritual understanding.
Nr-yaji'ia-the proper reception of guests.
p
Pa/ana-sakti-the power to rule and maintain the living entities.
Parabrahman-the Supreme Brahman, the Personality of Godhead, Sri Kroa.
Paramaharilsa-a person on the highest platform of spiritual realization, above all material
designations.
Paramaril padam-the Lord's transcendental abode.
Paravyoma-the spiritual sky.
Pitr-yaji'ia-offering oblations of water before one's forefathers.
Pitta-bile, one of the three major elements of the gross body.
in which His form is unchanged.
Pradhana-the ingredients from which the cosmic manifestation is created.
Praharas-three-hour period, eight of which make up each day.
Prajapatis-the progenitors of living entities, chief of whom is Lord Brahma.
Prakrta-bhakta -a materialistic devotee.
Prakrti-nature (lit., that which is predominated).
Prak$epatmika-sakti-maya's power to throw one into the material world.
Pravrtti-marga-directions for enjoying the material world according to regulative principles.
Prayojana-the ultimate goal of life.
Puru$a-the enjoyer.
Puru$a-avataras-expansions of Kroa who are Lords of universal creation; the three Vious.
R
Raga-deep attachment.
Raganuga bh akti-devotional service following the spontaneous loving service of the inhabi
tants of Vrndavana.
Ragatmika bhakti-spontaneous devotional service of the inhabitants of Vrndavana ac
cording to their transcendental attachment.
Raja-pala-the governor of the state.
Glossary
437
Rajas-the material mode of passion.
Rajasa-ahankara-egotism in passion.
Raj o guf!a-the mode of passion.
-
Rati-strong attraction.
s
Sabda-pramaf!a-evidence from the Vedic literature.
Sabda-tanmatra-the material element of sound vibration.
Sa<;l-aisvarya-KrJa's six opulences.
Sadhaka-a devotee preparing for perfection.
Sadhana-bhakti-the regulative discharge of devotional service.
Sadhu-a saintly person.
Sakhya-rasa-the eternal relationship of friendship with the Lord.
Sakti-tattva-persons who are plenary expansions of the Lord's internal potency.
Saktyavesa-a vataras-empowered living entities who serve as incarnations of the Lord.
Sambandha-the soul's relationship with the Lord.
Sankirtana-yajiia-the sacrifice prescribed for the age of Kali; congregational chanting of the
name, fame and pastimes of the Supreme Personality of Godhead.
Sannipati-a convulsive disease caused by combination of kapha, pitta, vayu.

Sannyasa-the renounced order of life.
Santa-rasa-passive or neutral relationship with the Lord.
Sarva-karaf!a-karaf!am-Kr!Ja, the cause of all causes.
Sarva-/oka-all the three worlds.
Sastras
the revealed scriptures.
Sattva-guf!a-the material mode of goodness.

Sattvika-ahankara-egotism in goodness.
Siddha-a devotee who is already perfect.

Siddhi-kaf!<;/a-See: /iiana-kaf!<;/a.
Smrti-sastras-the corollaries of the Vedas.
Sraddha-firm faith and confidence.
Sravaf!arh kirtanarh viIJO-hearing and chanting about KrJa.
Srti-sakti-the power to create the cosmic manifestation.
Sodra-the laborer class of men.
Sorya-the sun-god.
Svarilsaka-expansions of KrJa's personal potency.
Svanga-viseabhasa-rOpe-the form by which the Lord begets living entities in the material
world.
Sva-paca
dog-eater.
Svarajya-/akmi-the personal spiritual potency of the Lord.

SvarOpa-upalabdhi-one's having become established in his eternal service relationship with
the Lord.
Sva-sevana-sakti-the power to perform the personal service of the Supreme Lord.

Svayaril-rupa-KrJa's original form as a cowherd boy in Vrndavana.
438
T
Tad-ekiitma-rOpa-forms of the Lord which are nondifferent from His original form, but
which have different bodily features and specific activities.
Tamas-the material mode of ignorance.
Tamasa-egotism in ignorance.
Tamo-guQa-See: Tamas.
Ti/aka-sacred clay used to mark Vir:JU temples on twelve places on the body of a devotee.
Tryadhisvara-the proprietor of the three worlds.
v
Vaidhi-bhakti-following devotional service regulative principles by the order of the spiritual
master and in accordance with revealed scripture.
Vaikur:Jha- (lit., without anxiety) the eternal planets of the spiritual sky.
Vaisya-the class of men involved in business and farming.
Vanaprastha-retired life, in which one quits home and travels to holy places in preparation
for the renounced order of life.
Vatsalya-rasa-parental relationship with the Lord.
Vayu-air, one of the three major elements of the gross body.
Vibhuti-a secondary incarnation indirectly empowered by the Supreme Lord.
Vi?QU-tattva-the personal expansions of Krr:Ja, each of whom is also God.
Vyakta-material creation when it is manifested from the total energy of mahat-tattva.
y
Yoga-linking of the consciousness of the infinitesimal living entity with the supreme living
entity, Krr:Ja.
Yogamaya-the internal potency of the Lord.
Yuga-one of four ages of the universe.
Yuga-avataras-incarnations of the Lord in different millenniums.
Bengali Pronunciation Guide

BENGALI DIACRITICAL EQUIVALENTS AND PRONUNCIATION
Vowels
'
lfSfta
.i
"(i
'f
<.fie
ai
au
(anusviira)
il
( candra-bindu)
: p (visarga)
Consonants
Gutterals:
Palatals:
Cerebrals:
Dentals:
Labials:
Semivowels:
Sibilants:
ka
i ca
t ta
ta
pa
ya
-f sa
kha
1f ga
Jicha
tha
-r tha
.pha
1f ra
a
ja
'15 Qa
Sf da
ba
'fla
sa
't
gha
jha
i Qha
$f dha
bha
va
ha
na
$ iia
tj Qa
i1 na
1{ rna
Vowel Symbols
The vowels are written as follows after a consonant:
la
fi . .... u ...(i < r t f 'e ai '10 '\au

ka ki ki ku 'ku kr
fkr ke kai ko )kau
For example:
439
440
The letter
a is implied after a consonant with no vowel symbol.
The symbol
virama ("") indicates that there is no final vowel.
The letters above should be pronounced as follows:
o in hot; sometimes like the o in go; 4 -like the d in dawn.

gh -like the dh in good-house.
a is usually silent.
I_l-like the n in gnaw.
a -like the a in far.
a -like the
fmal
i, T -like the ee in meet.

u, u -like the u in rule.
r -like the ri in rim.
r -like the ree in reed.

e -like the ai in pain; rarely like e in bet.
ai -like the oi in boil.
o -like the o in go.
au -like the ow in owl.

m -(anusvara) like the ng in song.
1). -(visarga) a final h sound like in Ah.
n -(candra-bindu)la nasal n sound.
like in the French word bon.

k -like the k in kite.
kh -like the kh in Eckhart.
g -like the g in got.
gh -like the gh in big-house.
n -like the n in bank.
c -like the ch in chalk.

ch -like the chh in much-haste.
j -like thej injoy.
jh -like the geh in college-hall.

ii -like the n in bunch.
1 -like the t in talk.

th -like the th in hot-house.
t-as in talk but with the tongue against the

the teeth.
th-as in hot-house but with the tongue against
the teeth.
d-as in dawn but with the tongue against the
teeth.
dh-as in good-house but with the tongue
against the teeth.
n-as in nor but with the tongue against the
teeth.
p -like the p in pine.
ph -like the ph in philosopher.
b -like the b in bird.
bh -like the bh in rub-hard.
m -like the m in mother.
y -like thej injaw.
y -like they inyear. l
r -like the r in run.
I -like the l in law.
v -like the b in bird or like the w in dwarf.

s, -like the sh in shop.
s -like the s in sun.

h-like the h in home.
This is a general guide to Bengali pronunciation. The Bengali transliterations in this

book accurately show the original Bengali spelling of the text. One should note, however,
that in Bengali, as in English, spelling is not always a true indication of how a word is pro
nounced. Tape recordings of His Divine Grace A. C. Bhaktivedanta Swami Prabhup:ida
chanting the original Bengali verses are available from the International Society for
Krishna Consciousness, 3764 Watseka Ave., Los Angeles, California 90034.

This index constitutes a complete alphabetical listing of the first and third line of each four-line
verse and both lines of each two-line verse in Sri Caitanya-caritamrta. In the first column the trans
literation is given, and in the second and third columns respectively the chapter-verse references
and page number for each verse are to be found.
ak$QOI) phalam tvJdrsa-darsanam hi
aiJta-cakra-prJya sei liiJ-cakra phire
22.34
343
20.139 76
67
abhidheya-nama 'bhakti', 'prema'-prayojana 20.125
22.167 428
abhidheya, sadhana-bhakti ebe kahilun
22.168 428
abhidheya sadhana-bhakti sune yei jana
abhayam sarvadi! tasmai
'abhidheya' bali' tJre sarva-sJstre gaya
22.122
20.202
20.106
22.168
20.379
399
112
52
428
214
20.274
20.236
22.13
adhyi!tmikadi tapa-traya tare jari' mare
advaya-ji'lana-tattva kr$Qa-svayari1 bhagavan 22.7
20.65
adyopi!nta saba katha tenho sunaili!
154
129
327
323
33
20.267
21.1
22.122
22.94
20.256
147
231
399
380
141
22.145
22.98
20.217
20.391
20.136
414
382
120
220
74
20.129
21.99
21.31
22.81
22.143
69
283
248
372
413
22.79
22.36
22.93
20.357
22.136
371
344
379
202
407
abhyutthana, anuvrajya, !irtha-grhe ga!i

acamane ei name sparsi tat-tat-sthana
acirad eva sarvarthal)
acirat paya sei k($Qa-prema-dhana
adau prakata karaya mata-pita-bhakta-gaQe
adhatta vrryam sa 'siita
adhok$aja-padma-gada-sankha-cakra-kara
adyo 'vati!ral) puru$ai) parasya

agaty-eka-gatim natva
agre nrtya, gila, viji'lapti, daQ(Iavan-nati
aharil tvi!ril sarva-papebhyo
ahat'rkarera adhi$!hata krwera icchaya
ahirilsa-yama-niyamadi bule k($Qa-bhaktaaho baki yam stana-ki!la-kii!aril
aiche ara nani! miirti brahmi!Q(Ia-bhitare
aiche k($Qera lrla-maQ(Iala cauddaaiche si!stra kahe,-karma, ji'li!na, yoga tyaji'
aiche veda-puri!Qa jive 'kr$Qa' upadese
aisvarya kahite prabhura k($Qa-sphiirti haila
ai5varya kahite sphurila aisvarya-sagara
aji!ta-satraval) santa!)
ajilane vi! haya yadi 'papa' upasthita
akama, anfha, sthira, vijita-$a(i-guQa
akamal) sarva-ki!mo vi!
akincana hai'li! laya kr$Qaika-saraQa
akrti, prakrti, svariipa-svariipa-lak$aQa
akruras tv abhivandane kapi-patir dasye 'tha
441
JmJ ba-i jagate Jra kon brahmJ haye?'

'Jmi!ra-i brahmi!rx/e k($Qa' sabara haila ji'IJna
amara praQa rak$i! kara dravya angikari' "
amara uddhilra-hetu tamara krpJ mJni'
i!mJ-sabi! jTvera haya sastra-dvara 'ji'IJna'
ambari$Jdi bhaktera 'bahu' anga-sadhana
Jmi ta' bi!ula, ana kahite ana kahi
Jmi-vijiia, ei murkhe 'Vi$aya' kene diba?
amrta cha(li' vi$a mage, -ei ba(la murkha
amrtam sasvataril nityam
amrtam sasvataril nityam
aniidir adir govindal)
ana kathil m suQe kana,
ana balite bolaya
anandaraQye vasudeva, padmanabha

ananta aisvarya tanra, saba-maya-para
ananta avatara kr$Qera, nahika gaQana
ananta brahmi!Q(ia ti!t'rra loma-kiipe dhama
ananta brahmi!Q(ia, tara nahika gaQana
ananta brahmaQ(Ia, tara ni!hika gaQana
ananta brahmi!Q(Ia yahiln kothari apara
ananta brahmaQ(Ie aiche karaha gaQana
ananta brahmaQ(Iera yata brahma-rudra-gaQa
'ananta' kahite ni!re ihara vistara
ananta-sakti-madhye kr$Qera tina sakti
ananta svariipa k($Qera ni!hika gaQana
ananta svariipe yi!han karena vihi!ra
ananta vaikuQtha-brahmarxJe karena vihi!ra
ananta vaikuQtha eka eka dese yi!ra
ananta vaikuQtha-paravyoma yi!ra dala-sreQi
ananta vaikuQ!hilvaraQa, cira-loka-pi!la
ananta vaikuQtha yi!hi!t'r bharx/i!ra-kothari
aneka dekhila, tara lag na pili/a
i!nera vaibhava-satti!,
kr$Qa-datta
aniruddha -cakra-gada-sankha-padma-kara
aniruddhera vili!sa-hari, k($Qa dui-jana
20.61
20.393
21.65
21.78
20.32
20.64
20.353
31
221
267
272
16
33
200
22.135
21.146
22.39
22.38
21.51
407
316
345
345
259
21.88
21.35
21.144
20.216
20.280
277
250
314
119
158
20.248
20.278
20.277
20.382
21.52
136
157
157
216
259
20.323
21.58
20.403
20.252
20.404
182
263
227
139
228
21.47
22.8
21.6
21.7
21.93
324
233
234
280
21.48
20.12
21.120
20.225
20.206
257
257
8
298
125
115
442
Sri Caitanya-caritim!'fa
'anta/:lpura' -goloka-srl-vrndavana
antaranga-purr;aisvarya-purna tina dhama
anukulyasya satika/pa/:1
anvlya bhate$u vi/ak$ar;asya
anya avatara aiche jane muni-gar;a
anya-deva, anya-sastra ninda na kariba
anya-kami yadi kare kr$r;era bhajana
anya tyaji', bhaje, tate uddhava-pramar;a
apana-krpate kaha 'kartavya' amara
apanara eka kar;e,
vyape saba tribhuvane,
apanara hitahita kichui na jani!

apane isvara tabe arilse 'brahma' haya
apane mahaprabhu kare 'tattva'-nirupar;a
apara aisvarya kr$r;era-nahika gar;ana
apareyam itas tv anyaril
21.43
21.92
22.100
20.262
20.362
255
280
382
144
206
22.119
22.37
22.97
20.101
21.139
397
344
382
so
311
20.100 49
20.305 170
47
20.96
21.30 247
20.116 58
athava bahunaitena
'ali k$udra jiva muni nica, nicacara
ali k$udra, tate tomara cari-vadana
atma-nik$epa-karpar;ye
auttame 'satyasena', tamase 'hari' abhidhana
avagahite nari, tara chui/ati eka bindu
avai$r;ava-satiga-tyaga, bahu-5i$ya na kariba
avatar a haya k[$r;Jera $ar;/-vidha prakara
avatara hy asatikhyeya
avatara-kale haya jagate gocara
avatara nahi kahe-'ilmi avatara'
avaurr;a hana taha karila sarilhara'
avidya-karma-sariljnanya
arcayam eva haraye
296
227
193
400
368
bahya, antara,- ihara dui ta' sadhana
artha asvadite sukhe karena vyakhyane
21.32
248
'bahye' sadhaka-dehe kare sravar;a-klrtana
tatira datta gur;a bhase,
ara saba svarupa-'purr;atara' 'purr;a' nama

ara tina-yuge dhyanadite yei phala haya
aratrika-mahotsava-srlmurti-darsana
arthabhijnata, svarupa-saktye maya dura kaila 20.361 205
aruhya krcchrer;a pararil padaril tata/:1

asatikhya brahmara gar;a ai/a tata-k$ar;Je
asatikhya gaQana tatira, sunaha karar;a
asatikhya satikhya tatira, na haya gar;ana
asan varr;as trayo hy asya
asarva-vyanjaka/:1 purr;aasat-sanga-tyaga, -ei vai$r;ava-acara
a5e$a-vaikur;thajar;r;la svasvanatha-sane
asi' saba brahma kr$r;a-pada-pttha-age
a$ta mohara haya tomara sevaka-aticale
astra-dharar;a-bhede dhare bhinna bhinna
astra-dhrti-bheda-nama-bhedera karar;a
asvine-padmanabha, kartike damodara
ata atyantikaril k$emaril
ataeva 'bhakti'-kr$r;a-praptyera upaya
ataeva goloka-sthane nitya vihara
ataeva maya tare deya sarilsara-du/:lkha
ataeva muni-gar;a kariyache ni5caya
ataeva vede kahe 'svayaril bhagavan'
atati yad bhavan ahni kananaril
22.30 339
21.66 269
20.319 180
20.348
20.331
20.400
22.87
21.17
196
186
226
376
240
21.70
20.29
20.207
20.221
20.201
269
15
115
123
112
22.85 374
20.139 76
20.397 223
20.117 59
22.5
322
21.97 282
21.124 301
213
198
275
383
182
21.98
22.118
20.24 5
20.249
20.363
282
396
134
137
206
20.354 201
21.77 272
20.112 55
21.117
20.402
20.343
22.124
22.74
ara saba prakase,
20.376
20.351
21.84
22.100
20.324
"bar;la krpa karila prabhu, dekhaila carar;a

bahu-grantha-kalabhyasa-vyakhyana varjiba
bahu-mulya bhota diba kena katitha lana?"
21.73 270
22.118 396
20.86
43
22.156 422
22.156
21.33
20.377
balya-paugar;r;la-dharmera sunaha vicara
20.247
balya, paugar;r;la haya vigrahera dharma
bandhana-mok$ar;a-katha gosani sakali kahi/a 20.41
baliril haradbhis cira-/oka-pa/ai/:1
'bapera dhana ache'-jnane dhana nahi paya

bhadra hao, char;la' ei malina vasane"
bhadra karana tanre ganga-snana karaila
bhagavad-bhakti-hlnan manu$yan
bhagavatarambhe vyasa mangalacarar;e
bhagavatera ei sloka padila apane
bhagavat-satigi-satigasya
bhagya, more bo/aila 'dasa' atigikari'
bhakta-vatsa/a, krtajna, samartha, vadanya
bhakti-bale para tumi bhramar;r;la sodhite
bhakti/:1 punati man-ni$tha
bhakti-misra-krta-pur;ye kona jivottama
bhakti-mukha-nirik$aka karma-yoga-jnana
bhakti-pha/a 'prema' haya, sarilsara yaya
bhaktyaham ekaya grahya/:1
20.131 71
20
20.42
36
20.70
22.92 378
20.358 203
21.32
22.55
21.74
22.95
20.56
248
3 57
271
380
27
20.138 76
20.302 168
22. 17 330
22.49 352
76
20.138
'bhaktye' k[$r;Ja vasa haya, bhaktye tatire bhaji 20 .136

bha/a haifa, kahil!i tumi, chutilatia papa haite
4 22
249
214
1 36
20
20.30
74
15

bhasvan yathasma-sakaleu nijeu teja/:r
bhavad-vidha bhagavatas
bhavanti tapatam sretha
20.304 170
27
20.57
20.113 56
22.46 350
22.84 374
bhayaril dvitiyabhinivesata/:r syad

bhika kari' mahaprabhu visrama karifa
'bhimaru/a-baru/1' uthibe, dhana na piiibe
bhojana karaha tumi randhana kariya"
bhota-kambala pane prabhu cahe bare bara
20.119
20.75
20.132
20.20
20.82
bhota /aha, tumi deha' more kalitha-kham"

bhota tyaga karibare cinti/a upaya
bhramite bhramite yadi siidhu-vaidya paya
bhru-dhanu, netra-bal)a, dhanur-guQabhukti-mukti-siddhi-kami 'subuddhi' yadi
443
c
ca{ii' gopi-manorathe, manmathera mana
21.107 289
20.406 228
21.149 317
caitanya-caritamrta kahe krQadiisa

cakradi astra-dharal)a-gaQanilra anta
cakradi-dharal)a-bheda suna, sanatana
ca/i' ca/i' gosani tabe ai/a hajipure
candrasekhara dekhe 'vai$1)ava' nahika dvare
22.169 429
20.222 123
20.221 123
20.37
18
20.47
23
20.87
43
20.83
42
22.14 327
21.129 304
22.35 343
candrasekharera ghare asi' dvarete vasifa

candrasekharere prabhu kahe bolana
cari-prahara ratri gele puna/:r suryodaya
cari varl)a dhari' krQa karena yuga-dharma
cari varl)asrami yadi krJa nahi bhaje
22
20.46
20.69
35
20.390 220
20.330 185
22.26 337
bhuna hasi' kahe,-"ami jiiniyachi pahile

bhunara kache yanii kahe mohara dhariya
bhiinara karye kahe sei jani' ei katha
bhUal)era bhual)a ariga, tahen Iaiita
bhiitani bhagavaty atmany
15
20.29
20.26
14
20.18
10
21.105 287
22.72 367
cari-yugavatare ei ta' gaQana

'catu/:r-a$ti ariga' ei parama-mahattva
catvaro jajnire varl)a
catvaro jajnire varl)a
catvaro vasudevadya
20.349
22.127
22.27
22.111
20.242
brahma aila,-dvara-pala janaila krryere

brahma bale,-purve ami ye ni5caya karilun
brahma bhavo 'ham api yasya kala/:r kaliiya/:r
brahmadi rahu-sahasra-vadane 'ananta'
brahma kahe,-'taha pache kariba nivedana
21.59
21.82
20.306
21.12
21.64
264
274
171
237
266
caudda avatara tahan karena Tsvara

caudda eka dine, mase cari-sata bisa
cic-chakti, jiva-sakti, ara maya-sakti
cic-chakti, miiya-sakti, jiva-sakti ara
cic-chakti-sampattira 'ac;l-aisvarya' nama
20.320 180
20.321 181
20.111 55
20.149 82
21.96 281
brahm!ll)c;/a-garye krame prakatya tahara

brahmaQ{ia-mal){iala vyapi' krame krame
brahmiil){ianurupa brahmiira sarira-vadana
bra hmaQc;/opari paravyoma, tahan ye
briihmal)era ghare kene ekatra bhika laba ?"
20.397
20.391
21.86
21.106
20.81
223
220
277
288
40
cic-chakti-vibhuti-dhama-tripad-aisvaryacira-loka-pala-sabde tahara gal)ana
21.55
21.58
br ahmara eka-dine haya caudda manvantara

br ahmara vatsare panca-sahasra callisa
brahma-savarl)ye 'vi$vaksena, 'dharmasetu'
brahma. siva-ajna-kari bhakta-avatara
br ahma. siva anta na paya-jlva kon chara
20.320
20.321
20.327
20.317
21.8
180
181
184
179
234
da{iuka-sahita cu
;l bi kahan vahi' ge/a
dainya vinati kare dante trQa lana
daivat kubhita-dharmil)yaril
daivi hy ea guQamayi
daivi hy ea gul)amayi
20.12
8
20.98
48
20.274 154
20.121 63
22.23 335
br ahma-siva-sanakadi na paya yanra anta

br ahma, viQu, hara,-ei srtyadi-isvara
brah m!l, ViI)U, siva-tanra gul)a-avatara
br ahm!l, viI)U, siva,-tina gul)a avatara
br ahma ya ea jagad-al)c;/a-vidhana-karta
21.10
21.36
20.291
20.301
20.304
236
251
163
168
170
dakiQadho hasta haite vamadha/:r paryanta

dak$il)a giyache yadi leufi' aoyaya
damodara-padma-cakra-gada-sankha-dhara
dal)c;/avat hana sabe nija ghare ge/a
dal)c;/avat-kale tara maQi pifhe /age
20.222
20.10
20.232
21.80
21.94
brah maya 'srV-sakti, anante 'bhU-dharal)a'bujhite na pare IT/a kemane 'nitya' haya
20.371 210
20.385 218
dal)c;/avat karite mukuta piida-pifhe /age

dal)c;/ya-jane raja yena nadite cub!lya
21.70 269
20.118 60
60
38
71
11
41
197
401
337
392
132
261
263
123
7
128
273
280
444
Sri Caitanya-caritlmrta
20.13
daravesa hana ami makkake yaiba"
daridrya-nasa, bhava-k$aya,-premera 'pha/a' 20.142
da5a-bisa-sata-sahasra-ayuta-lak$a-vadana
dasa-sakha-pitradi-preyasira ga(la
dekhi' candrasekharera ha-ila camatkara
21.67
8
78
20.53
25
'devi-dhama' nama tara, jiva yara vasi
21.53
260
dhana nahi pabe, khudite bilibe sabare

dhana paile yaiche sukha-bhoga phala paya
dhanera jhari pac;libeka tomara hatete
dharma-hani haya, loka kare upahasa"
dharma pravartana kare vrajendra-nandana
20.134
72
20.140
77
20.135
72
20.92
45
dharmi kisora evatra

dhatry-asvattha-go-vipra-vai$(1aVa-pujana
dhupa-malya-gandha-mahaprasada-bhojana
dhvani-bac;la uddhata, pativratara bharige
dhyayan krte yajan yajnais
dui-jana mi/i' tatha i$!a-go$fhi kai/a

dui-jane galagali rodana apara
dui upavase kaila randhana-bhojane
duruhiidbhuta-virye 'smin
dvada5a-tilaka-mantra ei dvada5a nama
238
22.161 424
274
dmanta diya kahi tabe /oka yadi jane

dugdhantara vastu nahe, dugdha haite nare
dugdha yena amla-yoge dadhi-rupa dhare
dui avatara-bhitara ga(lana tarihara
dui ga(Jc;/a sucikka(la, jini' ma(li-sudarpa(la,
20.283 15S
dyu-pataya eva te na yayur antam anantataya 21.15
267
dekhi' caturmukha brahmara haila camatkara 21.81

dekhi' caturmukha brahma pharipara ha-ila
21.69
22.141
devar$i-bhatapta-nrr:Jam pit(r:Jam
deva-($i-pitradikera kabhu nahe ((Ji
22.140
dig-darasana kari mukhya mukhya jana

diparcir eva hi dasantaram abhyupetya
dorihe kare huc;lahuc;li, bade, mukha nahi
dravyam vikaro gu(la indriyii(li
df8bhi/:l pibanty anusavabhinavam durapam
dviliya purU$era ebe SUnaha mahattva
E
ebe kahi, suna, abhidheya-lak$a(la
ebe sadhana-bhakti-lak$a(la suna, sanatana
eho saba kala-amsa, kr$r:Ja-adhisvara
22.4
ei ajna-bale bhaktera 'sraddha' yadi haya

ei artha-madhyama. suna 'giu;lha' artha ara
22.60
359
21.42
254
ei bho!a lana ei karithii deha' more"

'ei bhuna kene more sammana karila?'
ei cabbisa murti-prabhava-vilasa
ei candera bac;la nata. prasari' candera hata.
20.85
43
20.23
12
20.341 192
ei cari-janera vilasa-murti ara a$!a jana
20.203 113
20.380 2 1 5
ei carira seva haya k($(lera abhimata

ei caudda manvantare caudda 'avatara' nama
ei do$e maya tara galaya bandhi/a
20.328 184
269
410
410
22.117 396
22.123 399
321
22.104 38)
21.40
253
20.207 115
21.130 305
22.125 400
22.24
336
20.363 206
20.346 195
ei dui lak$a(le keha janaye isvara"

ei dui lak$a(le 'vastu' jane muni-ga(Ja
20.367 208
ei dui nama dhare vrajendra-nandana
20.240 131
20.316 178
ei k($(la-vraje 'pur(Jatama' bhagavan

ei mantre dvapare kare kr$f)<lrcana
ei-mata brahmiif)c;/a-madhye sabara 'parakasa'
ei mata kare yeba raganuga-bhakti
20.402 227
21.142 313
21.118 296
20.267 147
21.112 292
20.386 218
20.309 173
20.309 173
20.294
164
21.127 303
20.41
20
20.53
25
20.22
12
22.133 406
20.202 112
dvapara bhagavan syama/:1

dvapare paricaryayam
dvarakadi-vibhu, tara ei ta prama(la
'dvare eka 'vai$(1aVa' haya, bolaha tarihare'
20.337 189
'dvarete vai$(lava nahi'-prabhure kahila

dvari asi' brahmare puche ara bara
dvigu(Ja bac;le tr$r:J<l-lobha, pite nare-
20.345 194
21.78
272
20.47
23
20.48
23
21.60
264
21.132 306
ei-mata k($(lera divya sad-gu(la ananta

ei-mata saba lila-yena gariga-dhara
ei-mata $ac;/-aisvarya, sthana. avatara
ei mukhyavesavatara-vistare nahi anta
ei-rupa-ratana,
bhakta-ga(Jera guc;lhaei-rupe pali ami brahmaQc;/era ga(la
ei saba karya-tarira tatastha-lak$aQa
ei saba sadhanera ati tuccha bala
"ei sata suvart.Ja mohara achila amara
ei sloke 'param'-sabde 'k($Qa'-nirupaQa
'ei sthane ache dhana'-yadi dak$iQe
ei ta' dvitiya-puru$a-brahma(lc;/era isvara
eita' kahiluri 'abhidheya'-vivara(la
eita kahiluri prathama puru$era tattva
eita kahiluri sakty-avesa-avatara
eita kahliuri sambandha-tattvera vicara
ei ta sadhana-bhakti-dui ta' prakara
20.356 202
20.339 191
20.218 121
22.164 426
21.10
236
20.383 216
234
21.8
20.370 210
21.103 285
21.86
271
20.362 206
330
22.18
20.27
14
20.36 0 20 5
20.132
71
20.293 164
7
22.166 42
59
20.283 1
14
20.3 77 2
22.3
22. 10 8
321
) 89

ei tina dhamera haya k($1)<1 adhisvara
e i tin a toke k($1)era sahaje nitya-sthiti
ei tina-sarvasraya, jagaHsvara
eHina-sthala-sOk$ma-sarva-antaryami
ei ve$a dura kara, yaha inhare lana'
ei ye tamara ananta vaibhavamrta-sindhu
eka' anga sadhe, keha sadhe 'bahu' anga
eka' ange siddhi paila bahu bhakta-gal)a
eka bandi chac;le yadi nija-dharma dekhiya
ekadasa skandhe tara kariyache lak$al)a
eka-desa-sthitasyagner
eka-dina dvarakate k($1)a dekhibare
eka-dui-tina-cari prahare asta haya
eka eka gopa kare ye vatsa-caral)a

eka eka vaikuQthera vistara varl)ana
eka gauc;fiya kantha dhuna diyache sukaite
ekaika-murtye pravesila bahu murti hafia
eka k($1)a-deha haite sabara prakase
eka 'k($1)aloka' haya trividha-prakara
eka manvantaravatarera dekha /ekhara anta
ekarh tu mahatah sra$i(
eka-'nitya-mukta', eka-'nitya-sarhsara'
'eka-pada vibhati' ihara nahi parimal)a
eka-pada vibhatira sunaha vistara
eka sarhsaya mane haya, karaha chedana
ekatra mi/ane keha kaho na dekhila
eka 'vaidhi bhakti', 'raganuga-bhakti' ara
e-mata anyatra nahi suniye adbhuta
e samanya, tryadhisvarera suna artha ara
445
21.54
21.91
21.40
21.39
20.69
261
279
253
252
35
21.26
22.134
22.134
20.6
22.71
245
406
407
4
365
ganga para kari' deha', e-k$al)e caliba"
20.110
21.59
20.390
21.20
21.4
54
264
220
242
233
gayan gul)an da5a-5atanana adi-devah
20.84
20.284
21.23
20.214
20.325
42
160
244
118
183
golokakhya gokula, mathura, dvaravati
20.251
22.10
21.87
21.57
21.61
139
325
277
263
265
gopa-vesa, vel)u-kara,
gosiifii kahe,- 'eka-k$al)a iha na rahiba
21.118 296
21.112 292
20.43
21
21.79
22.108
21.18
21.31.\
273
389
241
252
gosiifii kahe,-"keha dravya la-ibe ama mari'
20.32
gosiifii kahe,-'ye khal)c;lila kuviya-bhoga
20.21
20.88
20.84
11
44
42
20.93
20.38
20.88
20.100
16
18
46
19
44
49
20.289
21.11
20.246
20.300
22.47
22.115
162
236
135
168
351
395
G
gac;la-dvara-patha chac;lil nare tahan yaite
gac;lha-bhakti-yoge tabe k($1)ere bhajaya
gambhira, karul)a. maitra, kavi, dak$a, maunr
ganga para kari' dila-gosafii calila

gangara nikata ganga dekhi' jhanpa dila
garbhodaka5ayi-dvara sakti saficari'
gavak$e uc;fiya yaiche rel)u ase yaya
ghoc;la molya lana pathaya patsara sthane

ghral)arh ca tat-pada-saroja-saurabhe
gokulakhya, mathurakhya, dvarakakhya ara
goloka, gokula-dhama-'vibhu' k($1)<1-sama
goloka-namni nija-dhamni tale ca tasya

goloka-paravyoma-prakrtira para
goloka, vaikuQtha srje cic-chakti-dvaraya
gopa-gat)era yata, tara nahi lekha-para
nava-kisora, nata-
gopi-bh!igya, k($1)<1 gul)a,

gopi-bhava-darapal)a,
eta bali' kanth!i /a-ita, bhota tanre diya

eta cinti' ge/a gangaya madhyahna karite
nava nava k$at)e
gopyas tapah kim acaran yad amu$ya ruparh
eta-rape lila karena vrajendra-nandana
12
20.23
32
20.62
20.247 136
er a saba chac;li' ara varl)!iSrama-dharma

etau hi visvasya ca bTja-yoni
etavan sarva-vedarthah
22.93 379
20.262 144
20.148 81
ere na hy adbhuta vyadha
22.147 416
3
20.3
21.135 308
eta cinti' sanatana isilne puchi/a
gosiifiira bhagini-pati, kare raja-kama

gramya-vyavahare pa(lc;lita, tai satya mani
gul)!itita viwu-sparsa nahi maya-sane
gul)!ivatara, ara manvantaravatara
gul)!ivatarera ebe suna vivaral)a
guru-antaryami-rupe sikhaya apane
guru-padasraya, dik$ii. gurura sevana
etha gauc;fe sanatana ache bandi-sale

e -tine lagila mana,
lobhe kare asvadana,
20.43
21
20.44
21
20.11
7
20.303 169
20.279 157
21.13
20.39
22.138
20.214
20.396
237
19
409
118
222
21.91
21.49
21.54
20.256
21.21
279
258
261
141
243
21.101 284
gosJfii kahe, -"mohara lana yaha' tumi desa" 20.35
gul)atmanas re 'pi gul)!in vimaturh

eta kahi kahe prabhu,-"suna, sanatana
9
343
371
ye kari/a varl)ana, 21.111 292
gosiifiira thani aila kantha gale diya

eta bali' anna di/a kariya sammana
20.16
22.35
22.80
H
h!ini-labhe sama, sokadira vasa
na
ha-iba
harav abhaktasya kuto mahad-gul)a

hari-bhaktau pravrtta ye
22.119 397
22.76 369
22.147 416
446
hari/:r purl)atamal:r purl)ahari, k($1)<1, adhok$aja, upendra, -a$la-jana

hari, kr$1)a adi haya 'akare' vifak$al)a
harir hi nirgul)a/:r sak$iil
hasti-gal)a-madhye yena sasaka rahifa
20.399 225
hate karotiya, chitic;ia kantha, nirbhaya ha-ifa

hayagrivo mahiikroc;io
haya5ir$a-paiicaratre kahe $Ofa-jana
hena kr$1)a chac;ii' pal)c;iita nahi bhaje anya
hiral)yagarbha-antary!imi-garbhodakasayi
hiral)ya-kesas trayy-atma
hriyamal)a/:r kafa-nadya
hr$ikesa-gada-cakra-padma-satikha-dhara
20.204 114
20.209 116
20.313 176
21.69
269
20.36
18
130
22.95
380
20.292 164
20.333 187
22.44
349
20.231
127
20.254 140
iha nahi jani-'kemane hita haya'

ihiiti prabhura sak tye prasna kare sanatana
ihate df$1!lnta-yaiche daridrera ghare
iha yei sune, pac;ie, sei bhagayavan
iha yei sune, sei bhase prema-sukhe
20.252 139
20.253 140
21.24
244
20.27
14
20.102
50
20.96
47
20.127
68
20.405 228
21.148 317
21.68
268
20.328
184
20.220 122
20.208
20.19
20.211
itiha-sabara prthak vaikul)lha-paravyoma
itiho mahat-srla puru$a-'maha-Vi$1)U' nama 20.278
20.35
isana kahe,-"eka mohara ache ava5e$a"
20.24
isana kahe,-'mora lhiiiii sata mohara haya'
22.151
i$le 'avi$lata'-ei talastha-fak$al)a
22.151
i$le 'gac;iha-tr$1)ii'-ragera svarupa-fak$al)a
i$le svarasiki ragaf:r

i$IO 'si me drc;iham iti
isvaraf:r paramaf:r kr$1Jal:r
isvarera saktye Sf$li karaye prakrti
isvare tad-adhine$U
ityadika bheda ei saba astra-kara
ity asya hrdayaril loke
20.260 143
20.259 143
21.53
26C
20.219 122
22.56
358
20.242 132
20.237
iccha-jiiana-kriya vina na haya srjana

'iccha-sakti', 'jiiana-sakti', 'kriya-sakti' nama
iccha-sakti-pradhiina kr$1)a-icchaya
iha dekhi' brahma haifa mohita, vismita
iha faiia dharma dekhi' parvata kara para
indra-gal)a aila fak$a koli-nayana

indra-savarl)ye 'brhadbhanu' abhidhana
itihara madhye karo haya 'avatare' gal)ana
itihara madhye yahara haya akara-vesa-bheda
itihara lhaiii suvarl)era a$!a mohara haya'
J
jac;ia haite sr$li nahe isvara-sakti vine
jac;ia-rupa prakrti nahe brahm!il)c;ia-karal)a
jagaf-fak$mi rakhi' rahe yahati maya dasi
jagatera adharma nasi' dharma sthapite
jagatere riikhiyachena upadesa diya
116
11
jagat-karal)a tina puru$avatara

jagat vyapifa kr$1)a-sakty-abhasavese
jagrhe pauru$aril ruparil
jananta eva janantu
jananta eva janantu
janardana-padma-cakra-satikha-gada-kara
jani' darc;ihya fagi' puche,-sadhura svabhava
"jani,-5e$a dravya kichu ache toma sthiine"
janma, bafya, paugal)c;ia, kaisora prakasa
janma-dinadi-mahotsava faiia bhakta-gal)a
21.38
20.266 146
21.27
246
21.83
275
20.234 129
20.105
52
20.34
17
20.394 222
22.126 401
janmady asya yato 'nvayad itaratas carthe$v

20.359 203

jaya jaya sri-k($1)a-caitanya nityananda
jayati vraja-raja-nandane
jihva-phafaril tvadrsa-kirtanaril hi
jini' paiicasara-darpa, svayaril nava-
21.2
232
22.2
320
21.45
256
20.61
31
20.2
21.2
22.2
20.2
18
13
418
418
232
320
2
21.107 289
jiva-bhiitaril maha-baho
jiva-rupa 'bija' kaifa samarpal)a
jiva-rupa 'brahmara' avesavatara-nama
jiva-tattva nahe, nahe kr$1)era 'svarupa'
jivera 'svarupa' haya-kr$1)era 'nitya-dasa'
SE
20.116
20.273 151
20.108
5]
jivere krpaya kaila kf$1)a veda-pural)a

jiiana-sakti-pradhana vasudeva adhi$lhata
jiiana-sakty-adi-kafaya
jiiana-vairagyadi -bhaktira kabhu nahe 'ariga'
jiiiini jivan-mukta-dasa painu kari' mane
jyoti5cakre sarya yena phire ratri-dine
20.122
6]
20.369 20'i
20.308 17 ]
117
157
252
20.374 212
20.253 14C
20.373 211
14
22.145 4
33
22.29
1!
20.387 2
22.150 418
22.57
358
21.35
250
20.261 143
22.73
367
20.239 131
20.147
81
kabhu svarge ufhaya, kabhu narake c;iubaya

kacaril vicinvann api divya-ratnaril
'kaha giya sanaka-pita caturmukha ai/a'
20.118
22.42
21.61
60
347
26 5

sloka pade prem!lvese,
k ahite kr?rera rase,
kanhilre
k aholi smita-jyotsnamrte,
ka/:1 paf)c;/itas tvad-apararil sararam samiyad
k alav apy ati-guc;lheyaril
kala-vrttya tu mayayaril
kalena yair v!l vimitab sukalpair

kaler do$a-nidhe rajann
k ali-kale sei 'kr?oavat!lra' ni5caya
kaliril sabhiljayanty !lry!l
kalite avat!lra taiche s!lstra-vakye mani

kali-yuge kr?ra-name sei phala paya
kama chac;li''dasa'haite haya abhilil?e
kamjdinaril kati na katidhil palita durnidesas

kama-gayatri-mantra-rupa,
haya kr?rera
kama-krodhera dasa hafia tara lathi khilya

kama lagi'kr?oe bhaje, paya kr?ra-rase
kamaril ca dasye na tu kama-kamyaya
kama tyaji'k($1)a bhaje siistra-ajnil miini'
ka,Jera bhitara vasa kare,
ilpane tanha sada
karaQabdhi-piire miiyilra nitya avasthiti

'karaoabdhisayi' nama jagat-kilraQa
karariibdhisilyi-saba jagatera sv!lmi
kara-nakha-cilndera hata,
vams1-upara
karau harer mandira-m!lrjanadi$U

kardamake vara dilii yeliho krpa kari'
karma, tapa, yoga, jnana,
karuQii-nikuramba-komale
vidhi-bhakti, japa,
karya- dviira jniina, -ei tatastha-lak?aQa

'k e ami', 'kene iimaya jilre t!lpa-traya'
eha haya' kari'prabhu tahilre puchila
em ane chutila'bali prabhu prasna kailil

kemane janiba kalite kon avatara?'
kesava-bhede padma-satikha-gadil-cakraketilba-korara-s!lstre ache tamara jnana
kevala
jnana 'mukti'dite niire bhakti vine
21.111
21.130
22.96
22.1
20.275
292
305
381
320
155
21.11
20.344
20.365
20.347
20.352
236
193
207
196
198
20.343
22.41
22.16
21.125
22.14
193
347
329
301
327
22.41
22.139
22.140
21.144
20.269
347
409
410
314
148
20.268
20.282
21.128
22.137
20.334
147
159
303
408
188
kana brahm!lf)c;/a sata-koti, kana lak?a-koti

kana brahmaoc;le kana lililra haya avasthana
kon !ljna haya, t!lhil kari sire dhari'"
kana kalpe yadi yogya jiva nahi paya
kana lila kana brahmarc;le haya prakatana
kana niyuta-koti, kana koti-koti
'kon brahma?'puchile tumi kon abhipr!lye?
koti, arbuda, salikha, padma, t!lh!lra garana
koty-arbuda mukha karo, na yaya garana
ko vetti bhliman bhagavan paratman
krame balya-paugarc;/a-kaisorat!l-prapti
krame krame tenho bhakta ha-ibe 'uttama'
krame saba tattva suna, kahiye tom!lte
kriya-sakti-pradhana satikar?aoa balar!lma
krpa kari' saba tattva kaha ta'apani"
krpa kari' yadi more kariyache uddh!lra
krpalu, akrta-droha, satya-sara sama
krpiira samudra kr?Qa gambhira apilra"
kr?ra arilsi, tetiho arilsa, vede hena giiya
kr?ra-bac;la dayiimaya, patita-pavana
21.85
20.395
21.74
20.305
20.382
276
222
271
170
216
21.85
21.65
21.20
21.67
21.9
276
267
242
267
235
20.384 217
22.69 364
20.107 53
20.255 141
20.103 51
20.101 50
22.78 371
32
20.63
20.315 177
32
20.62
22.75
22.5
22.51
kr?ra-bhakti dure rahu, sarils!lra nahe k?aya
22.17
k($Qa-bhakti haya abhidheya-pradhilna
kr$Qa-bhakti-janma-mula haya 'sadhu-satiga' 22.83
kr?ra-bhakte km)era gura saka/i saficiire
kr?ra-bhakti -abhidheya, sarva-silstre kaya
369
322
353
330
373
21.119 297
21.45 256
20.357 202
20.102 50
23
20.48
kr?ra-bhakti piiya, tabe kr?ra-nikata yaya
22.15
22.18
20.117
21.122
20.335
327
330
59
299
188
20.65
33
20.351 198
20.238 130
4
20.5
22.21 333
20.332
22.38
21.84
kr?Qa kahe, 'ei brahmaoc;la panciiSat koti
kr?Qa kahena-'kon brahma, ki nama tilhilra?' 21.60
21.75
kr?Qa kahe,-toma-saba dekhite citta haila
186
345
275
264
271
kevala
ha
447
ye raga-marge,
bhaje kr?re anuriige, 21.119
iva rajiirilsi vanti vayasa saha yac chrutayas 21.15
297
238
8
266
'Chu bhaya niihi, ami e-dese nil raba

iliigi' tamara il'lan agamana haila?'
20.13
21.63
k"
.
'm v1dhatte kim !lca?te
k
r;anad eva kr?rasya
k
150ra-sekhara-dharmi vrajendra-nandana
k00a
bhagye karo sarilsilra k$ayonmukha
20.147 81
20.344 193
20.378 214
22.45 349
kr?ra-bhakti vina tilha dite nare phala

krwa bhuli' sei jiva anildi-bahirmukha
kr$1Ja dekhi'nana jana,
kaila nimi?e
kr?ra-'dhyiina' kare loka jnana-adhikari

kr?Qajinopavitak$an
k($1)a kahe,-iimii bhaje, mage Vi$aya-sukha
kr?IJa krpiilu arjunere lak?ya kariya

kr?Qa, kr?ra-bhakti, prema, -tina mahil-dhana
kr?Qa-lila-nitya, jyoti5cakra-pramaQe
kr?ra-madhurya-sevananda-praptira kilraQa
kr?IJa milnya-puja kari't!ltire prasna kaila
'kr?Qa mora prabhu, tratil'-jivera haya jfiilna
kr?Qaril smaran janaril casya
'kr?Qa-nama-satikirtana'-kali-yugera
22.56 358
20.143 79
20.386 218
20.126 68
21.63 266
20.123 65
22.160 424
20.339 191
448
krma nava-jaladhara, jagat-sasya

kmJmga-lava(!ya-pura, madhura haite
kr(!Mga madhurya-sindhu, sumadhura
'kr(!a-nitya-dasa'-jiva taha bhuli' gela
'kr(!a-padarcana' haya dvaparera dharma
21.109 290
22.24
336
'kr(!a-pariada' nama, bhuiije seva-sukha

'kr(!a'-prapya sambandha, 'bhakti
kr(!a-prema janmaya ei paricera alpa sariga
kr(!a-prema janme, teriho puna/:1 mukhya
k((!a-pritye bhoga-tyaga, kr(!a-tirthe vasa
22.11
326
kr(!arthe akhila-ceta. tat-krpavalokana

k((!a-rupa-sumadhuri, pibi' pibi' netra
kr(!a-saha dvaraka-vaibhava anubhava haila
kr(!a-sakti dhara tumi, jana tattva-bhava
kr(la-sarige kata gopa-sarikhya nahi jani
22.126 401
kr(!a-seva kare, ara kr(!a-rasa-asvadana

kr(!a-surya sama; maya haya andhakara
20.126
21.136 310
21.135 306
20.336 169
20.124
66
22.129 402
22.63
373
22.116 395
21.114 294
21.79
273
21.19
242
20.105
22.31
52
66
340
20.97
kr(la tare kare tat-kale atma-sama
22.102 365
20.401 226
22.143 413
'kr(la, tomara haria' yadi bale eka-bara

k((!a-vapu-sirilhasane, vasi' rajya-sasane,
k((!a-varf)aril tviak(f)aril
'kr(!a'-var(!e karaya Joke kr(!arcana-karma
22.33
"kr(!a-vatsair asarikhyatai/:1"-sukadeva-va(!i
kr(!a yadi krpa kare kona bhagyavane
kr(!e bhakti kaile sarva-karma krta haya
kr(!ecchaya brahma{u;la-gat:Je tahara
kr(!e janaiia dvari brahmare laiia gela
21.19
242
22.62
360
21.62
265
krt:Jera acintya-sakti lakhite keha nare

kr(!era aisvarya-apara amrtera sindhu
krt:Jera cara(!e asi' kaila namaskara
kr(!era cara(!e brahma da(JI;/avat kaila
krmera cara(!e tarira upajaya 'priti'
21.71
269
21.61
274
krt:Jera madhura rupa, suna, sanatana

krt:Jera madhuri ara mahaprabhura mukhe
kr(!era madhuryamrta-srote yai vahi'
krt:Jera mahima rahu-keba tara jiiata
kr(!era prabhava-vilasa-vasudevadi cari
krt:Jera svabhavika tina-sakti-parif)ati
kr(!era svarupa-ananta, vaibhava-apara
krt:Jera svarupa-tattvera haya kichu jnana
342
21.126 302
20.342 192
20.336 169
351
20.396 222
21.96
21.61
262
265
22.164 426
21.102 265
21.146 317
21.146 316
21.26
246
20.210 116
20.111
20.149
55
62
20.405 226
53
2 78
kr(!era yateka khela,

sarvottama nara-lila,
krtJOmukhe sei mukti haya vina jiiane
krte sulka5 catur-bahur
21.101 284
22.21 3 33
krte yad dhyayato vit:Juril

krti-sadhya bhavet sadhyaka(Jeke sabai sei sarire pravese
kemaril na vindanti vina yad-arparil
kiraril yatha dadhi vikara-visea-yogat
20.345 19 4
22.105 387
kirodakasayi teriho-palana-karta, svami

kuta/:1 puna/:lsasvad abhadram isvare
kutila-kuntalaril sri-mukharil ca te
kuviaya-kupe pal;fi' goriainu janamal
kva va katharil va kati va kadeti
20.295 165
20.332 186
21.23
22.20
2 44
332
20.310 174
22.19
331
21.124 301
20.99
21.9
48
23 5
47
kr(!a-svarupa-madhuryaiskr(!asya pOr(!atamata
kr(la tMre suddha kare, na karaya
22.47
krt:Jera 'tatastha-sakti', 'bhedabheda-prakasa' 20.106

krt:Jera vibhuti-svarupa janana na yaya
21.69
/alate atami-indu, tahate candana-bindu,

lauha yena agni-saktye paya daha-sakti
lava-matra sadhu-sarige sarva-siddhi haya
lava(Jya-keli-sadana, jana-netra-rasayana,
lebhe gatiril dhatry-ucitaril tato 'nyaril
lilavatara ebe suna, sanatana
lilavatara krIJera na yaya gat:Jana
lilavatarera kailuri dig-darasana
lobha ha-ila yavanera mudra dekhiya
lobhe vraja-vasira bhave kare anugati
loka-dharma, lajja, bhaya, saba jiiana
21.127 303
20.261 143
22.54
356
22.96
382
21.131 305
20.296 165
20.297 166
20.300 168
9
20.15
22.153 419
21.143 313
M
madhava-bhede cakra-gada-sarikha-padma
madhu-gandhi mrdu-smitam etad aho
madhura haite sumadhura, taha ha-ite
madhura haite sumadhura, taha haite
madhuraisvarya-madhurya-krpadi-bhiitJI;/iira
madhuraril madhuraril vapur asya vibhor
madhurya bhagavatta-sara, vraje kaila
madhurye majila mana, eka sloka pal;fila
madhusudana -cakra-sarikha-padma-gada
madhyahna kariya prabhu gela bhik
'madhyama-adhikari' sei maha-bhagyavan
'madhyama-avasa' kr?t:Jera-al;f-aisvarya
ma drilk?T/:1 k?it:Ja-pu(Jyan kvacid api
20.236 13
21.136 309
10
21.1 36 3
11
21.139 3
55
21.44 2
309
21. 136
21.110 291
21. 99 283
126
20.229
20.72
22.67
21.47
22.92
3:
25
36
37
mahantas te sama-ciua/:1 prasanta

mahaprabhu jani' candra5ekhare kahila
mahara$!fiya dvije prabhu milai/a sanatane
m aharaurava haile toma karila uddhara
mahat-krpa vina kana karme 'bhakti' naya
mahat-sevarh dvaram ahur vimuktes
maha-viHJU eka-svase brahmara jivana
maha-vi$f.1U, padmanabha, k$irodaka-svami
maha-vi$(1Ura nisvasera nahika paryanta
mahiyasiirh pada-rajo-'bhisekarh
maivarh mamadhamasyapi
mam evai$yasi satyarh le
mam eva ye prapadyanle
miirh vidhatte 'bhidhatte marh
manaso vapu$0 vaco
manaso vapu$0 vaco
mane eka kari' puna/:lsanatane kahe
manendriya r;lubila, prabhu ha-ila phanpara
'mane' nija-siddha-deha kariya bhavana
449
22.82
20.46
20.79
20.63
22.51
372
22
40
32
353
misra kahe,- 'sanatanera kichu krtya ache
mora citta-bhrama kari',
nijaisvarya-
22.82
20.323
21.39
20.325
22.53
372
182
252
183
355
mora mana-sannipati,
saba pite kare
22.44 349
22.58 358
20.121 63
22.23 335
20.148 81
21.27
21.83
21.147
21.31
22.154
246
275
316
248
422
misra prabhura Se$a-palra sanatane dila

misra sanatane dila mitana vasana
mita-bhuk, apramatta, manada, amani
mora van-mano-gamya nahe eka bindu

mora yadi bola dhare,
kofi ankhi tara
'more na chuniha'-kahe gadgada-vacana

"more vastra dite yadi tamara haya mana
mal)i-pifhe thekatheki, uthe jhanjhani

manvantaravalara ebe suna, sanalana
manye tad-arpila-mano-vacanehitarthamartyo yada tyakta-samasta-karma
21.95
22.58
20.319
20.59
22.103
281
358
180
29
386
22.27
22.111
mukhya-gaul)a-vrW, kirhva anvaya-vyatireke 20.146
21.109
mukta-hara-baka-panli,
indra-dhanu22.138
mukunda-liilgalaya-darsane drsau
20.354
muni saba jani' kare lak$al)a-vicara
mukha-baharu-padebhya/:1
22.132
20.215
22.128
mathura-vasa, sri-mOrtira sraddhaya sevana
22.61
mat-karha-sraval)adau va
marsya, karma, raghuniitha, nrsirhha, vamana 20.298
mathura-mal)r;/ale sthiti/:l
405
119
402
360
166
na bhajanly avajananti
na cchandasa naiva jalagni-suryair
nace makara-kul)r;/a/a,
na dileka lak$a-koti,
netra-lilasabe dila ankhi
nadira pravahe yena ka$tha /age lire

nai$karmyam apy acyuta-bhava-varjitarh
naivopayanly apacitirh kavayas tavesa
na ji'!anarh na ca vairagyarh
na karhicin mat-para/:! santa-rOpe
na magiteha k($f.la tare dena sva-cara(la
matsyasva-kacchapa-nrsirhha-varaha-harhsamaya-bandha haite k($f.la tare kare para

maya-dvare srje tenho brahmal)r;/era ga1.1a
maya-jiila chute, paya k($(1era caral)a
maya-matram anudyante
20.299
22.33
20.259
22.25
20.148
167
342
143
336
81
nama-sankTrlanarh srimannamas le vasudevaya

na me 'bhaktas' catur-vedi
na nirVif.lf.lO natisakto
nanlarh vidamy aham ami munayo 'grajas le
maya-mugdha jivera nahi svata/:l k($(1a-jnana

'maya' nimitta-heru, visvera upadana
mayara 'asraya' haya, tabu maya-para
mayara ye dui vrtti-'maya' ara 'pradhana'
20.122 63
20.271 149
20.293 164
20.271 149
narayal)a-adi ananla svarupera dhiima

narayal)a-bhede nana aslra-bheda-dhara
narayal)a-sankha-padma-gada-cakra-dhara
na sadhayati marh yoga
m aya-sanga-vikari rudra-bhinnabhinna rupa

mayalila, guf.latila 'vi$f.1U'-paramesa
may atila paravyome sabara avasthiina
mayika vibhati-eka-pada abhidhana
20.308
20.311
20.264
21.55
173
175
145
261
337
392
81
290
409
201
nai$iirh matis tavad urukramanghrirh

mathurare kesavera nitya sannidhana
21.137 309
21.26 245
21.134 307
20.52
25
39
20.77
mukha-bahuru-padebhya/:1
na bhajanty avajananli
man-mana bhava mad-bhakto
37
20.74
38
20.75
38
20.76
22.80 371
21.145 315
na sauri-cinla-vimukhana svadhyayas tapas ryago

na tad-bhakle$u canye$U
na tathasya bhaven moho
22.28
22.112
22.52
21.129
21.133
338
392
354
304
307
22.43
22.53
22.19
22.48
22.146
348
355
331
351
415
22.162
22.37
22.132
20.338
20.58
425
344
405
190
28
22.50
21.13
21.46
20.239
20.227
353
237
256
131
126
20.137 75
22.91 378
20.137 75
22.74 368
22.90 377
450
22.155 421
mtra sJ.strarh na yuktirh ca

nava-vyiJha-riJpe nava-miJrti parake
na yatra my kim utpare harer
20.241 132
20.270 148
20.99
20.1
48
nico 'pi yat-prasadat syd

nidO$il, vadnya, mrdu, suci, akincana
22.78
371
"nica jati, nTca-sangT, patita adhama
nijabhi$!a k[$1)a-pre$tha pacheta' lagiy

nija-cic-chakte k[$1)a nitya virjamana
nija-gul)era anta nil pana hayena sat[$1)a
nijamsa-kalya kr$1Ja tamo-gul)a angikari'
nijatlga-sveda-jale brahml)c;/ardha bhari/a
nija paridhana eka dina' puratana"
nija-priya-dna, dhyana, tadiya-sevana
nija-sama sakha-sange,
go-gal)a-cMal)a
nilacale puru$ottama-'jagannatha' nama

nirantara gaya mukhe, nil paya gul)era anta
nirantara seva kare antarmana han
ni$iddha ppacMe tara kabhu nahe mana
'ni$!hil' haile upajaya premera taranga
22.159 423
21.96
21.14
281
238
20.307 172
20.286 161
20.77
39
22.124 400
21.108 290
20.215
119
21.12
237
22.159 423
22.142 412
22.134 406
'nitya-bandha'-k[$1)a haite nitya-bahirmukha 22.12

'nitya-lila' kr$1)era sarva-sJ.stre kaya
20.385
'nitya-mukta'-nitya k[$1)a-caral)e unmukha
22.11
326
218
326
326
parasurme 'dU$!4-naka-vTrya-sancMal)a'
parasya brahmal)aQ saktis
paravyoma-madhye nMyal)era nitya-sthiti
20.372 211
20.110
54
20.213 118
paravyoma-upari k[$1)alokera vibhuti
20.213 118
paricary dasya, sakhya, atma-nivedana
22.121
398
21.48
257
paravyome vJ.sudevdi-nija nija astra-dhara 20.226 125
parikram stava-patha. japa, sankirtana

pMi$ada-gal)e $ac;/-aisvarye ache bhari'
pari$ada-$ac;/aisvarya-pilrl)a saba haya
22.123 399
21.5
'parvata pra kara ama'-vinati kari/
20.17
'pascime' khudibe, tahil 'yak$a' eka haya
20.133
pati-putra-suhrd-bhrtrpati-vrata-siromal)i,
yanre kahe veda-
patri pMa sanatana anandita haila
20.54
'pila'-varl)a dhari' tabe kaila pravartana
20.340 191
pita-varl)a, karya-prema-dana-sankirtana
pithera stuti kare mukuta-hena anumni
prabhu-ajnaya sanatana milil donhMe
prabhu kahe,-"anyavatara sJ.stra-dvare jni
prabhu kahe,-caturali chilc;la, sanatana
prabhu kahe,-"ihil ami kariyachi vicara
21.95
20.67
prabhu kahe,-"k[$1)a-krpa tomate pilrl)a haya 20.104
prabhu kahe,-"tomara dui-bhai prayage
35
20.66
34
20.89
44
prabhu-sparse premavi$14 ha-ilil samtana
20.52
25
'prabhu tomaya bolaya, aisa, daravesa!'
20.50
24
prabhu-pade saba katha gosni kahila
pada-nakha-candra-gal)a,
tale kare
pada-prta-mukutagra-sanghatte uthe dhvani

pada-pithe stuti kare mukuta hena jani'
pada-prak$alana kari' bhik$ate vasila
padau hareb k$etra-padanusarpal)e
padmanabha-sankha-padma-cakra-gadapadmanabha, trivikrama, nrsirhha, vamana
palanartha svarhsa vi$1)U-rilpe avatara
palanarthe vi$1)U-km_>era svarilpa-ilkMa
panca-/ak$a cari-sahasra manvantaravatMa
panca sahasra mudra tumi kara angTkara
parama isvara k[$1)a svayarh bhagavan
'paramesvara' nirupila ei dui lak$al)e
prabhura krpate puche asankoca-mati

20.379 214
21.128 303
21.72
21.72
20.73
270
270
37
22.139 409
20.232
20.209
128
116
20.314 177
20.317 179
20.322 181
20.8
21.34
250
20.358 203
45
51
prabhu kahe,-'k$aura kahilha, yaha, samtana' 20.68
prabhu kahe,-"toma sparsi atma pavitrite
pche prakata haya janmadika-IT/a-krame
34
20.366 208
20.90
21.143 313
281
20.351 198
prabhu kahe,-'tomra bhota-kambala kothil 20.89
grha-dharma
26
20.364 207
22.105 387
nTvi khasya pati-age,
pil)c;/ara upare apana-pase vasai/a
nitya-siddhasya bhilvasya
21.123 300
72
21.106 288
20.4
22.12
nityotsavarh na tatrpur drsibhib pibantyo
10
22.163 426
'nitya-sarhsara', bhunje narakadi dubkha
nitya-siddha k[$1)a-prema 'sadhya' kabhu naya 22.107 389
233
pradhilna kariya kahi dig-darasana

pradhana-parama-vyomnor
pradyumna-cakra-sankha-gada-padmapradyumnayaniruddhaya
20.56
44
27
20.350 197
20.297 1 66
258
21.50
20.225 125
20.338 190
prakaf4-/ila karibare yabe kare mana
20.206 115
3
20.243 13
6
20.400 22
4
20.378 21
prilkrtaprilkrta S[$ti kaila eka-k$al)e
21.17
pradyumnera vi/J.sa-nrsirhha, janMdana

praka-vi/J.sera ei kailun vivaral)a
prakitakhila-guJab
prilkrtaprilkrta-smi karena nirmal)a

prak[li k$Obhita kari' kare vTryera adhilna
prill)i-mtre manovilkye udvega nil diba
240
20.255 141
20.272 150
98
22.120 3
Index
of
Bengali and Sanskrit Verses
prat;JopaM.rac ca yathendriyaQM1
prasanna hana prabhu tMre krpil. kaila
22.63
20.94
prathamei kare kr$Qa 'puru$ii.Va!lira'

praur;iha-sraddho 'dhikari ya/1
pravartate yatra rajas tamas tayo/1
20.250 138
22.66 363
20.270 148
pravesa kariya dekhe, saba-andhakara

prayage madhava, mandare sri-madhusudana
prema-bhakti dila loka laM bhakta-gaQa
prema-maitri-krpopek$a
20.285
20.216
20.340
22.73
prema-sukha-bhoga-mukhya prayojana
preme gaya nil.ce loka kare sanklrtana
preme k[$Q3svada haile bhava nii.Sa pil.ya
pri!y-ankure 'rati', 'bhilva'-haya dui nil.ma
20.142 78
20.341 192
20.141 78
22.165 427
prthak prthak brahmal)r;/era brahma kare stuti

p[!hak prthak vaikuQtha saba, mhika gaQane
puna/! kahe bil.hya-jnil.ne, il.na kahite
punarapi nisvil.sa-saha yaya abhyantara
21.22
21.3
21.145
20.280
243
232
315
158
puQya, artha,-dui li!.bha ha-ibe tomara"

puQya habe, parvata !l.ma deha' pil.ra kari"
puQya l!l.gi' parvata toma' para kari' diba"
puraQadyil. ye va sahaja-nivahas te tad-anuga
20.8
20.28
20.31
22.6
6
14
16
322
purl-dvaye, paravyome-'pOrQatara', 'purl)a'

purira avaraQa-rupe purira nava-dese
purl)ata pOrQataratapurua-nisvasa-saha brahmaQr;/a bahiraya
20.398
20.241
20.401
20.279
224
132
226
157
puruartha-siromal)i prema maha-dhana

purua-rupe zva!irl)a hail a prathama
puru$ilvatilra eka, lilavatara ilra
puruavatilrera ei kailun nirupal)a
20.125 67
20.265 145
20.245 134
20.296 165
purueQiltma-bhatena
puruottama, acyuta, nrsirilha, janil.rdana
puruottama-cakra-padma-sankha-gadapurvadi !a-dike tina tina krame
20.275
20.204
20.233
20.211
purva il.jnil,-veda-dharma, karma, yoga,

purva-dike tate matT alpa khudite
purva-ukta brahmilQr;/era yata dik-pala
purvavat /ikhi yabe guQavatil.ra-gal)a
22.59 359
20.135 72
21.93 280
20.348 196
purve ami tomara kariyachi upakara

pOrve yaiche raya-pii.Se prabhu pra5na kaila
putana-vadhildi kari' maulanta vilasa
putana-vadhadi yata IT/a kaQe kQe
6
20.7
47
20.95
20.394 222
20.381 216
361
46
160
119
191
367
155
114
138
117
451
R
'radha-damodara' anya vrajendra-konara
raga-hina jana bhaje sastrera ajnaya
raga-marge nija-nija-bhavera ga(lana
ragamayi-bhaktira haya 'ragatmika' nama
raganuga-bhaktira lalqal)a suna, sanatana
20.201
22.109
22.161
22.152
22.148
112
390
424
419
416
ragatmika-bhakti-'mukhya' vraja-vasi-jane
ragatmikam anus[!a
rahite nahika stM.na, karila vicara
rahiigaQaitat tapasa na yati
raivate 'vaikuQtha', cilk$U$e 'ajita', vaivasvate
22.149
22.154
20.285
22.52
20.326
417
420
160
354
183
ril.ja-bandi ami, gar;ia-dvil.ra y!l.ite na pari

raja-man!ri sanil.tana-buddhye brhaspati
raja-mantrl sanatana vicari/!1. mane
rajo-guQe vibhavita kari' t!l.nra mana
rak$i$ya!iti visvaso
20.28
14
20.350 197
20.22
12
20.302 168
22.100 383
rasa-adi lila kare, kaisore nitya-sthiti

rati-prema-taratamye bhakta-tara-tama
ratre ganga-para kaila dil.r;/uka k!l.tiya
ratri-dina ca/i' ai/a pil.tar;la-parvate
ratri-dine haya $ti-daQr;/a-parimat;Ja
20.384 217
22.71 365
9
20.15
9
20.16
20.388 219
r!l.tri-dine kare vraje k($Qera sevana

ratrye eka-jana-sange gosa!ii-pii.Sa aila
"ratrye parvata para kariba nija-loka diya
ratrye ratrye vana-pathe parvata pil.ra kaila
roga khal)r;/i' sad-vaidya na rakhe sea roga
22.157 422
20
20.40
11
20.20
20.33
17
45
20.91
rudra-ga(la aila laka koti-vadana

'rudra'-rupa dhari kare jagat sarilhilra
rudra-savarQye 'sudhama', 'yogesvara' elevarupa, anupama-dunhe vrndilvana gela"
rupa dekhi' apanara, krQera haila
21.68
20.290
20.327
20.66
21.104
268
163
184
34
286
saba kaha nil yaya, kari dig-dara5ana

saba lila nitya prakata kare anukrame
saba lila saba brahmii.Qr;/e krame udaya kare
saba matoyala kari', balatkare ane
saba sadhi' see ei iljM-balaviln
22.77
20.381
20.393
21.141
22.59
370
216
221
312
359
saba tattva jana, tomara nahi tapa-traya

saba vaikuQtha-vyapaka, ananda-cinmaya
sabe hai/a caturbhuja vaikuQthera pati
sad-dharma-sik prccM sadhu-
20.104 51
21.5
233
21.22 243
22.115 395
452
sad-dharmasyavabodhaya
sadhu-sanga, nama-kirtana, bhagavata'sadhu-sanga', 'sadhu-sat'lga'-sarva-sastre
sadhu-sange km;ra bhaktye sraddha yadi
sadhu-sange tabe km;re rati upajaya
20.106
22.128
22.54
22.49
22.45
52
402
356
352
349
sanatane lana gela tapana-misrera ghare

sanatanera vairagye prabhura ananda apara
sandhya-kale vasilii eka udyana-bhitare
sangam na kuryac chocyeu
'sange kene aniyacha ei kala-yama?'
20.72
20.82
20.37
22.89
20.25
37
41
18
37 6
13
sadhu-sastra-krpaya yadi kr$f)Onmukha haya

'sadhya'-'sadhana'-tattva puchite nii jani
sahasra-patrarir kama/am
'sahasra-sir$ildi' kari' vede yanre gai
sajatiyasaye snigdhe
20.120 62
20.103 51
20.258 142
20.292 164
22.131 404
sankar$a(la-gada-sankha-padma-cakra
sankar$a(la, matsyadika,-dui bhede tiit'lra
sankar$a(la-puru$avatara, /ilavatara ara
sankar$a(lera vilasa-upendra, acyuta
sat'lk$epe kahilun kr$Qera svarupa-vicara
20.224
20.244
20.244
20.205
20.403
124
133
133
114
227
sakala-sadhana-sre$!ha ei panca anga

sa kani$!ho nigadyate
sakha-candra-nyaya kari dig-darasana
sakhii-candra-nyaye kari dig-dara5ana
22.129
22.70
20.248
20.404
21.30
402
365
136
228
247
sat'lk$epe kahilun, vistara na yaya var(lana

sat'lk$epe kahiye kichu sadhanat'lga-sara
santu$1a ha-ilana ami, mohara nii la-iba
saoya5ata vatsara kr$Qera prakata-praka5a
sapta-dvipambudhi langhi' phire krame
22.167
22.114
20.31
20.392
20.387
428
394
16
221
218
sakhi he, kon tapa kai/a gopi-gaQa

sakhi he, krQa-mukha-dvija-raja-raja
sakrd eva prapanno yas
siikat-saktye 'avatara', abhase 'vibhoti' likhi
21.114
21.126
22.34
20.368
294
302
342
209
sapta-dvipe nava-khaQc;/e yanhara vilasa

sara(liigatera, akincanera-eka-i /ak$a(la
sara(la lana kare krQe atma-samarpa(la
sarva-bhute$U bhu-pala
sarva-bhute$U yal:r pasyed
20.218
22.99
22.102
20.115
22.72
121
383
385
58
367
saktayal:r sarva-bhavaniim
saktyavesa dui-rupa-'mukhya', 'gau(la'
saktyavesavatara kr$Qera asankhya gaQana
saktyavesavatiirera suna vivara(la
samasta brahmaQca;/ -gaQera inho antaryami
20.113
20.368
20.367
20.366
20.282
56
209
208
208
159
sarva-guhyatamarir bhoya/:r
'sarvajna' asi' du/:rkha dekhi' puchaye
sarvajna munira vakya-sastra-'paramaQa'
sarvajnera vakye kare dhanera uddese
22.94 380
22.57 358
20.127' 68
20.353 200
20.129 69
sambhutarir oc;lasa-kalam
samhararthe maya-sange rudra-rupa dhari
samo damo bhaga5 ceti
samprati prthivite yeba haiyachi/a bhara
sarirsara bhramite kana bhagye keha tare
20.266
20.307
22.88
21.77
22.43
146
172
376
272
348
sarvajnera vakye mula-dhana anubandha

sarva-karma tyaga kari' se kr$Qa bhajaya
sarva maha-guQa-gaQa vai$Qava-sarire
sarvan dadati suhrdo bhajato 'bhikaman
sarva-sastre upadese, 'sri-kr$Qa'-sambandha
20.130 70
22.60 359
22.75 369
22.96 381
20.130 70
sarirsara ha-ite tare mukta karena gosana

samsara-tapan akhilan
samsare 'smin k$a(liirdho 'pi
'sanakadi', 'narada', 'prthu', 'parasurama'
sanakadye 'jnana'-sakti, narade sakti 'bhakti'
4
20.6
20.114 57
22.85 374
20.369 209
20.371 210
sarva svarupera dhama-paravyoma-dhame

sarva tattva mi/i' srjila brahmaQc;/era gaQa
sarvatha saraQapatti, kartikadi-vrata
sarvatmana yah sara(larir sara(lyam
sarvatra praka5a tat'lra-bhakte sukha dite
21.3
20.277
22.127
22.141
20.219
sanatana asi' tabe kaila nadi-snana

sanatana janila ei prabhure na bhaya
sanatana kahe, -"ami madhukarT kariba
sanatana kahe,-'kr$Qa ami nahi jani
sanatana kahe, -"tumi na kara raja-bhaya
20.21
20.83
20.81
20.64
20.10
sarvendriya-phala, -sastra-nirOpaQa
sarvopakaraka, santa, kr$Qaika-sara(la
sarvopari kr$Qaloka 'karQikara' gaQi
sa sarva-drg upadrta
'sastra-guru-atma' -rope apanare janana
30
20.60
22.79 371
234
21.7
20.313 176
20.123 65
sanatana kahe, -"yate isvara-lak$a(la

saniitana, krQa-madhurya-amrtera sindhu
"sanatana, tumi yavat ka5ite rahiba
'sanatane bhik$a deha'-misrere kahila
20.364 207
21.137 309
40
20.80
20.73
37
sastra-yukti nahi jane drch

;/ a, sraddhavan
sastra-yukti nahi mane-raganugara prakrti
sastra-yuktye sunipu(la drch
;/ a-sraddha yanra
22.67 364
22.153 419
22.65 363
11
42
40
33
7
232
157
40 1
410
122
sastre yuktau ca nipw;a/:1

sata-hajara mudra tara age rasi kaila
satam prasangiin mama virya-sarflvido
sata, sahasra, ayuta, lakg kotT-yojana
sateka vatsara haya 'jivar:ra' brahmara
sat-sangamo yarhi tadaiva sad-gat'au
22.66
20.14
22.86
21.4
20.322
22.46
363
8
375
233
181
350
sat-sangamo yarhi tadaiva sad-gatau

sattva-gur:ra dr!ii. tiite gur:ra-maya-para
satyarh disaty arthitam arthito nrr:rariJ
'satyarh' sabde kahe tatira svarupa-lakar:ra
satyarh saucarh daya maunarh
22.84
20.314
22.40
20.360
22.88
374
177
346
205
376
satya-tretii-dvapara-kali-yugera gar:rana
satya-yuge dharma-dhyana karaya 'sukla'sa vai mana/:1 kr$r:ra-padaravindayor
savarr:rye 'sarvabhauma', dak$a-savarr:rye
k($/)e kari'
se ak$ara 'candra' haya,
20.329
20.334
22.137
20.326
21.125
185
188
408
183
301
se dhvani caudike dhaya, ar:rt;la bhedi'

seha rahu-vraje yabe kr$r:ra avatJra
seho rahu-sarvajiia-siromar:ri sri-k($/)a
sei bhUilara haya hata-gar:rita
sei cJri-janara vilasa-virhsati gar:rana
21.141
21.16
21.14
20.18
20.210
312
240
238
10
116
sei do$e maya-pisaci dar:rt;la kare tare

sei eka darx;la, a dar:rt;le 'prahara' haya
sei hiljipure rahe-srikanta !lira nama
sei isvara-mOrti 'avatara' nama dhare
sei jale sea-sayyaya sayana karila
22.13
20.389
20.38
20.263
20.286
327
219
19
145
161
sei jiva nistare, maya tahare chat;laya

sei kahe, -"rahasya kara pramar:rika haila?
sei maya avalokite sri-satikar$ar:ra
sei padma-nale ha-ila caudda bhuvana
sei padme ha-ila brahmJ!a janma-sadma
20.120 62
43
20.86
20.265 145
20.288 161
20.287 161
sei paravyoma-dhiimera ke karu vistara

sei puru$a ananta-koti brahmar:rt;la srjiya
sei puru$a maya-pane kare avadhana
sei puru$a virajate karena sayana
sei rOpa vraja5raya, aisvarya-
21.6
20.284
20.272
20.268
21.120
233
160
150
147
298
sei saba gur:ra haya vair:rava-lak$ar:ra

sei saba sloka pat;li', mahilprabhu artha
sei sei haya vilasa-vaibhava-vibheda
sei svarajya-lak$mi kare nitya purr:ra kama
22.77
21.122
20.208
21.97
370
299
116
282
sei ta' madhurya-sara, anya-siddhi

seita puru$a haya trividha prakara
se; vastra sanatana na kaila atigikara
21.117 296
20.250 138
36
20.71
453
sei vibhinnamsa jlva-dui ta' prakJra

sei vipra tanre kaila mahii-nimantrar:re
se januka, -kaya-mane muili ei manoti
se kene rakhibe tomara se viaya-bhoga?
sekhara aniya tatire nutana vastra dila
22.10
20.79
21.25
20.91
20.70
325
40
245
45
36
se-se lila prakata kare vrajendra-kumara

see 'sva-sevana'-sakti, prthute 'palana'
seva-namaparadhiidi dure visarjana
seva sadhaka-ruper:ra
se vighna karibe,-dhane hata nii pat;laya
20.383
20.372
22.117
22.158
20.133
216
211
396
423
72
siddhante punar eka eva bhagavan vir:ru/:1

siddhartha-sarhhita kare cabbisa murti gar:rana
siva/:1 sakti-yukta/:1 sa5vat
'siva'-maya-sakti-satigi, tamo-gur:ravesa
smartavya/:1 satatarh vir:rur
20.145
20.223
20.312
20.311
22.113
80
124
175
175
393
paise adharasmita-kirar:ra-sukarpure,
$Oia-krosa vrndavana-sastrera prakase
'sraddhil-sabde-visvasa kahe sudrt;lha
sraddhavan jana haya bhakti-adhikiiri
sraddhavan sa tu madhyama/:1
21.140
21.29
22.62
22.64
22.68
311
247
360
362
364
sraddhil vise$ata/:l priti/:1

sravar:radi-kriya-tara 'svarupa'-lak$ar:ra
sravar:radi-suddha-citte karaye udaya
sravar:ra, kirtana, smarar:ra, pujana, vandana
sre$!ha-madhyadibhi/:l sabdair
22.130
22.106
22.107
22.121
20.399
403
388
389
398
225
sreya/:1-srtirh bhaktim udasya te vibho

sri-acyuta gadii-padma-cakra-satikha-dhara
sri-caitanyarh likhilmy asya
sri-govinda-cakra-gada-padma-satikhasridhara-padma-cakra-gadii-satikha-kara
22.22
20.233
21.1
20.228
20.231
334
128
231
126
127
sri-hari-satikha-cakra-padma-gada-kara
sri-haste karena tatira atiga sammarjana
sri-kesava-padma-satikha-cakra-gada-dhara
sri-krr:ra-satikha-gada-padma-cakra-kara
dhairya, vaisaradi
sri, lajja, daya, kirti,
20.235
20.55
20.277
20.235
21.121
129
26
126
129
299
srimad-bhagavatarthanam
sri-madhava-gada-cakra-satikha-padmasrl-mOrter atighri-sevane
sri-nrsirhha-cakra-padma-gada-satikha-
22.131
20.228
22.130
20.234
404
126
403
129
sri-rOpa-gosaiiira patri aila hena-kale

sri-rOpa-raghunatha-pade yara aSa
sri-rOpa-raghunatha-pade yara a5a
sri-rOpa-raghunatha-pade yara asa
20.3
3
20.406 228
21.149 317
22.169 429
454
sri-vamana-satikha-cakra-gada-padma
20.230 127
svayam tv asamyatisayas tryadhisa/:1
21.33
srT-vatsadibhir atikais ca
20.337 189
svayam vidhatte bhajatam anicchatam
22.40
sri-Vi$1)0/:1 sraval)e parik$id abhavad
22.136 407
20.318 179
21.37
24 9
346
251
srotavya/:1 kir!itavya5 ca
22.110 391
ta avesa nigadyante
20.373 211
smi-hetu yei murti prapai'lce avatare
20.263 145
tabe bhuna gosai'lira sarige cari paika dila
20.33
17
smi, sthi!i, pralaya haya icchaya yanhara
20.290 163
tabe kr?IJa brahmare dilena vidaya
21.89
278
sr?ti-sthiti-pralayera tinera adhikara
20.291 163
tabe kr?Qa sarva-brahma-gaQe vidaya dila
21.80
273
srutir mata pf$1a disati bhavad-aradhana-
22.6
322
!abe mahaprabhu k$aQeka mauna kari' rahe
21.147 316
sthanabhila$i tapasi sthito 'ham
22.42
347
!abe mahaHattva haite trividha ahankara
20.276 156
sthane sthane bhagavate,
21.110 291
tabe misra puriitana eka dhuti dila
20.78
'stri-sangi' -eka asadhu, 'kr?Qiibhakta' ara
22.87
376
tabe para hana gosani puchila isane
20.34
17
stuti kari' ei pache karila niscita
21.24
244
tabe prabhu tanra hata dhari' lana gela
20.54
26
sudrcjha kariya kaha, yauka samsaya"
20.365 207
!abe sanatana prabhura caral)e dhariya
20.98
48
tabe sei sata mohana hastete kariya
20.26
14
tabe sei yavana kahe,-"suna, mahasaya
20.9
varQiyache
77
39
sukha-bhoga haite du/:lkha apani palaya
20.140
sukhi hao sabe, kichu niihi daitya-bhaya?
21.76
sukla-rakta-k[$1)a-pi!a-krame cari varl)a
20.330 185
tabe svarupa kahe tare praptira upaya
20.131
71
suklo raktas !atha pita
20.331 186
22
suni' anande sanatana karila pravesa
20.50
suni' anandita bhuna sanatane kaya

suni' anandita ha-ila prabhura agamane
suni' bhangi kari' !iiflre puc he sanatana
20.349 197
taM Jagi' eka thani saba bolaila
21.75
suni' hasi' k[$1)a !abe karilena dhyiine
21.66
267
!aha suni' lubdha haya kona bhagyavan
22.152 419
suni' sanatana tare karila bhartsana
20.25
13
tahatei sankar$al)a kare saktira adhane
20.260 143
271
tabe varal)asi gosani iii/a kata-dine
20.45
24
tadamrtatvam pratipadyamano
22.103 386
20.19
11
tad-bhava-lipsunii karya
22.158 423
20.45
22
'tadiya'-tulasi, vai?Qava, mathura, bhiigavata 22.125 400

271
suniy!l prabhura mane ananda apara
20.71
36
taha yaiche vraja-pure karila vilasa
20.392 221
suryamsa-kiraQa, yaiche agni-jvala-caya
20.109
53
taiche bhakti-phale kr?Qe prema upajaya
20.141
suryodayahaite $a?li-pala-kramodaya
20.389 219
tais tair atulyatisayair
20.355 201
78
21.121 299
taj-jO$al)ad asv apavarga-vartmani
22.86
375
svilbhavika k[$Qera tina-prakara 'sakti' haya
20.109
53
tanhare arigane dekhi' prabhu dhana aila
20.51
24
sva-caral)iimrta diya 'vi$aya' bhulaiba
22.39
345
tanhare kahio-sei bahya-krtye gela
20.11
svakarma karite se raurave pacji' maje
22.26
337
tatiho kahe,-"dina-dui raha ei-sthane
20.42
svamsa-vibhinnamsa-rupe hai'la vistara
22.8
324
tanho kahe,-"rahasya nahe, kahi satya-vaQi
20.87
43
svamsa-vistara-catur-vyuha, avatara gal)a
22.9
324
svamsera bheda ebe suna, saniltana
20.243 133
tanmayi ya bhaved bhakti/:1
61
20.119
22.150 418
240
susila, mrdu, vadanya,
kr?Qa-sama
tan-mayayato budha abhajet tam
svanga-vi5e$abhasa-rupe prakrti-sparsana
20.273 151
tanra caritra vicarite mana na paya para
21.16
svap!lda-mulam bhajata/:1 priyasya
22.144 413
tanra icchaya gela mora 5e$a Vi$aya-roga"
20.93
svarupa-aisvarya-purl)a, k[$Qa-sama pr!lya
20.315 177
tanra jnane anu?aflge yaya maya-bandha
20.144
'svarupa'-lak$al)a, ara 'tatastha-lak$al)a'
20.356 202
tanra krpilya prasna karite !iiflra sakti haila
20.94
323
'svarupa-sakti' rOpe tilnra haya avasthiina
22.7
'svasaubhagya' yanra nilma,
21.104 286
tanra nabhi-padma haite uthila eka padma
'svayam bhagavan', !Ira 'lila-puru$ot!ama'
20.240 131
tanra saktye ramananda tanra uttara dila
svayambhuve 'yajna', svarOCi$e 'vibhu' nama
20.324 182
tanra upadesa-mantre pisacT palaya
saundaryadi-
tanra mata kahi, ye-saba astra-kara
20
46
79
46
20.226 125
1
20.287 16
47
20.95
327
22.15
tanre .jlir'lgana kari' prem.jvi$ta hail.j

'tarire .jna' prabhura v.jkye kahi/a tanhare
tan-sabara mukuta kmya-p.jda-pnha-age
tali sabara n.jma kahi, suna sanatana
tapana-misra tabe t.jrire kai/.j nimantraoa
20.51
24
20.49
23
21.94 280
20.203 113
35
20.68
tapana-misrere .jra candra5ekharere

tapasvino diina-par.j yasasvino
tara anugata bhaktira 'rag.jnug.j'-name
tiira eka-dese vaikuothajal)c;ia-gaoa bh.jse
tar.j kahe,-'tom.jra prasade sarvatra-i jaya
20.67
22.20
22.149
21.29
21.76
tara madhye pravesaye 'atma-samarpaoa'

tara mate kahi age cakradi-dharaoa
tara mate kahi ebe cakradi-dharaoa
tara tale 'bahyav.jsa' virajara p.jra
tara tale paravyoma-'vi$Quloka'-nama
22.99
20.223
20.237
21.52
21.46
tara udaharaoa ami .jji ta' c/ekhiluri

t.jre kahe,-"ore bhai, kara upakare
tare vid.jya diya gosani cafif.j ekala
t.jruoy.jmrta-paravara, tarariga-f.jvaoyatasmad bharata sarvatma
21.82 274
43
20.85
20.36
18
21.113 293
22.110 391
tasmai deyarh tato grahyarh

tasman mad-bhakti-yuktasya
tasya/:1 p.jre paravyoma
tasyal) p.jre paravyoma
'ta!astha'-lak$al)e upaj.jya prema-dhana
20.58
22.146
21.51
21.88
22.106
We bac;la, tarira sama keha n.jhi ana

tate k($Qa bhaje, kare gurura sevana
We lila 'nitya' kahe agama-puraoa
tate s.jk$T sei rama, narayaQera
tatha eka bhaumika haya, tara thani gela
455
tejo-v.jri-mrd.jri1 yatha vinimayo yatra triteriho 'brahm.j' hana smi kari/a srjana
teriho dui bahirv.jsa-kaupfna karila
teriho kahe,-eka 'daravesa' ache dvare
teriho kahe,-'more, prabhu, n.j kara
20.359 203
20.288 161
39
20.78
23
20.49
26
20.55
34
332
417
247
271
terache netranta Moa, tara drc;lhate$am asau klesala eva 5i$yate

te$V asante$U muc;lhe$U
te te prabhava-nicaya vihit ca yena
tina avasa-sthana k($/)era s.jstre khyati yara
21.105
22.22
22.89
21.49
21.42
383
124
130
259
256
tina lak$a mudr.j r.jja diy.jche tara sthane

tina mudrara bhota gaya, madhukarf grasa
tina-sahasra chaya-sata 'pala' tara m.jna
tine ajnilkari k($/)era, k($Qa-adhisvara
tinera adhisvara-kr$Qa svayam bhagavan
19
20.39
45
20.92
20.388 219
21.36 251
21.92 280
tinera tina-sakti meli' prapalica-racana

tiriho ye madhurya-lobhe, chac;li' saba
tirthi-kurvanti tirthiini
titik$aval) karuoik.jl)
tfvreoa bhakti-yogena
20.254
21.116
20.57
22.81
22.36
140
295
27
372
344
28
415
259
277
388
toma dekhi, tomil sparsi, gai tomara guoa

toma m.jri' mohara la-itama ajik.jra ratrye
'tomara thani jiini kichu dravya achaya'
tomare chac;liba, kintu kari r.jja-bhaya"
tomare na kahila, anyatra chac;lila jivana"
20.60
20.30
20.24
20.9
20.128
30
15
13
7
69
21.34
22.25
20.395
21.116
20.17
250
336
222
295
10
tretara dharma 'yajlia' kar.jya 'rakta'tretayarh rakta-varQO 'sau

tri-guoa arigikari' kare smy-adi-vyavahara
tripada-vibhati kr$Qera-vakya-agocara
20.335
20.333
20.301
21.57
188
187
168
263
tathapi brahmaoc;le k.jro kiiriho sannidhana

tathapi sarikar$aoa-icchaya tahara prakasa
tathapi yavana-mana prasanna na dekhila
tat-karoikararh tad-dhama
tat-sthiinam asritas tanva
20.212
20.257
20.14
20.258
22.101
117
141
8
142
385
'tripada vibhuti'ra keba kare parimaoa"

tripad-vibhater dhamatvat
'tri'-sabde k($Qera tina /oka kaya
21.87
21.56
21.90
277
262
278
trivikrama-padma-gada-cakra-sarikha-kara
trtiya-puru$a vi$QU-'guoa-avatara'
'tryadhisvara'-sabc/era artha 'guc;lha' ara haya
tat-tad-bhiiv.jdi-madhurye
tat tad evavagaccha tvarh
tat-tat-katha-rata5 c.jsau
tattvam sanatanayesa/:1
tav.jsmiti vadan v.jcii
22.155
20.375
22.160
20.97
22.101
421
213
424
48
385
20.230 127
20.294 164
21.90 278
tulayama laveniipi
tumi amii chac;li' kara pratyupakara
tumi bhik$ii kara, prasiida tanre diba pache'
"tumi eka jinda-pfra maha-bhagyaviin
22.55
20.7
20.74
20.5
tavat amara ghare bhik$a ye kariba"

tavat karmiiQi kurvrta
taya tirohitatvac ca
40
20.80
22.61 360
20.115 57
'tumi kene dul)khi, tomara ache pitr-dhana

turigi-upara vasi' sei gosaliire c/ekhila
tvarh p.jsi nas tribhuvanarh ca tathadhunesa
20.128 69
20.40
20
20.299 167
287
334
376
257
254
357
6
37
4
456
virajantim abhivyaktaril
22.154 420
virajara pare paravyome nahi gati
20.269 148
20.236 129
virat vya$ti-jivera teriho antaryami
20.295 165
utsrjyait!in atha yadu-pate samprataril
22.16
329
vi$aya-roga khat:rr;/ai/a kr$t:ra ye tomara
20.90
'uttama-adhikari' sei taraye sarilsara
22.65
363
vismapanaril svasya ca saubhagardheb
21.100 283
'uttama', 'madhyama', 'kani$tha'-sraddha-
22.64
362
'uttare' khudi/e ache kr$t:ra 'ajagare'
20.134
upendra-sarikha-gada-cakra-padma-kara
72
v
'vaidhi-bhakti' bali' tare sarva-sastre gaya
22.109 390
vaidhi-bhakti-sadhanera kahiluri vivarat:ra
22.148 416
vaikarikas taijasas ca
20.312 175
45
vismartavyo na jatucit
22.113 393
vismita haila brahma dvarike kahi/a
21.64
Vi$1)0S tu tril)i rupal)i
20.251 138
vi$QU-kailcite vi$1JU, hari rahe, mayapure
20.217 120
266
vi$QU-murti-gada-padma-sarikha-cakra-kara 20.229 126

vi$1)Ur mahan sa iha yasya ka/a-vise$0
20.281 158
21.142 313
Vi$t:rUr mahan sa iha yasya ka/a-vise$0
21.41
vaikut:rthe 'Se$a' -dhara dharaye 'ananta'
20.370 210
'Vi$t:rU'-rupa haila kare jagat palane
20.289 162
vi$t:ru-saktib para prokta
20.112
varilsi-chidra akase,
21.140 311
vi$t:rU-vai$QaVa-ninda, gramya-varta na
22.120 398
21.113 293
vi$tabhyaham idaril krtsnam
20.370 213
20.318 179
vaikut:rthera lak$mi-gal)e,
yei kare
tara gul)a sabde

narira mana
varilsi-dhvani -cakravata,
253
55
20.1
vande sri-kr$t:ra-caitanya-
22.1
320
visvaril puru$a-rupet:ra
varahadi-likha yanra na yaya gat:rana
20.298 166
visvaril puru$a-rupena
21.37
visva-sr$ty-adi kaila, veda brahmake par;lai/a
20.361 205
vande 'nantadbhutaisvaryaril
vararil huta-vaha-jvala-
22.91
378
vastra nahi nila, teriho kaila nivedana
20.76
38
vaswtab buddhi 'suddha' nahe kr$t:ra-bhakti
22.29
339
vasudeva-gada-sarikha-cakra-padma-dhara
vasudevera vilasa dui-adhok$aja,
vayaso vividhatve 'pi
251
visve avatari' dhare 'avatara' nama
20.264 145
vividhilriga sadhana-bhaktira bahuta vistara
22.114 394
20.224 124
vraje kr$t:ra-sarvaisvarya-prakase
20.398 224
20.205 114
vrndavana-sthanera dekha a5carya vibhuta
21.28
vyamohaya caracarasya jagatas te te
20.145
vya$ti sr$ti kare kr$t:ra brahma-rupa dhari'
20.303 169
20.380 215
vedadi sakala sastre kr$t:ra-mukhya
20.144
vedilriga-sveda-janitais
21.50
246
80
79
258
veda-sastra kahe-'sambandha', 'abhidheya', 20.124
66
veda-sastre kahe sambandha, abhidheya,
20.143
79
veda-sastre upadese, kr$t:ra-eka sara
22.3
vedera pratijila kevala kahaye kr$t:rake
20.146
y
yad apnoti tad apnoti
321
81
yadrcchaya mat-kathadau
yad yad vibhatimat sattvaril
20.346 195
352
22.50
20.375 213
20.257 141
vetra, vel)u, dala, srriga, vastra, a/arikara
21.21
243
yadyapi asrjya nitya cic-chakti-vilasa
vibhinnamsa jiva-tilrira saktite gat:rana
22.9
324
yadyapi paravyoma sabakara nitya-dhama
20.212 117
'vibhuti' kahiye yaiche gita-ekadase
20.374 212
ya e$iiri1 puru$ari1 s!lk$ad-
22.28
vibhatir mayiki sarva
21.56
262
ya e$ari1 puru$ari1 silk$ad-
vidhi-dharma char;li' bhaje kr$t:rera carat:ra
22.142
412
yaha haite devatendriya-bhatera pracara
22.112 39 2
20.276 156
vidhi-jar;la tapodhana,
21.133 307
yaha haite pai-kr$t:ra, kr$t:ra-prema-dhana
22.4
vijila-janera haya yadi kr$t:ra-gut:ra-jilana
22.97
yaha haite pai kr$t:ra-prema-mahii-dhana
22.104 38 7
vikarma yac cotpatitaril kathailcit
22.144 414
yaha haite pili kr$t:rera prema-sevana

vilajjamanaya yasya
22.32
341
yahiJ haite VaSa hana Sri-bhagavan
22.166 427
7
22.165 42
vimohita vikatthante
22.32
341
yahiiri kr$t:ra, tahari nahi mayara adhikara
22.31
viprad dvi$ar;/-gut:ra-yutad aravinda-nabha-
20.59
29
yahiiri nitya-sthiti mata-pita-bandhu-gat:ra
21.43
vipulayatarut:ra,
21.131 305
yahara komala sraddha, se 'kani$!ha' jana
22.69
rasa-sunya
madana-mada-ghurt:rana,
382
338
321
340
255
36 4
y3hiira sraval)e citta haya avadhiJta

ya/:1 sambhut3m api tath3 samupaiti k3ry3d
ya/:1 S3Slr3di$V anipuryal)
yaiche Vi$1)U, trivikrama, nrsirilha, v3mana
yaji'iai/:1 sankirtana-prayair
yan martya-lilaupayikam svayogase-mukha-
yanra puryya-pui'ija-phale,
yanra veryu-dhvani suni'
sthiivara-
yas tadrg eva hi ca vi$1)utaya vibhati

yasyaika-nisvasita-kalam athiivalambya
yasyaika-nisvasita-kalam athavalambya
yasyananaril makara-kuryr;/ala-c3ru-karryayasyanghri-pankaja-rajo 'khila-loka-palair
yasyasti bhaktir bhagavaty akii'icana
yasy3vatara ji'iayante
yata brahma, lata miJrti eka-i sarire
yathii taror miJia-ni$ecanena
yathii 'vidasina/:1 kulya/:1
yatna kari' tenho eka bhota-kambala dila
yato 'to brahmal)as Ms tu
yatra sankirtanenaiva
457
21.18
20.310
22.68
20.220
20.342
241
174
364
122
192
yatra svalpo 'pi sambandha/:1
21.100
21.132
21.108
20.316
20.281
283
306
290
178
158
ye dhyayanti sadodyukMs
21.41
21.123
20.306
22.76
20.355
253
300
171
369
201
21.71
22.63
20.249
20.44
20.113
20.347
269
361
137
21
56
196
yavana-rak$aka-pasa kahite 13gil3

yavan-nirv3ha-pratigraha, ek3dasy-upavasa
yaya k$etra-ji'ia-sakti/:l sa
ye dekhibe k[$1)anana,
tara kare
"ye kahe-'k[$/)era vaibhava mui'ii saba

ye miidhurira Ordhva ana,
yenho saba-avatari,
nahi yara
paravyoma-adhik3ri,
ye 'nye 'ravindiik$a vimukta-m3ninas

ye riJpera eka karya,
r;lubaya saba
ye$!im aharil priya alma sutas ca

yo bhavet komala-sraddha/:1
yor;la-hate brahma-rudradi karaye stavana
yogamaya cic-chakti,
visuddha-
yogamaya dasi yahiin rasadi lila-s3ra

yogya-patra hao tumi bhakti pravartiiite
yo 'ntar bahis tanu-bhrtam a5ubharil
yo$il-sangad yatha purilso
yugavatara, ara saktyavesiivat!ira
yug!ivat!ira ebe suna, san3tana
22.133 406
20.4
4
22.116 395
20.114 57
21.134 307
22.163
21.25
21.115
21.115
22.30
426
245
294
294
339
21.102
22.162
22.70
21.73
21.103
285
425
365
270
285
21.44
20.107
22.48
22.90
20.246
20.329
255
53
351
377
135
185
General Index
Numerals in bold type indicate references to Sri Caitanya-caritamrta's
verses. Numerals in regular type are references to its purports.
A
Abhidheya
Agnir mahl gaganam ambu

verse quoted, 150
Agrahayana
Kesava predominating Deity of, 111
described, 66-67
Absolute Truth
Aitareya Upaniad
quoted on Maha-Viou's glancing, 152
as source of all emanations, 151

Kroa as nondual, 323
Ajita
as avatar a in Ciik$ua-manvantara, 183
three features of, 87-88

See also: Kroa, Supreme Lord
Akrura
Acarya
attained perfection by prayers, 408
followed by intelligent, 199
Ambaria Maharaja
perfected nine processes of devotional
one must follow in footsteps of, 395

See also: Spiritual master
Acintya-bhedabheda-tattva
service, 409
Amrta-pravaha-bha$ya
cited on two kinds of living beings, 328
position of Rudra as, 173

Activities
Ananda-cinmaya-rasa-pratibhavitabhi/:1
area-mOrtis increase spiritual, 122

devotional service always independent
quoted, 241
Anandaraoya
as residence of Vasudeva, etc. 119
of material, 416
incarnations can be known by uncom
Ananta
can't describe Kroa forms, 227
mon, 202
can't reach end of Lord's transcendental
Kroa performs welfare, 299
qualities, 237-238
of body, mind and senses included in
empowered
sixty-four items, 403

devotional service, 322
of Kroa very grave, 32
See: Ananta
quoted, 93
Atiganaril paficakasyasya
verses quoted, 403
Atigani yasya sakalendriya
as pastime expansion, 114-115

position of weapons of, 128
verse quoted, 152

Anger
Adhokaja
conditioned souls as servant of, 64,

328-329

Animals
Adhyapanaril brahma-yajiia/:1
verses quoted, 411
within
Anayapeki yad ruparil syayaril-rupa/:1
Acyuta
as form of Personality of Godhead, 99
planets
Gokula created by will of, 142
results of spiritual performed in yugas,

193-196
bear
Anantadeva
of yogamaya absent in spiritual sky, 287

required for creation, 140
to
universe, 135, 211
of humans should be centered about
pastime incarnations as,166-167

Aniruddha
Advaitam acyutam anadim ananta-ruparil
as expansion in Dvaraka Puri, 132

as expansion of Supreme Lord, 190, 324
quoted, 85, 217
459
460
Aniruddha
as prabhava-vilasa, 105-106
as predominating Deity of the mind,
156
as vilasa-rupa, 98-99
expansions of, 110
Kroa's pastimes in Vaikuotha as, 287
pastime expansions from, 114-115
Athapi te deva padambiya-dvaya

verses quoted, 137
Atharva
as division of Vedas, 200
Athato brahma-jijiiasa
quoted, 69
Atheists
don't
accept
omnipotent supreme
father, 155-156
Anupama
met by Caitanya at Prayaga, 34
imitated satikhya yoga, 425
See also: Demons
Anxiety
Attachment
Apareyam itas tv anyaril

verse quoted, 153, 325
Arca-murti
Austerities
none in spiritual sky, 259
Supreme Lord controlled by, 427

creator dry due to engaging in severe,
307
goddess of fortune underwent severe,
appears material, 120
Arcye Vi$r;au sila-dhir gurU$U

quoted, 120
Arjuna
295
performed by Brahma, 149
performed by gopis, 194
a t t a i n e d p e r f e ct i o n b y b e c o m i n g
Supreme Lord pleased with Kardama
can't remember past births, 204
transcendental mellows can't be tasted

by yogic, 297
Kroa's friend, 408
Kroa
Aac;Jha
aimed
358-359
His
i n s tructions a t,
Muni's, 188
Avajananti maril mu(iha
Vamana predominating Deity of. 112
Asatigo 'yam puru$ab

quoted, 60
Asita
one who studies Vedas is indebted to,
quoted, 137
Avataras
See: Incarnations
Avesa-rupa
explained, 93
410
Asrita-tattva
described, 84
Association
devotees
s h ou l d
avoid
worldly,
376-379
Kroa attracted to taste His own, 286
of devotees as one of five limbs, 402
of devotees awakens love of God,
373-375
of perfect devotees with Kroa, 224
of Siva with quality of ignorance, 175
with ignorance produces form of Rudra,
172
Asvina
Padmanabha predominating Deity of.
112
Bhauma Yrndavana
See: Vrndavana
Bahanaril janmanam ante
verses quoted, 239
Baladeva
See: Balarama
Balarama
as cause of all causes, 144

as
first manifestation of
feature, 98
vaibhava
as Kroa's vaibhava-prakasa, 108

as pastime form of Kroa, 106
as portion of plenary portion, 172
as Sarikaraoa, 141
General Index
Balarama
manifests in original quadruple expan
sion, 106
Bali Maharaja
attained perfection by total surrender,
408
Banyan trees
as worshipable, 396
Beauty
461
Bhagavad-gita
quoted on Arjuna as friend of KrJa,
359
quoted on association of modes of
nature, 378
quoted on changes of bodies, 151
quoted on demigod worship, 98
quoted on divine energy as insurmountable, 63, 328, 335
as brilliant quality of KrJa, 299
quoted on full surrender to KrQa, 65
as opulence of KrJa, 286
quoted on great soul who surrenders to
engages KrJa in conjugal love with

gopis, 291
gopis proud of their, 289
Govinda's face home of pastimes of,
306
of KrJa causes Caitanya convulsions,
310
KrJa, 239
quoted on killing rogues, 211
quoted on KrQa as friend of everyone,
71
quoted on KrJa as knower of everything, 70
quoted on KrJa as original seed, 150
of KrJa drunk through gopis' eyes, 294
quoted on KrJa as shelter of all, 84
of KrJa present in Gokula, 287
quoted on KrJa as support of universe,
of KrQa's body as ornament of orna

ments, 288
of KrQa's face described, 300-301
of KrQa's form for pastimes in material
world, 284
of KrJa spreads in ten directions, 311
92
quoted on KrJa as supreme proprietor,
279
quoted on KrJa in the heart, 32, 384
quoted on KrQa's inconceivable poten
cies, 213
of Vasudeva and KrJa compared, 101
quoted on KrJa's splendor, 213
unparalleled sweetness of KrJa's,

295
Vasudeva's mind bewildered by KrQa's,
quoted
103
Begging
householders, 41
Bengal
Bhadra
transcendental
energy, 325
on
living
entities
sustaining
universe, 58
quoted on mahatmas, 354
quoted
Sanatana imprisoned in, 3
KrJa's
quoted on living entities as superior

quoted
of sannyasi shouldn't be burden for
on
nature, 137
on
material
and
spiritual
energies, 153
quoted on material creation, 204
Hrikesa predominating Deity of, 112

Bhagavad-gita
as essence of Vedic literature, 67
cannot be understood outside of disciplic succession, 405
as contained within Mahabhiirata, 200
quoted on Paramatma, 88
quoted on qualities of brahmar)a, 30
quoted on releasing conditioned soul, 5
quoted on siddha devotees, 224
quoted
on
struggle
of
conditioned
souls, 152
explains vibhliti powers, 212
quoted on study of Vedanta, 67
KrQa comes personally to deliver, 67
quoted on taking shelter of KrJa, 380
name of sun-god in, 264-265
quoted on temperate habits in yoga, 41
quoted on advancement for imper
quoted on those eligible to understand
sonalists, 195
KrJa, 241
462
Bhagavad-gita
quoted on understanding Lord only by
Bhaktisiddhanta Sarasvati
cited on size of universe, 276
cited on spiritual advancement, 427
Bhagavan
cited on story of Sarvajiia, 73

explains syama, 190
as feature of Absolute Truth, 87-88
See also: A b s o l u t e Tr u t h , Krl)a,

Supreme Lord
Bhago jiva/:1 sa vijneya/:1
Bhaktis tvayi sthiratara bhagavan

verses quoted, 334
Bhaktivinoda Thakura
quoted, 153
cited on Krl'.la's bodily fe11tures and ex-
Bhakti
awakens one's love of God, 78
pansions, 98
cited on letter of ROpa to Sanatana, 3
karma jnana and yoga dependent on,

330-331
cited on pious activities, 350

cited on sixty-four items of devotional
Bhakti/:1 paresanubhavo viraktir

verse quoted, 62
Bhakti-rasamrta-sindhu
quoted on awakening of love of Krl)a,
406
service, 402
cited on three classes of devotees, 366,
369
cited on Vail)ava as preacher, 5-6
quoted on C ai t a n y a's a n swer to
quoted on degrees of faith, 363, 364,
Sanatana, 54
365
quoted on surrendered soul, 74
quoted on five main items of devotional

service, 403
quoted on important devotional princi
ples, 403-405
quoted on intelligence
of advanced
devotee, 421-422
quoted on internal and external devotional service, 423
quoted on Krl'.la as kisora, 215
quoted on obeisances to devotees, 426
quoted on perfection of nine processes,
408
quoted on raganuga-bhakti, 421
quoted on ragatmika-bhakti, 418
quoted on reference to sastra for devotional service, 200
quoted on sadhana-bhakti, 388
quoted on those who attain desired
goal. 52
Bhakti-sandarbha
quoted on raganuga bhakti, 417
Bhaktisiddhanta Sarasvati
cited on divisions of Goloka, 280
cited on exhibition of Krl'.la's pastimes,
Bhakti-yoga
as only definite process, 73-74
everyone can be elevated by, 76
manifested in age of Kali by Caitanya,
320
Bhaktya bhagavataril grahyaril
quoted, 405
Bhaktya mam abhijanati
quoted, 73, 77
Bhavartha-dipika
quoted on Krl'.la as Supreme Personality
of Godhead, 84
Bhoktararil yajna-tapasaril
verses quoted, 279
Bhamer ardharil k$ira-sindhor
verses quoted, 121
Bhamir apo 'nalo vayu/:1
verse quoted, 153
Bijaril maril sarva-bhatanam
quoted, 150
Bilvamarigala Thakura
quoted on liberation as maidservant of
devotee, 334
Bindu Madhava
resides at Prayaga, 119
223
cited on Manus, 184-185
Birth
cited on raganuga-bhakti, 420
Krl'.la and Arjuna took repeated, 204
cited on residence in Vrndavana, 405
Krl'.la appears as if taking, 215
General Index
463
Brahma
Birth
social and spiritual orders come from,
of Brahma, 161
392
of devotee after leaving material body,
quoted on position of maya, 341-342
224
of Krsna as four-handed Visnu, 99
o
quoted on Vir:Ju as supreme controller,
devotee should not hear, 398
Vedic knowledge imparted to, 204, 206
Blasphe
Body, material
birth of devot after leaving, 224
everything within cosmic creation has,
204
the Lord doesn't have, 202
when one acts sinfully he gets, 412
Body, spiritual
251-252
Brahma
Brahmacari
forbidden to associate with women,
378
Satya-yuga incarnation as, 187
Brahman
Covinda has eternal, blissful, 250
as all-pervasive aspect, 287
Krr:Ja always has, 204

as rays of Krr:Ja's body, 89
Brahma
appears from Maha-Vir:Ju's pores, 158
as creation of maya, 172-174
Brahmal')as
as worshipable, 396
as creator, 300-301
Caitanya son of brahmal')a, 1 99
as devotee incarnation to carry out or-
come from mouth of Brahma, 338, 392
ders, 179
as gw;a-avatara, 135
as incarnation, 287
as name of the post, 264-265
as saktyavesa-avatara, 210-211
brahmal')as come from mouth of, 338
born from navel of Carbhodakasayi
Vir:JU, 253
nondevotee can't even purify themselves, 29-30

qualifications of, 29-30
Brahmal')r;/a
Krr:Ja's pastimes always present in
every, 223-224
Brahma-sarilhita
first verse of quoted, 250
quoted on abodes of Covinda, 258
came to see Krr:Ja at Dvaraka, 264-278
quoted on body of Krr:Ja, 86
can't estimate size of spiritual sky, 235
quoted on Brahman effulgence, 89
can't estimate spiritual qualities of Lord,
quoted on everything emanating from
236, 239
Supreme Lord, 150
calves and cowherd boys stolen by, 241
quoted on Cokula, 142
changes of Manus in day and life of,
quoted
180-181
cream of Bhagavatam explained to, 149
criticized by gopis, 300, 301
on
Covinda empowering
Brahma, 170
quoted on inconceivable potencies of
Cod, 241
each universe has its own, 263
quoted on Krr:Ja as nava-yauvana, 217
educated by Supreme Lord, 151
quoted on Maha-Vir:Ju as portion of
engineers total creation, 169
plenary portion of Krr:Ja, 254
filling posts of, 170-171
quoted on Maha-Vir:Ju's breathing, 159
influenced by material energy, 162
quoted on original form of Krr:Ja, 93
Krr:Ja as master of, 249, 251
quoted on power of Vir:JU forms, 178
Siva, 174
Maha-Vir:JU expands as, 133
quoted on
material universes governed by, 324
quoted on versatility of Covinda's
men and women become angry at, 300
limbs, 152
464
Brhadbhanu
Chanting
as avatara in lndra-savarf)ya-manvantara,
liberation
184
in
Kali-yuga by,
mantra while applying tilaka, 112-113
Brhan-naradiya Pufaf)a
cited
achieved
194-196
on
advancement
of
imper
of holy name as occupational duty,

191-192
sonalists,195
Brhaspati
of holy names as one of five limbs,402
Sanatana as intelligent as,197
of
sixteen
rounds
as
necessary
to
remember Krt:Ja, 394

one can taste transcendental mellows
by,298
Conditioned souls
arca-murtis increase spiritual activities
Caitanya-caritamrta
cited on introduction of religion by
Supreme Lord, 199
prakrti-sparsana explained in,152
as servants of lust and anger, 328-329

attain knowledge through Vedas, 200
Caitanya Mahaprabhu
appeared
to
propagate
of, 122
as inhabitants of Devi-dhama, 260
Hare
Krrya
movement, 1 91-192
as incarnation for this age, 364-365
as yuga-avatara, 135
bhakti-yoga manifested in age of Kali
by, 320
bound around neck by chain of maya,

336
can't revive
Krt:a consciousness by
own effort, 64
can't see the Lord's spiritual form, 120
compared to criminals, 60
complexion of, 193
delivered from ocean of nescience,348
conducts pastimes in three areas,280
feel satisfied in any body, 5
Caitra
get two kinds of material bodies,
Viryu predominating Deity of,111

Caf)r;:lala
can become a devotee,29
Candrasekhara
made Sanatana look like a gentleman,
36
Sanatana went to house of,22-24
Caraf)amrta
328-329
helped by Lord in three ways, 65-66
liberated from clutches of maya, 62-63
overpowered by fear, 61-62
punished by witch maya, 327-329
Conjugal love
Vrndavana as storehouse of,255
Consciousness
accepting as service, 403
Caitanya resumes external, 315
not to be considered ordinary,120
of Vasudeva,1 00
Caturvyuha
three expansions of,109
Causal Ocean
Cosmic manifestation
Absolute Truth as cognizant of entire,
151
Kararyarnavasayi lies down in, 287
can't be created by dull matter, 143
Maha-Viryu lies on, 159
creation, maintenance, and destruction
See also: Yiraja River

Ceto-darpaf)a-marjanam
quoted,388
Chanting
advanced devotee engages in, 422
devotee's attention can't be diverted
from, 315
of, 163, 361

dissolved by Rudra, 172
elements for bringing about, 140
original symbolic representation of, 154
Cowherd boys
became four-handed Narayat:as, 244
Krt:a had unlimited,242-243
General Index
465
Deities
Cows
as inhabitants of Vrndavana, 420
K r !J a ' s b e a u t y u n p a r a l l e l e d b y
as worshipable, 396
Kr!Ja had unlimited, 242-243
VaikurJtha predominating, 295

predominating
humans owe debt to, 410

Creation
of
all
universes
and
VaikurJtha, 281
Prthu Maharaja attained perfection by
beginning of, 146

dissolution of material, 163
doesn't arise from dull matter, 143-144
worshiping, 408
worship of as one of five limbs, 402
Demigods
elements required for, 140
attracted by beauty of Kr!Ja, 288
engineered by Brahma, 169
automatically
ViIJU as cause of, 252
satisfied by
devotional
service, 362
as Brahma, 300
devotees develop all qualities of,

370
criticism of, 300-301, 306-307
devotees should not worship nor dis-
Creator
respect, 397-398
of total material energy, 157
expand from egotism, 156
Cupid
Kr!Ja attracts gopis' minds like, 289
offer prayers for protection, 167
Kr!Ja's eyes subdue pride of, 306
supply necessities, 410

worship of, 98
worship pure devotees, 149
See also: Predominating Deities

Demons
Parasurama empowered to cut down,
Dadami buddhi-yogaril tam yena

quoted, 33
Daivi hy ea gUI)amayi
verses quoted, 328
Damodara
135
worship pure devotees, 149
See also: Atheists
Desires
of Kr!Ja fulfilled by spiritual potencies,
as expansion of Aniruddha, 110

as predominating Deity of Karttika, 112
remembered when marking back with
tilaa, 113
282
three worlds filled with, 302
Detachment
acquired by devotional service, 91
as sign of advancing in devotional ser
Dar:u;fas
vice, 62-63
sun consists of, 219-220

Darkness
See: Ignorance
Death
Devahati
as mother of Kapiladeva, 188
Devaki
son of as example of vaibhava-prakasa,
soul passes into body at, 151

Dehino 'smin yatha dehe
verse quoted, 151
Deities
ages of, 136
99
Devala
one who studies Vedas indebted to,
410
Devi-dhama
as nondifferent from mOrtis, 120
as abode of external energy, 260
faith and love in worshiping, 403
below Goloka Vrndavana is, 258
how one should behave before,
KrrJa's smile spreads rays throughout,
399-400
311
466
Devotees
advanced
Devotional service
externally
remain
like
neophytes, 422
develops one's love of God, 67

devotees become happy in, 122
advanced are expert in sastric instruc

tion, logic, and argument, 420
always pray to Lord and His internal
energy, 330
engagement in absolves one from all

debts, 410
external and internal, 423
human activities should be centered
as never inclined to commit sins,
412-413
as never vanquished by the agents of
time, 425
around, 323
influence of mode of passion due to,
169
items to be observed on path of regula
tive, 394-406
as worshipable, 28
become mad with love of God, 291
conditioned souls liberated by mercy
knowledge and detachment acquired

by, 91
Krr:Ja most satisfied by, 75
of, 62-63
devotees should not hear blasphemy of
Krr:Ja's face can be seen by, 306

Lord worshiped by, 61-62
other, 398
Deity visible to, 120
love of God attained by, 387
don't depend on material resources, 7 4
must be learned from spiritual master,
good qualities of described, 371-372
395
intelligence of advanced, 421-422
offenses against should be avoided,
Krr:Ja has many types of, 424-425
396
of inhabitants of Vrndavana as spon
Krr:Ja very kind to His, 380-381
taneous, 417
liberation as maidservant of, 334

must be empowered to preach holy
personalities who attained perfecton in,
408
name, 94
of Krr:Ja must be served, 400
positive actions of, 399
of ViI)U as worshipable, 396
primary and secondary characteristics
one should associate with advanced,
404
purify places of pilgrimage, 27-28
should treat loss and gain equally, 397
three classes of. 363-368
of spontaneous, 419
Sanskrit list of processes of, 406
Supreme Lord as shelter of, 215
those engaged in never give pain to
others, 416
two kinds of, 224, 383
by regulative, 297-298
Devotional service
as chief function of living beings, 330
as only auspicious path, 335
as only means to approach Lord, 77
as real treasure house for living entities,
favor of pure
devotee,
353-354
awakened by hearing and chanting, 416
best five limbs of. 402
compared to watering root of tree, 362
description of spontaneous, 416-429
detachment as sign of advancing in,
62-63
Dhamas
of Krr:Ja considered identical, 405
Dharmab projjhita-kaitavo 'tra

quoted, 155
74
attained by
two processes of practical, 389-391
Dharmas ca satyaril ca damas tapas

verses quoted, 30
Dharmasetu
as avatara in Dharma-savart:ya, 184

Dhatri trees
as worshipable, 396
Dhruva Maharaja
example of, 331
General Index
Egotism
Dhruva Maharaja
found
valuable
467
jewel
while
seeking
broken glass, 348

Disciples
accepting unlimited number of as risky,
397
Disciplic succession
those n o t in
cannot u n d e rstand
Bhagavatam, 405
Dress
distinguishes vaibhava-vi/asa forms, 116
of Balarama in Dvaraka and Vrndavana,
106
Siva associates with, 176
three types of, 156

Ekadasi
one must fast on, 395
Eko bahu syam

quoted, 97
Elements
arca-miirti appears to be made of
material, 120
Maha-ViQu as master of, 147
material expand from egotism, 156
Supreme Lord as source of all material,
of Vasudeva, 100
150
universes
Durga
as material mother, 260
combining
conditioned souls punished by witch of,

327-329
Duties
performed under direction of spiritual
by
Energy, external
as mother of universe, 152

devotee gives up material, 411
created
different, 157
as resident of Devi-dhama, 260
Energy, internal
devotees always pray to Lord and His,
master, 394
330
Dvapara-yuga
exhibits rasa dance, 255-256
syama avatara in, 135
the Lord's incarnation for, 185, 189

Dvaraka ,
identical to Kroa, 323

Energy
Kroa maintains many kinds of, 323

Kroa possesses three kinds of, 82
as Kroa's eternal residence, 280
as part of Coloka Vrndavana, 108
living entities as marginal, 54, 59
as section of Kroaloka, 118
of Lord spread over universe, 55
Balarama identifies with k$atriyas in,
sixteen principal kinds of, 146
106
Brahma came to see Kroa at, 264-278
Kroa enjoys pastimes in, 221
Kroa more complete in, 225-226
Kroa's expansions at, 95
Prabhava-vilasa forms reside eternally
in, 107
Vasudeva saw Kroa's picture at, 102
expansions in, 132
separated material, 153
spiritual as transformation of pure

goodness, 286
Envy
conditioned soul as servant of, 64
Expansions of Kroa
as residents of spiritual world, 145

chief quadruple, 105-106
completeness of, 227
eight pastime, 114-117
from egotism, 156
in Dvaraka Puri, 132
in material world, 120-121
of Kroa at Dvaraka and rasa dance, 95
Earth
as separated material energy, 153
Ecstatic symptoms
of living entities upon hearing Kroa's

flute, 290
of Kroa understood through qualities,
296
of Maha-ViQu, 160
opulences of Kroa's personal, 298
468
Forms of Krl)a
Expansions of Krl)a
pastime and personal, 104, 133, 177
can't be described by Ananta,227
personal and separate, 324-325
compared to candles, 178
within paravyoma, 108
different for pleasure of devotees,

122
expansions of quadruple, 106-107
fulfillment of pastime, 109

manifested
Faith
according
to
different
features, 96-97
degrees of, 362-365

gained by hearing from devotees, 375
pastime, 114-117
in lotus feet of Deity, 403
two- and four-handed, 100
Krl)a attained by unflinching,76
preside over Vaikul)ha planets,232

Free will
Fame
avataras descend of own, 137
as opulence of Krl)a, 286

loveliness of Krl)a's face as only abode
Fruitive activity
different bodies emerge from, 151
of,293
Fear
by,297
conditioned souls overpowered by,

61-62
method of becoming free from, 391
none in spiritual sky, 259

vanquished by sound of Krl)a's flute,
314
Gandharva dance
Fire
seen by Vi'lsudeva,102
Ganges
Flute of Krl)a
living entities tremble when hearing,
Krl)a's pastimes compared to, 217

water not to be considered ordinary,
290
sound of spreads in four directions, 312
vibration of as very aggressive, 313
vibration of compared to bird creating
120
Garbhodakasi'lyi ViI)U
as plenary portion of Krl)a, 253
as puru?a-avatara, 134
nest, 314
as svarilsaka, 98
Form of Krl)a
as total and subtle Supersoul, 252
as human being, 284

compared to an ocean, 308
characteristics and activities of, 164
compared to mine of gems, 298
empowers first-class devotee, 169
composed of spiritual bliss, 85-86
lotus flower sprouts from, 161

Maha-Vil)u as master of, 147
has unlimited opulence, 82

manifested
for
pastimes
in material
world, 284
original as cowherd boy, 100
original not dependent on any other
forms, 93
transcendental as manifest from Krl)a's
pastimes, 286
Forms of Krl)a
as incarnations, 145
as tad-ekatma, 103-104
Rudra as form of, 172

situated within each universe, 139
Gargamuni
performed
K r l) a ' s n a m e - g i v i ng
ceremony, 186
Gaurasundara
See: Caitanya Mahaprabhu
Cita-bhii?ya
quoted on ViI)U
as controller of
material energy,175
General Index
Goddess of fortune
underwent severe austerities, 295
worshiped by chaste women, 295

Goddesses of fortune
469
Gopis
Krr:ta's eyes pierce hearts of, 304
vibration of Krr:ta's flute prominent in

ears of, 314
as wives of NarayaQas, 288-289
Gosvamis
attracted by vibration of K[Qa's flute,
Govinda
attracted by KrQa's beauty, 288
313
ideal sannyasifollows ways of, 41

as primeval Lord, 159
assumes form of Siva, 174
Gokula
appears like lotus flower, 142
as section of KrQaloka, 118
K[Qa ordered to be transferred to, 99
manifested with KrQa in all universes,
223
Goloka Vrndavana
as internal abode of KrQa, 255-256
as KrQa's eternal residence, 86, 280
as part of spiritual world, 141
beauty of Krr:ta presented in, 287
eternal pastimes take place in, 223

pastimes in as supreme, 286
face of, 306
has eternal spiritual body, 250
impregnates by glancing, 152

KrQa known as, 86
Maha-Vir;tu as portion of plenary por

tion of, 254
manifests power in pious living entity,
170
Vasudeva agitated by sweetness of,
101
Govinda
as expansion of Salikarar;ta, 110
situated at top of paravyoma, 1 08
as predominating Deity of Phalguna,
egotism in, 156
Goodness
Kirodakasayi ViQu
quality of, 165
111
incarnation of
spiritual energy transformation of pure,
286
spiritual world devoid of adulterated,
149
Vir;tu as director of mode of, 177
Gopala Bhata
as one of the six Gosvamis, 420
Gopis
abandon household duties for Krr;ta,
314
appears like grains, 291
as inhabitants of Vrndavana, 420
remembered when marking hollow of

neck with tilaka, 113
Greed
increased by seeing KrQa's face, 306
Vasudeva's transcendental, 101

Grhasthas
allowed restricted association with
women, 378
Gw;a-avataras
as unlimited in number, 197
Brahma and Siva as, 174
control material qualities, 135
Caitanya presents Himself in mood of,
310
criticize Brahma, 300, 301

devotees take birth in wombs of, 224
ecstatic love of, 297
Hajipura
glorify their births, bodies, and minds,
Hanuman
engage in conjugal love with Krr;ta, 291
294
Krr:ta attracts minds of, 289

Krr:ta's eyes agitate minds of, 288
Sanatana arrived at, 19
attained perfection by serving, 408
Happiness
of gopis increased by Krr:ta's smile, 311
470
Hare Krr;a mantra

as
form
of
191-196
worship
in
Kali-yuga,
as representation of sound of Krr;a's

flute, 315
Hari
not to be considered material, 120

as avatara in Tamasa-manvantara, 183
has different bodily features, 116
incarnations flow from, 138

resides at Mayapur, 120
KTrodakasayT lives in, 139
mahat-tattva situated in, 156
of gopis pierced by Krr;a's eyes, 304

pure devotee carries Vir;u in his, 27-28
purified by hearing and chanting, 389
Supersoul is in everyone's, 65-66
Hirar;yagarbha
GarbhodakasayT Vir;u known as, 164
Holy name
chanting of as occupational duty,

191-192
devotees must
be empowered to
preach, 94
Hari-bhakti-sudhodaya
quoted on Dhruva Maharaja, 348

quoted on rareness of pure devotee, 31
Hari-bhakti-vilasa
quoted on devotees as worshipable, 28

quoted on surrender to Krr;a, 385
Hari-dhama
as Vaikur;thaloka; the spiritual world,

287

See also: Vaikur;tha
offenses against should be avoided, 396
one must chant to taste transcendental

mellows, 298
Householders
begging
of
sannyasi
burden for, 41
shouldn't
be
HrTkesa
as predominating Deity of Bhadra, 112

remem bered
when
marking
shoulder with tflaka, 113
Hari-nama-sailkirtana
left
Human beings
See: Sailkirtana
activities of should be centered around
Hari-varilsa
cited
Heart
on
Dvapara-yuga
incarnations,
190
HayagrTva
as expansion in Dvaraka PurT, 132

as pastime incarnation, 167
Human society
social and spiritual orders in, 337-338
Humility
as brilliant quality of Krr;a, 299
Hayasir$a-paiicaratra
cited on sixteen personalities, 130
Hearing
advanced devotee engages in, 422
as devotional action, 399
consciousness agitated and cleansed

by, 241
from reliable sources, 391
of mundane books and newspapers

should be avoided, 398
ParTkit Maharaja attained perfection
by,408
Heart
Brahma educated from, 151, 204
Krr;a works gravely in everyone's, 32
Ignorance
egotism in, 156
Rudra formed by association with, 172
Siva associates with quality of, 175
Siva incarnation of mode of, 177-1 78
spiritual world devoid of mode of, 149

Imam vivasvate yogam
quoted, 264-265
lmpersonalists
Sankaracarya most elevated of, 204
spiritual advancement difficult for, 195
General Index
Incarnations
as personal expansions, 133
as svarhsaka, 98
compared to moon and tree branches,
136
description of empowered, 209-214
don't belong to material world, 136
emerging from sinful people, 200
examples of, 123
examples of pastime, 166-167
flow from Hari, 138
for the millenniums, 185
identification of, 198-207
KrJa as source of all, 87
KrJa original source of all, 178
KrJa's personal expansions descend as,
324
of KrJa, 287
of Manu, 180-184
of material qualities, 162, 163, 169
six types of, 134-135
two types of, 165
understood by svariipa and tatastha,
206-207
up to Narayal)a don't possess KrJa's
beauty, 295
India
bogus incarnations in, 198
many temples in, 122
lndra
as predominating deity, 263
has eyes all over his body, 268
Initiation, spiritual
must be accepted, 395
Intelligence
as manifest from egotism in passion,
156
demigod worship for those without, 98
expert as brilliant quality of KrJa,
299
of advanced realized devotee no longer
depends on scripture or logic,
421-422
of Mayavadis not purified, 339-340
of Sanatana, 197
TSana
as servant of Sanatana, 13
471
isvara/:1 parama/:1 krf.la/:1

verses quoted, 93
isvara/:1 sarva-bhiitanarh
quoted, 32
J
ja<;Ja Bharata
tells how he attained paramaharhsa
stage, 355
)agannatha Deity
as Puruottama, 119
Jagannatha Puri
as place of Caitanya's pastimes, 280
identical to Navadvipa and Vrndavana,
405
janardana
resides at Anandaral)ya, 119
]anasya moho 'yam aham mameti
quoted, 91
]anmady asya yata/:1
as link between Bhagavatam and Vedan
ta, 204
quoted, 150-151, 154
)iva Gosvami
cited on necessity of preacher to accept
disciples, 397
quoted on raganuga bhakti, 417
]iva-tattva
as form of KrJa, 97
Rudra not on level with, 173
J;iana
dependent on bhakti, 330-331
Jnana-kaQr;fa
compared to a ghost, 73-74
Jnana-saktyadi-kalaya
verses quoted, 93
)yaigha
Trivikrama predominating Deity of, 112
K
Kaliyuga
bhakti-yoga manifested in by Caitanya,
320
472
Kesava
Kaliyuga
as predominating Deity of Agrahayana,
kr?Qa and pita avataras in, 135
111
occupational duty for, 191-192
as Vasudeva expansion, 109
the Lord's incarnation for, 185, 192
position of weapons of, 126, 131
Kama-gayatri
remembered when marking forehead
Krr:Ja identical with, 302
with tilaka, 113
Kapiladeva
resides at Mathura, 119
as sakt yavesa-avatara, 135
Kisora
as son of Kardama Muni, 188
Krr:Ja as, 214-215, 217
different from i Kapiladeva, 425

explains relationship of Supreme Lord
verse quoted, 195
and material nature, 154
Knowledge
Karabhajana Muni
acquired by devotional service, 91
as one of Yogendras, 190, 196

explained
four
Kleso 'dhikataras te?iim
incarnations
of
four
yugas, 412
as opulence of Krr:Ja, 286

attained through Vedas, 200
Karar:JodakasayT Vir:Ju
can be acquired about Krr:Ja's bodily
as puru?a-avatara, 134, 287
features, 228
as svarilsaka, 98
f o r m of T r e t a-y u g a i n c a r n a t i on
See also: Maha-ViI)U
manifests Vedic, 187
Kardama Muni
how conditioned soul acquires real,
white incarnation offers benedictions

to, 188
65-66
no need for detailed, 213
of the
Karma
different bodies emerge from, 151
Karma-kaQc;/a
Lord's activities as
marginal
characteristic, 203
of Vedas given to Brahma, 206
power of as chief potency, 139
compared to wasps and drones, 73-74

Karttika
required for creation, 140

speculative compared to beating husk
Damodara predominating Deity of, 112

Katha Upani?ad
devoid of rice, 335

speculative has nothing to do with pure
soul, 415
quoted on Supreme Lord as original

source of life, 155
Vedic literature as treasure-house of, 64

without devotional service can't give
Katyayana-sarilhita
quoted on association of nondevotees,
378
liberation, 333-334
Krr:Ja
appears as the supreme youth, 85
Kaura vas
as Absolute Truth, 151
flatter Balarama, 172
as cause of all causes, 144
Kaustubha jewel
Dvapara-yuga incarnation decorated
as compiler of Vedic literature, 64

as identical with kama-gayatri, 302
with, 189
as knower of everything, 70-71
Kavi i
cited on devotional service, 61 6 2
-
Kesagra-sata-bhagasya
verse quoted, 153
Kesava
as nondual Absolute Truth, 323

as original source of Paramatma, 90
as origin of all Vi$QU-tattvas, 85
as real protector, 74
General Index
KrrJa consciousness movement
KrrJa
as sale proprietor of three places of
pastimes, 280
source
of
essential principles of, 394

fqur Vedic literatures studied in, 397
as son of Nanda Maharaja, 101

as
473
material
KrQa-karl)amrta
and spiritual
manifestations, 83
quoted on KrrJa's sweetness, 309

KrrJaloka
Balarama equal to, 98
filled with all opulences, 118
called pararil dhama, 84
Se e
characteristics of different ages of, 214,
217, 222
also:
Goloka
Vrndavana,
Vrndavana
KrQa-sakti vina nahe tara
compared to sunshine, 340-341
quoted, 94
completeness of, 225-227
Krl)as tu bhagavan svayaril
eager to know His own transcendental

qualities, 238
quoted, 93
Katriya
eager to see His devotee serve four

things, 400
Balarama considers Himself as, 106

comes from arms of Brahma, 338, 392
Vasudeva in dress and consciousness

of, 100
has navel shaped like a lotus, 29

helps conditioned souls in three ways,
67
KTrodakasayT VirJu
as
maintainer of material nature,

251-252
as plenary portion of KrrJa, 253
as purua-avatara, 134
His activities are grave, 32

in heart as caitya-guru, 351, 413
is present in temple, 395
known as Govinda, 86
as svamsaka, 98
name-giving ceremony of, 186
as universal form and gross Supersoul,
one equal to or greater than,

249-250
one must give up and accept everything
252
no
one should perform all endeavors for,
401
Kumaras
as saktyavesa-avataras, 210
accidental
sins
of
devotee,
413-414
should
lives in living beings' hearts, 139

maintains affairs of material nature, 179
for satisfaction of, 395
purifies
always
Brahma as father of, 265

be
remembered
236
and
never be forgotten, 393
empowered to distribute transcenden

tal knowledge, 135
situated in heart as Supersoul, 65-66

sweetness of can drown three worlds,
287
Kuruketra, Battle of
KrrJa exhibits Himself in His relation
ships at, 70
three energies of, 55-59

three places of residence of, 254-261
transcendental qualities of, 204
Kuvera
two names of, 132

unlimited opulence of, 248
very kind to His devotees, 380-381
wearing apparel of, 291

worshiped by devotional service, 61-
62
Laghu-bhagavatamrta
avesa form explained in, 93
474
Laghu-bhagavatamrta
quoted on empowered incarnations,
Living entities
devotional service as chief function of,
212
quoted on nine personalities in Dvaraka
Puri, 133
quoted on puru$a-avataras, 139
330
devotional service
house for, 74
real
treasure
exist in different forms in material con-
quoted on size of material and spiritual

worlds, 262
as
dition, 58
imitate activities of purug 325
quoted on svarilsa expansion, 104-105
incarnations of empowered, 135, 287
svayaril-rOpa described in, 93
influence of mode of passion upon first-
tad-ekatma-rOpa described in, 93

Lakmi
class, 169
in three worlds as attracted to Krrya,

See: Goddesses of fortune
Lalita-madhava
quoted on pastimes as cowherd boy,
102
quoted on Vasudeva's appreciation of
285
Kirodakasayi in heart of, 139
Maha-Viryu as sum total of, 147
material nature impregnated with, 151
Paramatma removes miseries of, 391
Prthu empowered to rule and maintain,
Krrya's beauty, 103

Lilmentation
devotee should not be overwhelmed
135
scarcity of for Brahma's post, 133
semina
Liberation
as maidservant of devotee, 334
placed
within womb of
suffer threefold miseries, 57

Supreme Lord injects original semina
into, 150
by knowing puru$a-avataras, 139

detachment as sign of, 62-63
of
material nature, 154
by,397
supreme overseer of dl, 176
different methods for, 330-331
sustain universe, 58
knowledge without devotional service
symptoms of upon hearing Krrya's flute,

290
can't give, 333-334
two categories of, 326
Life
comes from life, 154-155
Lila-avataras
Logic
advanced realized devotee not depen
dent on, 421-422
as svarilsa expansions, 105

meant for performance of pastimes,
134
Lila-puru$ottama
as name of Krrya, 132
Lokas
Krrya lives in three, 280
Lotus feet of Krrya
as shelter of all devotees, 84
attained
Lilas
See: pastimes of Krrya
Living entities
by those who hear about

dust of, 171
as eternal, fragmental parts, 152
gopis' minds remain eternally at, 294
as marginal energy, 54, 59
make one forget material enjoyment,
as saktyavesa-avatara, 210, 212

as separated expansions of Krrya,
324-325
345
one
who
has
fiath
attracted by illusory energy, 59
service of, 194-195
devotees should not cause anxiety to,
touched
398
in
can
recite
Bhagavatam, 405
by
helmet
jewels
dominating deities, 281
of
pre
General Index
Lotus feet of KrJa
Magha
touched by predominating deities, 249

worshiped by pure devotee, 412
Madhava as predominating Deity of,

111
worship of as occupational duty, 189
Magnanimity
attained by devotional service, 387
Maha-bhagavata
Love of God
awakened by describing opulences and

spiritual potencies, 283
devotees become mad with, 291
devotional service develops one's, 67

distribution of, 364
cited
on
Dvapara-yuga
incarnations,
190
quoted on qualities of brahmaf)a, 30

Maha-mantra
eligibility to float in ocean of, 317
for KrJa awakened by slight perfor

mance of five limbs, 402
as address to the Lord and His energy,

330
awakens one to spiritual consciousness,

388
in worshiping Deity, 403
KrJa's bodily luster reflected in gopis',
not to be considered material, 120

sixteen rounds of must be chanted
297
three worlds merge in ocean of, 285
328-329
Siva as, 175

as fifth Veda, 200
bhakti awakens one's, 78
conditioned soul as servant of,
found only in K[l)a, 299
Mahabharata
delivered by Kali-yuga incarnation, 192
Lust
475
daily, 394
64,
See also: Hare Kr!Ja mantra
Mahamuni Vyasadeva
See: Vyasadeva
Maharariya brahmaf)a
invited Sanatana for full meals, 40
M
Madana-mohana
KrJa known as, 289
Madhava
as predominating Deity of Magha, 111
position of weapons of, 126, 131
remembered when marking chest with

tilaka, 113
Madhukari
Mahatma
mercy of necessary to achieve devo

tional service, 354
Mahatmanas tu marh paftha
verses quoted, 354

Mahat-tattva
exists under lotus feet of Lord, 84

three divisions of, 156
Maha-Vai kuJhana tha

See: Maha-Vi!JU
Maha-ViI)U
as creator of total material energy, 139
Sanatana practiced process of, 41
as expansion of Sarikaral)a, 172
as expansion of Sarikaral)a, 110
as plenary portion of K[l)a, 253-254
Madhusodana
as predominating Deity of Vaisakha,

111
remembered when marking right arm

with tilaka, 113
resides at Mancara-parvata, 119
Madness
Caitanya's speech appears like, 316
as first incarnation, 147
as Supersoul of everything, 252

c h ar a c t e r i s t i c s a n d
a c t i v ities
157-160
enters into material elements, 144
exhalations of, 182
expands as 8rahma, 133

impregnates material nature, 155
Sarikaral)a incarnates as, 146
of,
476
Maha-ViI)U
Siva as form of, 1 52
See also: Karar:JadakasayT Vir:Ju
Mahesa-dhama
as abode of Siva, 261

Mamaivamso jiva-loke
verse quoted, 1 52
Mama vartmanuvartante
quoted, 98
Mandara-parvata
Madhusudana resides at, 119
Mantra
chanted while applying ti/aka, 112-113
Mantra-yoga
by, 297-298
Manus
avataras of, 1 35
changes of, 180-181
incarnations of, 135
list of, 1 84-185
orbit of pastimes during lifetime of, 220,

224
Manvantara-avataras
as incarnations of Manus, 135
as svarilsa expansions, 1 OS
description of, 180-184

Materialists
groups of to avoid listed, 404
Mathura
as birthplace of K[l)a, 400
Maya
ashamed to stand before Krr:Ja, 341
compared to darkness, 340-341
c o n di t i o n e d s ouls liberated from
clutches of, 62-63
gives misery to living entities, 59
keeps conditioned souls forgetful of

Krr:Ja, 64
K[l)a's personal energy separate from,
206
liberation from, 139

living beings bound around neck by
chain of, 336
powers of explained in Bhagavatam, 21 2
spiritual world devoid of, 149

two covering powers of, 5
two functions of, 1 4 9
ViI)U a s controller of, 1 72, 175
Mayapur
as residence of Hari, 120
MayavadTs
as materialists, 404
intelligence of not purified, 339
Meditation
as bogus in Kali-yuga, 1 95
taught by white incarnation, 188
by, 297-298
Mental speculation

by, 297-298
Mellows
as Krr:Ja's eternal residence, 280
of dealings between gopis and Krr:Ja,
Gandharva dance at, 102
of Krr:Ja described by Caitanya, 292
as part of Goloka Vrndavana, 108, 118

Kesava resides at, 119
Krr:Ja more complete in, 225-226
prabhava-vilasa forms reside eternally

in, 107
women of described fortune of gopis,
292
Matsya
appears in different yugas, 133
Matta/:! paratararil nanyat
quoted, 9 3
Mau?ala-li/a
as end of Krr:Ja's pastimes, 222
297-298
Mercy
appearance of arca-murti as, 1 20

as brilliant quality of Krr:Ja, 299
avataras visible by
Krr:Ja's causeless,
136-1 37
conditioned souls liberated by devo
tees', 62-63
devotees depend on Krr:Ja's, 74
Krr:Ja compiled Vedic literature by His,

64
of Krr:Ja described by Caitanya, 32-33
General Index
Mercy
Moon
incarnations compared to tree branches
one should look forward to KrIJa's,
and, 136
401
Ramananda Raya answered Caitanya's
questions by His, 47
Sanatana questioned Caitanya by His

mercy, 47
Yrndavana as storehouse of Kr!Ja's,

Merit
477
KrIJa's face compared to, 310
KrIJa's face king of, 130, 302-303, 305
KrIJa's nails compared to, 304
KrIJa's smile like light beams from, 308
syllables of kama-gayatri compared to,

302
255-256
Muktaphala-!ika
quoted on qualities of brahmaf!as, 30
as brilliant quality of Kr!Ja, 299
Mukunda
Mildness
as name of Kr!Ja, 411
found only in Kr!Ja, 299
Mind
Marti
forms worshiped in temples, 120
as a sense, 152
Caitanya's afflicted by convulsive dis
eases, 309-310
control of accompanies a devotee of

Kr!Ja, 414
Na ca tasman manu$ye$u kascin
169
Nadia
influence of mode of passion within,
Caitanya's father from, 199
KrIJa rides on chariot of gopis', 289
Names
Maha-ViI)U as master of, 147
manifest from egotism in goodness, 156

ocean
of
opulence
manifested
in
of KrIJa's forms differ, 97

Nanda Maharaja
Caitanya's, 248
as father of KrIJa, 101, 132, 136, 214,
conjugal love, 283
as father of Radha-Damodara, 112
of Caitanya immersed in sweetness of

of gopis like straws and leaves, 293-294
of Radharal)i agitated by Kr!Ja's eyes,
of
verses quoted, 5
288
Vasudeva
bewildered
by
Kr!Ja's
beauty, 103
Miseries
illusory energy gives living entities, 59

lotus feet of devotees vanquish all, 356
suffered by conditioned souls, 327-329
threefold described, 50-51, 57, 327,

329
Modes of nature
create of material universes, 204
KrIJa incarnates in, 287
Maha-Vil)u as master of, 147
Siva covered with three, 176
Vil)u as controller of, 251-252
Mohammedans
Sanatana had to mix with, 33
217
as inhabitant of Yrndavana, 420
Govinda not son of, 110
Kr!Ja's name-giving ceremony at house

of, 186
Narada Muni
as saktyavesa-avatara, 210
astonished to see K[l)a's expansions,

95
cited on position
of pure devotee,
411-412
empowered
to
service, 135
his discourse
distribute
devotional
on devotional service,
61-62
one who studies Vedas indebted to, 410
Yyasadeva chastised by, 332
Naradiya Puraf!a
quoted on those who attain desired
goal, 52
478
Narayar;1a
Navadvipa
as beyond vyakta-avyakta, 204
as place of Caitanya's pastimes, 280
identical with Jagannatha Puri and
as predominating Deity of Paua, 111

cowherd
boys
became
Vrndavana, 405
Nava-yauvana
four-handed
forms of, 244
Krr:Ja as, 217

Nawab Hussain Shah
doesn't possess Krr:Ja's beauty, 295

eternal residence of, 118
Sanatana in service of, 33, 197

Nayam atma pravacanena
Krr:Ja in paravyoma as four-handed, 108

Mayavadis call themselves, 339
verses quoted, 137

Nilacala
Puruottama resides at, 119
remembered when marking lower abdomen with tilaka, 113
See also: Jagannatha Puri

Nimi Maharaja
Vaikur;1ha planets controlled by, 256
asked about yuga incarnations, 190,
Narayar;Jas
196
as expansions of Krr:Ja's personality,

288
as predominating deities of Vaikur;Jha,

295
Nityo nityanaril cetanas

quoted, 155
attracted by beauty of Krr:Ja, 288

don't possess sweetness
Nivrti
of
Krr:Ja's
beauty, 295
Narayal)a/:1 para 'vyaktat
quoted, 175, 204
Narottama dasa Thakura
quoted on comparing words of guru,
Nrsimha
as incarnation, 98, 123
as
pastime
expansion,
114-115,
166-167
saints and sastra, 199

quoted on devotee purifying place of
pilgrimage, 28
quoted on necessity of following six
Gosvamis, 420
Na te vidu/:1 svartha-gatiril hi vil)um
quoted, 67
Nature, material
agitated into three qualities, 154
awards and punishes living entities, 60
as different energy from living entity,
153
association with modes of, 412-413
can't touch Supreme Lord, 162
Hari beyond range of, 176
impregnated by Maha-Vir;Ju, 155
Kirodakasayi Vir:JU maintains affairs of,
179, 251-252
Occupational duty
for Kali-yuga, 191-192
in different yugas, 188-189
Ocean of milk
Kirodakasayi lies on, 165
Om nama bhagavate vasudevaya
quoted, 151
Om tad viQo/:1 paramaril
quoted, 162
Opulence
automatically comes to pure devotee,
79
form of Krr:Ja has unlimited, 82
Krr:Ja full of all, 86
living entities struggle with, 58
Krr:Jaloka full with all, 118
not cause of material universe, 143
K r r:J a ' s
unwanted harassment by, 62
completeness
manifesting, 225
due
to
General Index
Opulence
Krr:Ja's personal exposed to Sanatana,
315
Krr:Ja's six opulences, 286
loveliness of Krr:Ja's face as only abode
of, 293
no one can estimate Krr:Ja's, 248
ocean of manifested in mind of
Caitanya, 248
of Krr:Ja like ocean of nectar, 245
of Krr:Ja's personal expansions, 298
of Vasudeva and Krr:Ja compared, 101

of Vil)u almost equal to Krr:Ja's, 177
of Vrndavana, 247
spiritual sky as three-fourths of Lord's,
259
479
Parabrahman
energies of spread over universe, 55
Paramaharhsas
sahajiya debauchees are not, 420
Paramatma
as supreme controller, 391
Krr:Ja as original source of, 90

See also: Supersoul
Pararh brahma pararh dhama
quoted, 84
Parasurama
as pastime incarnation, 167

as sakt yavesa-avatara, 210-211
empowered to cut down demons, 135
Paravyoma
spiritual sky full of six kinds of, 257
Krr:Ja expands within, 108

Parikit Maharaja
attained perfection by hearing, 408 '
questioned Sukadeva Gosvami, 149
ParitraQaya sadhunarh vinasaya

quoted, 211
Passion
Padarh padarh yad vipadam

quoted, 51
Brahma as director of mode of, 177
Padmanabha
egotism in, 156

as predominating Deity of Asvina, 112
conducted in three areas, 280
position of weapons of. 128

remembered when marking back with
tilaka, 113
advancement
of
imper
sonalists, 195
quoted
on
Krr:Ja's
material world, 120
expansions
in
quoted on two main principles of Krr:Ja

consciousness, 393
quoted on Viraja River, 258-259, 278
quoted on ViI)U as object of Vedic

literatures, 80
Padyavali
quoted on perfection of mine pro
cesses, 408
Palas
sun divided into, 219-220
as child and as boy, 136

as human being, 284
being
never
subject to
material laws, 287
Padma PuraQa
on
Pastimes of Krr:Ja
as human
See: Garbhodakasayi ViI)U

cited
spiritual world devoid of mode of, 149
Pastimes of Caitanya
become newer and newer, 297

cleanse one's consciousness, 241
conducted in three are as, 280
continue eternally, 216-224
exhibited at different ages, 214-217,
222
in spiritual and material worlds, 324
manifest transcendental form of Krr:Ja,
286
no one can understand mystery of, 235
rasa dance as quintessence of all, 255
Patac;la
Patience
as brilliant quality of Krr:Ja, 299
480
Paur:Jc;lraka
killed by Krr:Ja, 325
Pradyumna
expansions of, 110, 114-115
Krr:Ja's pastimes in Vaikur:J!ha as, 287
Paua
Narayar:Ja as predominating Deity of,
111
Phalguna
Govinda as predominating Deity of, 111
Pilgrimage

Praharas
day and night divided into, 220
Prahlada Maharaja
attained perfection by remembering
Krr:Ja, 408
devotees purify places of, 27-28

Pious activities
by devotional service one gets results
of, 306
devotional service not acquired by, 354
influence of mode of passion due to,
169
three categories of, 350
Planets
compared to islands, 121
Plenary portion
dust of KrQa's lotus feet carried by por
quoted on lotus feet of devotees, 356
quoted on real brahmaQa, 29

Prajapati
Kardama Muni as, 188
Prakrti-sparsana
explained in Caitanya-caritamrta, 152

Prayaga
Bindu Madhava resides at, 119
Caitanya met ROpa and Anupama at, 34
Prayers
Akrura attained perfection by offering,
tions of, 171

Maha-Vir:JU as portion of Govinda's,
408
of Brahma after stealing cows etc.,
159
Potencies
opulence of spiritual, 282
245-246
of Christians, 155
of demigods for protection, 167
three chief, 139
of Karabhajana Muni, 190
three places of pastimes as full of inter
offered
nal, 280
Power
of knowledge as chief potency, 139
of Vir:JU forms, 178
Supreme Lord as reservoir of, 138
Prabhava-prakasa
as four-hand form, 100
Prabhava-vi/asa
chief pastime forms of, 115
chief quadruple expansion of, 105-107
expansions of, 104-105
Pradhana
as function of maya, 149
Pradyumna
as expansion of Krr:Ja, 190, 324

as personality in Dvaraka Puri, 132
passion, 156
Krr:Ja
by
Devaki
and
offering as devotional action, 399

should be recited, 400
sound of gems colliding seems like, 281
Prayojana
described, 66-67
Predominating Deities
of egotism, 141
of twelve months, 110-112
Pride
of Cupid subdued by Krr:Ja's eyes, 306

Prthu Maharaja
as incarnation, 287
as sakt yavesa-avatara, 210-211
attained perfection by Deity worship,
408
empowered to rule and maintain living
entities, 135
as prabhava-vi/asa, 105-106
as predominating Deity of egotism in
to
Vasudeva, 99
PuraQas
as brothers, 323
call KrQa's pastimes eternal, 222
General Index
Pural')as
Qualities
Krt:a as compiler of, 64
material nature is agitated into three,
Vedas expanded into, 200
154
of Kali-yuga considered good by ad
Pure devotees
vanced devotees, 196
as absolved of all debts, 412
of Krt:Ja, 299
as physicians, 328-329
awaken one's attraction to Krt:Ja,
349-350
481
Siva
associates
with
quality
of
ig
. norance, 175
by
sweetness as quintessence of Krt:a's,
don't need speculative knowledge,
Vit:Ju as transcendental to material, 162
devotional service attained only

favor of, 353-354
pious acts or mystic
291
yoga, 414
Questions
dust of lotus feet of, 355-356
of Caitanya answered by Ramananda
opulence automatically comes to, 79
of Sanatana to Caitanya, 50
have no tendency to commit sin, 412
Raya, 47
rareness of, 31
reside in spiritual world, 149
value of a moment's association with,
357
Purification
by Vedic rules and regulations, 97
Radha-Damodara
See: Vit:JU
Radharat:JT
Purua
Puru?a-avataras
as incarnations of Vit:JU, 134
as Karat:arnavasayT, 287
as
svamsa expansions, 1 OS
three forms of, 138-139
Puru?a/:1 prakrti-stho hi
verses quoted, 378
Puruottama
as son of Nanda Maharaja, 112
as inhabitant of Vrndavana, 420
Krt:a's eyes agitate mind of, 288
Vasudeva desires to enjoy Krt:a's

beauty like, 103
Raganuga bhakti
described, 416-429
external and internal processes of, 422
Ragatmika bhakti
described, 416-429
as )agannatha, 119
Raghunatha 8hana GosvamT
Raghunatha dasa GosvamT
accepted by Krt:a as His mother, 382
Rahugat:Ja Maharaja

POtana
pastimes begin with killing of, 216, 222,
as one of the six GosvamTs, 420
as one of the six GosvamTs, 420

instructed by jac:Ja Bharata, 355
Ramacandra
223
as pastime incarnation, 166-167
Q
Qualities
form of Krt:a as origin of transcendental, 298
incarnations controlling material, 135
incarnations of material, 168, 169
Krt:a as mine of transcendental, 296
RamayaQa
quoted on Lord giving courage to devo

tee, 343
Rasa dance
as quintessence of all pastimes, 255

Krt:Ja engages in, 289
Krt:a's expansions at, 95
performed in pre-youth, 217
482
Regulative principles
devotional service rendered according

to, 390-391
for worshiping different forms, 97
var(lasrama
of
not followed by pure
devotee,412
as worship for Treta-yuga, 194-195
can only be given by Supreme Lord,
199
God accepted as supreme father in,155
taught by white incarnation,188

Remembering
Treta-yuga,188
Sadhana-bhakti
awakens love for Krr:Ja,388

Sadhu
nature of to inquire,52
Prahlada Maharaja attained perfection

by,408
quoted,199
as opulence of Krr:Ja, 286

has nothing to do with the pure soul,
415
real described,384
g Veda
as division of
on
Sadhu-sastra-guru-vakya
Sahajiyas
Renunciation
quoted
five kinds of, 411

performance of as occupational duty in
Lord establishes principles of, 122
imitate advanced devotees whimsically,
420
Sahasra-sir$ii
as beginning word of Vedic hymns,164
Saints
Vedas, 200
V ir:Ju's
understand incarnations, 362-363
transcendental
nature,162
abhadeva
as
quoted,152
Sacrifice
Religion
as
Sa aik$ata /okan nu srja
avatara in Oak$a-savar(lya-rnanvan
tara, 183
saktyavesa-avatara, 135
i Kapiladeva
founded imitation of
sankhya yoga
version of compared with
sastra, 199
5akam tata/:1 satrnata-rnatra
and
verses quoted,121
Sakti-tattva
as form of Krsna,97
Saktyavesa-avata
as incarnations of empowered living en
system,425
tities, 135
te 'rtharil yat pratiyeta
characteristics a n d examples o f ,
verses quoted,340
Sarna
Rudra
208-214
form of,172-173

Sarnasrita ye pada-pallava-plavaril
Satya-yuga incarnation wears garland
Sarnbandha
as Siva, 163
Rudriik$a
verses quoted,84
described,66-67
of,187
Sambhu
Rupa Gosvami
letter
guru
written
by
to
imprisoned
Sanatana, 3
met by Caitanya at Prayaga, 34
as one of the six Gosvamis,420
ROpa-raghunatha-pade haibe akuti

quoted,420
See: Siva
Sarno darnas tapa/:1 saucam
verses quoted,30
Sanatana Gosvami
as minister in Muslim government, 49

General Index
Sanatana Gosvami
Sarvabhauma
Caitanya grasps hand of, 292

describes incarnation
483
of
Caitanya,
364-365
formerly a minister of the Nawab, 5
imprisoned in Bengal,. 3
Kr!Ja exposes personal opulence and
sweetness to, 315
questions Caitanya on Kali-yuga incar
nation, 197-198
trades his blanket for a torn quilt, 42-44
Sankaracarya
cited on Vil)u as controller of material
energy, 175
quoted on unmanifested material crea
tion. 204
Sankaral)a
as Balarama, 141
an expansion of Supreme Lord, 133,
190, 324
as avatara in Savart:ya-manvantara, 183
Sarva-dharman parityajya
verses quoted, 65, 77, 98

Sarvajfia
story
of
poor
man
and
Sarvasya caharil hrdi sannivito

verses quoted, 384
Sarva-yoniu kaunteya
verse quoted, 150
Sastra
advanced realized devotee and depen

dent on, 421-422
imitation gods defeated by, 325
incarnations accepted
according to,
199
meditators don't refer to, 195
rules of subservient to two main princi
ples, 393
Sasvat prasantam abhayaril
as predominating Deity of three types
Sattvika ekadasaka/:1 pravartate
as prabhava-vilasa, 105-106
of egotism, 156
creates all universes, 143
expansions of, 110
incarnates as Maha-Vil)u, 146
KrJa's pastimes in Vaikul)ha as, 287
lies down in Viraja River, 147-148
Maha-ViI)U as expansion of, 172
Satikirtana
is not ordinary duty, 394

movement introduced by Caitanya,
199
one who performs does not have to
perform any other yajiia, 411
Satikhya-karika
quoted, 156
SannyJsa
Sanatana strictly followed principles of,
42
Sannyasis
378
ideal follow ways of Gosvamis, 41
astrologer
named, 68-74
verses quoted, 341-342

quoted, 156
Sat yam
indicates
K[l)a's
personal
charac
teristics, 360
Satyaril pararil dhimahi

quoted, 151
Satyasena
as avatara in Auttama-manvantara, 183
Satya-yuga
sukla avatara in, 135
the Lord's incarnation for, 185-187,

188
Saubhari Muni
prabhava-prakasa not like expansions

of, 95
Sa vai purilsam paro dharmo

verses quoted, 331
Scriptures
advanced devotees not dependent on,
421-422
devotee should not study or criticize
other, 398
one should not partially study many,
397
484
Scriptures
sahajiyas avoidance of will lead them to
Siva
hell, 420
287
Sei purua maya-pane kare

quoted, 151
as material father, 260
placed within womb of material nature,
can't estimate size of spiritual, 235
Semina
154

236
Supreme Lord injects original into living
characteristics a n d
entities, 150
174-176
Sense gratification
as waste of time, 67
conditioned
souls
imprisoned
dissolves material creation, 163
has many faces, 268
in Vrndavana leads to lower birth, 405
in charge of destruction, 163

influenced by material energy, 162
conditioned souls struggle with, 152
Kr!Ja as master of, 249, 251
control of accompanies a devotee of
Mahesa-dhama as abode of, 261
Krt:a, 414
Skanda PuraQa
quoted on good qualities of devotees,
Maha-ViI)U as master of, 147
416
of Caitanya immersed in ocean of

opulence, 248
Sea Naga
as Saktyavesa-avatara, 135
empowered to render personal service,

211
Maha-ViI)U lies on bed of, 161

Supreme Lord doesn't impregnate by,
152
Siddhanta-siromaQi
cited on size of universe, 276
quoted on seven islands, 121

Siddhartha-sarilhita
Sins
cited on ViI)U forms, 124-125
Smrti-sastras
Soul
as sisters, 323
changes bodies, 151
very dear to all living entities, 91
Spiritual master
accepts sinful reactions of disciples, 397
bona fide must be accepted, 395
how one should behave before, 399

KrJa
appears
externally
as,
65-66,
351-352
most essential order of given, 394
must be served, 395
not to be considered ordinary, 120
obeying and serving a bona fide, 336
as result of bad government, 200
one must understand Bhagavatam from,
of disciple accepted by spiritual master,
one renders spontaneous love to K[l)a
continue material existence, 412
397
people enjoy life by committing four

Siva
of,
each universe has its own, 263
Senses
expand from egotism, 156
activities
compared to yogurt, 152
under
spell of, 5
Sex
as guQa-avatara, 135
as incarnation of material qualities, 169,
kinds of, 49
as creation of maya, 172-174
as devotee incarnation to carry out or

ders, 179
as destroyer of creation, 251-252
405
through, 427
version of compared with saints and

sastra, 199
within the heart, 413
Spiritual sky
as interim residence of Krt:a, 257
as three-fourths of Lord's opulences,

259
General Index
485
Srimad-Bhagavatam
Spiritual sky
shape of compared to lotus flower, 234
quoted on creation, 146
SravaQa
quoted on detachment from material
Sridhara
quoted on devotees purifying places of
Sridhara as predominating Deity of, 112

as expansion of Pradyumna, 110
enjoyment, 62
pilgrimage, 27-28
as predominating Deity of Sravarya, 112

remembered when marking left arm

with tilaka, 113
quoted on devotional service as most

satisfying to KrQa, 75-76
quoted
on
direction
literatures, 82
of
all
Vedic
quoted on dust of Krrya's lotus feet,
Srikanta
as brother-in-law of Sanatana, 19
172
gave blanket to Sanatana, 22
quoted on Dvapara-yuga incarnation,
Caitanya recites verses from, 300
quoted on falling from spiritual plat
guru and KrQa, 405

cited on mahat-tattva, 156
cited on manvantara-avataras, 135
quoted on forgetfulness of living enquoted on gopis criticizing Brahma, 301
description of Supreme Lord in invoca-
quoted on Hari as Supreme Lord, 176
Srimad-Bhagavatam
190
can be recited only by one with faith in
form, 74
tities, 64
quoted on identifying incarnations, 202
tion of, 203
invocation from, 360
quoted on impregnation of material
Karabhajana Muni's prayer quoted in,
nature, 155
quoted on incarnations, 138, 167
190
maya's powers explained in, 212

meaning of tasted in association of pure
devotees, 404
quoted on independence of bhakti
yoga, 415
quoted on insufficiency of varrasrama
dharma, 338
must be read regularly, 400

p r a y e r s of Brahma quoted f r o m ,
quoted on Kroa as source of all incar

nations, 87
245-246, 275
professional reciters of must be
avoided, 404
quoted on K[Qa as soul of all atmas,
90
quoted, 67
quoted on K[Qa not fulfilling material
411
quoted on Kroa's affection for His
quoted on absolution of indebtedness,

quoted
on
413-414
accidental
sinful
acts,
quoted on Ambaria Maharaja, 409-410

quoted on becoming fearless, 391
desires, 346
devotees, 381, 382

quoted on Kroa's beautiful face, 301
quoted on Kroa's different colors, 186

quoted on K[Qa's expansions, 96
quoted by Caitanya, 249, 283
quoted on KrQa's form, 284
quoted on association of devotees, 350
quoted on light of KrQa, 340
quoted on association of devotees,
quoted
84-86, 374-375
quoted on awakening dormant love for
KrQa, 353
quoted on cause of all causes, 144
quoted on chanting in Kali-yuga, 194
quoted on cheating religions, 155
on lotus feet of devotees,

355-356
quoted on loveliness of Kroa's face,
293
quoted on Maha-ViQU, 147
quoted on maya as ashamed to stand

before KrQa, 341, 341-342
----------
486
Srimad-Bhagavatam
quoted on mystery of K[J;la's pastimes,
Srimad-Bhagavatam
Tenth Canto of reveals the Personality
of Godhead, 84
235
Vyasadeva as author of, 332
quoted on necessity of devotional service, 332-333, 335
Srinivasa Acarya
quoted on original form of the Lord, 93

quoted on qualities of devotees, 372
quoted on qualities of Kali-yuga, 196
quoted on real brahmaQa, 29
quoted, 33
Srivatsa
Dvapara-yuga incarnation marked with,

189
quoted on real religion, 331

quoted on relationship of Supreme Lord
and material nature, 154
quoted on rescue from ocean of nes
Sruti-smrti-puraQadi
verse quoted, 200
Strength
as opulence of K[J;la, 286
Sudhama
cience, 349
quoted on result of chanting in Kali
yuga, 195
quoted on results of devotional service,
91
quoted on satisfying K[J;la, 360-362
quoted on shelter of Krr:'la's lotus feet,
as avatara in Rudra-savarQya, 184
Sadras
come from legs of Brahma, 338, 392
Suhrdarh sarva-bhatanarh jfiatva

quoted, 71
Sukadeva Gosvami
answered questions of Parikit, 149
84
as son of Vyasadeva, 291
quoted on Siva being covered with
a t t a i n e d p e r f e c t i o n by r e c i t i ng
modes of nature, 176
Bhagavatam, 408
quoted on spiritual world, 149
describes
quoted on surrender to K[J;la, 386-387

quoted on three classes of devotees,
367-368
quoted on three features of Absolute
Truth, 88
quoted on transcendental qualities of
unlimited transcendental
qualities of Lord, 236, 238, 239

quoted on Vir;'IU as controller of modes
of nature, 180
Krr:'la
tion, 251-252
Brahman compared to, 89

Govinda compared to, 170
Krr:'la's pastimes compared to move
Vivasvan as presiding deity of, 264-265
Supersoul
as localized incarnation, 287
gives living entities good counsel, 61
Krr:'la appears internally as, 351-352
quoted on worship for Kali-yuga, 191

quoted on worshiping Caitanya, 193
quoted on worshiping Lord by devotional service, 61
quoted on worship of different forms,
K[J;la in heart as, 65-66

Maha-ViJ;lu as, 159
three forms of, 252
Supreme Lord
abode of, 142
as best of Yadu dynasty, 167
97
quoted on worship of KrQa by intelli
pastimes in, 291
as one, 97
as reservoir of power, 138
gent persons, 344

Gosvami describes
in
Sun
Garbhodakasayi ViJ;lu as, 164
quoted on Vir;'IU as maintainer of crea-
Sukadeva
of
ment of, 219-220
K[J;la, 204
quoted on
pastimes
Bhagavatam, 291
Krr:'la's
becomes Brahma, 171

can alone give religion, 199
General Index
Supreme Lord
487
Sweetness
can't be touched by material nature,

162
creates all the universes, 157
described in invocation of Bhagavatam,
of Govinda, 101
of Krr:Ja drunk by gopis' eyes, 294
of Krr:Ja's beauty enjoyed by gopis, 295
of Krr:Ja's body, face and smile, 309,

310
203
dissolves material creation, 163

doesn't impregnate by sex, 152
of Krr:Ja's lips, 312

of Krr:Ja's personality, 309
exists in three principal forms, 93-94
of Krr:Ja's smile, 308, 311
first incarnation of, 147
of Vasudeva and Krr:Ja compared, 101
glances over material energy, 150
one becomes eligible for love of God by

hearing of Krr:Ja's, 317
impregnates material nature, 154

in everyone's heart, 391
Karabhajana
Muni
offers
obeisances
unto, 190
known as Vedaliga, 258-259
Lord as shelter of devotional service,
215
Surabhi cows
Goloka as pasturing ground for, 223
Surrender
as complete dependence on Krr:Ja's
mercy, 346

six divisions of, 384-385
to Krr:Ja in all respects, 401
,
Svarilsa
examples of, 105
Vir:JU in category of, 177
Svarilsaka
Karar:Jodakasayi, Garbhodakasayi, and

Kirodakasayi as, 98
Svatiga-viseabhasa-rope
Tad-ekatma-rOpa
explained, 93
Tad evaril tat-tad-abimana-lakaQa

quoted, 417
Tadiya
meaning of, 400
Tadrso nyona-saktiril yo
quoted, 105
Tamasa
Siva covered with, 176

Tapana Misra
Caitanya and Sanatana ate at house of,
37-39
extended invitation to Sanatana, 35
Tene brahma hrda ya adi-kavaye

quoted, 151
Tilaka
explanation of, 152
Krr:Ja's forms constitute twelve marks
as name of Krr:Ja, 132
marking body with, 112-113,402
Svayam bhagavan
Svayaril-rOpa
as Krr:Ja as cowherd boy, 94

as original form of the Lord, 93, 98
Svetasvatara Upani$ad
quoted on conception of living entities,

153
Sweetness
Caitanya carried away by Krr:Ja's, 316

goddess of fortune captivated by
Krr:Ja's, 295
Krr:Ja's exposed to Sanatana, 315
of, 99
Time
Maha-Vir:JU
as
master
of
eternal,
147-148
never vanquishes those for whom Krr:Ja

is dear, 425
spiritual world devoid of influence of.
149
Tirtha-yatra parisrama, kevala

quoted, 28
Transmigration
ever-conditioned soul subjected to, 328
488
Treta-yuga
rakta avatara in, 135
the Lord's incarnation for, 185-188
Trivikrama
as incarnation, 123
as predominating Deity of Jyaigha, 112
Vaibhava-prakasa
first manifestation of, 98
son of Devaki as example of, 99
Vaibhava-vilasa
differ according to placement of weap

ons, 107-108
distinguished by dress and features, 116
Vaikarika
r e m e m b e r e d w h e n m a r k i n g right
VaikuQtha

shoulder with tilaka, 113
Tulasi leaves
one must serve, 400
Tyaktva deharh punar janma
Siva covered with, 176

as avatara in Raivata-manvantara, 183
VaikuQtha
as part of spiritual world; 141
Deities nondifferent from murtis in, 120
quoted, 224
expanded b e y o n d our ability to
quoted, 33
forms of Lord preside over planets in,
Tyaktva WrQam ase?a-maQ(iala
measure, 233
232
inhabitants of have full opulence, 233
KrrJa complete in, 225
KrrJa's beauty unparalleled by pre

dominating deities of, 295
Uddhava
describes KrrJa's pastimes in yogamaya

form, 284
KrrJa's smile spreads rays throughout,

311
located in corner of Vrndavana, 247

pastime forms preside over, 117
Ujjvala-nilamaQi
cited on birth of perfect devotee, 224
planets in like rooms of a treasurehouse,
Kirodakasayi ViQu as, 353
predominating deities of all universes
Universal form
257
Maha-ViQu as master of, 147
Universes
conditioned souls wander in, 328-329
each contains unlimited atmospheres,

260
each dominated by a Brahma, 241

each has its own Brahma and Siva, 263
like atoms in the sky, 239
sustained by living entities, 325
Upendra

and, 281
Sea Naga in, 135
vibration of KrQa's flute attracts god

desses of fortune in, 313
Vaisakha
Madhusodana as predominating Deity

of, 111
Vai?Qavanarh yatha sambhub

quoted, 175
VaiQavas
develop all qualities of KrrJa, 369
not to be considered part of caste, 120

perfection of eyes is to see, 31
recognized by their preaching work, 5-6

those who imitate dress of should be
avoided, 404
Vaibhava-prakasa
as two-hand form, 100

Balarama as KrrJa's, 108
Vaisyas
come from legs of Brahma, 392
come from waist of Brahma, 338
General Index
Vajrarigaji
See: Hanuman
Vamana
as avatara in
489
Vasudevab sarvam iti
verses quoted, 239

Vasudeve bhagavati bhakti-yogab
Vaivasvata-manvantara,
183

as incarnation, 123
as predominating Deity of Aa<;lha,
112
remembered when marking left side of

belly with tilaka, 113
Vanaprastha

378
Varaha
Vararyasi
Vart:iisrama-dharma
insufficient without devotional service,
337-338
Var?a
See: KhaQr;/a
Varul)a
Vasudeva
as father of Krrya, 204
Vasudeva
as direct prabhava pastime form, 117
as expansion of Krrya, 324
as expansion of Supreme Lord, 190
as prabhava-vi Iasa, 105-106
as predominating Deity of mahat-tattva,
156
as vilasa-rOpa, 98-99
characteristics of, 100-102
desires to enjoy Krrya's beauty, 103
expansions of, 109
knowledge expressed through, 140
Krrya's pastimes in V aikuryha as, 287
verses quoted, 91
Vayu
Vedaharil samatitani vartamanani
verses quoted, 70
Vedais ca sarvair aham eva vedyab
quoted, 67, 73
Vedariga
Supreme Lord known as, 258-259
Vedanta-sOtra
quoted on Absolute Truth as source of
everything, 150-151
quoted on Krrya as source of everything, 154
quoted on purpose of life, 69
result of study of, 67
Vedic knowledge summarized in, 200
Vedas
as mother, 323
Brahma infused with knowledge of, 206
brahmat:Ja must be expert in knowledge
of, 30
call Krrya's pastimes eternal, 222
energies explained in, 153
four divisions of, 200
goddesses of fortune as most chaste
women of, 288-289
three sections of, 82
Vedavyasa
See: Vyasadeva
Vedic hymns
begin with sahasra-sira, 164
Vedic literature
advises that our real connection is with
Krrya, 70-71
conditioned souls educated through,
65-66
Gita as essence of, 67
Krrya as compiler of, 64
real conclusion of, 80-82
three things described in, 66, 79
Vedic mathematics
system of explained, 243
Vibhu
as avatara in Svaroci?a-manvantara, 183
Sri Caitanya-caritim!1a
490
Vil)uloka
Vibhiiti
innumerable Vaikul)ha planets in, 256
explained in Cita, 212
ViQu-miirtis
Vidura
called a holy
place by Yudhihira,
as only expansions of personal and

plenary portions, 172
27-28
Uddhava describes yogamaya form to,
284
position of weapons of, 123-131

ViQu PuraQa
cited on advancement of impersonalist,
Vi/asa-rupa
195
divisions of, 98-99
cited
Viraja River
between material and spiritual worlds,
258-260
Sankaral)a lies down in, 147-148
on Dvapara-yuga incarnations,
190
quoted on energies of Parabrahman, 55,
56-58
ViQu-tattvas
spiritual nature lies beyond, 278
as forms of K[l)a, 97
ViI)U
as controller of modes of nature,
K[l)a as origin of all, 85

Rudra not one of, 174
251-252
Vivakena
as expansion of Sankaral)a, 110

as guQa-avatara, 135
as avatara in Brahma-savarQya-manvan
tara, 184
as incarnation, 123, 287

as incarnation of material qualities, 169
as
one
and
only
Personality
of
comments on ujjvala-nilamaQi, 224

Vivasvan
Godhead, 80
as predominating Deity of Caitra, 111
as transcendental to material qualities,
as name of sun-god, 264-265

Vows
one should observe, 401
162
carried in heart of pure devotee, 27-28
characteristics
Visvanatha Cakravarti Thakura
and
a c t i v i t i es
of,
177-179
devotee should not bear blasphemy of,
398
first form of, 157
incarnations of as cause of creation,
252
Vrajabhomi
sound of K[l)a's flute attracts damsels
or, 312
Vraja-mar;J<;iala
See: Vrndavana
Vrndavana
Balarama as cowherd boy in, 106
begging in, 41
in charge of maintenance, 163
gopis criticize Brahma in, 300
Krl)a as master of, 249, 251
has wonderful opulences, 247
K[l)a as origin of, 393
i d e n t i c a l to jag annatha Puri and
Krl)a born as four-handed, 99

mantra of twelve names of, 112-113
puru$a-avataras as incarnations of, 134
remembered when marking right side of
belly with tilaka, 113
resides at Vil)u-kanci, 120
Sankaral)a as expansion of, 133
three forms of, 138-139
Vil)u-kanci
as residence of ViI)U, 120
Navadvipa, 405
if physically unable one should mentally
live in, 424
inhabitants of are very dear to K[l)a,
423
inhabitants of engaged in
ragatmika
bhakti, 417
K[l)a and friends wander through, 290
K[l)a beloved by residents of, 90-91
K[l)a created all material and spiritual
planets at, 240
General Index
Vrndavana
KrJa enjoys pastimes in, 221
KrJa exhibits Himself in relationship in,
70
KrJa is present in, 395
KrJa most complete in, 225-227
KrJa's smile spreads rays throughout,

311
offender becomes hog or monkey in,
405
ROpa and Anupama went to, 34
transactions between Kr!Ja and gopis
possible only in, 298
vibration of KrJa's flute attracts dam
sels of, 313-314
vibration of Kr!Ja's flute enters, 312
Vrndavana-dhama
See: Vrndavana
Vyasadeva
as author of Bhagavatam, 332
as author of Vedas, 200
as compiler of Vedic literature, 64
as father of Sukadeva Gosvami, 291
as incarnation, 287
as saktyavesa-avatara, 64
one who studies Vedas indebted to, 410
teaches conditioned souls through
Vedic literatures, 65
w
Water
body anointed with, 113
Ganges not to be considered ordinary,
120
half the universe filled with, 161
Wealth
as opulence of Kr!Ja, 286
Weapons
accompany Caitanya, 193
Caturvyoha expansions named ac
cording to position of, 109

Dvapara-yuga incarnation holds own,
189
491
Weapons
Kr!Ja's forms named according to, 97,
99
pastime forms named according to
position of, 115
position of Vil) u m urti, 123-131
-
vaibhava-vilasa differ according to
placement of, 107-1 08

World, material
area-mOrtis in, 122
as one fourth of Lord's energy, 259
avataras don't belong to, 136
border between spiritual and, 147-148
called eka-pada, 262
compared to big fort, 260
conditioned soul gets two kinds of
bodies in, 328-329
expansions in, 120-121
KrJa's form for pastimes in, 284
living entities begotten through Siva in,
152
Lord's form descending in, 145
maintained by ViI)U, 162
one is temporarily in, 415
past, present and future belong only to,
59
some pastime forms situated within,
118
three functions within, 168
World, spiritual
border between material and, 147-148
called tripad-bhota, 262
created by Sarikaral)a, 141-142
Deities nondifferent from mOrtis in, 120
expansions of KrJa as residents of, 145
KrJa's pastimes in, 287
only pure devotees in, 149
pastime forms preside over Vaikul)tha
in, 117
past, present and future do not exist in,
59
shown to Brahma, 149
Women
can't beget children alone, 155
danger of associatin with, 376-377
goddesses of fortune as chaste, 289
goddess of fortune worshiped by all
chaste, 295
Sri Caitanya-caritamrfa
492
Yasya deve para bhakti/:1
Women
of Mathura described fortune of gopis,
292
sound of Krr:Ja's flute breaks chastity of,
313-314
Worship
anointing body after daily, 112-113
as occupational duty in Dvapara-yuga,
189
for Kali-yuga, 191,193-196
of different forms, 97
of murti forms, 120
quoted, 404
Yaya sammohito jiva
verses quoted, 64
Ye' nye' ravindiik?a vimukta-maninas
verses quoted, 74
Yearil tv anta-gataril paparil
verses quoted, 241
Yoga
compared to a black snake, 73-74
mystic has nothing to do with pure soul,
415
temperate habits in, 41
those who practice attain Paramatma,
88
Yogamaya
Yad dhyayato viQum

quoted, 195
Yad ruparil tad-abhedena
verses quoted, 93
Yadu dynasty
annihilation of as end of pastimes, 222
Supreme Lord best of, 167
activities of absent in spiritual sky, 287

Yogendras
Karabhajana Muni as one of, 190, 196
Yogesvara
as avatara in Deva-savarQya, 184
Yudhithira
Vidura called a holy place by, 27-28
Yuga-avataras
Yajiia
as avatara in Svayambhuva-manvantara,
as incarnations in different milleniums,
135
183
as svarilsa expansions, 1 OS
Yajur
Yamaraja

Yuktahara-viharasya
verses quoted, 41
by fruitive activities one subject to

punishment of, 73
Yamuna
situated on other side of Gokula, 99
Yasoda
as inhabitant of Vrndavana, 420
Zodiac
sun moves across, 218-219
The Author
His Divine Grace A C. Bhaktivedanta Swami Prabhupada appeared in this world
in 1896 in Calcutta, India. He first met his spiritual master, Srila Bhaktisiddhanta
Sarasvati Gosvami, in Calcutta in 1922. Bhaktisiddhanta Sarasvati, a prominent
devotional scholar and the founder of sixty-four Gauc;liya Mathas (Vedic In
stitutes), liked this educated young man and convinced him to dedicate his life to
teaching Vedic knowledge. Srila Prabhupada became his student, and eleven
years later (1933) at Allahabad he became his formally initiated disciple.
At their first meeting, in 1922, Srila Bhaktisiddhanta Sarasvati Thakura requested
Srila Prabhupada to broadcast Vedic knowledge through the English language. In
the years that followed, Srila Prabhupada wrote a commentary on the Bhagavad
gita, assisted the Gauc;liya Matha in its work and, in 1944, without assistance,
started an English fortnightly magazine, edited it, typed the manuscripts and
checked the galley proofs. He even distributed the individual copies freely and
struggled to maintain the publication. Once begun, the magazine never stopped;
it is now being continued by his disciples in the West.
Recognizing Srila Prabhupada's philosophical learning and devotion, the
Gauc;liya V ai?r;ava Society honored him in 1947 with the title "Bhaktivedanta." In
1950, at the age of fifty-four, Srila Prabhupada retired from married life, and four
years later he adopted the vanaprastha (retired) order to devote more time to his
studies and writing. Srila Prabhupada traveled to the holy city of Vrndavana,
where he lived in very humble circumstances in the historic medieval temple of
Radha-Damodara. There he engaged for several years in deep study and writing.
He accepted the renounced order of life (sannyasa) in 1959. At Radha-Damodara,
Srila Prabhupada began work on his life's masterpiece: a multivolume translation

and commentary on the eighteen thousand verse
Srimad-Bhagavatam
(Bhagavata Purar,Ja). He also wrote Easy journey to Other Planets.
After publishing three volumes of Bhagavatam, Srila Prabhupada came to the
United States, in 1965, to fulfill the mission of his spiritual master. Since that time,
His Divine Grace has written over forty volumes of authoritative translations,
commentaries and summary studies of the philosophical and religious classics of
India.
In 1965, when he first arrived by freighter in New York City, Srila Prabhupada
was practically penniless. It was after almost a year of great difficulty that he
established the International Society for Krishna Consciousness in july of 1966.
Under his careful guidance, the Society has grown within a decade to a world
wide confederation of almost one hundred asramas, schools, temples, institutes

and farm communities.
In 1968, Srila Prabhupada created New Vrndavana, an experimental Vedic com
munity in the hills of West Virginia. Inspired by the success of New Vrndavana,
now a thriving farm community of more than one thousand acres, his students
have since founded several similar communities in the United States and abroad.
493
494
In 1972, His Divine Grace introduced the Vedic system of primary and second
ary education in the West by founding the Gurukula school in Dallas, Texas. The
school began with 3 children in 1972, and by the beginning of 1975 the enroll
ment had grown to 150.
Srila Prabhupada has also inspired the construction of a large international
center at Sridhama Mayapur in West Bengal, India, which is also the site for a
planned Institute of Vedic Studies. A similar project is the magnificent KrQa
Balarama T ernple and International Guest House in Vrndavana, India. These are
centers where Westerners can live to gain firsthand experience of Vedic culture.
Srila Prabhupada's most significant contribution, however, is his books. Highly
respected by the academic community for their authoritativeness, depth and
clarity, they are used as standard textbooks in numerous college courses. His
writings have been translated into eleven languages. The Bhaktivedanta Book
Trust, established in 1972 exclusively to publish the works of His Divine Grace,
has thus become the world's largest publisher of books in the field of Indian
religion and philosophy. Its latest project is the publishing of Srila Prabhupada's
most recent work: a seventeen-volume translation and commentary-completed
by Srila Prabhupada in only eighteen months-on the Bengali religious classic Sri
Caitanya-caritamrta.
In the past ten years, in spite of his advanced age, Srila Prabhupada has circled
the globe twelve times on lecture tours that have taken him to six continents. In
spite of such a vigorous schedule, Srila Prabhupada continues to write prolifically.
His writings constitute a veritable library of Vedic philosophy, religion, literature
and culture.
(continued from front flap)

Madhya-lila (the middle period), the
longest of the three, is a detailed narration of

Sri Caitanya's extensive and eventful travels
throughout India as a renounced mendicant,
teacher, philosopher, spiritual preceptor and
mystic. Finally, Antya-lila (the final period)
concerns the last eighteen years of Caitanya

Mahaprabhu's manifest presence, spent in
semiseclusion in Jagannatha Puri, Orissa.

During these final years, Sri Caitanya drifted
deeper and deeper into trances of spiritual

ecstasy unparalleled in all of religious and
literary history, Eastern or Western.
, Krt:adasa Kaviraja Gosvami, the author of
Sri Caitanya-caritamrta, was a great saint and
a confidential disciple and student of

Raghunatha dasa Gosvami, the renowned
ascetic saint who was one of the most inti
mate disciples of Sri Caitanya. He com
menced work on the text while in his late
nineties and in failing health, as he vividly

describes in the text itself: "I have now be
come too old and disturbed in invalidity.

While writing, my hands tremble. I cannot
remember anything, nor can I see or hear
properly. Still I write, and this is a great

wonder." That he nevertheless completed,
under such debilitating conditions, the
greatest literary gem of medieval India is

surely one of the wonders of literary history.
The English translation and commentary is

the work of His Divine Grace A. C. Bhakti
vedanta Swami Prabhupada, the world's
most distinguished scholar and teacher of
Indian religious and philosophical thought.

He himself is a disciplic descendant of Sri
Caitanya, and his intimate familiarity with

the precepts of Caitanya Mahaprabhu emi
nently qualifies him to present this impor

tant classic to the English-speaking world.
The ease and clarity with which he ex

pounds upon Sri Caitanya's precepts lures
even a reader totally unfamiliar with Indian

religious tradition into a genuine under
standing and appreciation of this profound
and monumental work.
The entire text, with commentary, pre
sented in seventeen lavishly illustrated
volumes by the Bhaktivedanta Book Trust,
represents a contribution of major impor

tance to the intellectual, cultural and
spiritual life of contemporary man.
MADHYA-LiLA
Volumes
SRI
CAITANYA
CARITAMRTA
HIS DIVINE GRA.CE
A.C. Bhaktlvedanta
Swami
Prabhupada
Sri Caitanya-caritamrta is the authorized work on the life and teachings of Sri
Kroa Caitanya-the philosopher, saint, spiritual preceptor, mystic and divine
incarnation who pioneered a great social and religious movement in Sixteenth
Century India. His teachings, which embody the highest philosophical and
theolgoical truths, have affected centuries of religious and philosophical
thinkers until the present day.
This tran slation and commentary on the original Bengali text is the work of
His Divine Grace A. C. Bhaktivedanta Swami Prabhupa.da (pictured above), the

world's most distinguished scholar and teacher of Indian thought and culture
Bhagavad-gita As It Is. This translation of Sri

Caitanya-caritamrta represents a contribution of major importance to the
and author of the best-selling
intellectual, cultural and spiritual life of contemporary man.
THE
BHAKTIVEDANT A
BOOK TRUST

Sri Caitanya Caritamrita Madhya Lila Vol.8

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HIS DIVINE GRACE

A.C. Bhaktivedanta Swami Prabhupada

portant works of historical and philosophical

literature ever written, in any language. It is

the principal work on the life and teachings

Caitanya is the pioneer of a great social and

little less than five hundred years ago and

the subsequent course of religious and

philosophical thinking not only in India but

directing his explorative spirit toward

the structure of the physical universe, Sri

ward, toward a sC:Jientific understanding of

transformed the face o f India i n four

defeating and converting the greatest phi

by organizing the largest, most widespread

socially, by his strong challenges against the

politically, by his organization of a massive

years before Gandhi.

The text is divided into three sections

called "/ilas." Adi-lila (the early period)

the age of twenty-four. This part includes his

early philosophical confrontations, as well as

sarikirtana movement and his civil disobe

dience against the repression

(continued on back flap)

International Society for Krishna Consciousness

All Glory to rT Guru and Gaurariga

of K!lt;adasa Kaviraja Gosvami

"The Lord's Teachings to Srila Sanatana Gosvami"

with the original Bengali tex

HIS DIVINE GRACE

A.C. Bhaktivedanta Swami Prabhupada

THE BHAKTIVEDANT A BOOK TRUST

Readers interested in the subject matter of this book

International Society for Krishna Consciousness

1975 Bhaktivedanta Book Trust

First printing, 1975: 20,000 copies

Lord Sri Caitanya Mahaprabhu Instructs

The Opulence and Sweetness of Lord Sri Krl)a

The Process of Devotional Service

Bengali Pronunciation Guide

Index of Bengali and Sanskrit Verses

Caitanya Mahaprabhu is regarded as a figure of great historical significance.

However, our conventional method of historical analysis-that of seeing a man as

augurating and masterminding a revolution directed inward, toward a scientific

means "pastimes"-Adi-lila (the early period), Madhya-lila (the middle period)

ism, hypocrisy and dissension. In these descriptions, Caitanya Mahaprabhu, who

"congregational glorification of God" -especially by organizing massive public

childhood miracles, schooling, marriage and early philosophical confrontations, as

dience against the repression of the Mohammedan government.

spent in semiseclusion near the famous Jagannatha temple at Jagannatha Puri in

Caitanya Mahaprabhu. Raghunatha dasa, a renowned ascetic saint, heard and

These included Sri Caitanya-carita by Murari Gupta, Caitanya-mangala by Locana

whom they respected as a great saint, to compose a book to narrate these

Madana-mohana Deity of Vrndavana, he began compiling Sri Caitanya-caritamrta,

Srila Bhaktisiddhanta's father, Bhaktivinoda Thakura.

His Divine Crace

A. C. Bhaktivedanta Swami Prabhupada