Ontology of Sadhana Bhakti, Complete

Śrīla Bhaktisiddhānta Saraswati Ṭhakura

শ্রী গৌड़िয-কন্ঠহার

Gaudiya Kanṭhahāra:

The Jeweled Necklace of the Gaudiya Vaishnavas

13th Jewel

SĀDHANA-BHAKTI-TATTVA

The Practice of Divine Love

Being a compendium of quotations from revealed scriptures

concerning the truths about the cult of Chaitanya Mahāprabhu

Compiled under the authority and direction of

His Divine Grace

Bhaktisiddhānta Sāraswāti Goswāmī

Prabhupada

Translated and edited, with original Sanskrit and Bengali and Roman transliteration by

B. V. Mahāyogi, Michael Dolan

Jñāna-miśra-bhakti: Devotion Mixed with
Knowledge

१३.१

ब्रह्म-भूतः प्रसन्नात्मा न शोचति न काङ्क्षति

समः सर्बेषु भूतेषु मद्-भक्तिं लभते पराम्

13.l

brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām

One who is situated in Brahman is joyful. He never laments nor hankers for

anything. He is equally disposed toward every living being. In that state he

attains pure devotional service unto Me. (Bhagavad-gītā 18.58)

Karma-miśra-bhakti Devotion Mixed with
Karma

१३.२

यत् करोषि यद् अश्नासि यज् जुहोषि ददासि यत्

यत् तपस्यसि कौन्तेय तत् कुरुष्व मद्-अर्पणम्

13.2

yat karoṣi yad aśnāsi yaj juhoṣi dadāsi yat

yat tapasyasi kaunteya tat kuruṣva mad-arpaṇam 

O son of Kuntī, whatever you do, whatever you eat, whatever you offer or give

away, as well as whatever austerities you perform should be done as an offering

unto Me. 

(Bhagavad-gītā 9.27)

१३.३

वर्णाश्रमाचारवता पुरुषेण परः पुमान्

विष्णुर्-आराध्यते पन्था नान्यस् तत्-तोष-कारकः

13.3

varṇāśramācāravatā puruṣeṇa paraḥ pumān

viṣṇur-ārādhyate panthā nānyas tat-toṣa-kārakaḥ

The Supreme Personality of Godhead, Lord Viṣṇu, is worshiped by the proper execution of prescribed duties in the system of varṇāśrama-dharma. There is no other way to satisfy Lord Viṣṇu. One must be situated in the one of the four varṇas and āśramas. (Viṣṇu Purāṇa 3.8.9)

१३.४

यज्ञार्थात् कर्मणो ऽन्यत्र लोको ऽयं कर्म- बन्धनः

तद्-अर्थं कर्म कौन्तेय मुक्त-सङ्गः समाचर

13.4

yajñārthāt karmaṇo 'nyatra loko 'yaṁ karma- bandhanaḥ

tad-arthaṁ karma kaunteya mukta-saṅgaḥ samācara

Work done as a sacnfice for Viṣṇu must be performed, otherwise work binds one to the material world. Therefore, O son of Kuntī, perform your prescribed duties for His satisfaction, and in that way you will always remain free from bondage. 

(Bhagavad-gītā 3.9) 

The Definition of Bhakti

१३.५

सा परानुभक्तिरीश्वरे

13.5

sā parānubhaktirīśvare

Transcendental attachment to the Supreme Lord is called bhakti. 

(Śāṇḍilyabhakti-sūtra)

१३.६

अन्याभिलाषिता-शून्यं ज्ञान-कर्माद्य्-अनावृतम् 

आनुकूल्येन कृष्णानु- शीलनं भक्तिर्-उत्तमा

13.6

anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam 

ānukūlyena kṛṣṇānu- śīlanaṁ bhaktir-uttamā 

Pure devotional service is free from all impurities, beginning with karma and

jñāna. In other words, it is devoid of all attempts to attain fulfillment through

power and knowledge. Śuddha-bhakti is the favorable cultivation of service to

Kṛṣṇa. In śuddha-bhakti a devotee constanly serves Kṛṣṇa's desires. 

(Bhaktirasāmṛta- sindhu, Pūrva-vibhāga 1.11)

१३.७

सर्वोपाधि-विनिर्मुक्तं तत्-परत्वेन निर्मलम्

हृषीकेण हृषीकेश- सेवनं भक्तिरुच्यते

13.7

sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam

hṛṣīkeṇa hṛṣīkeśa- sevanaṁ bhaktirucyate 

Devotional service means engaging all our senses in the service of the Lord of

the senses. By this one is liberated from all material designations and one's

senses are purified. 

(Bhakti-rasāmṛta-sindhu, Pūrva-vibhāga 1.12)

The Śrutis Glorify Bhakti

१३.८

भक्तिर् एवैनं नयति भक्तिर् एवैनं दर्शयति

भक्ति-वशः पुरुषो भक्तिर् एव भूयसी

13.8

bhaktir evainaṁ nayati bhaktir evainaṁ darśayati

bhakti-vaśaḥ puruṣo bhaktir eva bhūyasī

Bhakti leads the jīva to the Lord, and enables the soul to see the Supreme

Personality of Godhead. The Lord is controlled by bhakti. Bhakti is best of all.

(Mādhvācārya's commentary on Vedānta-Sūtra 3.3.53)

१३.९

ओं अमृतरूपा च

13.9

oṁ amṛtarūpā ca

Bhakti is the very form of immortal nectar.

(Nārada-bhakti- sūtra 1.3)

१३.१०

ओं यल् लब्धा पुमान् सिद्धो भवत्यमृती- भवति तृप्तो भवति

13.10

oṁ yal labdhā pumān siddho bhavatyamṛtī- bhavati tṛpto bhavati

On attaining divine love man attains perfection and immortality. He becomes

thoroughly satisfied. 

(Nārada-bhakti-sūtra 1.4)

१३.११

ओं यत् प्राप्य न किञ्चित् वाञ्छति 

न शोचति न द्वेष्टि

न रमते नोत्साही भवति

13.11

oṁ yat prāpya na kiñcit vāñchati 

na śocati na dveṣṭi

na ramate notsāhī bhavati

Upon attaining love of God one neither hankers nor laments. He is freed from

attachment and detachment, and takes no pleasure in material things. 

(Nāradabhakti- sūtra 1.5)

There are Two Kinds of Bhakti: Vaidhī or regulated and Rāgānugā or spontaneous

१३.१२

शास्त्रोक्तया प्रबलया तत्-तन्-मर्यादयान्विता

वैधी भक्तिर् इयं कैश्चिन्- मर्यादामार्ग उच्यते

13.12

śāstroktayā prabalayā tat-tan-maryādayānvitā

vaidhī bhaktir iyaṁ kaiścin- maryādāmārga ucyate

Devotional service governed by the rules and regulations of the scriptures is also

called maryāda-mārga, or the reverential path of devotion, the path of serving

the Lord in opulence, by different scholars [such as Vallabhācārya]. 

(Bhaktirasāmṛta-sindhu, Pūrva-vibhāga 2.269)

१३.१३
इष्टे स्वारसिकी रागः परमाविष्टता भवेत्
तन्-मयी या भवेद्-भक्तिः साऽत्र रागात्मिकोदिता
13.13
iṣṭe svārasikī rāgaḥ paramāviṣṭatā bhavet
tan-mayī yā bhaved-bhaktiḥ sā'tra rāgātmikoditā 

Rāga-bhakti is complete absorbtion in the Deity of one's choice; that absorbing

devotion is here described as rāgātmikā-bhakti. In other words, spontaneous

attraction for Kṛṣṇa while being completely absorbed in thoughts of Him with

an intense desire of love. 

(Bhakti-rasāmṛta- sindhu, Pūrva-vibhāga 2.272)

Vaidhī-bhakti Or "regulative" bhakti.

१३.१४

सुरर्षे विहिता शास्त्रे हरिमुद्दिश्य या क्रिया

सैव भक्तिर् इति प्रोक्ता तया भक्तिः परा भवेद्

13.14

surarṣe vihitā śāstre harimuddiśya yā kriyā

saiva bhaktir iti proktā tayā bhaktiḥ parā bhaved

O sage amongst the demigods, Nārada, those activities prescribed in the revealed scriptures for satsifying the Supreme Personality of Godhead, Lord Hari, are called the regulative principles of bhakti, (sādhana-bhakti), by practicing which one may attain the highest bhakti (prema). 

(Bhakti-rasāmṛta-sindhu, Pūrvavibhāga 2.13)

Rāga-bhakti

১৩.১৫

লোক-ধর্ম, বেদ-ধর্ম, দেহ-ধর্ম, কর্ম 

লজ্জা, ধৈর্য়, দেহ-সুখ, আত্ম-সুখ-মর্ম 

দুস্ৎয়জ আর্য়-পথ, নিন্জ পরিজন স্ব-জনে 

করয়ে য়ত তাডন-ভর্ৎসন সর্ব-ৎয়াগ করিঽ করে 

কৃষ্ণের ভজন কৃষ্ণ-সুখ-হেতু করে 

প্রেম-সেবন ইহাকে কহিয়ে কৃষ্ণে দৃঢ অনুরাগ

স্বচ্ছ ধৌত-বস্ত্রে য়ৈছে নাহি কোন দাগ 

অতএব কাম-প্রেমে বহুত অন্তর

কাম অন্ধ-তমঃ, প্রেম-নির্মল ভাস্কর 

অতএব গোপী-গণের নাহি কাম-গন্ধ

কৃষ্ণ-সুখ লাগি মাত্র, কৃষ্ণ সে সম্বন্ধ 

আত্ম-সুখ-দুঃখে গোপীর নাহিক বিচার 

কৃষ্ণ-সুখ-হেতু চেষ্ট মনো-ব্য়বহার 

কৃষ্ণ লগিঽ আর সব করে পরিৎয়াগ

কৃষ্ণ-সুখ-হেতু করে শুদ্ধ অনুরাগ

13.15

loka-dharma, veda-dharma, deha-dharma, karma 

lajjā, dhairya, deha-sukha, ātma-sukha-marma 

dustyaja ārya-patha, ninja parijana sva-jane 

karaye yata tāḍana-bhartsana sarva-tyāga kari' kare 

kṛṣṇera bhajana kṛṣṇa-sukha-hetu kare 

prema-sevana ihāke kahiye kṛṣṇe dṛḍha anurāga

svaccha dhauta-vastre yaiche nāhi kona dāga 

ataeva kāma-preme bahuta antara

kāma andha-tamaḥ, prema-nirmala bhāskara 

ataeva gopī-gaṇera nāhi kāma-gandha

kṛṣṇa-sukha lāgi mātra, kṛṣṇa se sambandha 

ātma-sukha-duḥkhe gopīra nāhika vicāra 

kṛṣṇa-sukha-hetu ceṣṭa mano-vyavahāra 

kṛṣṇa lagi' āra saba kare parityāga

kṛṣṇa-sukha-hetu kare śuddha anurāga

Social dharma, Vedic dharma, bodily dharma, and duty karma; The gopīs have given up everything for Kṛṣṇa. 

They have no interest in chastity,  patience, bodily pleasures, and even self-satisfaction: They have forsaken the Aryan path of varnāśramadharma, as well as the welfare of their own  relatives and family. They have given up all these in spite of harsh words, punishment and scolding, for the sake of serving Lord Kṛṣṇa.

The gopis render loving service to Him for the sake of His enjoyment. 

This kind of bhakti is called firm attachment (anurāga) to the Lord. It is spotlessly pure, like clean white cotton that has no stain. 

Therefore lust and divine love are quite different. Lust is like dense darkness, but

prema love is like the bright sun. 

Thus there is not the slightest taint of lust in the gopīs love. Their relationship with Kṛṣṇa is only for the sake of His enjoyment. 

The gopīs do not care for their own pleasures or pains. All their physical and mental

activities are directed toward offering enjoyment to Kṛṣṇa. They have renounced everything for Kṛṣṇa. They have pure attachment (anurāga) to giving Kṛṣṇa pleasure. 

(Cc. Ādi 4.167-172, 174-175) 

The Nine Limbs of Bhakti

१३.१६

श्रबणं कीर्तनं बिष्णोः स्मरणं पाद- सेबनम्

अर्चनं बन्दनं दास्य़ं सख्य़म् आत्म- निबेदनम्

13.16

śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda- sevanam

arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma- nivedanam

Hearing and chanting about the transcendental holy name, form, qualities,

paraphernalia and pastimes of Lord Viṣṇu, remembering them, serving the lotus

feet of the Lord, offering the Lord respectful worship with sixteen types of

paraphernalia, offering prayers to the Lord, becoming His servant, considering

the Lord one's best friend, and surrendering everything unto Him (in other

words, serving Him with the body, mind and words) these nine processes are

accepted as pure devotional service. 

(Bhāg. 7.5.23)

१३.१७

इति पुंसार्पिता बिष्णौ भक्तिश् चेन् नब-लक्षणा 

क्रिय़ेत भगबत्य़् अद्धा तन् मन्य़े ऽधीतम् उत्तमम्

13.17

iti puṁsārpitā viṣṇau bhaktiś cen nava-lakṣaṇā 

kriyeta bhagavaty addhā tan manye 'dhītam uttamam

These nine are the processes of pure devotional service. One who has dedicated

his life to the service of Kṛṣṇa through these nine methods should be considered

most learned, for he has acquired full knowledge. (Bhāg. 7.5.24)

१३.१८

श्री बिष्णोः श्रबणे परीक्शिदभबद्-बैय़ासकिः कीर्तने

प्रह्लादः स्मरणे तद् अङ्घ्रिभजने लक्ष्मीः पृथुः पूजने

अक्रूरस्-त्बभिबन्दने कपि-पतिर्-दास्य़ेऽथ सर्ह्य़ेऽर्जुनः

सर्बस्बात्म-निबेदने बलिरभुत् कृष्णाप्तिरेषां परम्

13.18

śrī viṣṇoḥ śravaṇe parīkśidabhavad-vaiyāsakiḥ kīrtane

prahlādaḥ smaraṇe tad aṅghribhajane lakṣmīḥ pṛthuḥ pūjane

akrūras-tvabhivandane kapi-patir-dāsye'tha sarhye'rjunaḥ

sarvasvātma-nivedane balirabhut kṛṣṇāptireṣāṁ param

The following devotees attained Kṛṣṇa and thus realized the ultimate goal of life

by following one of the nine methods of devotional service: Mahārāja Parikṣita

realized Kṛṣṇa by hearing about His glories (śravanam),

 Śukadeva Gosvāmī realized Kṛṣṇa by speaking the Śrīmad Bhāgavatam

(kīrtanam). 

Prahlāda realized Him by devotional remembrance

(smaraṇam).

 Lakṣmīdevī attained His mercy by serving His lotus feet (pādasevanam). 

Mahārāja Pṛthu attained Him by worship (arcanam). 

Akrūra attained Him through prayer (vandanam). 

Hanuman attained Him through personal service (dāsyam). 

Arjuna attained Him through friendship (sakhyam).

Bali Maharaja attained Him through complete surrender of body, mind, and

words (ātmā-nivedanam). 

(Padyāvali 53) 

Śravaṇa and Smaraṇa are Best

१३.१९

तस्मात् सर्बात्मना राजन् हरिः सर्बत्र सर्बदा 

श्रोतब्य़ः कीर्तितबय़श् च स्मर्तब्य़ो भगबान् नृणाम्

13.19

tasmāt sarvātmanā rājan hariḥ sarvatra sarvadā 

śrotavyaḥ kīrtitavayaś ca smartavyo bhagavān nṛṇām

O King, it is therefore essential that every human being hear about, glorify, and remember the Supreme Lord, the Personality of Godhead always and everywhere. 

(Bhāg. 2.2.36) 

Śravaṇa

१३.२०

तब कथामृतं तप्त-जीबनं कबिभिर् ईडितं कल्मषापहम् 

श्रबण-मङ्गलं श्रीमद् आततं भुबि गृणन्ति य़े भूरि-दा जनाः

13.20

tava kathāmṛtaṁ tapta-jīvanaṁ kavibhir īḍitaṁ kalmaṣāpaham 

śravaṇa-maṅgalaṁ śrīmad ātataṁ bhuvi gṛṇanti ye bhūri-dā janāḥ

O Kṛṣṇa, just hearing the nectar of Your words and the narrations of Your

pastimes gives life to us, who are always suffering in the material world. This

nectar is broadcast all over the world by great souls. It removes all sinful

reactions. It is all-auspicious and filled with spiritual power. Those who spread

this message of Godhead are certainlv doing the greatest relief work for human

society; they are the most magnanimous welfare workers. 

(Bhāg. 10.31.9)

१३.२१

निबृत्त-तर्षैर् उपगीय़मानाद् भबौषधाच् छ्रोत्र-मनो-ऽभिरामात्

क उत्तमश्लोक-गुणानुबादात् पुमान् बिरज्य़ेत बिना पशुघ्नात्

13.21

nivṛtta-tarṣair upagīyamānād bhavauṣadhāc chrotra-mano-'bhirāmāt

ka uttamaśloka-guṇānuvādāt pumān virajyeta vinā paśughnāt

Glorification of the Supreme Personality of Godhead is performed in the

parampāra system; that is, it is conveyed from spiritual master to disciple. 

Such glorification is relished by those no longer interested in the false, temporary glorification of this cosmic manifestation. Descriptions of the Lord are the right

medicine for all the conditioned souls undergoing repeated birth and death.

Therefore, who will cease hearing glorification of the Lord except a butcher or

one who is killing his self? 

(Bhāg. l0.l.4)

The Gradation of What is Obtained by Śravaṇa

१३.२२

तच्-च नाम-रूप-गुण-लीलामय़-शब्दानां श्रोतस्पर्शः

प्रथमं नाम्नः श्रबणम्-अन्तः-करण- शुद्ध्य़र्थम्-पेक्षाम्

शुद्धे चान्तः-करणे रूप-श्रबबेन तद्-उदय़- य़ोग्य़ता भबति

सम्य़गुदिते च रूपे गुणानां स्फुरणं सम्पद्य़ेत, सम्पन्ने च गुणानां

स्फुरणे परिकर-बैशिष्थ्य़ेन तद्-बैशिष्थ्य़ं सम्पद्य़ते 

ततस्-तेषु नाम-रूप-गुण- परिकरेषु सम्य़क् स्फुरितेषु 

लीलानां स्फुरणं सुष्ठु भबति

तत्रापि श्रबणे श्री भागबत-श्रबणस्तु परम- श्रेष्ठम्

13.22

tac-ca nāma-rūpa-guṇa-līlāmaya-śabdānāṁ śrotasparśaḥ.

prathamaṁ nāmnaḥ śravaṇam-antaḥ-karaṇa- śuddhyartham-pekṣām.

śuddhe cāntaḥ-karaṇe rūpa-śravavena tad-udaya- yogyatā bhavati.

samyagudite ca rūpe guṇānāṁ sphuraṇaṁ sampadyeta, sampanne ca guṇānāṁ

sphuraṇe parikara-vaiśiṣthyena tad-vaiśiṣthyaṁ sampadyate 

tatas-teṣu nāma-rūpa-guṇa- parikareṣu samyak sphuriteṣu 

līlānāṁ sphuraṇaṁ suṣṭhu bhavati.

tatrāpi śravaṇe śrī bhāgavata-śravaṇastu parama- śreṣṭham.

Hearing of the name, form, qualities, and pastimes of the Lord and His devotees

is called śravaṇa. The practice of sādhana-bhakti depends on hearing the holy

name. 

It begins with śravaṇa, which purifies the heart of the devotee. This

hearing process purifies the heart and gives liberation from the filthiness of

sense gratification.

 In this way, by hearing transcendental sound about the form

of Kṛṣṇa, gradually the complete form of the Lord awakens within the heart.

Then gradually the qualities of the Lord arise within the heart. 

As His qualities fully manifest themselves, the different specific aspects of His service and

pastimes gradually awaken. In this way, the holy name gradually reveals the

Lord's form, qualities, and pastimes in all their splendor and beauty and in all

their different branches. 

Of all kinds of hearing, Śrīmad Bhāgavatam is the

best. 

(Krama Sandarbha 7.5.18) 

The Glories of Śravaṇa

१३.२३

पिबन्ति ये भागवत आत्मनः सतां कथामृतं श्रवण-पुटेषु सम्भृतम् पुनन्ति ये विषय-विदूषिताशयं व्रजन्ति तच्-चरण-सरोरुहान्तिकम्

१३.२३

पिबन्ति ये भागवत आत्मनः सतां कथामृतं श्रवण-पुटेषु सम्भृतम् पुनन्ति ये विषय-विदूषिताशयं व्रजन्ति तच्-चरण-सरोरुहान्तिकम्

13.23

pibanti ye bhāgavata ātmanaḥ satāṁ kathāmṛtaṁ śravaṇa-puṭeṣu sambhṛtam punanti ye viṣaya-vidūṣitāśayaṁ vrajanti tac-caraṇa-saroruhāntikam

Those who drink through their ears the nectarean topics of Kṛṣṇa who is dear

to His devotees cleanse themselves of filthy desires for material pleasures and

attain the shelter of the Lord's lotus feet. 

(Bhāg. 2.2.37)

१३.२४

शृण्वतां स्व-कथाः कृष्णः पुण्य-श्रवण- कीर्तनः

हृद्य् अन्तः स्थो ह्य् अभद्राणि विधुनोति सुहृत् सताम्

13.24

śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa- kīrtanaḥ

hṛdy antaḥ stho hy abhadrāṇi vidhunoti suhṛt satām

Śrī Kṛṣṇa, as the Supersoul within everyone's heart and the friend of the

truthful, cleanses the desire for material enjoyment from the hearts of those who

have developed the urge to hear His messages, which are in themselves virtuous

when properly heard and chanted. 

(Bhāg. 1.2.17)

१३.२५

शृण्वतः श्रद्धया नित्यं गृणतश् च स्व- चेष्टितम्

कालेन नातिदीर्घेण भगवान् विशते हृदि

13.25

śṛṇvataḥ śraddhayā nityaṁ gṛṇataś ca sva- ceṣṭitam

kālena nātidīrgheṇa bhagavān viśate hṛdi 

Those who always seriously listen to Śrīmad- Bhāgavatam and who apply its

teachings will soon realize the Supreme Lord within their heart of hearts.

(Bhāg. 2.8.4)

The Meaning of the Word Kīrtana

१३.२६

नाम-लीला-गुणादीनाम्-उच्चैर्-भाषा तु कीर्तनम्

13.26

nāma-līlā-guṇādīnām-uccair-bhāṣā tu kīrtanam

Kīrtanam is defined as loudly giving voice to the glories of the Lord, beginning

with the names, pastimes, and qualities of Kṛṣṇa. 

(Bhakti-rasāmṛta-sindhu, Pūrva-vibhāga 2.145)

The Material Senses Cannot Appreciate the Transcendental Nature  of Hearing and Chanting About Kṛṣṇa

१३.२७

निजेन्द्रियमनः-काय चेष्टारूपां न विद्धि ताम् 

नित्य-सत्य-घना-नन्द रूपा सा हि गुणातिगा

13.27

nijendriyamanaḥ-kāya ceṣṭārūpāṁ na viddhi tām 

nitya-satya-ghanā-nanda rūpā sā hi guṇātigā

You should know that bhakti is not the activity of your senses, mind and body.

Bhakti is completely transcendental and full of bliss and certainly beyond the

modes of nature. 

(Bṛhad-bhāgavatāmṛta, Pūrva- vibhāga 2.3.133)

१३.२८

अतः श्री कृष्ण-नामादि न भवेद् ग्राह्यम्- इन्द्रियैः

सेवोन्मुखे हि जिह्वादौ स्वयम् एव स्फूरत्यदः

13.28

ataḥ śrī kṛṣṇa-nāmādi na bhaved grāhyam- indriyaiḥ

sevonmukhe hi jihvādau svayam eva sphūratyadaḥ

Therefore, [because the name of Kṛṣṇa is identical with Himself, and is beyond

the senses] the name; form, qualities, associates, and pastimes of Kṛṣṇa are

beyond the senses. When, however, a devotee engages the senses, beginning with

the tongue, in the service of the Lord, Kṛṣṇa reveals Himself to the purified

senses of that devotee. 

(Bhakti-rasāmṛta-sindhu, Pūrva-vibhāga 2.234)

Kīrtana

१३.२९

कृते यद् ध्यायतो विष्णुं त्रेतायां यजतो मखैः

द्वापरे परिचर्यायां कलौ तद् धरि-कीर्तनात्

13.29

kṛte yad dhyāyato viṣṇuṁ tretāyāṁ yajato makhaiḥ

dvāpare paricaryāyāṁ kalau tad dhari-kīrtanāt 

What was attained by meditation in Satya-yuga, by sacrifice in Tretā-yuga, and by Deity worship in Dvāpara-yuga is attained in Kali-yuga by hari-kīrtana. (Bhāg. 12.3.52)

The Glories of Kṛṣṇa-kīrtana

१३.३०

सकृद् उच्चारितं येन हरिर्-इत्यक्षरद्वयम्

बद्धः परिकरस्तेन मोक्षाय गमनं प्रति

13.30

sakṛd uccāritaṁ yena harir-ityakṣaradvayam

baddhaḥ parikarastena mokṣāya gamanaṁ prati 

One who vibrates the two syllables Ha-ri without offense attains liberation from

repeated birth and death. He never again has to walk the path of material

bondage. 

(Padma-Purāṇa, Uttara-khaṇḍa 80.161)

१३.३१

ध्यायन् कृते यजन् यज्ञैस् त्रेतायां द्वापरेऽर्चयन्

यद्-आप्नोति तद्-आप्नोति कलौ सङ्कीर्त्य केशवम्

13.31

dhyāyan kṛte yajan yajñais tretāyāṁ dvāpare'rcayan

yad-āpnoti tad-āpnoti kalau saṅkīrtya keśavam 

What was realized in Satya-yuga by meditation, in Tretā-yuga by sacrifice, and in Dvāpara-yuga by worship (arcana) , is realised in Kali-yuga by Kṛṣṇa-kīrtana.

(Padma-purāṇa, Uttara-khaṇḍa 42)

Kīrtana Describing the Lord's Qualities is the
Aim of All Knowledge

१३.३२

इदं हि पुंसस् तपसः श्रुतस्य वा स्विष्टस्य सूक्तस्य च बुद्धि-दत्तयोः 

अविच्युतो ऽर्थः कविभिर् निरूपितो यद् उत्तमश्लोक-गुणानुवर्णनम्

13.32

idaṁ hi puṁsas tapasaḥ śrutasya vā sviṣṭasya sūktasya ca buddhi-dattayoḥ 

avicyuto 'rthaḥ kavibhir nirūpito yad uttamaśloka-guṇānuvarṇanam

One's advancement of knowledge is furthered by austerities, study of the Vedas,

sacrifice, chanting of hymns, and charity. Those who are wise, however, have

concluded that knowledge finds its culmination in the transcendental

descriptions of the Lord, who is glorified with selected verses. 

(Bhāg. 1.5.22)

१३.३३

श्रुतस्य पुंसां सुचिर-श्रमस्य नन्व् अञ्जसा सूरिभिर् ईडितो ऽर्थः

तत्-तद्-गुणानुश्रवणं मुकुन्दपादारविन्दं हृदयेषु येषाम्

13.33

śrutasya puṁsāṁ sucira-śramasya nanv añjasā sūribhir īḍito 'rthaḥ

tat-tad-guṇānuśravaṇaṁ mukundapādāravindaṁ hṛdayeṣu yeṣām

O sage! Persons who hear from a spiritual master with great labor and for a long time must hear from the mouths of pure devotees the glorification of the character and activities of pure devotees. 

Pure devotees always think within their hearts of the lotus feet of the Personality of Godhead, who awards liberation to His devotees. 

(Bhāg. 3.13.4)

The Glories of the Qualities of the Supreme Lord

१३.३४

आत्मारामाश् च मुनयो निर्ग्रन्था अप्य् उरुक्रमे 

कुर्वन्त्य् अहैतुकीं भक्तिम् इत्थम्-भूत-गुणो हरिः

13.34

ātmārāmāś ca munayo nirgranthā apy urukrame 

kurvanty ahaitukīṁ bhaktim ittham-bhūta-guṇo hariḥ

All varieties of ātmārāmās, especially those established on the path of self-realization,

though freed from all kinds of material bondage, desire to render unalloyed devotional service to the Personality of Godhead. 

This means the Lord has transcendental qualities and therefore can attract everyone, including even liberated souls. 

(Bhāg. 1.7.10) 

Nāma-kīrtana is the Best

१३.३५

परं श्रीमत् पदाम्भोज- सदा-सङ्गत्य् अपेक्षया

नाम-सङ्कीर्तन-प्रायाम् विशुद्धां भक्तिमाचर

13.35

paraṁ śrīmat padāmbhoja- sadā-saṅgaty apekṣayā

nāma-saṅkīrtana-prāyām viśuddhāṁ bhaktimācara

O Gopa Kumāra! If you desire to have the eternal association of the lotus feet of

the Lord then you should perform pure devotional service which is prominent in

chanting of the holy name. 

(Bṛhad- bhāgavatāmṛta 2.3.144)

Nāma-kīrtana is the Only Way in Kali-yuga

१३.३६

हरेर् नाम हरेर् नाम हरेर् नामैव केवलम् 

कलौ नास्त्य् एव नास्त्य् एव नास्त्य् एव गतिर् अन्यथा

13.36

harer nāma harer nāma harer nāmaiva kevalam 

kalau nāsty eva nāsty eva nāsty eva gatir anyathā 

The name of Hari, the name of Hari, the name of Hari is absolutely the only

way, the only way, the only way in this age of Kali. There is absolutely no other way. 

(Cc. Ādi 17.21)

The Hari-nāma Verse Explained

১৩.৩৭

কলি-কালে নাম-রূপে কৃষ্ণ-অবতার নাম হৈতে হয় সর্ব-জগত্-নিস্তার 

দার্ঢ্য় লাগি হরের্ নামঽ-উক্তি তিন-বার জড লোক বুঝাইতে পুনঃ ঽেবঽ-কার

ঽকেবলঽ-শব্দে পুনরপি নিশ্চয়-করণ জ্ঞান-য়োগ-তপ-কর্ম-আদি নিবারণ 

অন্য়থা য়ে মানে, তার নাহিক নিস্তার নাহি, নাহি, নাহি-এ তিন এব-কার

13.37

kali-kāle nāma-rūpe kṛṣṇa-avatāra nāma haite haya sarva-jagat-nistāra 

dārḍhya lāgi' 'harer nāma'-ukti tina-vāra jaḍa loka bujhāite punaḥ 'eva'-kāra

'kevala'-śabde punarapi niścaya-karaṇa jñāna-yoga-tapa-karma-ādi nivāraṇa 

anyathā ye māne, tāra nāhika nistāra nāhi, nāhi, nāhi-e tina 'eva'-kāra

In this age of Kali, the holy name of the Lord, the Hare Kṛṣṇa mahā-mantra, is the avatar of Kṛṣṇa. 

Simply by chanting these names, one associates with the Lord directly. 

Anyone who does this is certainly delivered. 

This verse repeats the word eva (certainly) three times for emphasis. It also repeats three times the words harer nāma just to make common people understand. 

The use of the word kevala (only) prohibits all other processes, such as cultivation of knowledge, practice of mystic yoga, and performance of austerities and fruitive activities.

(Cc. Ādi 17.22-25) 

१३.३८

एतावान् साङ्ख्य-योगाभ्यां स्व-धर्म- परिनिष्ठया

जन्म-लाभः परः पुंसाम् अन्ते नारायण- स्मृतिः

13.38

etāvān sāṅkhya-yogābhyāṁ sva-dharma- pariniṣṭhayā

janma-lābhaḥ paraḥ puṁsām ante nārāyaṇa- smṛtiḥ

The highest perfection of human life, achieved either by complete knowledge of matter and spirit, by practice or mystic powers, or by perfect discharge of occupational duty, is to remember the Personality of Godhead at the time of death.

 (Bhāg. 2.1.6)

The Results of Remembering Material Subjects vs. that of Remembering Kṛṣṇa

विषयान् ध्यायतश् चित्तं विषयेषु विषज्जते माम् 

अनुस्मरतश् चित्तं मय्य् एव प्रविलीयते

13.39

viṣayān dhyāyataś cittaṁ viṣayeṣu viṣajjate mām 

anusmarataś cittaṁ mayy eva pravilīyate 

One who meditates on the objects of the senses becomes attached to those things. One who remembers Me, however, becomes absorbed in Me. 

(Bhāg. 11.14.27)

The Results of Remembering Kṛṣṇa

१३.४०

अविस्मृतिः कृष्ण-पदारविन्दयोः क्षिणोत्य् अभद्राणि च शं तनोति 

सत्त्वस्य शुद्धिं परमात्म-भक्तिं ज्ञानं च विज्ञान-विराग-युक्तम्

13.40

avismṛtiḥ kṛṣṇa-padāravindayoḥ kṣiṇoty abhadrāṇi ca śaṁ tanoti 

sattvasya śuddhiṁ paramātma-bhaktiṁ jñānaṁ ca vijñāna-virāga-yuktam

For one who remembers the lotus feet of Kṛṣṇa, all inauspiciousness soon disappears, and one's good fortune expands. In other words, one becomes free from all material contamination, one attains liberation from repeated birth and death and one's real spiritual life begins. As one's heart becomes gradually purified, one's devotion for the Lord within the heart awakens, and one realises the Paramatma. Thus one gradually develops knowledge (jñāna), realisation (vijñāna), and renunciation (vairāgya).

 (Bhāg. 12.12.55)

Kīrtana is Better than Śravaṇa and Smaraṇa

१३.४१

यद्यन्या भक्तिः कलौ कर्तव्या तदा कीर्तनाख्या भक्ति-संयोग-नैव

इत्युक्तम्. यज्ञैः सङ्कीर्तन-प्रायैर् यजन्ति हि सुमेधस इति. तत्र च

स्वतन्त्रम् एव नाम कीर्तनम्-अत्यन्त- प्रशस्तम्.

13.41

yadyanyā bhaktiḥ kalau kartavyā tadā kīrtanākhyā bhakti-saṁyoga-naiva

ityuktam. yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasa iti. tatra ca

svatantram eva nāma kīrtanam-atyanta- praśastam.

Even though in the age of Kali one may perform the above eight branches of

bhakti, nevertheless, one must perform kīrtana as the principle way of

advancing in sādhana-bhakti. The Śrīmad Bhāgavatam says, yajñaiḥ saṅkīrtanaprāyair yajanti hi sumedhasaḥ, "Those who are intelligent in this age of Kali

will worship the Lord through the performance of saṅkīrtana". On account of

this it is determined from an objective point of view, that of all processes of

devotional service, nāma-saṅkīrtana is the best. 

(Krama-Sandarbha commentary to Bhāg. 7.5.23-24) 

Pāda-sevana

१३.४२

यत्-पाद-सेवाभिरुचिस् तपस्विनाम् अशेष-जन्मोपचितं मलं धियः सद्यः क्षिणोत्य् अन्वहम् एधती सती यथा पदाङ्गुष्ठ-विनिःसृता सरित्

13.42

yat-pāda-sevābhirucis tapasvinām aśeṣa-janmopacitaṁ malaṁ dhiyaḥ sadyaḥ kṣiṇoty anvaham edhatī satī yathā padāṅguṣṭha-viniḥsṛtā sarit

By the inclination to serve the lotus feet of the Lord, suffering humanity can

immediately cleanse the dirt accumulated in their minds during innumerable

births. Like the Ganges, which emanates from the lotus feet of the Lord, such a

process immediately cleanses the mind, and thus Kṛṣṇa consciousness gradually increases. (Bhāg. 4.21.31)

१३.४३

धौतात्मा पुरुषः कृष्ण- पाद-मूलं न मुञ्चति

मुक्त-सर्व-परिक्लेशः पान्थः स्व-शरणं यथा

13.43

dhautātmā puruṣaḥ kṛṣṇa- pāda-mūlaṁ na muñcati

mukta-sarva-parikleśaḥ pānthaḥ sva-śaraṇaṁ yathā

A pure devotee of the Lord whose heart has once been cleansed by the process of devotional service never relinquishes the lotus feet of the Lord, for they fully

satisfy him, as a traveler is satisfied at home after a troubled journey. 

(Bhāg. 2.8.6)

१३.४४

पादसेवायां पादशब्दो भक्यैव निर्दिष्ठः. ततः सेवायाः

सादरत्वं विधीयते. अस्य श्री मूर्ति-दर्शन-

स्पर्शन-परिक्रमानुव्रजनभगवन्-

मन्दिर-गङ्गा-पुरुषोत्तम-द्वारका-मथुरादि तदीय तीर्थस्थान-

गमना-दयोऽप्य् अन्तर्-भावयेद्

13.44

pādasevāyāṁ pādaśabdo bhakyaiva nirdiṣṭhaḥ. tataḥ sevāyāḥ

sādaratvaṁ vidhīyate. asya śrī mūrti-darśana-

sparśana-parikramānuvrajanabhagavan-

mandira-gaṅgā-puruṣottama-dvārakā-mathurādi tadīya tīrthasthāna-

gamanā-dayo'py antar-bhāvayed

In this verse, the words, pāda-sevanam indicates service  through bhakti. On account of

this, there is the formal or proper fondness of service. Being intensely attached

to thinking of the Lord's lotus feet is called pāda- sevanam. When one is

particularly adherent to the process of pāda- sevanam, this gradually includes other processes, such as seeing the form of the Lord, touching the form of the

Lord, circumambulating the Deity or the temple of the Lord, visiting such holy

places as Jagannātha Purī, Dvārakā, and Mathurā to see the Lord's form, and bathing in the Ganges or Yamunā, and serving the devotees is also known as

tadīya-upāsanam, or worshiping those things in connection with Kṛṣṇa. This is

also considered to be a branch of pāda-sevanam.

(Krama-Sandarbha commentary on Bhāg. 7.5.23-24) 

Result of Pāda-sevana

१३.४५

एतां स आस्थाय परात्म-निष्ठाम् अध्यासितां पूर्वतमैर् महर्षिभिः 

अहं तरिष्यामि दुरन्त-पारं तमो मुकुन्दाङ्घ्रि-निषेवयैव

13.45

etāṁ sa āsthāya parātma-niṣṭhām adhyāsitāṁ pūrvatamair maharṣibhiḥ 

ahaṁ tariṣyāmi duranta-pāraṁ tamo mukundāṅghri-niṣevayaiva

I shall cross over the ocean of material existence, which is extremely difficult to

cross by becoming fixed in serving the lotus feet of Mukunda and by taking complete shelter of Him. 

This is approved by the previous great saints and sages who were fixed in devotion to the Supreme Lord. (Bhāg. 11.23.57)

Note: Śrī Viṣṇuswāmī considered

 "accepting sannyāsa" as "parātma-niṣṭhām," being fixed in the service of Paramātmā.

১৩.৪৬

প্রভু কহে,-সাধু এই ভিক্ষুর বচন মুকুন্দ সেবন-ব্রত কৈল নির্ধারণ

পরাত্ম-নিষ্ঠা-মাত্র বেষ-ধারণ মুকুন্দ-সেবায় হয় সংসার-তারণ সেই বেষ কৈল, এবে বৃন্দাবন গিয়া কৃষ্ণ-নিষেবণ করি নিভৃতে বসিয়া

13.46

prabhu kahe,-sādhu ei bhikṣura vacana mukunda sevana-vrata kaila nirdhāraṇa

parātma-niṣṭhā-mātra veṣa-dhāraṇa mukunda-sevāya haya saṁsāra-tāraṇa sei veṣa kaila, ebe vṛndāvana giyā kṛṣṇa-niṣevaṇa kari nibhṛte vasiyā

Lord Caitanya approved the purport of the above verse on account of the

determination of the mendicant devotee to engage in the service of Lord

Mukunda. He gave His approval of this verse, indicating that it was very good.

The real purpose of sannyāsa is to dedicate oneself to the service of the lotus feet

of Mukunda. By serving Mukunda, one achieves divine love, a fate which eclipses liberation from the bondage of material existence. 

(Cc. Madhya 3.7- 9) 

Arcana

१३.४७

यथा तरोर् मूल-निषेचनेन तृप्यन्ति तत्-स्कन्ध-भुजोपशाखाः 

प्राणोपहाराच् च यथेन्द्रियाणां तथैव सर्वार्हणम् अच्युतेज्या

13.47

yathā taror mūla-niṣecanena tṛpyanti tat-skandha-bhujopaśākhāḥ 

prāṇopahārāc ca yathendriyāṇāṁ tathaiva sarvārhaṇam acyutejyā

As by pouring water on the root of a tree the leaves and branches are satisfied,

and as supplying food to the stomach the entire body is satisfied, simply by

worshiping the Supreme Personality of Godhead, all worship is automatically

performed and the entire universe is satisfied. 

(Bhāg. 4.31.14)

१३.४८

विधिना देवदेवेशः शङ्ख चक्र धरो हरिः फलं ददाति सुलभं सलिलेनापि पूजितः

13.48

vidhinā devadeveśaḥ śaṅkha cakra dharo hariḥ phalaṁ dadāti sulabhaṁ salilenāpi pūjitaḥ

If Lord Hari, the Supreme master of all demigods, who holds a conch and disc is

worshiped properly even if by water, He grants the suitable result. 

(Śrī Kṛṣṇāmṛta-mahārṇava Mādhvācarya)

१३.४९

ये तु सम्पत्तिमन्तो गृहस्थास्तेषां त्वर्चनमार्ग एव मुख्यः तदकृत्वा फि निष्क्रिञ्चनवत् केवलस्मरणादि-निष्ठत्त्वे वित्तशाठ्य-प्रतिपत्तिः स्यात्.

पाराद्वारा सप्मादनं व्यवहारनिष्ठत्वस्यालसत्वस्य वा

प्रतिपादकम्.

ततो श्रद्धामयत्वाद्धीनमेव तत्. तथा गार्हस्त्य-धर्मस्य

देवतायागरूपस्य शाखापल्लवादिसेकस्थानीयस्य मूलसेकरूपम् तदर्चनमित्यपि तदकरणे महान् दोषः. दीक्षितानां च सर्वेषां तदकरणे नरकपातः श्रूयते. ननु भगवन्नामात्मका

एव मन्त्राः, तत्र विशेषेण नमः शब्दाद्यलओकृताः, श्री

भगवता श्री महृषिभिश् चाहित-शक्ति-विशेषाः, श्री भगवता

संम्त्मसम्बन्धविशेष-प्रतिपादकाश्च, तत्र केवलानि ततो मन्त्रेषु

नामतो ऽधिकसामर्थ्ये लब्धे कथं दीक्षाद्यपेक्षा उच्यते, यद्यपि

स्वरूपतो नास्ति, तथापि प्रायः देहादि

ऽसम्बन्धेन कदर्य-शीलानां विक्षिप्तचित्तानां जनानां तत् सङ्कोची-करणाय महऋषि-प्रभृतिभिरत्रार्चनमार्गे

क्वचित् काचिन्-मार्यादा स्थापितास्ति.

13.49

ye tu sampattimanto gṛhasthāsteṣāṁ tvarcanamārga eva mukhyaḥ tadakṛtvā phi niṣkriñcanavat kevalasmaraṇādi-niṣṭhattve vittaśāṭhya-pratipattiḥ syāt.

pārādvārā sapmādanaṁ vyavahāraniṣṭhatvasyālasatvasya vā

pratipādakam.

tato śraddhāmayatvāddhīnameva tat. tathā gārhastya-dharmasya

devatāyāgarūpasya śākhāpallavādisekasthānīyasya mūlasekarūpam tadarcanamityapi tadakaraṇe mahān doṣaḥ. dīkṣitānāṁ ca sarveṣāṁ tadakaraṇe narakapātaḥ śrūyate. nanu bhagavannāmātmakā

eva mantrāḥ, tatra viśeṣeṇa namaḥ śabdādyalaokṛtāḥ, śrī

bhagavatā śrī mahṛṣibhiś cāhita-śakti-viśeṣāḥ, śrī bhagavatā

saṁamtmasambandhaviśeṣa-pratipādakāśca, tatra kevalāni tato mantreṣu

nāmato 'dhikasāmarthye labdhe kathaṁ dīkṣādyapekṣā ucyate, yadyapi

svarūpato nāsti, tathāpi prāyaḥ dehādi

'sambandhena kadarya-śīlānāṁ vikṣiptacittānāṁ janānāṁ tat saṅkocī-karaṇāya mahaṛṣi-prabhṛtibhiratrārcanamārge

kvacit kācin-māryādā sthāpitāsti.

Śrīla Prabhupāda paraphrases this passage from Śrīla Jīva Gosvāmī's Krama-

Sandarbha: "Especially for gṛhasthas who have money, the path of Deity

worship is strongly recommended. An opulent householder who does not engage

his hard-earned money in the service of the Lord is called a miser. One should

not engage paid brāhmaṇas to worship the Deity. If one does not personally

worship the Deity but engages paid servants to do so he is considered lazy. His

worship of the Deity is called artificial and devoid of faith. An opulent

householder can collect luxurious paraphenalia for Deity worship, and

consequently for householder devotees the worship of the Deity is compulsory.

[In our Kṛṣṇa consciousness movement there are brahmacārīs, gṛhasthas,

vānaprasthas, and sannyāsīs, but the Deity worship in the temple should be

performed expecially by the householders. The brahmacārīs can go with the

sannyāsīs to preach, and the vānaprasthas should prepare themselves for the

next status of renounced life, sannyāsa] Gṛhastha dvotees, however, are

generally engaged in material activities, and therefore if they do not take to

Deity worship, their falling down is positively assured. Deity worship means

following the rules and regulations precisely. That will keep one steady in

devotional service. Gṛhasthas must adopt the arcana-viddhi, or Deity worship

according to the suitable arrangements and directions given by the spiritual

master. Deity worship should be continued along with hearing and chanting.

Therefore every mantra is preceded by the word namaḥ. In all the mantras there

are specific potencies, of which the gṛhastha must take advantage. There are

many mantras preceded by the word namaḥ, but if one chants the holy name of

the Lord, he receives the result of chanting namaḥ many times. 

By chanting the holy name of the Lord, one can reach the platform of love of Godhead. One

might ask, then, what is the necessity of being initiated? The answer is that even

though the chanting of the holy name is sufficient to enable one to progres in

spiritual life to the standard of love of Godhead, one is nonetheless susceptible

to contamination because of having a material body, consequently special stress

is given to arcana-viddhi. One should therefore regularly take advantage of both

the bhāgavata process and the pāñcarātrikī process. 

(Jīva Goswāmī Krama Sandarbha commentary Bhāg. 7.5.23)

१३.५०

पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति

तद् अहं भक्त्य्-उपहृतम् अश्नामि प्रयतात्मनः

13.50

patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati

tad ahaṁ bhakty-upahṛtam aśnāmi prayatātmanaḥ

If one offers Me with love and devotion a leaf, a

flower, a fruit or some water, I will accept it with similar love and devotion. 

(Bhagavad-gītā 9.26)

१३.५१

अयं स्वस्त्य्-अयनः पन्था द्वि-जातेर् गृह- मेधिनः

यच् छ्रद्धयाप्त-वित्तेन शुक्लेनेज्येत पूरुषः

13.51

ayaṁ svasty-ayanaḥ panthā dvi-jāter gṛha- medhinaḥ

yac chraddhayāpta-vittena śuklenejyeta pūruṣaḥ 

The most auspicious course for householders of the twice-born caste is that they

devoutly worship the Deity form of the Supreme Person by sacrifices performed

with honestly earned wealth. 

(Bhāg. 10.84.37) 

Vandana

१३.५२

तत्-पाद-पद्म प्रवणैः काय-मानस- भाषितैः

प्रणामो वासुदेवस्य वन्दनं कथ्यते बुधैः

13.52

tat-pāda-padma pravaṇaiḥ kāya-mānasa- bhāṣitaiḥ

praṇāmo vāsudevasya vandanaṁ kathyate budhaiḥ

When those who are devoted to Lord Hari's lotus feet offer respects to Him with their body, mind, or words, this is called vandanam by learned devotees. 

(Haribhakti- kalpa-latikā 9.1)

१३.५३

किं विद्यया परम-योग-पथैश् च किन्तैरभ्यासतोऽपि

शतशो जनिभिर्-दुरुहैः वन्दे मुकुन्दम् इह यन्-नतिमात्रकेण

कर्माण्यपोह्य परमं पदमेति लोकः

13.53

kiṁ vidyayā parama-yoga-pathaiś ca kintairabhyāsato'pi

śataśo janibhir-duruhaiḥ vande mukundam iha yan-natimātrakeṇa

 karmāṇyapohya paramaṁ padameti lokaḥ 

What need is there to perform the different yoga systems, which are difficult to

perfect even in a hundred births? What need is there to struggle to attain

transcendental knowledge? I shall offer my respectful obeisances to Lord

Kṛṣṇa, for simply by offering obeisances to Him, one may get free from the

bonds of karma, and attain the supreme spiritual world. 

(Hari-bhakti-kalpalatikā 9.2)

The Glories of Vandana

१३.५४

तत् ते ऽनुकम्पां सु-समीक्षमाणो भुञ्जान एवात्म-कृतं विपाकम्

हृद्-वाग्-वपुर्भिर् विदधन् नमेस् ते जीवेत यो मुक्ति-पदे स दाय-भाक्

13.54

tat te 'nukampāṁ su-samīkṣamāṇo bhuñjāna evātma-kṛtaṁ vipākam

hṛd-vāg-vapurbhir vidadhan names te jīveta yo mukti-pade sa dāya-bhāk

O Lord, one who seeks Your mercy, while tolerating all kinds of adversities due

to past karma, who always serves You in devotion with his body, mind, and

words, and who goes on offering prayers and obeisances to You from within the

core of his heart despite all hardships, liberation is his rightful inheritance.

(Bhāg. 10.14.8)

१३.५५

नाहं वन्दे तव चरणयोर्-द्वन्द्वम्- अद्वन्द्व-हेतोः

कुम्भीपाकं गुरुमपि हरे नारकं नापनेतुम्

रम्या रामा-मृदुतनुलता-नन्दने नापि रन्तुं

भावे भावे हृदयभवने भावयेयं भवन्तम्

13.55

nāhaṁ vande tava caraṇayor-dvandvam- advandva-hetoḥ

kumbhīpākaṁ gurumapi hare nārakaṁ nāpanetum

ramyā rāmā-mṛdutanulatā-nandane nāpi rantuṁ

 bhāve bhāve hṛdayabhavane bhāvayeyaṁ bhavantam

O my Lord Hari! I don't pray at Your lotus feet to be saved from the duality of

existence or to escape this grim hell of boiling tribulations. Nor do I pray to

enjoy the soft-skinned beautiful women who reside in the garden of heaven. I

pray to You only to develop love for You within my heart of hearts, birth after

birth. 

(Mukunda-mālā-stotram 4) 

Dāsyam

१३.५६

देहधीन्द्रयवाक् चेतो- धर्म-कामार्थ- कर्मणाम्

भगवत्य् अर्पणं प्रीत्या दास्यम्-इत्य्- अभिधीयते

13.56

dehadhīndrayavāk ceto- dharma-kāmārtha- karmaṇām

bhagavaty arpaṇaṁ prītyā dāsyam-ity- abhidhīyate

When the work performed by the body, intelligence, senses, voice, and mind, the

pious activities, enjoyment and wealth, are offered with love to the Supreme

Personality of Godhead, that is called dāsyam, service. 

(Hari-bhakti-kalpa-latikā 10.1)

१३.५७

दास्ये खलु निमज्जन्ति सर्वा एव हि भक्तयः वासुदेवे जगन्तीव नभसीव दिशो दश

13.57

dāsye khalu nimajjanti sarvā eva hi bhaktayaḥ vāsudeve jagantīva nabhasīva diśo daśa

Just as the universes enter the transcendental body of Lord Vāsudeva, and just

as the ten directions enter the sky, in the same way, all different forms of bhakti

enter into service. 

(Hari-bhakti-kalpa-latika 10.2)

१३.५८

श्रवणं कीर्तनं ध्यान- पादसेवनमर्चनाम्

वन्दनं स्वार्पणं सख्यं सर्वं दास्ये प्रतिष्ठितम्

13.58

śravaṇaṁ kīrtanaṁ dhyāna- pādasevanamarcanām

vandanaṁ svārpaṇaṁ sakhyaṁ sarvaṁ dāsye pratiṣṭhitam

The devotional processes of hearing about the Lord, glorifying Him, remembering Him, serving His lotus feet, worshiping Him, offering obeisances to Him, surrendering everything to Him, and befriending Him, all rest on service to Him. 

(Hari-bhakti-kalpa-latika 10.3) 

The Different Branches of Dāsya

१३.५९

आदरः परिचर्यायां सर्वाङ्गैर् अभिवन्दनम्

मद्-भक्त-पूजाभ्यधिका सर्व-भूतेषु मन्- मतिः

13.59

ādaraḥ paricaryāyāṁ sarvāṅgair abhivandanam

mad-bhakta-pūjābhyadhikā sarva-bhūteṣu man- matiḥ

My devotees take great care and respect in rendering Me service, offering

obeisances with all their bodily limbs, and above all worshiping My devotees.

They see all living beings as related to Me. 

(Bhāg. 11.19.21)

१३.६०

मद्-अर्थेष्व् अङ्ग-चेष्टा च वचसा मद्- गुणेरणम्

मय्य् अर्पणं च मनसः सर्व-काम- विवर्जनम्

13.60

mad-artheṣv aṅga-ceṣṭā ca vacasā mad- guṇeraṇam

mayy arpaṇaṁ ca manasaḥ sarva-kāma- vivarjanam

For Me they engage the entire energy of their bodies. They use their words to describe My qualities; they offer their minds to Me; and they reject all material

desires. Thus are My devotees characterised. 

(Bhāg. 11.19.22)

The Prayer of the Servant of the Lord

१३.६१

कामादीनां कति न कतिधा पालिता दुर्निदेशास् 

तेषां जाता मयि न करुणा न त्रपा नोपशान्तिः 

उत्सृज्यैतान् अथ यदु-पते साम्प्रतं लब्ध- बुद्धिस्

त्वाम् आयातः शरणम् अभयं मां नियुओक्ष्वात्म-दास्ये

13.61

kāmādīnāṁ kati na katidhā pālitā durnideśās 

teṣāṁ jātā mayi na karuṇā na trapā nopaśāntiḥ 

utsṛjyaitān atha yadu-pate sāmprataṁ labdha- buddhis

tvām āyātaḥ śaraṇam abhayaṁ māṁ niyuokṣvātma-dāsye

O my Lord, there is no limit to the unwanted orders of lusty desires. Although I

have rendered them so much service, they have not shown any mercy upon me. I

have not been ashamed to serve them, nor have I even desired to give them up.

O my Lord, O head of the Yadu dynasty, recently, however, my intelligence has

been awakened and now I am giving them up. Due to transcendental

intelligence, I now refuse to follow the unwanted orders of these desires. Now I

come to You to surrender myself at Your fearless lotus feet. Kindly engage me in

Your personal service and save me. 

(Cc. Madhya 22.16)

The Definition of Sakhya

१३.६२

अति-विश्वस्त चित्तस्य वासुदेवे सुखाम्बुधौ 

सौहॠद्देन परा प्रीतिः सख्यम् इत्य्-अभिधीयते

13.62

ati-viśvasta cittasya vāsudeve sukhāmbudhau 

sauhaṝddena parā prītiḥ sakhyam ity-abhidhīyate 

A very faithful devotee's love for Lord Vāsudeva, who is an ocean of bliss, in the

mood of friendship is called sakhyam, friendship. 

(Hari-bhakti-kalpa-latikā 11.1)

Two Divisions of Sakhya: Faith-based and Affection-based

१३.६३

विश्वासो मित्रवृत्तिश् च सख्यं द्विविधम्-ईरितिअम्

13.63

viśvāso mitravṛttiś ca sakhyaṁ dvividham-īritiam 

The wise have determined that sakhya, friendship, has two divisions: sakhyam

that is a generic sense of friendship based on faith [that "God is my friend" in

sadhana-vaidhi-bhakti] and a highly refined and developed sakhyam based on

the temperament of friendly feelings [as in the case of the cowherd boys in

Vṛndāvana. 

(Bhakti-rasāmṛta-sindhu, Pūrva- vibhāga 2.188)

Generic "faith-based" Sakhyam

१३.६४

एवं मनः कर्म-वशं प्रयुङ्क्ते अविद्ययात्मन्य् 

उपधीयमाने प्रीतिर् न यावन् मयि वासुदेवे

न मुच्यते देह-योगेन तावत्

13.64

evaṁ manaḥ karma-vaśaṁ prayuṅkte avidyayātmany 

upadhīyamāne prītir na yāvan mayi vāsudeve

na mucyate deha-yogena tāvat

When the living entity is covered by the mode of ignorance, he does not

understand the individual living being and the supreme living being. His mind is

immersed in fruitive activity.  Until he is "friendly" towards God (Vāsudeva), he is certainly not delivered from having to accept a material body again and again. 

(Bhāg. 5.5.6)

Sakhyam Based on Intimate Feelings of

Friendship

१३.६५

अहो भाग्यम् अहो भाग्यं नन्द-गोप- व्रजौकसाम्

यन्-मित्रं परमानन्दं पूर्णं ब्रह्म सनातनम्

13.65

aho bhāgyam aho bhāgyaṁ nanda-gopa- vrajaukasām

yan-mitraṁ paramānandaṁ pūrṇaṁ brahma sanātanam

What good fortune was Nanda Mahārāja's! What good fortune was bestowed

upon the gopas, and all the other residents of Vraja! Their good fortune is

beyond limits, because the eternally blissful Personality of Godhead is their

friend. 

(Bhāg. 10.14.32)

The Definition of Atmā-nivedanam

१३.६६

कृष्णायार्पित-देहस्य निर्ममस्याप् अम्हओकृतेः मनसस् 

तत् स्वरूपत्वं स्मृतम्-आत्म- निवेदनम्

13.66

kṛṣṇāyārpita-dehasya nirmamasyāp amhaokṛteḥ manasas 

tat svarūpatvaṁ smṛtam-ātma- nivedanam

Free from false ego and a false sense of proprietorship, a pure devotee

surrenders his body to the Lord. The natural inclination of such a devotee's

mind is called ātmā-nivedanam surrendering everything. 

(Hari-bhakti-kalpalatika 12.1)

१३.६७

वपुरादिषु योऽपि कोऽपि वा गुणतोऽमानि यथा- तथा-विधः

तदहं तव पाद-पद्मयो-रहमद्यैव मया समर्पितः

13.67

vapurādiṣu yo'pi ko'pi vā guṇato'māni yathā- tathā-vidhaḥ

tadahaṁ tava pāda-padmayo-rahamadyaiva mayā samarpitaḥ

Whatever might be my situation with regard to the body and worldly conditions;

whatever might be the type of character I am endowed with I dedicate here and

now my entire self to You. 

(Stotra-ratnam 49) 

Śaraṇāgati

१३.६८

देवर्षि-भूताप्त-नृणां पितॄणां न किङ्करो नायम् ऋणी च राजन् 

सर्वात्मना यः शरणं शरण्यं गतो मुकुन्दं परिहृत्य कर्म

13.68

devarṣi-bhūtāpta-nṛṇāṁ pitṝṇāṁ na kiṅkaro nāyam ṛṇī ca rājan 

sarvātmanā yaḥ śaraṇaṁ śaraṇyaṁ gato mukundaṁ parihṛtya karma

O King, one who has given up all material desires and has taken full shelter of

the lotus feet of Mukunda, who offers 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. Since all such classes of living

beings are part and parcel of the Supreme Lord, one who has surrendered to the

Lord's service has no need to serve such persons separately. (Bhāg. 11.5.41)

१३.६९

सर्व-धर्मान् परित्यज्य माम् एकं शरणं व्रज

अहं त्वां सर्व-पापेभ्यो मोक्षयिष्यामि मा शुचः

13.69

sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja

ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ

Abandon all varieties of religion and surrender unto Me. I shall protect you

from all sinful reactions. Do not fear. (Bhagavad- gītā 18.66)

Duties and Religious Principles (Dharma) Favorable to Bhakti

१३.७०

सर्वतो मनसो ऽसङ्गम् आदौ सङ्गं च साधुषु 

दयां मैत्रीं प्रश्रयं च भूतेष्व् अद्धा यथोचितम्

13.70

sarvato manaso 'saṅgam ādau saṅgaṁ ca sādhuṣu 

dayāṁ maitrīṁ praśrayaṁ ca bhūteṣv addhā yathocitam

A sincere disciple should shun all material conceptions and associate with

sādhus, by showing kindness to subordinates, friendship to peers, and reverence

to superior devotees. 

(Bhāg. 11.3.23)

१३.७१

शौचं तपस् तितिक्षां च मौनं स्वाध्यायम् आर्जवम्

ब्रह्मचर्यम् अहिंसां च समत्वं द्वन्द्व- संज्ञयोः

13.71

śaucaṁ tapas titikṣāṁ ca maunaṁ svādhyāyam ārjavam

brahmacaryam ahiṁsāṁ ca samatvaṁ dvandva- saṁjñayoḥ

A sincere disciple should shun all material conceptions by remaining clean, austere, tolerant, quiet, studious, simple, celibate, non-violent, and unbewildered by duality. 

(Bhāg. 11.3.24)

१३.७२

सर्वत्रात्मेश्वरान्वीक्षां कैवल्यम् अनिकेतताम् 

विविक्त-चीर-वसनं सन्तोषं येअ केनचित्

13.72

sarvatrātmeśvarānvīkṣāṁ kaivalyam aniketatām 

vivikta-cīra-vasanaṁ santoṣaṁ yea kenacit

One should realize that souls are all-pervading and that the Lord is the Supreme

controller of the universe. In this way, he should live in solitude, free from

attachment to wife, family, home, and society. He should wear ragged cloth or

tree bark and remain contented with whatever he gets without endeavour.

 (Bhāg. 11.3.25)

१३.७३

श्रद्धां भागवते शास्त्रे ऽनिन्दाम् अन्यत्र चापि हि

मनो-वाक्-कर्म-दण्डं च सत्यं शम- दमाव् अपि

13.73

śraddhāṁ bhāgavate śāstre 'nindām anyatra cāpi hi

mano-vāk-karma-daṇḍaṁ ca satyaṁ śama- damāv api

He should have firm faith in scriptures that glorify the Lord, but should not

blaspheme other scriptures. He should control his mind, words, and deeds. He

should always remain truthful and keep his senses controlled. 

(Bhāg. 11.3.26)

१३.७४

श्रवणं कीर्तनं ध्यानं हरेर् अद्भुत- कर्मणः

जन्म-कर्म-गुणानां च तद्-अर्थे ऽखिल- चेष्टितम्

13.74

śravaṇaṁ kīrtanaṁ dhyānaṁ harer adbhuta- karmaṇaḥ

janma-karma-guṇānāṁ ca tad-arthe 'khila- ceṣṭitam

One should listen to, glorify, and meditate upon the wonderful births, pastimes,

and qualities of the Supreme Personality of

Godhead, Śrī Hari. One should also

dedicate all his acts for the pleasure of the Lord. 

(Bhāg. 11.3.27)

१३.७५

इष्टं दत्तं तपो जप्तं वृत्तं यच् चात्मनः प्रियम्

दारान् सुतान् गृहान् प्राणान् यत् परस्मै निवेदनम्

13.75

iṣṭaṁ dattaṁ tapo japtaṁ vṛttaṁ yac cātmanaḥ priyam

dārān sutān gṛhān prāṇān yat parasmai nivedanam

One should perform sacrifice, charity, and penance only for the pleasure of the

Lord. One should also chant mantras and hymns in praise of the Lord. All one's

religious duties should be done for Him. One also should offer to the Lord

whatever gives one pleasure. 

(Bhāg. 11.3.28)

१३.७६

उत्साहान्-निश्चयाद् धैर्यात् तत्-तत्-कर्म- प्रवर्तनात्

सङ्ग-त्यागात् सतो वृत्तेः षड्भिर्-भक्तिः प्रसिध्यति

13.76

utsāhān-niścayād dhairyāt tat-tat-karma- pravartanāt

saṅga-tyāgāt sato vṛtteḥ ṣaḍbhir-bhaktiḥ prasidhyati

Enthusiasm, determination, patience, acting according to the principles of

devotional service, giving up the association of non-devotees and following in

the footsteps of the previous ācāryas these six things are favorable to the

cultivation of devotional service. 

(Upadeśāmṛta 3)

Detachment is Favorable for Bhakti

१३.७७

जात-श्रद्धो मत्-कथासु निर्विण्णः सर्व- कर्मसु

वेद दुःखात्मकान् कामान् परित्यागे ऽप्य् अनीश्वरः

13.77

jāta-śraddho mat-kathāsu nirviṇṇaḥ sarva- karmasu

veda duḥkhātmakān kāmān parityāge 'py anīśvaraḥ

Sometimes a devotee has awakened faith in hearing about Me, but even though

he is disgusted with karmic life and knows the miseries that sensual pleasures

bring, he is unable to give up his attachment to sense gratification. 

(Bhāg. 11.20.27)

13.78

tato bhajeta māṁ prītaḥ śraddhālur dṛḍha- niścayaḥ

juṣamāṇaś ca tān kāmān duḥkhodarkāṁś ca garhayan

Such a devotee should worship Me with affection, faith, determination and conviction, even while engaging in sense gratification, knowing that such sense gratification leads to misery, and all the while hating his attachments to material pleasures. In this way, sincerely lamenting his attachments to material pleasures, he should go on worshiping Me with

affection and conviction. Gradually his material attachments will disappear. 

(Bhāg. 11.20.28)

१३.७९

प्रोक्तेन भक्ति-योगेन भजतो मासकृन् मुनेः 

कामा हृदय्या नश्यन्ति सर्वे मयि हृदि स्थिते

13.79

proktena bhakti-yogena bhajato māsakṛn muneḥ 

kāmā hṛdayyā naśyanti sarve mayi hṛdi sthite

In this way, an intelligent person will constantly worship Me in bhakti-yoga and

will find that gradually all the material desires in his heart disappear, as I

become firmly situated in his heart. 

(Bhāg. 11.20.29)

१३.८०

अनासक्तस्य विषयान् यथार्हम्-उपयुञ्जतः 

निर्बन्धः कृष्ण-सम्बन्धे युक्तं वैराग्यमुच्यते

13.80

anāsaktasya viṣayān yathārham-upayuñjataḥ 

nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyamucyate

That renunciation in which there is no attachment for the objects of the senses,

but in which everything is seen in relationship to Kṛṣṇa and all things are

engagcd in His service is called yukta-vairāgya, or practical renunciation.

(Bhakti-rasāmṛta-sindhu, Pūrva-vibhāga 2.125)

१३.८१

विषया विनिवर्तन्ते निराहारस्य देहिनः

रस-वर्जं रसो ऽप्य् अस्य परं दृष्ट्वा निवर्तते

13.81

viṣayā vinivartante nirāhārasya dehinaḥ

rasa-varjaṁ raso 'py asya paraṁ dṛṣṭvā nivartate 

The embodied soul may be restricted from sense enjoyment, though the taste for

sense objects remain, but ceasing such engagements by experiencing a higher

taste, he is fixed in consciousness. 

(Bhagavad-gītā 2.59)

Gṛhastha Conduct is Favorable for Bhakti

१३.८२

लौकिकी वैदिकी वापि याक्रिया क्रियते मुने

हरि-सेवानुकुलैव सा कार्या भक्तिम्-इच्छाता

13.82

laukikī vaidikī vāpi yākriyā kriyate mune

hari-sevānukulaiva sā kāryā bhaktim-icchātā 

O sage, one who aspires for devotional service should perform all activities,

whether Vedic or mundane, in a way that is favorable for the service of Lord

Hari. 

(Bhakti-rasāmṛta-sindhu, Pūrva-vibhāga 2.200, from Nārada-Pañcarātra)

Fasting on Ekādaśī is Favorable for Bhakti

१३.८३

तुलस्य-श्वथधात्र्यादि-पूजनं धामनिष्ठता

अरुणोदय-विद्धस्तु संत्याज्यो हरिवासरः 

जन्माष्टम्यादिकं सूर्योद-यविद्धं परित्यजेत्

13.83

tulasya-śvathadhātryādi-pūjanaṁ dhāmaniṣṭhatā

aruṇodaya-viddhastu saṁtyājyo harivāsaraḥ 

janmāṣṭamyādikaṁ sūryoda-yaviddhaṁ parityajet

One should worship Tulasī, the banyan and amalā trees, and everything else that is in relation to the Lord. One should be faithful to the Lord's abode. One should fast on Ekādaśī and Janmāṣṭamī, but should avoid fasting on mixed Ekādaśī, such as when part of the Ekādaśī falls on the tenth day of the moon. One should also avoid practicing mixed

Janmāṣṭamī, such as when it partly falls on the seventh day of the moon. 

(Prameya- ratnāvalī 8.9)

१३.८४

बहु-वाक्य-विरोधेन सन्देहो जायते यदा 

उपोष्या द्वादशी तत्र त्रयोदश्यान्तु पारणम्

13.84

bahu-vākya-virodhena sandeho jāyate yadā 

upoṣyā dvādaśī tatra trayodaśyāntu pāraṇam 

When there is a doubt about the correct fasting day for Edādaśī or vrata due to

many opposing scriptural statements, one should fast on dvādaśī and break the

fast on trayodaśī. 

(Hari-bhakti-vilāsa 12.279, from Nāradīya Purāṇa) 

What Destroys Bhakti

१३.८५

अत्याहारः प्रयासश् च प्रजल्पो नियमाग्रहः 

जन-सङ्गश् च लौल्यं च षड्भिर् भक्तिर् विनश्यति

13.85

atyāhāraḥ prayāsaś ca prajalpo niyamāgrahaḥ 

jana-saṅgaś ca laulyaṁ ca ṣaḍbhir bhaktir vinaśyati

Over-eating or over-collecting, over endeavoring for mundane things, useless idle talk, neglecting scriptural rules or only formally following them, mundane association, and greed these six things destroy devotion to Kṛṣṇa. 

(Upadeśāmṛta 4)

The Dust and Water From a Devotee's Feet, and His Remnants all Have the Power to Bestow Prema

১৩.৮৬

কৃষ্ণের উচ্ছিষ্ট হয় ঽমহা-প্রসাদঽ নাম

ঽভক্ত-শেষঽ হৈলে ঽমহা-মহা-প্রসাদাখ্য়ানঽ 

ভক্ত-পদ-ধূলি আর ভক্ত-পদ-জল

ভক্ত-ভুক্ত-অবশেষ, তিন মহা-বল এই তিন-সেবা হৈতে কৃষ্ণ-প্রেমা হয়

পুনঃ পুনঃ সর্ব-শাস্ত্রে ফুকারিয়া কয় তাতে বার বার অহি, 

শুন ভক্ত-গণ বিশ্বাস করিয়া কর এ-তিন সেমন

13.86

kṛṣṇera ucchiṣṭa haya 'mahā-prasāda' nāma

'bhakta-śeṣa' haile 'mahā-mahā-prasādākhyāna' 

bhakta-pada-dhūli āra bhakta-pada-jala

bhakta-bhukta-avaśeṣa, tina mahā-bala ei tina-sevā haite kṛṣṇa-premā haya

punaḥ punaḥ sarva-śāstre phukāriyā kaya tāte bāra bāra ahi, 

śuna bhakta-gaṇa viśvāsa kariyā kara e-tina semana

The remnants of food offered to Kṛṣṇa is called mahā-prasāda. After this mahāprasāda

is taken by a devotee, the remnants are mahāmahā-prasāda. The dust of

the feet of a devotee, the water that has washed the feet of a devotee, and the

remnants of food left by a devotee are very powerful. By service to these three,

one attains the supreme goal of ecstatic love for

Kṛṣṇa. In all the revealed

scriptures this is declared again and again. Therefore, my dear devotees, please

hear from me, for I insist again and again; please keep faith in these three and

serve to them without hesitation.

 (Cc. Antya 16.59-62)

The Glories of Mahā-prasāda

१३.८७

नैबेद्य़ं जगदीशस्य़ अन्नपानादिकञ् च य़त् 

भक्ष्य़ाभक्ष-बिचारश् च नास्ति तद्-भक्षणे द्बिजाः

13.87

naivedyaṁ jagadīśasya annapānādikañ ca yat 

bhakṣyābhakṣa-vicāraś ca nāsti tad-bhakṣaṇe dvijāḥ

O brāhmaṇas, those foodstuffs and beverages that are offered to Kṛṣṇa for His

pleasure are transcendental and one should never try to distinguish them as

eatables and non-eatables. 

(Hari-bhakti-vilāsa 9.403)

१३.८८-८९

ब्रह्मबन्-निर्बिकारम् हि य़था बिष्णुस् तथैब तत्

बिकारं य़े प्रकुर्बन्ति भक्षणे तद् द्बिजातय़ः 

कुष्ठ-ब्य़ाधि-समाय़ुक्ताः पुत्रदार-बिबर्जिताः 

निरय़ं य़ान्ति ते बिप्रा य़स्मान्-नाबर्तते पुनः

13.88-89

brahmavan-nirvikāram hi yathā viṣṇus tathaiva tat

vikāraṁ ye prakurvanti bhakṣaṇe tad dvijātayaḥ 

kuṣṭha-vyādhi-samāyuktāḥ putradāra-vivarjitāḥ 

nirayaṁ yānti te viprā yasmān-nāvartate punaḥ 

O brāhmaṇas, the offerings to Śrī Hari are transcendental, incorruptible, and

nondifferent from Viṣṇu. Those who have a perverted mentality, and who thinks

them to be material will develop leprosy, be devoid of children, wife, and family,

and go to the deepest darkest regions of hell from which he will never return.

(Hari-bhakti-vilāsa 9.404,405)

१३.९०

कुक्कुरस्य़ मुखाद् भ्रष्टं तद् अन्नं पतते य़दि

ब्राह्मणेना ऽपि भोक्तब्य़ं इतरेषाम् तु का कथा

13.90

kukkurasya mukhād bhraṣṭaṁ tad annaṁ patate yadi

brāhmaṇenā 'pi bhoktavyaṁ itareṣām tu kā kathā

Mahā-prasāda destroys all sins. Even if it has been touched by the lips of a dog

or has fallen on the ground, it will still be relished by brāhmaṇas. Then what to

speak if it is touched by others. 

(Skanda Purāṇa, Puri Māhātmya 2.2.38.17)

१३.९१

अशुचिर्-बाप्य़नाचारो मनसा-पापम्-आचरन्

प्राप्ति मात्रेण भोक्तब्य़ं नात्र कार्य़ा बिचारणा

13.91

aśucir-vāpyanācāro manasā-pāpam-ācaran

prāpti mātreṇa bhoktavyaṁ nātra kāryā vicāraṇā 

Even if one is in unclean state of body or mind, engaged in irreligious acts, he

should eat mahā-prasāda whenever it is available to him. There is no need to

deliberate on this. 

(Skanda Purāṇa, Puri Māhātmya 2.5.3.14)

Attachment to Wife and Home is Antagonistic to Developing Bhakti

१३.९२

मतिर् न कृष्णे परतः स्बतो बा मिथो ऽभिपद्य़ेत गृह-ब्रतानाम् 

अदान्त-गोभिर् बिशतां तमिस्रं पुनः पुनश् चर्बित-चर्बणानाम्

13.92

matir na kṛṣṇe parataḥ svato vā mitho 'bhipadyeta gṛha-vratānām 

adānta-gobhir viśatāṁ tamisraṁ punaḥ punaś carvita-carvaṇānām

Because of their uncontrolled senses, persons addicted to materialistic life

progress toward hellish conditions and repeatedly chew the chewed. Their

inclinations toward Kṛṣṇa are never aroused, either by the instruction of others,

by their own efforts or by a combination of both. 

(Bhāg 7.5.30)

१३.९३

न ते बिदुः स्बार्थ-गतिं हि बिष्णुं दुराशय़ा य़े बहिर्-अर्थ-मानिनः 

अन्धा य़थान्धैर् उपनीय़मानास् ते ऽपीश-तन्त्र्य़ाम् उरु-दाम्नि बद्धाः

13.93

na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā ye bahir-artha-māninaḥ 

andhā yathāndhair upanīyamānās te 'pīśa-tantryām uru-dāmni baddhāḥ 

Persons entrapped by the consciousness of enjoying material life, and who have

therefore accepted as their leader or guru a similar blind man attached to

external sense objects, cannot understand that the

goal of life is to return home,

back to Godhead and engage in the service of

Lord Viṣṇu. As blind men guided

by another blind man miss the right path and fall into a ditch, materially

attached men led by another materially attached man are bound by the ropes of

fruitive labor, which are very strong. They continue again and again in

materialistic life, suffering the threefold miseries.

 (Bhāg 7.5.31)

Things Unfavorable to Devotional Service

१३.९४

अर्च्य़े बिष्णौ शिलाधीर्-गुरुषु नरमतिर् बैष्णबे जाति-बुद्धिर्-

बिष्णोर्-बा बैष्णबानां कलिमल-मथने पाद- तीर्थेऽम्बु-बुद्धिः

श्री-बिष्णोर्-नाम्नि मन्त्रे सकल-कलुषहे शब्द- सामान्य़-बुद्धिर्बिष्णौ

सर्बेश्बरेशे तद्-इतर-समधीर्-य़स्य़ बा नारकी सः

13.94

arcye viṣṇau śilādhīr-guruṣu naramatir vaiṣṇave jāti-buddhir-

viṣṇor-vā vaiṣṇavānāṁ kalimala-mathane pāda- tīrthe'mbu-buddhiḥ

śrī-viṣṇor-nāmni mantre sakala-kaluṣahe śabda- sāmānya-buddhirviṣṇau

sarveśvareśe tad-itara-samadhīr-yasya vā nārakī saḥ

Whoever considers the Deity of the Supreme Lord to be dead matter made out of

wood, stone or metal, or the spiritual master, who is an eternal associate of the

Supreme Lord, to be an ordinary man, who is prone to die, or the Vaiṣṇava to be

coming from some caste, or the water that washes the feet of the pure devotee or

the Supreme Personality of Godhead to be ordinary water, although such water

has the potency to destroy all the evils of the age of Kali, or considers the holy

name of the Supreme Lord or mantras dedicated to Him, which are able to

destroy all sin to be ordinary sounds , or thinks the Supreme Lord of all, Lord

Viṣṇu, to be on the same level as demigods, has a hellish mentality. Whoever

thinks in this way is certainly a resident of hell. 

(Padma Purāṇa)

Bad Association Destroys Bhakti

१३.९५

ततो दुःसङ्गम् उत्सृज्य़ सत्सु सज्जेत बुद्धिमान् सन्त एबास्य़ छिन्दन्ति मनो-ब्य़ासङ्गम्

उक्तिभिः

13.95

tato duḥsaṅgam utsṛjya satsu sajjeta buddhimān santa evāsya chindanti mano-vyāsaṅgam

uktibhiḥ

Therefore an intelligent person should dissociate himself from evil company and

associate with saintly persons, for the wise and pious saints sever one's deep

attachment to material existence and one gets liberation by their teachings.

(Bhāg. 11.26.26)

১৩.৯৬

সাধু-সঙ্গ, কৃষ্ণ-কৃপা, ভক্তির স্বভাব এ তিনে সব ছাডায়, করে কৃষ্ণে ঽভাবঽ

13.96

sādhu-saṅga, kṛṣṇa-kṛpā, bhaktira svabhāva e tine saba chāḍāya, kare kṛṣṇe 'bhāva' 

Association with a devotee, the mercy of Kṛṣṇa, and the nature of devotional service all help one to give up undesirable association and gradually attain elevation to the platform of love of Godhead. 

(Cc. Madhya 24.104)

১৩.৯৭

ঽদুঃসঙ্গঽ কহিয়ে-ঽকৈতবঽ, ঽাত্ম-বঞ্চনাঽ কৃষ্ণ, কৃষ্ণ-ভক্তি বিনু অন্য় কামনা

13.97

'duḥsaṅga' kahiye-'kaitava', 'ātma-vañcanā' kṛṣṇa, kṛṣṇa-bhakti vinu anya kāmanā 

Cheating oneself and cheating others is called kaitava. The association of cheaters is called duḥsaṇga, bad association. Those who desire things other than Kṛṣṇa's service are also called duḥsaṇga, bad association.

(Cc. Madhya 24.99)

१३.९८

निष्किञ्चनस्य़ भगबद्-भजनोन्-मुखस्य़ पारं परं जिगमिषोर्-भब-सागरस्य़

सन्दर्शनं बिषय़िणाम्-अथ य़ोषितांश् च हा हन्त हन्त बिष्-भक्षणतो ऽप्य़् असाधु

13.98

niṣkiñcanasya bhagavad-bhajanon-mukhasya pāraṁ paraṁ jigamiṣor-bhava-sāgarasya

 sandarśanaṁ viṣayiṇām-atha yoṣitāṁś ca hā hanta hanta viṣ-bhakṣaṇato 'py asādhu 

For a person seriously desiring to cross the material ocean and engage in the

transcendental loving service of the Lord without material motives, seeing a

materialist engaged in sense gratification and seeing a woman who is similarly

interested in more abominable than drinking poison willingly. 

(Caitanyacandrodaya- naṭaka 8.23)

১৩.৯৯

অসত্-সঙ্গ- ৎয়াগ,-এই বৈষ্ণব-আচার

স্ত্রী-সাঙ্গীঽ-এক অসাধু, ঽকৃষ্ণাভক্তঽ আর

13.99

asat-saṅga- tyāga,-ei vaiṣṇava-ācāra

strī-sāṅgī'-eka asādhu, 'kṛṣṇābhakta' āra

The essential behavior of a Vaiṣṇava is that he gives up unholy association. In

other words, he avoids the company of non- devotees and men who are addicted to women and devotes himself to Kṛṣṇa. 

(Cc. Madhya 22.87)

१३.१००

वरं हुतवहजाला- पञ्जरान्तर्-व्यवस्थितिः

न शौरि-चिन्ता-विमुख- जन-संवास-वैशसम्

Prohibitions and Strictures Regarding Behavior that Destroys Bhakti
(1) Renouncing Bad Association

13.100

varaṁ hutavahajālā- pañjarāntar-vyavasthitiḥ

na śauri-cintā-vimukha- jana-saṁvāsa-vaiśasam 

It is better to live in a cage of fire than to invite ruin by living with those who are

averse to thinking about Śrī Kṛṣṇa. 

(Kātyāyana Saṁhitā)

(2) Avoiding Attachment to Accepting
Too Many Disciples and Over Endeavoring

१३.१०१

न शिष्यान् अनुबध्नीत ग्रन्थान् नैवाभ्यसेद् बहून्

न व्याख्याम् उपयुञ्जीत नारम्भान् आरभेत् क्वचित्

13.101

na śiṣyān anubadhnīta granthān naivābhyased bahūn

na vyākhyām upayuñjīta nārambhān ārabhet kvacit

A sannyāsī must not present allurements of material benefit to attract many

disciples. He should not initiate unqualified disciples in order to expand the

number of his followers for prestige and material gain. 

He should not unnecessarily read many books, nor should he lecture on scriptures such as the Śrīmad Bhāgavatam as a way of making his livelihood. 

He must not attempt to increase material opulence unnecessarily. He must renounce endeavours for things which are beyond his means and which cannot be attained even at the expense of great time and energy (Mahārambha). 

(Bhāg. 7.13.8)

(3) Remaining Undisturbed by Material
Misfortunes

१३.१०२

अलभ्दे व विनषे वा भक्ष्याच्छादन-साधने 

अविक्लव मतिर्-भूत्वा हरिम् एव धिया स्मरेत्

13.102

alabhde va vinaṣhe vā bhakṣyācchādana-sādhane 

aviklava matir-bhūtvā harim eva dhiyā smaret

If one fails to get the necessities of life, or if one loses everything, one's recourse

is to always mediate within oneself upon the

Lord, with an undisturbed mind.

(Bhakti-rasāmṛta-sindhu, Pūrva-vibhāga 2.114) (4) 

Avoiding Lamentation

13.103

śokā-maryādibhir-bhāvair- ākrāntaṁ yasya mānasam

kathaṁ tatra mukundasya sphurti-sambhāvanā bhavet

How can Lord Śrī Kṛṣṇa appear in the heart of a person who is governed by

emotions like sorrow and anger? 

(Bhakti- rasāmṛta-sindhu, Pūrva-vibhāga 2.115)

(5) Prohibitions on Worshiping Other Gods

१३.१०४

हरिर् एव सदाराध्यः सर्व-देवेश्वरेश्वरः 

इतरे ब्रह्म-रुद्राद्या नावज्ञेयाः कदाचन

13.104

harir eva sadārādhyaḥ sarva-deveśvareśvaraḥ 

itare brahma-rudrādyā nāvajñeyāḥ kadācana

One should always exclusively worship Lord Hari, who is the Supreme Controller of all gods, but one should not show contempt for the demigods like Brahmā, Rudra, and others. 

(Bhakti-rasāmṛta-sindhu, Pūrva- vibhāga 2.116)

(6) One Should Avoid Giving Pain to Other
Living Beings

१३.१०५

पितेव पुत्रं करुणो नोद्वेजयति यो जनम् विशुद्धस्य हृषीकेशस्- 

तूर्णं तस्य प्रसीदति

13.105

piteva putraṁ karuṇo nodvejayati yo j

anam viśuddhasya hṛṣīkeśas- 

tūrṇaṁ tasya prasīdati 

Just as an affectionate father never gives any cause for fear and pain in his

dealings with his children, so Lord Hṛṣīkeśa, is very quickly pleased with those

pure-minded souls who are compassionate to all creatures and who avoid being

a source of pain and harassment, fear and anxieties to them. 

(Bhakti-rasāmṛtasindhu, Pūrva-vibhāga 2.117)

Bhakti is Superior to False Renunciation

१३.१०६

प्रापञ्चिकतया बुद्ध्या हरि-सम्बन्धि- वस्तुनः

मुमुक्षभिः परित्यागो वैराग्यं फल्गु कथ्यते

13.106

prāpañcikatayā buddhyā hari-sambandhi- vastunaḥ

mumukṣabhiḥ parityāgo vairāgyaṁ phalgu kathyate

That renunciation which is practiced by those desirous of impersonal liberation

and which rejects things in connection with Lord

Hari, thinking them to be

material, is called phālgu-vairāgya, external or false renunciation. 

(Bhaktirasāmṛta-sindhu, Pūrva-vibhāga 2.126)

Things Opposed to Bhakti Reside in Five Places

१३.१०७

अभ्यर्थितस् तदा तस्मै स्थानानि कलये 

ददौ द्यूतं पानं स्त्रियः 

सूना यत्राधर्मश् चतुर्- विधः

१३.१०८

पुनश् च याचमानाय जात-रूपम् अदात् प्रभुः ततो ऽनृतं 

मदं कामं रजो वैरं च पञ्चमम्

१३.१०९

अमूनि पञ्च स्थानानि ह्य् अधर्म-प्रभवः कलिः

औत्तरेयेण दत्तानि न्यवसत् तन्-निदेश-कृत् 

१३.११०

अर्थैतानि न सेवेत बुभूषुः पुरुषः क्वचित् 

विशेषतो धर्म-शीलो राजा लोक-पतिर् गुरुः

13.107

abhyarthitas tadā tasmai sthānāni kalaye 

dadau dyūtaṁ pānaṁ striyaḥ 

sūnā yatrādharmaś catur- vidhaḥ

Mahārāja Parīkṣita, having thus been petitioned by Kali, sin personified, gave

him permission to reside wherever gambling, drinking, prostitution, and animal

slaughter are performed. 

(Bhāg. 1.17.38)

13.108

punaś ca yācamānāya jāta-rūpam adāt prabhuḥ tato 'nṛtaṁ 

madaṁ kāmaṁ rajo vairaṁ ca pañcamam

The personality of Kali asked for something more, and because of his begging,

the King gave him permission to live where there is gold, because, wherever

there is gold there is also falsity, intoxication, lust, envy, and enmity. 

(Bhāg. 1.17.39)

13.109

amūni pañca sthānāni hy adharma-prabhavaḥ kaliḥ

auttareyeṇa dattāni nyavasat tan-nideśa-kṛt 

Thus the personality of Kali, by the directions of Mahārāja Parīkṣita, the son of Uttara, was allowed to live in those five places. 

(Bhāg. 1.17.40)

13.110

arthaitāni na seveta bubhūṣuḥ puruṣaḥ kvacit 

viśeṣato dharma-śīlo rājā loka-patir guruḥ 

Therefore, whoever desires progressive well-being, especially kings, religionists,

public leaders, brāhmaṇas, and sannyāsīs, should never come in contact with

the four above-mentioned irreligious principles

(Bhāg. 1.17.41)

The Different Kinds of Bad Association that Destroys Bhakti

১৩.১১১

আউল, বাউল, কর্ত্তাভজা, নেডা, দরৱেশ, 

সাঞি সহজিযা, সখীভেকী, স্মার্ত, জাত-গোসাঞি 

অতিৱাদী, চূডাধারী, গৌরাঙ্গ-নাগরী

তোত কহে, এই তেরর সঙ্গ নাহি করি

13.111

āula, bāula, karttābhajā, neḍā, daraveśa, 

sāñi sahajiyā, sakhībhekī, smārta, jāta-gosāñi 

ativādī, cūḍādhārī, gaurāṅga-nāgarī

tota kahe, ei terara saṅga nāhi kari

The names of the different sahajiyā saṁpradāyas who are in opposition to Gauḍiya Vaiṣṇavism are as follows: 1. Āula, (a mendicant sect who follow a very easy course of worship), 2. Bāula (a sect of mendicants who wander about singing sweet melodies about the pastimes of Rādhā and Kṛṣṇa while engaging in abominable practices), 3. Karttābhajā (a sect of "followers" of Śrī Gaurāṇga in Bengal); 4. Neḍā (Literally: "shaven-headed." Used to sarcastically refer to devotees whose greatest religious principle is their shaven

heads. The word also means bald or barren and connotes someone who

represents himself as a devotee while his so-called religious life is barren of

genuine realisation.)  

5. Daraveśa (A Muslim mendicant. This word has

also been used by Śrīla Prabhupada to mean "hippie."), 6. Sāñi (literally means "religious instructor"), 7. Sahajiyā (literally means "easy-ist." indicates one who takes the pastimes of

Rādhā and Kṛṣṇa cheaply.), 8. Sakhībhekī (One who imagines himself a gopī,

and adopts the dress of a woman), 9. Smārta, (formalistic and materialistic

brāhmaṇas), 10. Jāta-gosāṇi (caste gosvāmīs), Ativāḍī (proud devotees), Cūḍādhārī (Those whose only religious principle consists in shaving the head and maintaining a tuft of hair, marking themselves as Vaiṣṇavas), and Gaurāṇganāgarī (Those who consider that it is the position of Śrī Caitanya to be the enjoyer of women, when in fact as a sannyāsi in

His ācārya-līlā Śrī Chaitanya avoided all association with women). One should avoid associating with these different classes of imitation devotees.

[Editor's note: this quote is unattributed in the original. BVM]

Sexual Temptation Destroys Bhakti

१३.११२

मात्रा स्वस्रा दुहित्रा वा नाविविक्तासनो भवेत् 

बलवान् इन्द्रिय-ग्रामो विद्वांसम् अपि कर्षति

13.112

mātrā svasrā duhitrā vā nāviviktāsano bhavet 

balavān indriya-grāmo vidvāṁsam api karṣati 

One should not sit on the same seat even with one's own mother, sister, or

daughter, for the senses are so strong that even though one is very advanced in

knowledge, he may be attracted by sex. 

(Bhāg. 9.19.17)

Exploitative Sexual Pleasure Spurned

१३.११३

यदवधि मम चेतः कृष्ण-पादारविन्दे नव-नव-रस-धामनुद्यतं रन्तुम् आसीत् तदवधि बत नारी-सङ्गमे स्मर्यमाणे भवति मुख-विकारः सुष्ठु निष्ठिवनं च

13.113

yadavadhi mama cetaḥ kṛṣṇa-pādāravinde nava-nava-rasa-dhāmanudyataṁ rantum āsīt tadavadhi bata nārī-saṅgame smaryamāṇe bhavati mukha-vikāraḥ suṣṭhu niṣṭhivanaṁ ca 

Since I have been engaged in the transcendental loving service of Kṛṣṇa,

realizing ever-new pleasure in Him, whenever I think of exploitative sexual pleasure, my lips

curl with distaste and I spit at the thought. 

(Bhakti-rasāmṛta-sindhu, Dakṣiṇavibhāga, 5.72 quoted from Yamunācārya)

The Power of a Woman to Attract the Mind

१३.११४

दुर्वार इन्द्रिय करे विषय-ग्रहण दारवी प्रकृति हरे मुनेरपि मन

13.114

durvāra indriya kare viṣaya-grahaṇa dāravī prakṛti hare munerapi mana

So strongly do the senses adhere to the objects of their enjoyment that indeed a

wooden statue of a woman (daru-prakṛti) attracts the mind of even a great

saintly person. 

(Cc. Antya 2.118)

A Renunciant Should Completely Give Up all Association
With Women for Sexual Pleasure

१३.११५

सत्यं शौचं दया मौनं बुद्धिः श्रीर् ह्रीर् यशः क्षमा

शमो दमो भगश् चेति यत्-सङ्गाद् याति सङ्क्षयम्

13.115

satyaṁ śaucaṁ dayā maunaṁ buddhiḥ śrīr hrīr yaśaḥ kṣamā

śamo damo bhagaś ceti yat-saṅgād yāti saṅkṣayam

[One who takes the path of unrighteousness, gets corrupted by bad association

and becomes involved in the pursuit of sex and the pleasures of the tongue.] He

becomes devoid of truthfulness, cleanliness, mercy, gravity, spiritual

intelligence, shyness, austerity, fame, forgiveness, control of the mind, control of

the senses, fortune and all such opportunities. 

(Bhāg. 3.31.33)

तेष्व् अशान्तेषु मूढेषु खण्डितात्मस्व् असाधुषु 

सङ्गं न कुर्याच् छोच्येषु योषित्-क्रीडा-मृगेषु च

13.116

teṣv aśānteṣu mūḍheṣu khaṇḍitātmasv asādhuṣu 

saṅgaṁ na kuryāc chocyeṣu yoṣit-krīḍā-mṛgeṣu ca 

One should not associate with a coarse fool who

is bereft of the knowledge of

self-realization and who is no more than a dancing dog in the hands of a

woman. 

(Bhāg. 3.31.34) 

Gṛhamedhi-dharma Condemned

१३.११७

यन् मैथुनादि-गृहमेधि-सुखं हि तुच्छं कण्डूयनेन करयोर् इव दुःख-दुःखम् 

तृप्यन्ति नेह कृपणा बहु-दुःख-भाजः कण्डूतिवन् मनसिजं विषहेत धीरः

13.117

yan maithunādi-gṛhamedhi-sukhaṁ hi tucchaṁ kaṇḍūyanena karayor iva duḥkha-duḥkham tṛpyanti neha kṛpaṇā bahu-duḥkha-bhājaḥ kaṇḍūtivan manasijaṁ viṣaheta dhīraḥ

Sex is compared to the rubbing of two hands to relieve an itch. Gṛhamedhis, so-called gṛhasthas, who have no spiritual knowledge, think this itching is the greatest platform of happiness. Actually it is the source of distress. The kṛpaṇas, the fools who are just the opposite of brāhmaṇas, are not satisfied by repeated sense enjoyment. Those who are dhīra, however, who are sober and who tolerate this itching, are not subjected to the suffering of fools and rascals.

(Bhāg. 7.9.45)

Tamasic and Rajasic Foods are Antagonistic to Bhakti

१३.११८

कट्व्-अम्ल-लवणात्य्-उष्ण- तीक्ष्ण-रूक्ष- विदाहिनः

आहारा राजसस्येष्टा दुःख-शोकामय-प्रदाः

13.118

kaṭv-amla-lavaṇāty-uṣṇa- tīkṣṇa-rūkṣa- vidāhinaḥ

āhārā rājasasyeṣṭā duḥkha-śokāmaya-pradāḥ 

Foods that are too bitter, too sour, salty, hot, pungent, dry, and burning are dear to those in the mode of passion. Such foods cause distress, misery, and disease.

(Bhagavad-gītā 17.9)

१३.११९

यात-यामं गत-रसं पूति पर्युषितं च यक् 

उच्छिष्टम् अपि चामेध्यं भोजनं तामस-प्रियम्

13.119

yāta-yāmaṁ gata-rasaṁ pūti paryuṣitaṁ ca yak 

ucchiṣṭam api cāmedhyaṁ bhojanaṁ tāmasa-priyam

Foods prepared more than three hours before being eaten, food that is tasteless,

decomposed, and putrid, and food consisting of remnants and untouchable

things is dear to those in the mode of darkness. 

(Bhagavad-gītā 17.10)

Meat-eating Destroys Bhakti

१३.१२०

ये त्व् अनेवं-विदो ऽसन्तः स्तब्धाः सद्- अभिमानिनः

पशून् द्रुह्यन्ति विश्रब्धाः प्रेत्य खादन्ति ते च तान्

13.120

ye tv anevaṁ-vido 'santaḥ stabdhāḥ sad- abhimāninaḥ

paśūn druhyanti viśrabdhāḥ pretya khādanti te ca tān

Those wicked persons who do not know the real nature of dharma, who are

proud and stubborn, who consider themselves righteous and who mercilessly

slaughter animals will, in their next life, be eaten by the very beasts they kill.

(Bhāg. 11.5.14)

१३.१२१

यो यस्य मांसम्-अश्नाति स तन् मांसाद उच्यते 

मत्स्यादः सर्व-मांसादस्- तस्मान्-मत्-स्यान् विवर्जयेत्

13.121

yo yasya māṁsam-aśnāti sa tan māṁsāda ucyate 

matsyādaḥ sarva-māṁsādas- tasmān-mat-syān vivarjayet

Whoever eats the meat of someone, he is called the eater of the meat of that

entity. But a fish eater is considered as eater of all meats. Therefore one should

not eat fish. 

(Manu-saṁhitā 5.15)

The Senses are Like Wives, and the Tongue is the
Most Powerful of all the Senses

१३.१२२

जिह्वैकतो ऽच्युत विकर्षति मावितृप्ता

शिश्नो ऽन्यतस् त्वग्-उदरं श्रवणं 

कुतश्चित् घ्राणो ऽन्यतश् चपल-दृक् क्व च 

कर्म-शक्तिर् बह्व्यः सपत्न्य इव गेह-पतिं लुनन्ति

13.122

jihvaikato 'cyuta vikarṣati māvitṛptā

śiśno 'nyatas tvag-udaraṁ śravaṇaṁ 

kutaścit ghrāṇo 'nyataś capala-dṛk kva ca 

karma-śaktir bahvyaḥ sapatnya iva geha-patiṁ lunanti

My dear Lord, O infallible one, my position is like that of a person who has

many wives, all trying to attract him in their own way. For example, the tongue

is attracted to palatable dishes, the genitals to sex with an attractive woman, and

the sense of touch to contract with soft things. 

The belly, although full, still wants to eat more, and the ear, not attempting to

hear about God, is generally attracted to mundane songs and music. The sense of smell is attracted by sweet fragrances, the eyes are attracted by beautiful forms, and the active senses are attracted elsewhere. In this way, I am certainly embarrassed. 

(Bhāg. 7.9.40)

१३.१२३

तावज् जितेन्द्रियो न स्याद् विजितान्येन्द्रियः पुमान् 

न जयेद् रसनं यावज् जितं सर्वं जिते रसे

13.123

tāvaj jitendriyo na syād vijitānyendriyaḥ pumān 

na jayed rasanaṁ yāvaj jitaṁ sarvaṁ jite rase 

Even if a person has conquered every sense other than the tongue, he cannot be

said to have subjugated his senses until he has conquered the tongue and the

sense of taste. The sense of taste is the strongest sense; it is the most difficult to

control, especially when it becomes more acute as a result of hunger. 

(Bhāg.11.8.21)

১৩.১২৪

জিহ্ৱার লালসে যেই ইতি-উতি ধায শিশ্নোদর-পরাযণ কৃষ্ণ নাহি পায

13.124

jihvāra lālase yei iti-uti dhāya śiśnodara-parāyaṇa kṛṣṇa nāhi pāya

One who is subservient to the demands of the tongue and who thus runs here and there devoted to the genitals and the belly, cannot attain Kṛṣṇa. 

(Cc. Antya 6.227)

Misconceptions to be Avoided in Sādhanā-bhakti

১৩.১২৫

য়দি বৈষ্ণব-অপরাধ উঠে হাতি মাতা উপাডে বা ছিণ্ডে, 

তার শুখিঽ য়ায় পাতা তাতে মালি য়ত্ন করিঽ করে 

আবরণ অপরাধ-হস্তীর য়ৈছে না হয় 

উদ্গম কিন্তু য়দি লতার সঙ্গে উঠে ঽুপশাখাঽ

ভুক্তি-মুক্তি-বাঞ্ছা, য়ত অসঙ্খ্য় তার লেখা

ঽনিষিদ্ধাচারঽ, ঽকুটীনতীঽ, ঽজীব-হিংসনঽ

ঽলাভঽ, ঽপূজাঽ, ঽপ্রতিষ্ঠাদিঽ য়ত উপশাখা-গণ 

সেক-জল পাঞা উপশাখা বাডিঽ য়ায়

স্তব্ধ হঞা মূল-শাখা বাডিতে না পায়

13.125

yadi vaiṣṇava-aparādha uṭhe hāti mātā upāḍe vā chiṇḍe, 

tāra śukhi' yāya pātā tāte māli yatna kari' kare 

āvaraṇa aparādha-hastīra yaiche nā haya 

udgama kintu yadi latāra saṅge uṭhe 'upaśākhā'

bhukti-mukti-vāñchā, yata asaṅkhya tāra lekhā

'niṣiddhācāra', 'kuṭīnatī', 'jīva-hiṁsana'

'lābha', 'pūjā', 'pratiṣṭhādi' yata upaśākhā-gaṇa 

seka-jala pāñā upaśākhā bāḍi' yāya

stabdha hañā mūla-śākhā bāḍite nā pāya

If a devotee commits an offense at the feet of a Vaiṣṇava while cultivating the creeper of devotional service, his offense is compared to a mad elephant that uproots the creeper and breaks it. In this way the leaves of the creeper dry up.

The gardener must defend the creeper by fencing it all around so that the

powerful elephant of offenses may not enter. Sometimes unwanted creepers,

such as the creepers of desires for material enjoyment and liberation from the

material world, grow along with the creeper of devotional service. The varieties

of such unwanted creepers are unlimited. Some unnecessary creepers growing

with the bhakti creeper are the creepers of behavior unacceptable for those

trying to attain devotional perfection, diplomatic behavior, animal killing,

mundane profiteering, mundane adoration, and mundane importance. All these

are unwanted creepers. If one does not distinguish between the bhakti-latā

creeper and the other creepers, the sprinkling of water is misused, because the

other creepers are ourished while the bhakti-latā creeper is curtailed. 

(Cc. Madhya 19.156-160)

To View Devotees Externally is Antagonistic to Bhakti

১৩.১২৬

য়ে তে কুলে বৈষ্ণবের জন্ম কেনে নয় 

তথাপি ও সর্বোত্তম সর্ব-শাস্ত্রে কয় 

য়ে পাপিষ্থ বৈষ্ণবের জাতি-বুদ্ধি করে 

জন্ম জন্ম অধম-য়োনিতে দুবিঽ মরে

13.126

ye te kule vaiṣṇavera janma kene naya 

tathāpi o sarvottama sarva-śāstre kaya 

ye pāpiṣtha vaiṣṇavera jāti-buddhi kare 

janma janma adhama-yonite dubi' mare

All the scriptures agree that a devotee should never be seen in terms of his birth.

Birth does not a Vaiṣṇava make. Those sinners who see a devotee in terms of his

birth will themselves be born in the wombs of inferior species life after life. 

(Cb. Madhya 10.100,102)

Conceptions of Good and Bad are Antagonistic to Bhakti

১৩.১২৭

ঽদ্বৈতেঽ ভদ্রাভদ্র-জ্ঞান, সব-

ঽমনোধর্মঽ

ঽই ভাল, এই মন্দঽ,-এই সব ঽভ্রম

13.127

'dvaite' bhadrābhadra-jñāna, saba-

'manodharma'

'ei bhāla, ei manda',-ei saba 'bhrama'

In the material world, conceptions of good and bad are all mental concoctions.

Therefore, saying, "This is good" and "This is bad" is all a mistake. 

(Cc. Antya 4.176)

Materialistic Persons and their Reading of
Bhāgavatam are Condemned

১৩.১২৮

য়েবা ভট্টাচার্য়, চক্রবর্তী, মিশ্র সব তাহার 

ও না জানয়ে গ্রন্থ-অনুভব শাস্ত্র পডাইয়া সবে এই কর্ম করে

শ্রোতার সহিত য়ম-পাশে দুবিঽ মরে গীতা-ভাগবত য়ে য়ে জনে বা পডায় ভক্তির ব্য়াখ্য়ান নাহি তাহার জিহ্বায় এই মত বিষ্ণু-মায়া-মোহিত সংসার

দেখিঽ ভক্ত সব দুঃখ ভবেন অপার কেমতে এ সব জীব পাইবে উদ্ধার

বিষয়-সুখেতে সব মাজিল সংসার বলিলে ও কেহ নাহি লয় "কৃষ্ণ-নাম" নিরবধি বিদ্য়া-কুল করেন ব্য়াখ্য়ান

13.128

yebā bhaṭṭācārya, cakravartī, miśra saba tāhāra 

o nā jānaye grantha-anubhava śāstra paḍāiyā sabe ei karma kare

śrotāra sahita yama-pāśe dubi' mare gītā-bhāgavata ye ye jane vā paḍāya bhaktira vyākhyāna nāhi tāhāra jihvāya ei mata viṣṇu-māyā-mohita saṁsāra

dekhi' bhakta saba duḥkha bhavena apāra kemate e saba jīva pāibe uddhāra

viṣaya-sukhete saba mājila saṁsāra balile o keha nāhi laya "kṛṣṇa-nāma" niravadhi vidyā-kula karena vyākhyāna

The so-called Bhaṭṭācāryas, Cakravartīs, Miśras, and others who make a

business out of the scriptures have no realization of the scriptures at all. All

their study of scripture is simply fruitive activity.

Whoever hears from them will be bound by the ropes of Yamarāja and dragged down to hell at the time of death. 

Although they study the Bhagavad-gītā and Śrīmad Bhāgavatam, no

explanations of bhakti ever issue forth from their lips. Vaiṣṇavas can see no

worse misery than the sufferings of these wretched souls who are bewildered by

the illusions of māyā and who wander within the worlds of repeated birth and

death. The Vaiṣṇavas think of how all souls can be delivered from drowning in

the ocean of material existence. The devotees tell everyone to chant, but some

people simply cannot take the holy name, especially the so-called learned

professors, who, being proud of their academic education endlessly boast of

their knowledge [but who cannot be saved]. 

(Cb. Ādi 1.39)

Fake, Show-bottle, and Professional Bhāgavatam
Reciters

१३.१२९

वेदैर्-विहीनाश् च पठन्ति शास्त्रं शास्त्रेण हीनाश् च 

पुराण-पाठाः पुराण-हीनाः कृषिणो भवन्ति भ्रष्टास्ते भागवता भवन्ति

13.129

vedair-vihīnāś ca paṭhanti śāstraṁ śāstreṇa hīnāś ca 

purāṇa-pāṭhāḥ purāṇa-hīnāḥ kṛṣiṇo bhavanti bhraṣṭāste bhāgavatā bhavanti

Those who are unable to understand the Vedas go on to study the dharmaśāstras.

Failing to understand the dharma-śāstras, they turn to the Purāṇas.

Unable to grasp the real purport of the Purāṇas, they become farmers. Those

who can not do anything else become professional Bhāgavatam reciters,

although they have no real understanding of the Bhāgavatam . 

(Atri Saṁhitā 375)

Attempts at Liberation Beginning With Vows of
Silence Austerity, Śāstric Study, and so on, Will Not Lead to Bhakti

१३.१३०

मौन-व्रत-श्रुत-तपो-ऽध्ययन-स्व- धर्मव्याख्या-

रहो-जप-समाधय आपवर्ग्याः

प्रायः परं पुरुष ते त्व् अजितेन्द्रियाणां 

वार्ता भवन्त्य् उत न वात्र तु दाम्भिकानाम्

13.130

mauna-vrata-śruta-tapo-'dhyayana-sva- dharmavyākhyā-

raho-japa-samādhaya āpavargyāḥ

prāyaḥ paraṁ puruṣa te tv ajitendriyāṇāṁ 

vārtā bhavanty uta na vātra tu dāmbhikānām

O Supreme Personality of Godhead, there are ten prescribed methods on the

path of liberation to remain silent, not to speak to anyone, to observe vows, to

amass all kinds of Vedic knowledge, to undergo austerities, to study the Vedas

and other Vedic literature, to execute the duties of varṇāśrama-dharma, to

explain the śāstras, to stay in a solitary place, to chant mantras silently, and to

be absorbed in trance.

These different methods of liberation are generally only a professional practice

and means of livelihood for those who have not conquered the senses. Because

such persons are falsely proud, these procedures may not be successful. 

(Bhāg. 7.9.46)

Desires of Enjoyment and Liberation Destroy Bhakti

১৩.১৩১

অজ্ঞান-তমের নাম কহিযে ঽকৈতৱঽ ধর্ম-অর্থ-কাম-মোক্ষ-ৱাঞ্ছা আদি সব তার মধ্যে মোক্ষ-ৱাঞ্ছা কৈতৱ-প্রধান যাহা হৈতে কৃষ্ণ-ভক্তি হয অন্তর্ধান

কৃষ্ণ-ভক্তির বাধক-যত শুভাশুভ কর্ম সেহ এক জীৱের অজ্ঞান-তমো-ধর্ম

13.131

ajñāna-tamera nāma kahiye 'kaitava' dharma-artha-kāma-mokṣa-vāñchā ādi saba tāra madhye mokṣa-vāñchā kaitava-pradhāna yāhā haite kṛṣṇa-bhakti haya antardhāna

kṛṣṇa-bhaktira bādhaka-yata śubhāśubha karma seha eka jīvera ajñāna-tamo-dharma

The darkness of ignorance is called kaitava, the way of cheating, which begins

with religiosity, economic development, sense gratification, and liberation. The

foremost process of cheating is to desire liberation by merging into the Supreme,

for this causes the permanent disappearance of loving service to Kṛṣṇa. All

kinds of activities, both auspicious and inauspicious, that are detrimental to the

discharge of transcendental loving service to Lord Śrī Kṛṣṇa are actions of the

darkness of ignorance.

 (Cc. Ādi 1.90,92,94) 

The Senses are Useless if Not Used in Kṛṣṇa's Service

१३.१३२

तरवः किं न जीवन्ति भस्त्राः किं न श्वसन्त्य् उत

न खादन्ति न मेहन्ति किं ग्रामे पशवो ऽपरे

13.132

taravaḥ kiṁ na jīvanti bhastrāḥ kiṁ na śvasanty uta

na khādanti na mehanti kiṁ grāme paśavo 'pare

Do the trees not live? Do the bellows of the blacksmith not breathe? All around

us, do the beasts not eat and discharge semen? 

(Bhāg. 2.3.18)

१३.१३३

श्व-विड्-वराहोष्ट्र-खरैः संस्तुतः पुरुषः पशुः

न यत्-कर्ण-पथोपेतो जातु नाम गदाग्रजः

13.133

śva-viḍ-varāhoṣṭra-kharaiḥ saṁstutaḥ puruṣaḥ paśuḥ

na yat-karṇa-pathopeto jātu nāma gadāgrajaḥ 

Men who live like dogs, hogs, camels, and asses praise those men who never

listen to the transcendental pastimes of Lord Śrī Kṛṣṇa, the deliverer from all evils. 

(Bhāg. 2.3.19)

१३.१३४

बिले बतोरुक्रम-विक्रमान् ये न शृण्वतः 

कर्ण-पुटे नरस्य जिह्वासती दार्दुरिकेव सूत

न चोपगायत्य् उरुगाय-गाथाः

13.134

bile batorukrama-vikramān ye na śṛṇvataḥ 

karṇa-puṭe narasya jihvāsatī dārdurikeva sūta

na copagāyaty urugāya-gāthāḥ

One who has not listened to the messages about the prowess and marvelous acts

of the Supreme Person and has not sung or chanted loudly the worthy songs

about Him is considered to possess earholes like the holes of snakes and a

tongue like the tongue of a frog. 

(Bhāg. 2.3.20)

१३.१३५

भारः परं पट्ट-किरीट-जुष्टम्

अप्य् उत्तमाङ्गं न नमेन् मुकुन्दम् 

शावौ करौ नो कुरुते सपर्यां

हरेर् लसत्-काञ्चन-कओकणौ वा

13.135

bhāraḥ paraṁ paṭṭa-kirīṭa-juṣṭam

apy uttamāṅgaṁ na namen mukundam 

śāvau karau no kurute saparyāṁ

harer lasat-kāñcana-kaokaṇau vā

The upper portion of the body, though crowned with a silk turban, is only a

heavy burden if not bowed down before the Supreme Personality of Godhead,

who can award liberation. And the hands, although decorated with glittering

bangles, are like those of a dead man if not engaged in the service of Śrī Hari.

(Bhāg. 2.3.21)

१३.१३६

बर्हायिते ते नयने नराणां

लिङ्गानि विष्णोर् न निरीक्षतो ये

पादौ नृणां तौ द्रुम-जन्म-भाजौ 

क्षेत्राणि नानुव्रजतो हरेर् तौ

13.136

barhāyite te nayane narāṇāṁ

liṅgāni viṣṇor na nirīkṣato ye

pādau nṛṇāṁ tau druma-janma-bhājau 

kṣetrāṇi nānuvrajato harer tau

Those eyes that do not look at the form of the Supreme Lord are like those

printed on the plumes of a peacock, and the legs which do not move to the holy

places are like tree trunks. 

(Bhāg. 2.3.22)

१३.१३७

जीवञ् छवो भागवताङ्घ्रि-रेणुं 

न जातु मर्त्यो ऽभिलभेत यस् तु 

श्री-विष्णु-पद्या मनुजस् तुलस्याः

श्वसञ् छवो यस् तु न वेद गन्धम्

13.137

jīvañ chavo bhāgavatāṅghri-reṇuṁ 

na jātu martyo 'bhilabheta yas tu 

śrī-viṣṇu-padyā manujas tulasyāḥ

śvasañ chavo yas tu na veda gandham

The person who has not received the dust of the feet of the Lord's pure devotee

upon his head is certainly a dead body. And, although breathing, the person who has never experienced the aroma of the Tulasī leaves from the lotus feet of

the Lord is also a dead body. 

(Bhāg. 2.3.23) 

Without the Mercy of Śrī Gaurāṅga it is Impossible to Control the Senses or Practice Bhakti

कालः कलिर् बलिन इन्द्रिय-वैरिवर्गाः

श्री भक्ति-मार्ग इह कङ्टक-कोटि-रुद्धः हा 

हा क्व यामि विकलः किम् अहं करोमि 

चैतन्यचन्द्र यदि नाद्य कृपां करोषि

kālaḥ kalir balina indriya-vairivargāḥ

śrī bhakti-mārga iha kaṅṭaka-koṭi-ruddhaḥ hā 

hā kva yāmi vikalaḥ kim ahaṁ karomi 

caitanyacandra yadi nādya kṛpāṁ karoṣi

Now it is the age of Kali. My enemies, the senses, are very strong. The beautiful

path of bhakti is spiked with countless thorns. My spirit is weak. My senses are

powerful and agitated. O what shall I do? Where shall I go? O Lord Caitanyacandra,

if you do not grant me Your mercy, what shall I

do to save myself?

(Caitanya-candrāmṛta 125) 

The Six Kinds of Śaraṇāgati

१३.१३९

आनुकूल्यस्य सङ्कल्पः 

प्रातिकूल्यस्य वर्जनम् 

रक्षिष्यतीति विश्वासो 

गोप्तृत्वे वरणं तथा

आत्म-निक्षेप-कार्पण्ये 

षड्-विधा शरणागतिः

13.139

ānukūlyasya saṅkalpaḥ 

prātikūlyasya varjanam 

rakṣiṣyatīti viśvāso 

goptṛtve varaṇaṁ tathā

ātma-nikṣepa-kārpaṇye 

ṣaḍ-vidhā śaraṇāgatiḥ 

The six divisions of surrender are 1. to accept those things favorable for devotional

service, 2. to reject unfavorable things, 3. the conviction that Kṛṣṇa will give all

protection, 4. to accept the Lord as one's guardian or master, 5. full self-surrender,

and 6. humility. 

(Cc. Madhya 22.100, from Vaiṣṇava Tantra)

Without Śaraṇāgati There Can be no
Auspiciousness

१३.१४०

तावद् भयं द्रविण-देह-सुहृन्-निमित्तं 

शोकः स्पृहा परिभवो विपुलश् च लोभः तावन् 

ममेत्य् असद्-अवग्रह आर्ति-मूलं यावन् 

न ते ऽङ्घ्रिम् अभयं प्रवृणीत लोकः

13.140

tāvad bhayaṁ draviṇa-deha-suhṛn-nimittaṁ 

śokaḥ spṛhā paribhavo vipulaś ca lobhaḥ tāvan 

mamety asad-avagraha ārti-mūlaṁ yāvan 

na te 'ṅghrim abhayaṁ pravṛṇīta lokaḥ 

O my Lord, the people of the world are embarrassed by material anxieties they

are always afraid. They always try to protect wealth, body, and friends. They are

filled with lamentation and unlawful desires and paraphernalia; and they

avariciously base their undertakings on the perishable conceptions of "my" and

"mine". As long as they do not take shelter of Your safe lotus feet, they are full of such anxieties. 

(Bhāg. 3.9.6)

Without Śaraṇāgati There Can be no
Auspiciousness

१३.१४०

तावद् भयं द्रविण-देह-सुहृन्-निमित्तं 

शोकः स्पृहा परिभवो विपुलश् च लोभः 

तावन् ममेत्य् असद्-अवग्रह आर्ति-मूलं 

यावन् न ते \ऽङ्घ्रिम् अभयं प्रवृणीत लोकः

13.140

tāvad bhayaṁ draviṇa-deha-suhṛn-nimittaṁ 

śokaḥ spṛhā paribhavo vipulaś ca lobhaḥ 

tāvan mamety asad-avagraha ārti-mūlaṁ 

yāvan na te 'ṅghrim abhayaṁ pravṛṇīta lokaḥ 

O my Lord, the people of the world are embarrassed by material anxieties they are always afraid. They always try to protect wealth, body, and friends. They are filled with lamentation and unlawful desires and paraphernalia; and they

avariciously base their undertakings on the perishable conceptions of "my" and "mine". As long as they do not take shelter of Your safe lotus feet, they are full of such anxieties. 

(Bhāg. 3.9.6)

कार्पण्य-दोषोपहत-स्वभावः पृच्छामि त्वां धर्म-सम्मूढ-चेताः 

यच् छ्रेयः स्यान् निश्चितं ब्रूहि तन् मे शिष्यस् ते ऽहं शाधि मां त्वां प्रपन्नम्

kārpaṇya-doṣopahata-svabhāvaḥ pṛcchāmi tvāṁ dharma-sammūḍha-cetāḥ 

yac chreyaḥ syān niścitaṁ brūhi tan me śiṣyas te 'haṁ śādhi māṁ tvāṁ prapannam

Now I am confused about my duty and have lost all composure due to weakness. In that condition I am asking You to tell me clearly what is best for me. Now I am Your disciple and soul surrendered unto You. Please instruct me. 

(Bhagavadgītā 2.7)

१३.१४२

दैवी ह्य् एषा गुण-मयी मम माया दुरत्यया 

माम् एव ये प्रपद्यन्ते मायाम् एतां तरन्ति ते

13.142

daivī hy eṣā guṇa-mayī mama māyā duratyayā 

mām eva ye prapadyante māyām etāṁ taranti te 

This divine energy of Mine, consisting of the three modes of nature, is difficult to overcome, but those who have surrendered unto Me can easily cross beyond it. 

(Bhagavad-gītā 7.14)

१३.१४३

येषां स एष भगवान् दययेद् अनन्तः 

सर्वात्मनाश्रित-पदो यदि निर्व्यलीकम्

ते दुस्तरां अतितरन्ति च देव-मायां

नैषां ममाहम् इति धीः श्व-शृगाल-भक्ष्ये

13.143

yeṣāṁ sa eṣa bhagavān dayayed anantaḥ 

sarvātmanāśrita-pado yadi nirvyalīkam

te dustarāṁ atitaranti ca deva-māyāṁ

naiṣāṁ mamāham iti dhīḥ śva-śṛgāla-bhakṣye 

Anyone who is specifically favored by the Supreme Lord, due to unalloyed surrender to the service of the Lord, can overcome the insurmountable ocean of illusion and can understand the Lord. But those who are attached to the body,

which is meant to be eaten by dogs and jackals cannot do so.

 (Bhāg. 2.7.42)

१३.१४४

अनन्याश् चिन्तयन्तो मां ये जनाः पर्युपासते 

तेषां नित्याभियुक्तानां योग-क्षेमं वहाम्य् अहम्

13.144

ananyāś cintayanto māṁ ye janāḥ paryupāsate 

teṣāṁ nityābhiyuktānāṁ yoga-kṣemaṁ vahāmy aham

But those who are always attached to Me, who worship Me with devotion, meditating on My transcendental form to them I

carry what they have and preserve what they lack. 

(Bhagavad-gītā 9.22)

१३.१४५

कृष्ण-भक्ति-सुधापानाद् देह-दैहिक-विस्मृतेः 

तेशां भौतिक-देहेऽपि सच्-चिद्-आनन्द-रूपता

13.145

kṛṣṇa-bhakti-sudhāpānād deha-daihika-vismṛteḥ 

teśāṁ bhautika-dehe'pi sac-cid-ānanda-rūpatā

Drinking the nectar of Kṛṣṇa-bhakti-rasa, the living being forgets the gross and subtle material bodies and becomes absorbed in transcendence. The body of such a devotee, although material, attains the qualities sat, cit, and ānanda, or eternity, knowledge, and bliss. 

(Bṛhad- bhāgavatāmṛta 2.3.45)

১৩.১৪৬

শরণ লঞা করে কৃষ্ণে আত্ম-সমর্পণ 

কৃষ্ণ তারে করে তত্-কালে আত্ম-সম

13.146

śaraṇa lañā kare kṛṣṇe ātma-samarpaṇa 

kṛṣṇa tāre kare tat-kāle ātma-sama

When a devotee fully surrenders to Kṛṣṇa, offering his very self, at that time Kṛṣṇa accepts the devotee to be as good as His very self. (That is, the Lord accepts Him as one of his own personal associates.) 

(Cc. Madhya 22.102)

১৩.১৪৭

প্রভু কহে,--"বৈষ্ণব-দেহ ঽপ্রাকৃতঽ কভু নয়

ঽপ্রাকৃতঽ দেহ ভক্তের ঽচিদ্-আনন্দ-ময়ঽ দীক্ষা-কালে ভক্ত করে আত্ম-সমর্পণ

সেই-কালে কৃষ্ণ তারে করে আত্ম-সম

সেই দেহ করে তার চিদ্-আনন্দ-ময় অপ্রাকৃত-দেহে তাঙ্র চরণ ভজয়

13.147

prabhu kahe,--"vaiṣṇava-deha 'prākṛta' kabhu naya

'aprākṛta' deha bhaktera 'cid-ānanda-maya' dīkṣā-kāle bhakta kare ātma-samarpaṇa

sei-kāle kṛṣṇa tāre kare ātma-sama

sei deha kare tāra cid-ānanda-maya aprākṛta-dehe tāṅra caraṇa bhajaya 

Caitanya Mahāprabhu said, "The body of a devotee is never material. It is considered transcendental, full of spiritual bliss. At the time of initiation, when a devotee fully surrenders unto the service of the Lord, Kṛṣṇa accepts him to be as good as Himself. When the devotee's body is thus transformed into spiritual existence, the devotee, in that transcendental body, renders service to the lotus feet of the Lord. 

(Cc. Antya 4.191-193)

१३.१४८

दन्ते निधाय़ तृणकं पदय़ोर्-निपत्य़ कृत्बा च काकुशतम् एतद् अहं ब्रबीमि

हे साधबः सकलम् एब बिहाय़ दूराद्गौरङ्ग- चन्द्र-चरणे कुरुतानुरागम्

13.148

dante nidhāya tṛṇakaṁ padayor-nipatya kṛtvā ca kākuśatam etad ahaṁ bravīmi

he sādhavaḥ sakalam eva vihāya dūrādgauraṅga- candra-caraṇe kurutānurāgam

Taking a straw in my teeth I fall at your feet hundreds of times and implore you with sweet words, saying, "O noble soul! Please throw out everything you have learned and cultivate attachment to the lotus feet of the moonlike Śrī Gaurāṅga.

(Caitanya-candrāmṛta 120) 

Humility

१३.१४९

न प्रेम-गन्धो ऽस्ति दरापि मे हरे 

क्रन्दामि सौभाग्य़-भरं प्रकाषितुम् 

बंशी-बिलास्य़्-आनन-लोकनं बिना 

बिभर्मि य़त् प्राण-पतङ्गकान् बृथा

13.149

na prema-gandho 'sti darāpi me hare 

krandāmi saubhāgya-bharaṁ prakāṣitum 

vaṁśī-vilāsy-ānana-lokanaṁ vinā 

vibharmi yat prāṇa-pataṅgakān vṛthā

My dear friends, I have not the slightest tinge of love of Godhead within my heart. When you see me crying in separation, I am only making a false show of devotion. The proof that I have no love for Kṛṣṇa is the fact that while not seeing His beautiful face as He plays His flute I continue to maintain My fly like existence. 

(Cc. Madhya 2.45)

The Value of Association With a Pure Devotee

१३.१५०

अत आत्यन्तिकं क्षेमं पृच्छामो भवतो ऽनघाः

संसारे ऽस्मिन् क्षणार्धो ऽपि सत्-सङ्गः शेवधिर् नृणाम्

13.150

ata ātyantikaṁ kṣemaṁ pṛcchāmo bhavato 'naghāḥ

saṁsāre 'smin kṣaṇārdho 'pi sat-saṅgaḥ śevadhir nṛṇām

O sinless ones! We therefore inquire from you about that which is supremely

auspicious for all living beings, for in this world association with saints even for

a half a moment is the most valuable treasure in human society. (Bhāg. 11.2.30)

१३.१५१

तुलयाम लवेनापि न स्वर्गं नापुनर्-भवम् 

भगवत्-सङ्गि-सङ्गस्य मर्त्यानां किम् उताशिषः

13.151

tulayāma lavenāpi na svargaṁ nāpunar-bhavam 

bhagavat-saṅgi-saṅgasya martyānāṁ kim utāśiṣaḥ

Elevation to the heavenly planets and liberation from material existence cannot be compared to even a moment's association with a pure devotee of Kṛṣṇa. What then can be said of material benedictions, which are for those who are destined to die? 

(Bhāg. 1.18.13)

१३.१५२

भयं द्वितीयाभिनिवेशतः स्याद् ईशाद् अपेतस्य 

विपर्ययो ऽस्मृतिः तन्-माययातो बुध आभजेत् तं

भक्त्यैकयेशं गुरु-देवतात्मा

13.152

bhayaṁ dvitīyābhiniveśataḥ syād īśād apetasya 

viparyayo 'smṛtiḥ tan-māyayāto budha ābhajet taṁ

bhaktyaikayeśaṁ guru-devatātmā

Fear arises when a living entity misidentifies himself as the material body because of absorption in the external, illusory energy of the Lord. When the living entity thus turns away from the Supreme Lord, he also forgets his own constitutional position as a servant of the Lord. This bewildering, fearful condition is effected by the potency for illusion, called māyā. Therefore, an intelligent person should engage unflinchingly in the unalloyed devotional

service of the Lord, under the guidance of a bona fide spiritual master, whom he

should accept as his worshipable deity and as his very life and soul. 

(Bhāg. 11.2.37)

The Śrutis Identify the Worship of Devotees and Association with Saints as the Only Thing Worth Doing

१३.१५३

तस्माद्-आत्मज्ञं ह्य् अर्चयेद्-भूति-कामः

13.153

tasmād-ātmajñaṁ hy arcayed-bhūti-kāmaḥ

A person wishing to attain divine opulence should worship one who is ātmajña, self-realized. That is, he should worship a devotee of Śrī Hari, the Supreme Personality of Godhead. 

(Muṇḍaka Upaniṣad 3.1.10)

Sādhu-saṇga is the Only Way-

१३.१५४

रहूगणैतत् तपसा न याति

न चेज्यया निर्वपणाद् गृहाद् वा

न च्छन्दसा नैव जलाग्नि-सूर्यैर् 

विना महत्-पाद-रजो-ऽभिषेकम्

13.154

rahūgaṇaitat tapasā na yāti

na cejyayā nirvapaṇād gṛhād vā

na cchandasā naiva jalāgni-sūryair 

vinā mahat-pāda-rajo-'bhiṣekam

My dear King Rahūgaṇa, unless one has the opportunity to smear his body with the dust of the lotus feet of great devotees, one cannot realize the Absolute Truth. 

One cannot realize the Absolute Truth simply by observing celibacy, by worshiping the Deity, by taking sannyāsa, by perfectly following the rules of the gṛhastha āśrama, nor can one attain the truth by accepting severe penances and austerities, by studying the Vedas, nor by worshiping the gods of water and sun. Only by bathing in the dust of the lotus feet of a pure devotee is the Absolute Truth revealed. 

(Bhāg. 5.12.12)

 Those Who Have Few Pious Credits Cannot Get the Association of Great Souls

१३.१५५

दुरापा ह्य् अल्प-तपसः सेवा वैकुण्ठ-वर्त्मसु 

यत्रोपगीयते नित्यं देव-देवो जनार्दनः

13.155

durāpā hy alpa-tapasaḥ sevā vaikuṇṭha-vartmasu 

yatropagīyate nityaṁ deva-devo janārdanaḥ 

Those whose austerity is meager can hardly obtain the service of the pure devotees, who are progressing on the path back to the kingdom of God, Vaikuṇṭha. Pure devotees engage one hundred percent in glorifying the Supreme Lord, who is the Lord of the demigods and the controller of all living entities. 

(Bhāg. 3.7.20)

१३.१५६

नैषां मतिस् तावद् उरुक्रमाङ्घ्रिं 

स्पृशत्य् अनर्थापगमो यद्-अर्थः 

महीयसां पाद-रजो-ऽभिषेकं

निष्किञ्चनानां न वृणीत यावत्

13.156

naiṣāṁ matis tāvad urukramāṅghriṁ 

spṛśaty anarthāpagamo yad-arthaḥ 

mahīyasāṁ pāda-rajo-'bhiṣekaṁ

niṣkiñcanānāṁ na vṛṇīta yāvat

Unless they smear upon their bodies the dust of the lotus feet of a Vaiṣṇava completely free from material contamination, persons very much inclined toward materialistic life cannot be attached to the lotus feet of the Lord. Only in this way can one be free from material contamination. 

(Bhāg. 7.5.32)

A Devotee Has all Good Qualities; a Non-devotee
Has None

१३.१५७

यस्यास्ति भक्तिर् भगवत्य् अकिञ्चना 

सर्वैर् गुणैस् तत्र समासते सुराः 

हराव् अभक्तस्य कुतो महद्-गुणा 

मनोरथेनासति धावतो बहिः

13.157

yasyāsti bhaktir bhagavaty akiñcanā 

sarvair guṇais tatra samāsate surāḥ 

harāv abhaktasya kuto mahad-guṇā 

manorathenāsati dhāvato bahiḥ

All demigods and their exalted qualities, such as religious knowledge and renunciation, become manifest in the body of one who has developed unalloyed devotion for the Supreme Personality of Godhead, Vāsudeva. 

On the other hand, a person devoid of devotional service and engaged in material activities

has no good qualities. Even if he is adept at the practice of mystic yoga, or the honest endeavor of maintaining his family and relatives, he must be driven by his own mental speculations and must engage in serving the Lord's external energy. How can there be any good qualities in such a person? 

(Bhāg. 5.18.12)

From Sādhu-saṇga Comes Faith, Devotional
Attachment, and then Premabhakti

१३.१५८

सतां प्रसङ्गान् मम वीर्य-संविदो 

भवन्ति हृत्-कर्ण-रसायनाः कथाः 

तज्-जोषणाद् आश्व् अपवर्ग-वर्त्मनि 

श्रद्धा रतिर् भक्तिर् अनुक्रमिष्यति

13.158

satāṁ prasaṅgān mama vīrya-saṁvido 

bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ 

taj-joṣaṇād āśv apavarga-vartmani 

śraddhā ratir bhaktir anukramiṣyati

In the association of pure devotees, discussion of the pastimes and activities of the Supreme Personality of Godhead is very pleasing and satisfying to the ear and the heart. By cultivating such knowledge one gradually becomes advanced on the path of liberation. Thereafter he is freed, and his attraction is fixed. Then real devotion and devotional service begin. 

(Bhāg. 3.25.25)

With Humility and Hankering for Kṛṣṇa, a Devotee Prays as Follows

१३.१५९

न धनं न जनं न सुन्दरीं कवितां वा जगदीश कामये 

मम जन्मनि जन्मनीश्वरे भवतद्-भक्तिर्-अहैतुकी त्वयि

13.159

na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagadīśa kāmaye 

mama janmani janmanīśvare bhavatad-bhaktir-ahaitukī tvayi

O almighty Lord, I have no desire to accumulate wealth, nor do I desire beautiful women, nor do I want any number of followers, nor do I care for the fame of a poet, or the poetically glorified position of impersonal liberation I only want Your causeless devotional service birth after birth. 

(Śikṣāṣṭakam 4)

Thus ends the Thirteenth Jewel of the Gauḍīya
Kaṇṭhahāra, entitled Sādhanabhakti- tattva.