Caitanya Caritamrta PDF

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s I CAITANYA-
CARITAMRTA
MADHYA- LiLA Vblume 8
HIS DIVINE GRACE
A.C. Bhaktivedanta Swami Prabhupada

SRI CAITANYA-CARITAMR
It would not be inaccurate to say that Sri
Caitanya-caritamrta is one of the most im
portant works of historical and philosophical
literature ever written, in any language. It is
the principal work on the life and teachings
of SrT Kr�oa Caitanya, a divine incarnation of
the Supreme Personality of Godhead. Sri
Caitanya is the pioneer of a great social and
religious movement which began in India a
little less than five hundred years ago and
which has directly and indirectly influenced
the subsequent course of religious and
philosophical thinking not only in India but
in the recent West as well.
At a time when, in the West, man was
directing his explorative spirit toward
circumnavigating the world in search of new
oceans and continents and toward studying
the structure of the physical universe, Sri
Kr�oa Caitanya, in the East, was inaugurating
and masterminding a revolution directed in
ward, toward a sC:Jientific understanding of
the highest knowledge of man's spiritual
nature.
Within his lifetime, Sri Caitanya
transformed the face o f India i n four
respects: philosophically, by encountering,
defeating and converting the greatest phi
losophers and thinkers of his day; religiously,
by organizing the largest, most widespread
theistic movement in India's history;
socially, by his strong challenges against the
religious inequities of the caste system;
politically, by his organization of a massive
civil disobedience movement in Bengal, 450
years before Gandhi.
The text is divided into three sections
called "/ilas." Adi-lila (the early period)
traces his life from birth through his accep
tance of the renounced order, sannyasa, at
the age of twenty-four. This part includes his
childhood miracles, schooling, marriage and
early philosophical confrontations, as well as
his organization of the widespread
sarikirtana movement and his civil disobe
dience against the repression of the
Mohammedan government.
(continued on back flap)
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SRI CAITANYA-
CARITAMRTA
•
BOOKS by
His Divine Grace A.C. Bhaktivedanta Swami Prabhupida
Bhagavad-gita As It Is
Srimad-Bhagavatam, Cantos 1-5 (15 Vols.)
Sri Caitanya-caritamrta (17 Vols.)
Teachings of lord Caitanya
The Nectar of Devotion
Sri Tsopani�ad
Easy journey to Other Planets
Kr�r;.a Consciousness: The Topmost Yoga System
Kr�r;.a, The Supreme Personality of Godhead (3 Vols.)
Transcendental Teachings of Prahlad Maharaja
Kr�r;.a, the Reservoir of Pleasure
The Perfection of Yoga
Beyond Birth and Death
On the Way to Kr�r;.a
Raja-vidya: The King of Knowledge
Elevation to Krsna Consciousness
Krsna Consciousness: The Matchless Gift
Back to Godhead Magazine (Founder)
A complete catalogue is available upon request
International Society for Krishna Consciousness

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

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

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

New York los Angeles london ·Bombay
· ·
Readers interested in the subject matter of this book
are invited by the International Society for Krishna Consciousness
to correspond with its Secretary.
International Society for Krishna Consciousness

3764 WatsekaA venue
LosAngeles, California 90034
© 1975 Bhaktivedanta Book Trust
All Rights Reserved
Library of Congress Catalogue Card Number: 73-93206

International Standard Book Number: 0-912 776-70-6
First printing, 1975: 20,000 copies
Printed in the United States of America

Contents
Introduction vi
Chapter 20 Lord Sri Caitanya Mahaprabhu Instructs

Sanatana Gosvami in the Science of
the Absolute Truth 1
Chapter 21 The Opulence and Sweetness of Lord Sri Kr�l)a 231
Chapter 22 The Process of Devotional Service 319
References 431
Glossary 433
Bengali Pronunciation Guide 439
Index of Bengali and Sanskrit Verses 441
General Index 459
The Author 493
v
Introduction
Sri Caitanya-carWimrta is the principal work on the life and teachings of Sri
Kr�r:Ja Caitanya. Sri Caitanya is the pioneer of a great social and religious move
ment which began in India a little less than five hundred years ago and which has
directly and indirectly influenced the subsequent course of religious and phi
losophical thinking not only in India but in the recent West as well.
Caitanya Mahaprabhu is regarded as a figure of great historical significance.
However, our conventional method of historical analysis-that of seeing a man as
a product of his times-fails here. Sri Caitanya is a personality who transcends the
limited scope of historical settings.
At a time when, in the West, man was directing his explorative spirit toward
studying the structure of the physical universe and circumnavigating the world in
search of new oceans and continents, Sri Kr�r:Ja Caitanya, in the East, was in
augurating and masterminding a revolution directed inward, toward a scientific
understanding of the highest knowledge of man's spiritual nature.
The chief historical sources for the life of Sri Kr�r:Ja Caitanya are the kaqacas (di
aries) kept by Murari Gupta and Svaropa Damodara Gosvami. Murari Gupta, a
physician and close associate of Sri Caitanya's, recorded extensive notes on the
first twenty-four years of Sri Caitanya's life, culminating in his initiation into the
renounced order, sannyasa. The events of the rest of Caitanya Mahaprabhu's for
ty-eight years are recorded in the diary of SvarOpa Damodora Gosvami, another of
Caitanya Mahaprabhu's intimate associates.
Sri Caitanya-caritamrta is divided into three sections called lilas, which literally
means "pastimes"-Adi-lila (the early period), Madhya-lila (the middle period)
and Antya-lila (the final period). The notes of Murari Gupta form the basis of the
Adi-lila, and SvarOpa Damodara's diary provides the details for the Madhya- and
Antya-lilas.
The first twelve of the seventeen chapters of Adi-lila constitute the preface for
the entire work. By referring to Vedic scriptural evidence, this preface establishes
Sri Caitanya as the avatara (incarnation) of Kr�r:Ja (God) for the age of Kali-the
current epoch, beginning five thousand years ago and characterized by material
ism, hypocrisy and dissension. In these descriptions, Caitanya Mahaprabhu, who
is identical with Lord Kr�r:Ja, descends to liberally grant pure love of God to the
fallen souls of this degraded age by propagating sankirtana-literally,
"congregational glorification of God" -especially by organizing massive public
chanting of the maha-mantra (Great Chant for Deliverance). The esoteric purpose
of Lord Caitanya's appearance in the world is revealed, his co-avataras and prin
cipal devotees are described and his teachings are summarized. The remaining
portion of Adi-lila, chapters thirteen through seventeen, briefly recounts his
divine birth and his life until he accepted the renounced order. This includes his
childhood miracles, schooling, marriage and early philosophical confrontations, as
well as his organization of a widespread sankirtana movement and his civil disobe
dience against the repression of the Mohammedan government.
vi
Sri Caitanya-caritamrta
The subject of Madhya-lila, the longest of the three divisions, is a detailed nar
ration of Lord Caitanya's extensive and eventful travels throughout India as a
renounced mendicant, teacher, philosopher, spiritual preceptor and mystic. Dur
ing this period of six years, Sri Caitanya transmits his teachings to his principal dis
ciples. He debates and converts many of the most renowned philosophers and
theologians of his time, including Sar'lkarites, Buddhists and Muslims, and incor
porates their many thousands of followers and disciples into his own burgeoning
numbers. A dramatic account of Caitanya Mahaprabhu's miraculous activities at
the giant Jagannatha Cart Festival in Orissa is also included in this section.
Antya-lila concerns the last eighteen years of Sri Caitanya's manifest presence,
spent in semiseclusion near the famous Jagannatha temple at Jagannatha Puri in
Orissa. During these final years, Sri Caitanya drifted deeper and deeper into
trances of spiritual ecstasy unparalleled in all of religious and literary history,
Eastern or Western. Sri Caitanya's perpetual and ever-increasing religious
beatitude, graphically described in the eyewitness accounts of SvarOpa Damodara
Gosvami, his constant companion during this period, clearly defy the investigative
and descriptive abilities of modern psychologists and phenomenologists of
religious experience.
The author of this great classic, Kr�Qadasa Kaviraja Gosvami, born in the year
1507, was a disciple of Raghunatha dasa Gosvami, a confidential follower of
Caitanya Mahaprabhu. Raghunatha dasa, a renowned ascetic saint, heard and
memorized all the activities of Caitanya Mahaprabhu told to him by Svarapa
Damodara. After the passing away of SrT Caitanya and SvarOpa Damodara,
Raghunatha dasa, unable to bear the pain of separation from these objects of his
complete devotion, traveled to Vrndavana, intending to commit suicide by jump
ing from Govardhana Hill. In Vrndavana, however, he encountered Rapa Gosvami
and Sanatana Gosvami, the most confidential disciples of Caitanya Mahaprabhu.
They convinced him to give up his plan of suicide and impelled him to reveal to
them the spiritually inspiring events of Lord Caitanya's later life. Kr�Qadasa Kaviraja
Gosvami was also residing in Vrndavana at this time, and Raghunatha dasa
Gosvami endowed him with a full comprehension of the transcendental life of Sri
Caitanya
By this time, several biographical works had already been written on the life of
Sri Caitanya by contemporary and near-contemporary scholars and devotees.
These included Sri Caitanya-carita by Murari Gupta, Caitanya-mangala by Locana
dasa Thakura and Caitanya-bhagavata. This latter text, a work by Vrndavana dasa
Thakura, who was then considered the principal authority on Sri Caitanya's life,
was highly revered. While composing his important work, Vrndavana dasa, fearing
that it would become too voluminous, avoided elaborately describing many of
the events of Sri Caitanya's life, particulary the later ones. Anxious to hear of these
later pastimes, the devotees of Vrndavana requested Kr�Qadasa Kaviraja Gosvami,
whom they respected as a great saint, to compose a book to narrate these
vii
Sri Caitanya-caritam!'fa
episodes in detail. Upon this request, and with the permission and blessings of the
Madana-mohana Deity of Vrndavana, he began compiling Sri Caitanya-caritamrta,
which, due to its biographical excellence and thorough exposition of Lord
Caitanya's profound philosophy and teachings, is regarded as the most significant
of biographical works on Sri Caitanya.
He commenced work on the text while in his late nineties and in failing health,
as he vividly describes in the text itself: "I have now become too old and dis
turbed in invalidity. While writing, my hands tremble. I cannot remember any
thing, nor can I �ee or hear properly. Still I write, and this is a great wonder." That
he nevertheless completed, under such debilitating conditions, the greatest liter
ary gem of medieval India is surely one of the wonders of literary history.
This English translation and commentary is the work of His Divine Grace A. C.
Bhaktivedanta Swami Prabhupada, the world's most distinguished teacher of In
dian religious and philosophical thought. His commentary is based upon two
Bengali commentaries, one by his teacher Srila Bhaktisiddhanta Sarasvati Gosvami,
the emirrent Vedic scholar who predicted, "The time will come when the people
of the world will learn Bengali to read Sri Caitanya-caritamrta," and the other by
Srila Bhaktisiddhanta's father, Bhaktivinoda Thakura.
His Divine Grace A. C. Bhaktivedanta Swami Prabhupada is himself a disciplic
descendant of Sri Caitanya Mahaprabhu, and he is the first scholar to execute
systematic English translations of the major works of Sri Caitanya's followers. His
consummate Bengali and Sanskrit scholarship and intimate familiarity with the
precepts of Sri Kr?Da Caitanya are a fitting combination that eminently qualifies
him to present this important classic to the English-speaking world. The ease and
clarity with which he expounds upon difficult philosophical concepts lures even a
reader totally unfamiliar with Indian religious tradition into a genuine understand
ing and appreciation of this profound and monumental work.
The entire text, with commentary, presented in seventeen lavishly illustrated
volumes by the Bhaktivedanta Book Trust, represents a contribution of major im
portance to the intellectual, cultural and spiritual life of contemporary man.
-The Publishers
His Divine Crace
A. C. Bhaktivedanta Swami Prabhupada
Founder-Acarya of the International Society for Krishna Consciousness
PLATE ONE
"As soon as Sri Caitanya Mahaprabhu saw Sanatana Gosvami in the

courtyard, He immediately went up to him with great haste. After
embracing him, the Lord was overwhelmed with ecstatic love. As soon as
Sri Caitanya Mahaprabhu touched Sanatana Gosvami, Sanatana was also
overwhelmed with ecstatic love. In a faltering voice, he said, '0 my Lord,
do not touch me.' Shoulder to shoulder, Sri Caitanya Mahaprabhu and
Sanatana Gosvami began to cry unlimitedly. Candrasekhara was very
astonished to see this." (p.25)
PLATE TWO
"Sri Caitanya Mahaprabhu, the Supreme Personality of Godhead, per

sonally told Sanatana Gosvami about Lord Kr�r:ta's real identity. He also
told him about the Lord's conjugal love, His personal opulence and the
mellows of devotional service. All these truths were explained to
Sanatana Gosvami by the Lord Himself out of His causeless mercy. Putting
a straw in his mouth and bowing down, Sanatana Gosvami clasped the
lotus feet of Sri Caitanya Mahaprabhu and humbly spoke as follows.
Sanatana Gosvami said, 'I was born in a low family, and my associates are
all low-class men. I myself am fallen in the well of sinful materialism. I do
not know what is beneficial for me and what is detrimental. Nonetheless,
in ordinary dealings people consider me a learned scholar, and I am also
thinking of myself as such. Out of Your causeless mercy, You have
delivered me from the materialistic path. Now, by the same causeless
mercy, please tell me what my duty is. Who am I? Why do the threefold
miseries always give me trouble? If I do not know this, how can I be
benefited? Actually, I do not know how to inquire about the goal of life
and the process for obtaining it. Being merciful upon me, please explain
all these truths.'" (pp.48-51)
PLATE THREE
"Kr�t:�a is the original source of everything and the sum total of every
thing. He appears as the supreme youth, and His whole body is com
posed of spiritual bliss. He is the shelter and master of everyone. 'Kr�t:Ja,
who is known as Govinda, is the supreme controller. He has an eternal,
blissful, spiritual body. He is the origin of all. He has no other origin, for He
is the prime cause of all causes.' 'The original Supreme Personality of
Godhead is Kr�t:Ja. His original name is Govinda. He is full of all opulences,
and His eternal abode is known as Goloka Vrndavana.'" (pp.BS-86)
PLATE FOUR
"When Lord Kr�r:ta took His birth, He appeared outside the womb as
four-handed Vi�I)U. Then Devaki and Vasudeva offered their prayers to
Him and asked Him to assume His two-armed form. The Lord immediately
assumed His two-armed form and ordered that He be transferred to
Gokula on the other side of the River Yamuna." (p.99)
PLATE FIVE
"The Lord is situated in all the universes in different forms just to please
His devotees. Thus the Lord destroys irreligious principles and establishes
religious principles. My dear Sanatana, just hear from Me as I tell you how
the different vi�(lu-murtis hold Their weapons, beginning with the disc,
and how They are named differently according to the placement of ob
jects in Their hands. The procedure for counting begins with the lower
right hand and goes to the upper right hand, the upper left hand, and the
lower left hand. Lord Vi�r:JU is named according to the order the objects
are held in His hands." (pp.122-123)
PLATE SIX
"The first form of Lord Vi�t:�u is called Maha-Vi�t:�u. He is the original

creator of the total material energy. The innumerable universes emanate
from the pores of His body. These universes are understood to be floating
in air as the Maha-Vi�t:�u exhales. They are like atomic particles that float
in sunshine and pass through the holes of a screen. All these universes are
thus created by the exhalation of Maha-Vi�t:�u, and when Maha-Vi�t:�u in
hales, they return to His body. The unlimited opulences of Maha-Vi�t:�u
are completely beyond material conception.
After creating the total number of universes, which are unlimited, the
Maha-Vi�t:�u expanded Himself into unlimited forms and entered into
each of them. When Maha-Vi�t:�u entered each of the limitless universes,
He saw that there was darkness all around and that there was no place to
stay. He therefore began to consider the situation. With the perspiration
produced from His own body, the Lord filled half the universe with water.
He then lay down on that water on the bed of Lord Se�a. A lotus flower
then sprouted from the lotus navel of that Garbhodakasayi Vi�t:�u. That
lotus flower became Lord Brahma's birthplace. In the stem of that lotus
flower the fourteen worlds were generated. Then He became Lord
Brahma and created the entire universe. In this way, the Supreme Per
sonality of Godhead in His form of Vi�t:�u maintains the entire material
world. Since He is always beyond the material qualities, the material
nature cannot touch Him." (pp.15 7-162 )
PLATE SEVEN
"The third expansion of Vi�r:"�U is the K�lrodakasayl Vi�r:"�U, who is the in
carnation of the quality of goodness. He is to be counted within the two
types of incarnations (puru?a-avataras and guf)a-avataras). This
K�lrodakasayl Vi�t:lu is the universal form of the Lord and is the Supersoul
within every living entity. He is known as K�lrodakasayl, or the Lord who
lies on the ocean of milk. He is the maintainer and master of the
universe." (p.165)
�LATE EIGHT
"When Lord Kr�oa was present in the earthly Vrndavana, Lord Brahma,
taking Him to be an ordinary cowherd boy, wanted to test His potency.
Therefore Lord Brahma stole all the cows, calves and cowherd boys from
Kr�oa and hid them by his illusory energy. When Kr�oa saw that Brahma
had stolen His cows, calves and cowherd boys, He immediately created
many material and spiritual planets in Lord Brahma's presence. WithiR a
moment, cows, cowherd boys, calves and unlimited Vaikuothas-all ex
pansions of the Lord's spiritual energy-were manifested. The cowherd
boys then became four-handed Narayaoas, predominating Deities of the
Vaikuotha planets. All the separate Brahmas from different universes
began to offer their prayers unto the Lord. All these transcendental
bodies emanated from the body of Kr�oa, and within a second They all
entered again into His body. When the Lord Brahma of this universe saw
this pastime, he was astonished and struck with wonder." (pp.241-245)
PLATE NINE
"The primary predominating deities of this material creation are Lord

Brahma, Lord Siva and Lord Vi�I)U. Nonetheless, they simply carry out the
orders of Lord Kr�l)a, who is the master of them all. Following the will of
the Supreme Personality of Godhead, Lord Brahma creates, Lord Siva
destroys, and Kr�l)a Himself in the form of K�irodakasayi' Vi�I)U maintains
all the affairs of material nature. Thus the supreme controller of material
nature is Lord Vi�l)u." (pp.251-252)
PLATE TEN
"Upon hearing this, Sri Kr�r:Ja smiled and immediately meditated.

Unlimited Brahmas arrived instantly. These Brahmas had different num
bers of heads. Some had ten heads, some had twenty, some a hundred,
some a thousand, some ten thousand, some a hundred thousand, some
ten million and others a hundred million. No one can count the number of
faces they had. There also arrived many Lord Sivas with various heads
numbering one hundred thousand and ten million. Many lndras also ar
rived, and they had hundreds of thousands of eyes all over their bodies.
When the four-headed Brahma of this universe saw all these opulences of
Kr�r:Ja, he became very bewildered and considered himself a rabbit among
many elephants. All the Brahmas who came to see Kr�r:Ja offered their
respects at His lotus feet, and when they did this, their helmets touched
His lotus feet. No one can estimate the inconceivable potency of Kr�r:Ja.
All the Brahmas who were there were resting in the one body of Kr�r:Ja."
(pp.267-2 70)
PLATE ELEVEN
"The sound of Kr�Qa's flute spreads in four directions. Even though

Kr�Qa vibrates His flute within this universe, its sound pierces the univer
sal covering and goes to the spiritual sky. Thus the vibration enters the
ears of all inhabitants. It especially enters Goloka Vrndavana-dhama and
attracts the minds of the young damsels of Vrajabhumi, bringing them
forcibly to where Kr�Qa is present. The vibration of Kr�Qa's flute is very ag
gressive, and it breaks the vows of all chaste women. Indeed, its vibration
takes them forcibly from the laps of their husbands. The vibration of His
flute attracts even the goddesses of fortune in the VaikuQtha planets, to
say nothing of the poor damsels of Vrndavana. The vibration of His flute
is just like a bird that creates a nest within the ears of the gopls and al
ways remains prominent there, not allowing .any other sound to enter
their ears. Indeed, the gopls cannot hear anything else, nor are they able
to concentrate on anything else, nor even give a suitable reply. Such are
the effects of the vibration of Lord Kr�Qa's flute." (pp.142-143)
CHAPTER 20
Lord Sri Caitanya Mahaprabhu

Instructs Sanatana Gosvami in the
Science of the Absolute Truth
The following summary study of this chapter is given by Bhaktivinoda Thakura in

his Amrta-pravaha-bha$ya. When Srila Sanatana Gosvami was imprisoned by
Nawab Hussain Shah, he received news from ROpa Gosvami that Sri Caitanya
Mahaprabhu had gone to Mathura. Sanatana Gosvami thereafter satisfied the
superintendent of the jail by sweet solicitations and bribery. After giving the jailer
seven thousand gold coins, Sanatana Gosvami was released. He then crossed the
Ganges and fled. One of his servants, Tsana, followed him, carrying eight gold
coins. Sanatana Gosvami and his servant then spent the night in a small hotel on
the way to Benares. The hotel owner knew that Sanatana Gosvami and his servant
had eight gold coins, and he decided to kill them and take the money. Making
plans in this way, the hotel owner received them as honorable guests. Sanatana
Gosvami, however, asked his servant how much money he had, and, taking seven
of the gold coins, Sanatana offered them to the hotel owner. Thus the owner
helped them reach the hilly tract toward Varar;�asT. On the way, Sanatana Gosvami
met his brother-in-law, Srikanta, at Hajipura, and Srikanta helped him after he had
heard about all Sanatana's troubles. Thus Sanatana Gosvami finally arrived at
Varar;�asi and stood before the door of Candrasekhara. Caitanya Mahaprabhu
called him in and ordered him to change his dress so that he could look like a
gentleman. For his garment, he used an old cloth of Tapana Misra's. Later, he ex
changed his valuable blanket for a torn quilt. At this time Caitanya Mahaprabhu
was very pleased with him, and thus Sri Sanatana Gosvami received knowledge of
the Absolute Truth from the Lord Himself.
First they discussed the constitutional position of the living entities, and Sri
Caitanya Mahaprabhu explained to Sanatana Gosvami how the living entity is one
of Lord Kr�r;�a's energies. After this, the Lord explained the way of devotional ser
vice. While discussing the Absolute Truth, Sri Kr�r;�a, the Lord analyzed Brahman,
Paramatma and Bhagavan, as well as the expansions of the Lord called svayarh
rupa, tad-ekatma and avesa, which are divided into various branches known as
vaibhava and prabhava. Thus the Lord described the many forms of the Supreme
Personality of Godhead. He also described the incarnations of God within the ma
terial world, incarnations such as the puru$a-avataras, manvantara-avataras, gu('la
avataras and saktyavesa-avataras. The Lord also discussed the divisions of Kr�r;�a's
1
2 Sri Caitanya-caritamrta [Madhya-lila, Ch. 20
different ages, such as ba/ya and paugary;Ja, and the different pastimes of the dif
ferent ages. He explained how Kr�r:Ja attained His permanent form when He
reached youth. In this way Sri Caitanya Mahaprabhu explained and described
everything to Sanatana Gosvami.
TEXT 1
��il�t�.._�..1i� ��i!tJ1{��1{. I
iTt�f� �e.l2!�tlfte. ��;21��: II � II
vande 'nantadbhutaisvaryarh
sri-caitanya-mahaprabhum
nico 'pi yat-prasadat syad
bhakti-sastra-pravartakai)
SYNONYMS
vande-1 offer my respectful obeisances; ananta-unlim ited; adbhuta-won
derful; aisvaryam ...:..possessing opulences; sri-caitanya-mahaprabhum-unto Sri
Caitanya Mahaprabhu; nicai) api-even a person in the lowest status of life; yat
prasadat-by whose mercy; syat-may become; bhakti-sastra-of the science of
devotional service; pravartakai)-an inaugurator.
TRANSLATION
Let me offer my respectful obeisances unto Sri Caitanya Mahaprabhu, who
has unlimited, wonderful opulences. By His mercy, even a person born as the
lowest of men can spread the science of devotional service.
TEXT 2
eti srn�� i!if� ��"' 1

�t��i!�i!! iS?i <;'51�-.�"f II � II
jaya jaya sri-caitanya jaya nityananda
jayadvaita-candra jaya gaura-bhakta-vrnda
SYNONYMS
jaya jaya-all glories; sri-caitanya-to Lord Sri Caitanya Mahaprabhu; jaya-all
glories; nityananda-to Nityananda; jaya-all glories; advaita-candra-to Advaita
Acarya; jaya-all glories; gaura-bhakta-vrnda-to all devotees of Lord Sri
Caitanya Mahaprabhu.
Text 4] The lord Instructs Sanatana Gosvami 3
TRANSLATION
All glories to Sri Caitanya Mahaprabhu! All glories to Nityananda Prabhu!

All glories to Advaita Acarya! And all glories to all the devotees of Sri Caitanya
Mahaprabhu!
TEXT 3
lf!Q!i ,�� 't\!i{ �n <��r;., 1

��9f·c;'SI'Pit\$� 9f� �� i{� ll �II
etha gauc;ie sanatana ache bandi-sale
sri-rupa-gosanira patri aila hena-kale
SYNONYMS
etha-here; gauc;ie-in Bengal; sanatana-Sanatana Gosvami; ache-was;
bandi-sal e-in prison; sri-rupa-gosar'lira-of Srila ROpa GosvamT; patri-the let
ter; ai/a-came; hena-ka/e-at that time.
TRANSLATION
While Sanatana Gosvami was imprisoned in Bengal, a letter arrived from

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

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

�i{·111Jfi�·9f'M <fl� fftf�1 ll 8 II
4 Sri Caitanya-caritam�ta [Madhya-lila, Ch. 20
patri pana sanatana anandita haila

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

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

ketaba-koraQa-sastre ache tamara jnana
SYNONYMS
tumi-you; eka jinda-pira-a living saint; maha-bhagyavan-very fortunate;

ketaba-books; koraQa-the Koran; sastre-in the scripture; ache-there is;
tamara -your; jnana -knowledge.
TRANSLATION
Sanatana Gosvami told the Mohammedan jailkeeper, "Dear sir, you are a
saintly person and are very fortunate. You have full knowledge'bf the revealed
scriptures such as the Koran and similar books.
TEXT 6
�� !if �-1fif Otf�n111

��R ��t� � '!,� �� ''$f��i II � II
eka bandi char;Je yadi nija-dharma dekhiya

sarhsara ha-ite tare mukta karena gosana
SYNONYMS
eka bandi-one imprisoned person; char;Je-one releases; yadi-if; nija
dharma-one's own religion; dekhiya-consulting; sarhsara ha-ite-from material
Text 6] The Lord Instructs Sanatana Gosvami 5
bondage; tare - him ; mukta kar ena - releases ; gosatia-the Supreme Personality
of Godhead.
TRANSLATION
"If one releases a conditioned soul or imprisoned person according to

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

about his eternal position, which is explained here as nija-dharma. It is the living
entity's eternal position to serve the Lord; therefore to help one get release from
material bondage is to awaken one to the dormant understanding that he is the
eternal servant of Kr�r:Ja. }ivera 'svarupa' haya-kr�Qera 'nitya-dasa'. This will be
further explained by the Lord Himself to Sanatana Gosvami.
TEXT 7
��tf1r 'i!'tlmf �fif�t� '9f� I

1_f1r �t1fl �' fl ��tf II 't II
parve ami tamara kariyachi upakara
tumi ama chagi' kara pratyupakara
SYNONYMS
parve-formerly; ami-1; tamara-your; kari yachi -h ave done; upakara
welfare; tumi-you; ama-me; chagi'-releasing; kara-do; prati-upakara
return welfare.
TRANSLATION
Sanatana Gosvami continued, "Previously I have done much for you. Now I
am in difficulty. Please return my goodwill by releasing me.
TEXT 8
�:Jl�� I
"ctJ, ��-� 'lte �t<l �� II" lr II
parka sahasra mudra tumi kara ar'lgikara
puQya, artha, -dui /abha ha-ibe tamara"
SYNONYMS
panca sahasra-five thousand; mudra-golden coins; tumi-you; kara

ar'lgikara-please accept; puQya-pious activity; artha-material gain; dui
labha-twa kinds of achievement; ha-ibe-will be; tamara-yours.
TRANSLATION
"Here are five thousand gold coins. Please accept them. By releasing me,
you will receive the results of pious activities and gain material profit as well.
Thus you will profit in two ways simultaneously."
TEXT 9
� CJ!� � <fl�, -�i{, �� I

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

tomare chac;liba, kintu kari raja-bhaya"
SYNONYMS
tabe-thereafter; sei-that; yavana-meat-eater; kahe-says; suna-just

hear; mahasaya-my dear sir; tomare-you; chac;liba-l would release; kintu
but; kari raja-bhaya-l am afraid of the government.
TRANSLATION
In this way Sanatana Gosvami convinced the jailkeeper, who replied,

"Please hear me, my dear sir. I am willing to release you, but I am afraid of the
government."
TEXTS 10-11
��i{ ��,...J'lf1f if1 �1t ��-��I

�'I f� �fW C'"f�$· �t�mt II � II o
�t� �� ,,� �t�'r;i!J e-st� 1

-
mft1t fil�� 'Stlfi c;w�' <lit� flf� II � � II
sanatana kahe,- "tumi na kara raja-bhaya

dak$iQa giyache yadi leu!i' aoyaya
tanhare kahio-sei bahya-krtye gela

gangara nika!a ganga dekhi' jhanpa dila
SYNONYMS
sanatana kahe-Sanatana replied; tumi-you; na-not; kara-do; raja
bhaya-fear of the government; dak�iQa-to the south; giyache-has gone;
yadi-if; /eu!i' -returning; aoyaya-comes; tanhare-to him; kahio-you say;
sei-he; bahya-krtye-to evacuate; ge/a-went; gangara nika!a-near the bank
of the Ganges; ganga dekhi'-seeing the Ganges; jhanpa di/a-jumped.
TRANSLATION
Sanatana replied, "There is no danger. The Nawab has gone to the south. If
he returns, tell him that Sanatana went to pass stool near the bank of the
Ganges and that as soon as he saw the Ganges, he jumped in.
TEXT 1 2
��<fi �f�, �t� �t-st, �i ��I

lif't��<fii·l'ffit'! �f<t <fitt1 ��' <;'it"J II �� II
aneka dekhila, tara lag na paila

dac;luka-sahita c;lubi kahali vahi' gela
SYNONYMS
aneka-for a long time; dekhila-1 looked; tara-of him; lag-contact; na

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

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

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

l'ft'!·�tsrt� �L_'!fl \!f� �tr;'it �tM '<fi� II �8 II
tathapi yavana-mana prasanna na dekhila

sata-hajara mudra tara age rasi kaila
SYNONYMS
tathapi-still; yavana-mana-the mind of the meat-eater; prasanna-satisfied;

na-not; dekhila-he saw; sata-hajara-seven thousand; mudra-golden coins;
tara-of him; age-in front; rasi kaila-made a stack.
TRANSLATION
Sanatana Gosvami could see that the mind of the meat-eater was still not
satisfied. He then stacked $even thousand gold coins before him.
TEXT 15
� ��"l �<ttiRl ll_(lfl ��1fl I

11'� ��1f '�"l wt��<l"i <l"t��i II �� II
lobha ha-ila yavanera mudra dekhiya

ratre ganga-para kaila dac;Juka katiya
SYNONYMS
lobha ha-i la-there was attraction for the money; yavanera-of the meat
eater; mudra dekhi ya-seeing the golden coins; ratre-at night; ganga-para
kaila-he got him across the Ganges; dac;Juka-shackles; kati ya-breaking.
TRANSLATION
When the meat-eater saw the coins, he was attracted to them. He then
agreed, and that night he cut Sanatana's shackles and let him cross the
Ganges.
TEXT 16
�-91� !itf�"ti, �tt� i!ttl �t�t� I

11'tff!i·fif� ��' �t�"ti 9f��1·9f<ft� II �� II
gac;Ja-dvara-patha chac;iila, nare tahan yaite
ratri-dina cali' aila patac;ia-parvate
SYNONYMS
gac;Ja-dvara-patha-the path of the fortress; chac;Jila-gave up; nare-not able;

tahan-there; yaite-to go; ratri-dina-night and day; ca/i -walking; ai/a-ar
'
rived; patac;ia-parvate-in the hilly tract of land known as Pata<;ia.

TRANSLATION
In this way, Sanatana Gosvami was released. However, he was not able to
walk along the path of the fortress. Walking day and night, he finally arrived at
the hilly tract of land known as Patac;fa.
TEXT 17
l!�i �<fi �)fif<fi �11, \!l� �tf� <;��i I
'�\! �t� <fi� �tJTi'-�� <fiBt�i II �'I II
tatha eka bhaumika haya, tara thani gela

'parvata para kara ama'-vinati karila
SYNONYMS
tatha-there; eka bhaumika-one landowner; haya-there is; tara thani-unto

him; ge/a-he went; parvata-the hilly tract; para kara-cross over; ama-me;
vinati-submission; kari/a-he made.
TRANSLATION
After reaching Patac;fa, he met a landholder and submissively requested him

to get him across that hilly tract of land.
TEXT 18
�� ,.�t� :Jfr;� �11 �t\!�f'!\!i I
�11f <fitt'i <!It�<;�� iSftf�' �� <fi�i II �tr II
sei bhanara sange haya hata-gaQita

bhunara kJQe kahe sei jani' ei katha
SYNONYMS
sei bhanara-the landlord; sange-with; haya-there is; hata-gaQita-an ex
pert in palmistry; bhanara-of the landlord; kaQe-in the ear; kahe-says; sei
that man; jani'-knowing; ei katha-this statement.
TRANSLATION
A man who was expert in palmistry was at that time staying with the land
lord. Knowing about Sanatana, he whispered the following in the landlord's
ear.
TEXT 19
'l·�� tf$ "J�c;(� �� '�t�1f �11' I

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

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

'�t'Sfil <fi1f� � ��il �fif�i II" � II o
"ratrye parvata para kariba nija-loka diya

bhojana karaha tumi randhana kariya"
SYNONYMS
ratrye-at night; parvata-the hilly tract; para kariba-1 shall cross; nija-loka
diya-with my own men; bhojana karaha-just take your meal; tumi-you;
randhana kariya-cooking.
TRANSLATION
The landlord said, "I shall get you across that hilly tract at night with my
own men. Now just take your lunch and cook for yourself."
TEXT 21
l!l'! �M' �if �� <fiBf1li �-srtil 1

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

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

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

�� fu' �t�il �left�il ��rr II �� II
'ei bhuria kene more sammana karila?'
eta cinti' sanatana Tsane puchila
SYNONYMS
ei bhuria-this landlord; kene-why; more-unto me; sammana karila

offered so much respect; eta cinti'-thin king this; sanatana-S anatana; /sane
from Tsana, his servant; puchi/a-inquired.
TRANSLATION
As a former minister for the Nawab, Sanatana could certainly understand

diplomacy. He therefore thought, "Why is this landlord offering me such
respect?" Thinking in this way, he questioned his servant, whose name was
Isana.
TEXT 24
�f$ iSft� f<r-i; �<tJ �1�' I

'<;c:!t1lt31'
�i1 <llt�,-'<;11'131' �tf$ �1\! <;��31' ��' II �811
'tamara thafii jani kichu dravya achaya'
isana kahe,- 'mora thafii sata mohara haya'
SYNONYMS
tamara thafii-in your possession; jani-1 understand; kichu-some; dravya

valuable thing; achaya-there is; isana kahe-TSana replied; mora thafii-in my
possession; sata mohara-seven gold coins; haya-there are.
TRANSLATION
Sanatana asked his servant, "lsana, I think you have some valuable things
with you." Isana replied, "Yes, I have seven gold coins."
TEXT 25
�fil' �i1 \!tt1f <11"�"11 �e,""�il I
'�t"' <;<Titil �afil�t� �l <Tii"f·�lf ?' �� 11
suni' sanatana tare karila bhartsana

'satige kene aniyacha ei kala-yama?'
SYNONYMS
suni'-hearing; sanatana-Sanatana Gosvami; tare-him; karila bhartsana
chastised; satige-with you; kene-why; aniyacha-have you brought; ei-this;
ka/a-yama-death knell.
TRANSLATION
Hearing this, Sanatana Gosvami chastised his servant, saying, "Why have
you brought this death knell with you?"
TEXT 26
l!t<l �� tl! (;'Jfrof ��tl! <fiRl11i I
�11f <fittli �Msi �t� '1ft�� 111�1 II �� II
tabe sei sata mohara hastete kariya

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

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

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

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

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

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

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

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

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

��J '1tRt' "?!'(� �t�i' 9fi1{ <flfil' flr� II" �� II
santu�ta ha-ilatia ami, mohara na la-iba

puQya lagi' parvata toma' para kari' diba"
SYNONYMS
san tu�ta-satisfied; ha-i/atia-have become; ami-1; mohara-the golden

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

'filt�Ht �t'l �'lft <II� (!t<!IJ �it��' 11" �� II
gosafii kahe,- "keha dravya Ja-ibe ama mari'
amara praQa rak�a kara dravya atigikari'"
SYNONYMS
gosafii kahe-Sanatana Gosvami said; keha-someone else; dravya-the

valuable coins; /a-ibe-will take; ama mari'-killing me; amara-my; praQa-life;
rak�a kara-save; dravya atigikari'-by accepting these coins.
TRANSLATION
Sanatana Gosvami replied, "If you do not accept these coins, someone else
will kill me for them. It is better that you save me from the danger by ac
cepting the coins."
TEXT 33
i!t<l ,_�1 c;'itt�f�� t� �tfif �t�<fi fwa;y I

m(jij �t?;(jij <lil�t� 'P!�i! �t� C<t�a;r II �� II
tabe bhuna gosanira sange cari paika dila

ratrye ratrye vana-pathe parvata para kaila
SYNONYMS
tabe-thereupon; bhuna-the landlord; gosanira sange-with Sanatana

GosvamT; cari paika-four watchmen; d i/a - gave; ratrye ratrye-during the
whole night; vana-pathe-on the j ungle path; parvata-the hilly tract of land;
para kaila-took him across.
TRANSLATION
After this settlement was made, the landlord gave Sanatana Gosvami four
watchmen to accompany him. They went through the forest path for the
whole night and thus brought him over the hilly tract of land.
TEXT 34
i!t<� "P�rn ��1 c:'itt'ftf$ ��a;r1 �-tttil 1

"�tf.t,- � il'f<IJ f<lli; �tt:� c;i!t1Tl "'lttil" 11�811
tabe para hana gosani puchila isane

"jani, -se?a dravya kichu ache toma sthane"
SYNONYMS
tabe-thereafter; para hafla-after crossing; gosafli-Sanatana GosvamT;

puchila-asked; isane-Tsana; jani-1 know; se?a dravya-something valuable
left; kichu-some; ache-there is; toma sthane-with you .
TRANSLATION
After crossing the hills, Sanatana Gosvami told his servant, "isana, I think
you still have some balance left from the gold coins."
TEXT 35
�-t'til �t:�,-"�<ti (;�� t� �� I"

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

gosafii kahe,- "mohara fafia yaha' tumi desa"
SYNONYMS
isana kahe-TSana replied; eka-one; mohara-gold coin; ache-is; avase�a

left; gosafii-Sanatana CosvamT; kahe-replied; mohara fafia-taking this gold
coin; yaha-return; tumi-you; desa-to your country.
TRANSLATION
isana replied, "I still have one gold coin in my possession." Sanatana
Gosvami then said, "Take the coin and return to your home."
TEXT 36
�!itt� Rwt11 fW111 c�t�tf� �fit�1 l11<1i� 1

�i! <��tm, �·�1 <fir.1, �� if1 n �� u
tare vidaya diya gosafii cafi/a ekafa

hate karonya, chinc;la kantha, nirbhaya ha-ifa
SYNONYMS
tare vidaya diya-bidding him farewell; gosafii-Sanatana CosvamT; cafila

ekafa-began to travel alone; hate-in the hand; karonya-a beggar's pot;
chinc;la kantha-a torn quilt; nirbhaya ha-ifa-he became free from all anxiety.
TRANSLATION
After departing from isana, Sanatana Gosvami began traveling alone with a
waterpot in his hand. Simply covered with a torn quilt, he thus lost all his
anxiety.
TEXT 37
�fit' �f�' c�t�tf� l!t� �l� �t�� 1

�iiliJt<!it� ��1l11� l!;�te�:·f�l!� u �" n
ca/i' ca/i' gosafii tabe ai/a hajipure

sandhya-kafe vasifa eka udyana-bhitare
SYNONYMS
ca/i' ca/i'-walking and walking; gosafii-Sanatana CosvamT; tabe-then;
ai/a-arrived; hajipure-at Hajipura; sandhya-kafe-in the evening; vasifa-sat
down; eka-one; udyana-bhitare-within a garden.
TRANSLATION
Walking and walking, Sanatana Gosvami finally arrived at a place called Ha
jipura. That evening he sat down within a garden.
TEXT 38
(;�l �t�� t� -�<fit� �t� �'tlT I

(;"ittlftfi1P� �Rt�9ff�, �� <${ ll �\r ll
sei hajipure rahe-srikanta tara nama
gosanira bhagini-pati, kare raja-kama
SYNONYMS
sei-that; hajipure-in Hajipura; rahe-there is; sri-kanta-Srikanta; tara-his;

nama-name; gosanira-of Sanatana Gosvami; bhagini-pati-sister's husband;
kare-executes; raja-kama-government service.
TRANSLATION
In Hajipura there was a gentleman named Srikanta, who happened to be the

husband of Sanatana Gosvami's sister. He was engaged there in government
service.
TEXT 39
f�� "'� �i!f I �·� fif�ttli �� "itt� I

,�%.1 JL."f3 "111131 9ft�rn 9fte.�t� "itt� n �� n
tina /ak�a mudra raja diyache tara sthane

gho(ia mulya lana pathaya patsara sthane
SYNONYMS
tina /ak�a-300,000; mudra-golden coins; raja-the king or nawab;
diyache-has given; tara sthane-in his custody; gho(ia-of horses; mulya /ana
taking the price; pathaya-sends; patsara sthane -to the care of the emperor.
TRANSLATION
Srikanta had 300,000 gold coins with him, which had been given to him by
the emperor for the purchase of horses. Thus Srikanta was buying horses and
dispatching them to the emperor.
TEXT 40
�fer (!;� <tfit' <;:Jtl <;'itt:Jtt�r;;� <;\iff� I

�-ttlm \11�'5Til·llt� <;'ittlltf�·"Ptt-t �"'' II So II
tungi upara vasi' sei gosiil'iire dekhila

ratrye eka-jana-sange gosaiii-pasa aila
SYNONYMS
tungi upara vasi'-sitting in an elevated place; sei-that SrTkanta; gosaiiire

Sanatana GosvamT; dekhila-saw; ratrye-at night; eka-jana-sange-with a ser
vant; gosafii-pasa-near Sanatana GosvamT; ai/a-he came.
TRANSLATION
When Srikanta was sitting in an elevated place, he could see Sanatana

Gosvami. That night he took a servant and went to see Sanatana Gosvami.
TEXT 41
��iS'f� fiff"f' ��i ��r;;'itt� C�'i I
�'fi�-,�t""'l·��i <;'itt:Jttf�:Jt�� "''II 8� II

dui-jana mi/i' tatha i$ta-go$thi kaila
bandhana-mok$aQa-katha gosaiii sakali kahila
SYNONYMS
dui-jana mi/i'-meeting together; tatha-there; i$ta-go$thi-various types of

conversation; kai/a-did; bandhana-mok$aQa-of the arrest and release; katha
the story; gosaiii-Sanatana GosvamT; saka/i-everything; kahi/a-narrated.
TRANSLATION
When they met, they had many conversations. Sanatana Gosvami told him
in detail about his arrest and release.
TEXT 42
<;�r;;�·j �r;;�,-- "fw�-�� \1l��tr;� I
'eilf �-.s, lit�' \11� �M� �llr;� 11" s� 11
tenho kahe,- "dina-dui raha ei-sthane

bhadra hao, cha(ia' ei malina vasane"
SYNONYMS
tenho kahe-he said; dina-dui-at least for two days; raha -stay; ei-sthane
in this place; bhadra hao-become like a gentleman in appearance; chac;/a'-give
up; ei-this; malina-dirty; vasane -dres s.
TRANSLATION
Srikanta then told Sanatana Gosvami, "Stay here for at least two days and
dress up like a gentleman. Abandon these dirty garments."
TEXT 43
c;;'ijt�� 7;�,-"�<Ti"'i'l t� if! ��<1 I

'ije?1 <?tt� <�Sfil' '��', �'Jf't'l �fi;r<'f n" 8� n
gosafii kahe, - 'eka-k�aQa iha na rahiba
ganga para kari' deha', e-k�aQe caliba"
SYNONYMS
gosafii kahe-Sanatana GosvamT said; eka-k�aQa-even for one moment;

iha-here; na rahiba-1 shall not stay; ganga para kari' deha'-help me cross the
River Ganges; e-k�aQe-immediately; ca/iba-1 shall go.
TRANSLATION
Sanatana Gosvami replied, "I shall not stay here even for a moment. Please
help me cross the Ganges. I shall leave immediately."
TEXT 44
c;;;ir;�1 �<IS G:�t�<Tilit'i' flr'i' I

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

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

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

suni anandita ha-i/a prabhura agamane
SYNONYMS
tabe-in this way; varaQasi-to Varar;�asi; gosafii-Sanatana Gosvami; aila

came; kata-dine-after a few days; suni-hearing; anandita-very pleased; ha
ifa-he became; prabhura-of Sri Caitanya Mahaprabhu; agamane-about the
arrival.
TRANSLATION
After a few days, Sanatana Gosvami arrived at Varar;�asi. He was very pleased
to hear about Sri Caitanya Mahaprabhu's arrival there.
TEXT 46
�er?;l't�t�� t� ��' lftr;�r;� <1��1 1
��t� 'Sft�' ��t-t�t� <fi��1 II 8� II
candrasekharera ghare asi' dvarete vasila

mahaprabhu jani' candrasekhare kahila
SYNONYMS
candrasekharera ghare-to the house of Candrasekhara; asi '- going; dvarete
at the door; vasi/a-sat down; mahaprabhu-Sri Caitanya Mahaprabhu; jani'
knowing; candrasekhare-to Candrasekhara; kahila-said.
TRANSLATION
Sanatana Gosvami then went to the house of Candrasekhara and sat down
by the door. Understanding what was happening, Sri Caitanya Mahaprabhu
spoke to Candra5ekhara.
TEXT 47
'�tt� �<15 ''<1�<1' ��' '<ltiit� iit�tt�' I

�� 'tift� -'��<1' e{tfli<1i �tt� II 8'1 II
'dvare eka 'vai�Qava· haya, bolaha tanhare'

candrasekhara dekhe-'vai�Qava' nahika dvare
SYNONYMS
dvare-at your door; eka vai�Qava-one Vai�l)ava devotee; haya-there is;

bolaha tanhare-piease call him; candrasekhara-Candrasekhara; dekhe-sees;
vai�Qava-a devotee; nahika-there is not; dvare-at the door.
TRANSLATION
Sri Caitanya Mahaprabhu said, "There is a devotee at your door. Please call
him in." Going outside, Candarsekhara could not see a Vai�r:-ava at his door.
TEXT 48
'�W! ,<1�<1 i{tfli'-�'{t� <1i�a;r I

''<15� �' <1int' �" '!t�� a;r II Sir II
'dvarete vai�Qava nahi'-prabhure kahi/a

'keha haya' kari' prabhu tahare puchila
SYNONYMS
dvarete-at my door; vai�Qava nahi-there is no Vai�l)ava; prabhure kahila

he informed SrT Caitanya Mahaprabhu; keha haya-is there anyone; kari'-in this
way; prabhu-SrT Caitanya Mahaprabhu; tahare puchi/a-inquired from him.
TRANSLATION
When Candrasekhara informed the Lord that no Vai�r:-ava was at his door,
the Lord asked him, "Is there anyone at your door at alB"
TEXT 49
'it�i <15t�,-�<1i 'W�-1'' lfi{t� � � I

'itt� �ti{' �"� <ltt<15J <1i�a;r i�tt� II 8� II
tenho kahe, -eka 'daravesa' ache dvare
'tanre ana' prabhura vakye kahila tanhare
SYNONYMS
tenho kahe-he replied; eka daravesa-one Muslim mendicant; ache-there

is; dvare-at the door; tanre ana-bring him; prabhura-of Sri Caitanya
Mahaprabhu; vakye-the order; kahifa-said; tanhare-unto him.
TRANSLATION
Candrasekhara replied, "There is a Muslim mendicant." Sri Caitanya

Mahaprabhu immediately said, "Please bring him here." Candrasekhara then
spoke to Sanatana Gosvami, who was still sitting beside the door.
TEXT 50
'�t, Q!t�t� �ta;rt�, 'fJitl�, w�n;� 1'

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

suni' anande sanatana karifa prave5a
SYNONYMS
prabhu-Sri Caitanya Mahaprabhu; tomaya-unto you; bofaya-calls; aisa

come here; daravesa-0 Muslim mendicant; suni'-hearing; anande-in great
pleasure; sanatana-Sanatana Gosvami; karifa pravesa-entered.
TRANSLATION
"0 Muslim mendicant, please come in. The lord is calling you." Sanatana
Gosvami was very pleased to hear this order, and he entered Candrasekhara's
house.
TEXT 51
it�� !f!';i{ �' �'l tft�i ��i I

tt�:" �tr�� fit' ,��t�� c�a;ri 11 <t:> 11
tanhare angane dekhi' prabhu dhana aifa
tanre afingana kari' premavi�ta haifa
SYNONYMS
tanhare-him; angane-in the courtyard; dekhi'-seeing; prabhu-Sri
Caitanya Mahaprabhu; dhana aila-came to see him with great haste; tanre
him; afingana kari'-embracing; prema-avi�ta haifa -became overwhelmed with
ecstatic love.
TRANSLATION
As soon as Sri Caitanya Mahaprabhu saw Sanatana Gosvami in the court

yard, He immediately went up to him with great haste. After embracing him,
the lord was overwhelmed with ecstatic love.
TEXT 52
�'t""9ftaf' c;��t�� i �ilt�il I
'�ttt ·i!i i��' -<fit� ��'f-��il ll �� II
prabhu-sparse premavi$ta ha-ifa sanatana

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

overwhelmed with ecstatic love; ha-ifa-became; sanatana-Sanatana Gosvami;
more-me; na-do not; chuniha-touch; kahe-says; gadgada-vacana-in a
faltering voice.
TRANSLATION
As soon as Sri Caitanya Mahaprabhu touched Sanatana Gosvami, Sanatana

was also overwhelmed with ecstatic love. In a faltering voice, he said, "0 my
lord, do not touch me."
TEXT 53
l�'T'il ��t�fit �tWil ��1� I

��' �c-f�� "! ��e,<fit� ll <N� ll
dui-jane gafagafi rodana apara

dekhi' candrasekharera ha-ifa camatkara
SYNONYMS
dui-jane-the two persons; gafagafi-shoulder to shoulder; rodana-crying;

apara-unlimited; dekhi'-seeing; candrasekharera-of Candrasekhara; ha-ifa
there was; camatkara-astonishment.
TRANSLATION
Shoulder to shoulder, Sri Caitanya Mahaprabhu and Sanatana Gosvami

began to cry unlimitedly. Candarsekhara was very astonished to see this.
TEXT 54
IWf � int
�ti! 'ffif' "1�1 ''if"fl I
mtt � ��il-�ttxt �t�"'111 <ts u
tabe prabhu tanra hata dhari' lana gela

pirxlara upare apana-pase vasaila
SYNONYMS
tabe-thereafter; prabhu-Sri Caitanya Mahaprabhu; tanra-of Sanatana

Gosvami; hata dhari'-catching the hand; /aiia ge/a-took him inside; pir:u;fara
upare-in an elevated place; apana pase-near Him; vasai/a-made Sanatana
-
Gosvami sit down.
TRANSLATION
Catching his hand, Sri Caitanya Mahaprabhu took Sanatana Gosvami inside
and made him sit in an elevated place next to Him.
TEXT 55
� <mfi' tint �"f ��il I

'i� �t�,-',�tr;�, �'f, il1 �� 8019faf.l' II tl<t II
sri-haste karena tanra anga sammarjana
tenho kahe,-'more, prabhu, na kara sparsana'
SYNONYMS
sri-haste-by the spiritual hand; karena-does; tanra anga-of his body; sam
marjana-cleansing; tenho kahe-he said; more-me; prabhu-my Lord; na kara
sparsana-do not touch.
TRANSLATION
When Sri Caitanya Mahaprabhu began cleansing Sanatana Gosvami's body

with His own transcendental hand, Sanatana Gosvami said, "0 my Lord,
please do not touch me."
TEXT 56
� ��,- "'i!t�1 8019{(-r �t"' ��ti! I

� � � �'fi"t� �f� II <t� II
prabhu kahe,-"toma sparsi atma pavitrite

bhakti-bale para tumi brahmaQc;/a sodhite
SYNONYMS
prabhu kahe - Lord Caitanya Mahaprabhu replied; toma sparsi-1 touch you;
atma pavitrite-to purify Myself; bhakti-bale-the strength of your devotional
service; para-are able; tumi - you; brahmaQc;/a-the whole universe; sodhite
to purify.
TRANSLATION
The Lord replied, "I am touching you just to purify Myself because by the
force of your devotional service you can purify the whole universe.
TEXT 57
'5<1"NI:f1 �t'i\<r�t�"'t��t: �� c�l 1
\!i"'t�� "'t�tf<f �r�:c�;; �11'!1��111 � � 11
bhavad-vidha bhagavatas
tirtha-bhata/:1 svayarh prabho
tirthi-kurvanti tirthani
svanta/:1-sthena gada-bhrta
SYNONYMS
bhavat-vidha/:1-like you; bhagavata/:1-adv anced devotees; tirtha-bhata/:1-
personified holy places of pilgrimage; svayam-personally; prabho-my lord;
tirthi-kurvanti-make into holy places; tirthani-all the holy places of pilgrimage;
sva-anta/:1-sthena-situated within their hearts; gada-bhrta-by Lord Vi�r:Ju, who
carries a club.
TRANSLATION
" 'Saints of your caliber are themselves places of pilgrimage. Because of

their purity, they are constant companions of the Lord, and therefore they can
purify even the places of pilgrimage.'
PURPORT
This verse was spoken by Maharaja Yudhi�thira to Vidura in Srimad-Bhagavatam
(1.13.1 0). Vidura was returning home after visiting sacred places of pilgrimage,
and Maharaja Yudhi�thira was receiving his saintly uncle. In essence, Maharaja
Yudhi�thira was saying, "My dear Lord Vidura, you yourself are a holy place be-
cause you are an advanced devotee. People like you always carry Lord Vi�r;JU in
their hearts. You can revitalize all holy places after they have been polluted by the
pilgrimages of sinners."
A sinful person goes to a holy place of pilgrimage to be purified. In a holy place,
there are many saintly people and temples of Lord Vi�r;Ju; however, the holy place
becomes infected with the sins of many visitors. When an advanced devotee
goes to a holy place, he counteracts all the sins of the pilgrims. Therefore Maha
raja Y udi��hira addressed Vidura in this way.
Since an advanced devotee carries Lord Vi�r;JU within his heart, he is a moving
temple and a moving Vi�r;Ju. An advanced devotee does not need to go to holy
places, for wherever he stays is a holy place. In this connection, Narottama dasa
Thakura states, tirtha-yatra parisrama, kevala manera bhrama: visiting holy places
is simply another type of bewilderment. Since an advanced devotee does not
need to go to a holy place, why does he go? The answer is that he goes simply to
purify the place.
TEXT 58
0{ C'lf?<.��·�>�t�lf� or!�: �i>fs: fir�: 1
\!>bi C!f�� \!>7:�1 �T�� '! D ��iJI ��I ��'l{. II a 17 II
na me 'bhaktas catur-vedi
mad-bhaktab sva-pacab priyab
tasmai deyarh tato grahyarh
sa ca pujyo yatha hy aham
SYNONYMS
na-not; me-My; abhaktab-devoid of pure devotional service; catub
vedi-a scholar in the four Vedas; mat-bhaktab-My devotee; sva-pacab-even
from a family of dog-eaters; priyab - very dear; tasmai-to him (a pure devotee,
even though born in a very low family); de yam-should be given; tatab-from
him; grahyam -should be accepted (remnants of food); sab -that person; ca
also; pujyab-worshipable; yatha-as much as; hi-certainly; aham-1.
TRANSLATION
" 'Even though a person is a very learned scholar of the Sanskrit Vedic
literatures, he is not accepted as My devotee unless he is pure in devotional
service. However, even though a person is born in a family of dog-eaters, he is
very dear to Me if he is a pure devotee who has no motive to enjoy fruitive ac
tivity or mental speculation. Indeed, all respects should be given to him, and
whatever he offers should be accepted. Such devotees are as worshipable as I
am.'
PURPORT
This verse is included in the Hari-bhakti-vi/asa (1 0.127) compiled by Sanatana

Gosvami.
TEXT 59
f<t �lif.�"l!� ,�'t��tlf�f�iltOT"Hi-

9ftlfti'lf<fOITf�"ll:_�t� >q9fS� <�fii"B"{_I
"11c<JJ �lfM�-"11CO!t<rsr.OTf��t�-
,1it't� �OTtf� '! �0'1� 01 � �fi1"11t�: II <!;;, II
viprad dvi?ac;l-guQa-yutad aravinda-nabha

padaravinda-vimukhat sva-pacarh vari?tham
manye tad-arpita-mano-vacanehitartha
praQarh punati sa kularh na tu bhuri-mana/:1
SYNONYMS
viprat-than a brahmaQa; dvi-?at-guQa-yutat-who is qualified with twelve

brahminical qualifications; aravinda-nabha-of Lord Vi�r;�u, who has a lotuslike
navel; pada-aravinda-unto the lotus feet; vimukhat-than a person bereft of
devotion; sva-pacam-a caQcjala, or a person accustomed to eating dogs;
vari?tham-more glorified; manye-1 think; tat-arpita-dedicated unto Him;
mana/:1-mind; vacana-words; ihita-activities; artha-wealth; praQam-life;
punati-purifies; sa/:1-he; ku/am-his family; na tu-but not; bhuri-mana/:1-a
brahmaQa proud of possessing such qualities.
TRANSLATION
" 'One may be born in a brahma�a family and have all twelve brahminical
qualities, but if he is not devoted to the lotus feet of lord Kr��a, who has a
navel shaped like a lotus, he is not as good as a ca�c;lala who has dedicated his
mind, words, activities, wealth and life to the service of the lord. Simply to
take birth in a brahma�a family or to have brahminical qualities is not suffi
cient. One must become a pure devotee of the lord. If a sva-paca or ca�c;lala is
a devotee, he delivers not only himself but his whole family, whereas a
brahma�a who is not a devotee but simply has brahminical qualifications can
not even purify himself, not to speak of his family.'"
PURPORT
This verse is spoken by Prahlada Maharaj a in Srimad-Bhagavatam (7.9.1 0). A

brahmaQa is supposed to be qualified with twelve quaiities. As stated in the
Mahabharata:
dharmas ca satyam ca damas tapas ca

amatsaryam hris titik�anasuya
yajnas ca danam ca dhrtib srutam ca
vratani vai dvadasa brahmal)asya
"A brahmal)a must be perfectly religious. He must be truthful, and he must be able
to control his senses. He must execute severe austerities, and he must be
detached, humble and tolerant. He must not envy anyone, and he must be expert
in performing sacrifices and giving whatever he has in charity. He must be fixed in
devotional service and expert in the knowledge of the Vedas. These are the
twelve qualifications for a brahmal)a."
Bhagavad-gita describes the brahminical qualities in this way:
samo damas tapab saucam

k�antir arjavam eva ca
jnanam vijnanam astikyam
brahma-karma svabhava-jam
"Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom, knowl

edge, and religiousness-these are the qualities by which the brahmal)as work."
(Bg. 18.42)
In the Muktaphala-tika, it is said:
samo damas tapab saucam

k�anty-arjava-viraktayab
jnana-vijnana-santo�ab
satyastikye dvi�a<;f guQab
"Mental equilibrium, sense control, austerity, cleanliness, tolerance, simplicity,

detachment, theoretical and practical knowledge, satisfaction, truthfulness and
firm faith in the Vedas are the twelve qualities of a brahmal)a."
TEXT 60
"'9(�, � Q!'t11i1t �'I

<;'11�i Of�, <;�t;rl I
��f!i�·�"',-�� -tim·fi{��'l " �0 "

toma dekhi, toma sparsi, gai tamara guQa
sarvendriya-phala, -ei sastra-nirupal)a
SYNONYMS
toma dekhi-by seeing you; toma sparsi-by touching you; gai tamara guQa
praising your transcendental qualities; sarva-indriya-phaJa-the fulfillment of the
activities of all the senses; ei-this; sastra-nirupaQa-the verdict of the revealed
scriptures.
TRANSLATION
Sri Caitanya Mahaprabhu continued, "By seeing you, by touching you and
by glorifying your transcendental qualities, one can perfect the purpose of all
sense activity. This is the verdict of the revealed scriptures.
PURPORT
This is confirmed in the following verse from the Hari-bhakti-sudhodaya (13.2).
TEXT 61
'\5rr;'fi: �.,� �t'1"f-'if"f<i� f�

'&'it: 'll"<'f� �"f-51t'lil1!�: I
f��-lf'<'�'� �t�"r-�li'l� �
��r.i�l �t·if<f�1 f� ca;tc<fi 11 �)
ak$QO/:! phaJam tvadrsa-darsanaril hi

tanoi) phaJaril tvadrsa-gatra-sariga/:1
jihva-phaJam tvadrsa-kirtanaril hi
sudurJabha bhagavata hi Joke
SYNONYMS
ak$QO/:!-of the eyes; phaJam-the perfect result of the action; tva-drsa-a

person like you; darsanam-to see; hi-certainly; tanoi)-of the body; phaJam
the perfection of activities; tva-drsa-of a person like you; gatra-sariga/:1-
touching the body; jihva-phaJam-the perfection of the tongue; tva-drsa-a per
son like you; kirtanam-glorifying; hi-certainly; su-durJabhai)-very rare;
bhagavata/:1-pure devotees of the Lord; hi-certainly; Joke-in this world.
TRANSLATION
"'My dear Vai�t:�ava, seeing a person like you is the perfection of one's
eyesight. Touching your lotus feet is the perfection of the sense of touch.
Glorifying your good qualities is the tongue's real activity, for in the material
world it is very difficult to find a pure devotee of the Lord.' "
TEXT 62
�'!��<lit� �t_,-"�i{, �i{t�� I

�-�� 11t'lf11, �f'!i!·��i{ II�� II
eta kahi kahe prabhu,-"suna, sanatana

kmJa-bac;fa dayamaya, patita-pavana
SYNONYMS
eta kahi-saying this; kahe-continued to speak; prabhu - Lord S rT Caitanya
Mahaprabhu; suna-please hear; sanatana-My dear Sanatana; kr?Qa-Lord
Kr�r:Ja; bac;/a-very much; daya-maya-merciful; patita-pavana - deliverer of the
fallen souls.
TRANSLATION
Sri Caitanya Mahaprabhu continued, "My dear Sanatana, please hear from
Me. Kr�J:�a is very merciful, and He is the deliverer of all fallen souls.
TEXT 63
�-,�� C�t\! (;'!t'lfi�RI'ii � I

��"Rf ��i!f �� t� II" �� II
maha-raurava haite toma karila uddhara

krpara samudra kr?Qa gambhira apara"
SYNONYMS
maha-raurava haite-from the deepest hellish condition of life; toma-you;
karila uddhara-has delivered; krpara samudra-the ocean of mercy; kr?Qa
Kr�r:Ja; gambhira-very grave; apara-unlimitedly .
TRANSLATION
"My dear Sanatana, Kr�J:�a has saved you from Maharaurava, life's deepest
hell. He is an ocean of mercy, and His activities are very grave."
PURPORT
As stated in Bhagavad-gita, isvara/:1 sarva-bhatanaril hrd-dese 'rjuna ti?thati.

Staying within everyone's heart, Lord Kf�r:Ja works very gravely. No one can
understand how He is working, but as soon as the Lord understands the sincere
activity of a person in devotional service, He helps him in such a way that the
devotee cannot understand how things are happening. If the devotee is deter-
mined to serve the Lord, the Lord is always prepared to help him (dadami buddhi
yogarh tarh yena mam upayanti te). Sri Caitanya Mahaprabhu is telling Sanatana
Gosvami how merciful the Lord is. Sanatana Gosvami was a minister in the service
of Nawab Hussain Shah. He was always mixing with people materially inclined,
particularly with Mohammedans, meat-eaters. Although he was in intimate touch
with them, by Kr��a's mercy he came to find such association distasteful.
Therefore he left them. As stated by Srinivasa Acarya: tyaktva tan;am ase�a-maf)
qala-pati-sref)irh sada tucchavat. Kr��a enlightened Sanatana Gosvami in such a
way that he was able to give up his exalted post as minister. Thinking his material
position insignificant, Sanatana was prepared to become a mendicant. Ap
preciating the activities of Sanatana Gosvami, Sri Caitanya Mahaprabhu praised
his action and thanked Kr��a for His mercy upon him.
TEXT 64
�� ,-'�� fif e{1f� ;srtfi{ I

�11ft1{ ��-�,. Q!t�t� ��11ftti{ II' �8 II
sanatana kahe, -'kr�f!a ami nahi jani

amara uddhara-hetu tamara krpa mani'
SYNONYMS
sanatana kahe-Sanatana Gosvami said; kr�Qa-Lord Kr��a; ami-1; nahi jani

do not know; amara-my; uddhara-hetu-the cause of release; tamara-Your;
krpa-mercy; mani-1 accept.
TRANSLATION
Sanatana replied, "I do not know who Kr�Qa is. As far as I am concerned, I
have been released from prison only by Your mercy."
TEXT 65
'�til �;iffi' �� " �� C<\'ia,1 I

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

adyopanta saba katha tenho sunaila
SYNONYMS
kemane chu tila-how were you released; bali-saying; prabhu-Sri Caitanya

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

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

rupa, anupama-durihe vrndavana gela"
SYNONYMS
prabhu kahe-Sri Caitanya Mahaprabhu said; tamara-your; dui-bhai-two

brothers; prayage milila-met Me at Prayaga; rupa-ROpa Gosvami; anupama
his brother Anupama; durihe-both of them; vrndavana ge/a-have gone to
Vrndavana.
TRANSLATION
Sri Caitanya Mahaprabhu said, "I met your two brothers, Rupa and
Anupama, at Prayaga. They have now gone to Vrndavana."
TEXT 67
i!11il'f�� i5ft-t��t11' I

�t_·��'Rf �il't�il fil� �t�t11' II �'l II
tapana-misrere ara candrasekharere

prabhu-ajnaya sanatana milila dorihare
SYNONYMS
tapana-misrere-unto Tapana Misra; ara-and; candrasekharere-unto

Candrasekhara; prabhu-ajnaya-by the order of Sri Caitanya Mahaprabhu;
sanatana-Sanatana; milila-met; dorihare-both of them.
TRANSLATION
By the order of Sri Caitanya Mahaprabhu, Sanatana Gosvami met both
Tapana Misra and Candra5ekhara.
TEXT 68
!;!?(il'fill!t l;!t� � '�� r��'� 1
�'t_ <!it;�,-',IJI'� <!fi��' �t�, �ilti!il II' �tr II
tapana-misra tabe tanre kaila nimantraQa

prabhu kahe,- 'k�aura karaha, yaha, sanatana'
SYNONYMS
tapana-misra-Tapana Misra; tabe-then; tanre-unto him (Sanatana

Gosvami); kaila-made; nimantraQa-invitation; prabhu kahe-Caitanya
Mahaprabhu said; k�aura karaha-get shaved; yaha-go; sanatana-My dear
Sanatan a.
TRANSLATION
Tapana Misra then extended an invitation to Sanatana, and Lord Caitanya

Mahaprabhu asked Sanatana to go get a shave.
TEXT 69
iji!§!t-f'ltilt� � �t� '�ta,t�i I

'�� ' �t� �·�tt� a,�1' II �c;, II
candrasekharere prabhu kahe bolafia

'ei ve�a dura kara, yaha inhare lana'
SYNONYMS
candrasekharere-unto Candrasekhara; prabhu kahe-S rT Caitanya

Mahaprabhu said; bo/afia-calling; ei ve�a-this kind of dress; dura kara-take
away; yaha-go; inhare /ana-taking him with you.
TRANSLATION
After this, Sri Caitanya Mahaprabhu called Candrasekhara and asked him to
take Sanatana Gosvami with him. He also asked him to take away Sanatana's
present dress.
TEXT 70
'ei!f ��t�i itt� 'Stfft�til <!fi� t�i'f I

'lif-t� �fil11i itt� �il �?if ffli'( II 'l o II
bhadra karana tanre ganga-snana karaila

sekhara aniya tanre niitana vastra dila
SYNONYMS
bhadra karafla-making gentle; tar'lre-him; gar'lga-snana-bathing in the

Ganges; karaila-caused to do; sekhara-Candrasekhara; aniya-bringing;
tanre-to him; niitana-new; vastra-clothing; di/a-delivered.
TRANSLATION
Candrasekhara then made Sanatana Gosvami look like a gentleman. He took

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

�f-1�1 �� r;� �� t� II'\� II
sei vastra sanatana na kai/a angikara

suniya prabhura mane ananda apara
SYNONYMS
sei vastra-that new dress; sanatana-Sanatana GosvamT; na kaila-did not;

angikara-accept; suniya-hearing; prabhura-of SrT Caitanya Mahaprabhu;
mane-in the mind; ananda apara-unlimited happiness.
TRANSLATION
Candrasekhara offered a new set of garments to Sanatana Gosvami, but
Sanatana did not accept them. When Sri Caitanya Mahaprabhu heard news of
this, he became unlimitedly happy.
TEXT 72
'lf-m� <tiBt�i � ,�1 �'fii <tiBt�1!f I

�i{ �� '�1 '!9leiTilti!t1!f �t1!f II 9� II
madhyahna kariya prabhu gela bhik�a karibare

sanatane lana gela tapana-misrera ghare
SYNONYMS
madhyahna kariya-finishing bathing at noon; prabhu-Sri Caitanya

Mahaprabhu; ge/a-went; bhik�a karibare-to accept lunch; sanatane
Sanatana Gosvami; /alia-taking; ge/a-went; tapana-misrera ghare-to the
house of Tapana Misra.
TRANSLATION
After bathing at noon, Sri Caitanya Mahaprabhu went to the house of

Tapana Misra for lunch. He took Sanatana Gosvami with Him.
TEXT 73
9ltw�-.t"!i{ <tiBt' �-.tt'!i �� I

'�i{t'!iti{ f'e'ifii 'tit�'- filti!tt1!1: <tif� II 9� II
pada-prak�alana kari' bhik�ate vasila

'sanatane bhik�a deha'-misrere kahila
SYNONYMS
pada-prak�alana-washing the feet; kari'-doing; bhik�ate-to lunch; vas ita

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

't_fil f�-.1 <ti1!f, �� itt� ffl� 9ltt� II' 98 II
misra kahe,-'sanatanera kichu krtya ache

tumi bhik�a kara, prasada tafire diba pache'
SYNONYMS
misra kahe-Tapana Misra said; sanatanera-of Sanatana GosvamT; kichu

S"ome; krtya-duty; ache-there is; tumi bhik$a kara-You take Your lunch;
prasada-the remnants of Your food; tailre-unto him; diba-1 shall deliver;
pache -at the end.
TRANSLATION
Tapana Misra then said, "Sanatana has some duty to perform; therefore he
cannot accept lunch now. At the conclusion of the meal, I shall supply
Sanatana with some remnants."
TEXT 75
r'fj-.1 <lim' ��t� ��t� <lifil� 1

11f� �1f QIM9fti! �i{ti!� f5fiif ll 'I� ll
bhik$a kari' mahaprabhu visrama karita
misra prabhura 5e$a-patra sanatane dita
SYNONYMS
bhik$a kari'-after taking His lunch; mahaprabhu-SrT Caitanya Mahaprabhu;

visrama karita-took rest; misra-Tapana Misra; prabhura-of SrT Caitanya
Mahaprabhu; 5e$a-patra-the plate of remnants; sanatane dita-delivered to
Sanatana.
TRANSLATION
After eating, Sri Caitanya Mahaprabhu took rest for a while. Tapana Misra
then gave Sanatana Gosvami the remnants of food left by Caitanya
Mahaprabhu.
TEXT 76
11f� �i{ti!ti{ flr� iJ._I!i{ <f�i{ I

�m i{t� ��1, <=i�1 '<fi� �t��i{ u "� u
misra sanatane dita nutana vasana

vastra nahi nita, tefiho kaita nivedana
SYNONYMS
misra-Tapana Misra; sanatane-unto Sanatana; dita-delivered; nutana
vasana-new cloth; vastra-the cloth; nahi nita-he did not accept; teliho-he;
kaita-made; nivedana-submission.
TRANS LAliON
When Tapana Misra offered Sanatana Gosvami a new cloth, he did not ac
cept it. Instead, he spoke as follows.
TEXT 77
"(;� �?Jf tift'! �� <;'!t1!"Rf � 11� I

"FiliSf ?tfif�� QT�' ��t'!illl" '\'lll
"more vastra dite yadi tamara haya mana
nija paridhana eka deha' puratana"
SYNONYMS
more-unto me; vastra dite-to offer cloth; yadi-if; tamara-your; haya

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

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

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

1f�t�ttl11
�� f<t� itt� C<li� ��1-fi{�!t5J II ":;, II
mahara�triya dvije prabhu milaila sanatane

sei vipra tanre kaila maha-nimantraf)e
SYNONYMS
maha-ra�triya-from Mahara�tra; dvije-the brahmaf)a; prabhu-SrT Caitanya
Mahaprabhu; mi/ai/a-introduced; sanatane-unto Sanatana GosvamT; sei
that; vipra�brahmaf)a; tanre-unto him; kai/a-did; maha-full; nimantraf)e
invitation.
TRANSLATION
When Caitanya Mahaprabhu introduced the Mahara�friya brahmar:-a to
Sanatana, the brahmar:-a immediately invited Sanatana Gosvami for full meals.
TEXT 80
"��i{, � <Tt�e, �t�r;� ��i I

l!t�e. �� 'itt� �'itil c;<T �rn�i n" tro 11
"sanatana, tumi yavat kasite rahiba

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

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

1 II 17'�
<;�t��llif� �tcil �" l)tt� <ftt11" <lt1" II
sanatanera vairagye prabhura ananda apara

bhota-kamba/a pane prabhu cahe bare bara
SYNONYMS
sanatanera-of Sanatana GosvamT; vairagye-by the renunciation; prabhura
of Sri Caitanya Mahaprabhu; ananda-happiness; apara-unlimited; bhota-kam
bala-the woolen blanket; pane-towards; prabhu-SrT Caitanya Mahaprabhu;
cahe - looks; bare bara-repeatedly. .
TRANSLATION
Sri Caitanya Mahaprabhu felt unlimited happiness to observe Sanatana
Gosvami's strict following of the principles of sannyasa. However, He
repeatedly glanced at the woolen blanket Sanatana Gosvami was wearing.
TEXT 83
��t�il iSftfitQ'f �l �f� il1 <:et� I

'�� Jt� <!iRt<tt� fij�� 199ft� II 17'� II
sanatana janila ei prabhure na bhaya

bhota tyaga karibare cintila upaya
SYNONYMS
sanatana janila-S anatana Gosvami could understand; ei-this; prabhure-by

S ri Caitanya Mahaprabhu; na bhaya-is not approved; bhota-the woolen
blanket; tyaga-giving up; karibare-to do; cintila-considered; upaya-a
means.
TRANSLATION
Because Sri Caitanya Mahaprabhu was repeatedly glancing at this valuable

woolen blanket, Sanatana Gosvami could understand that the lord did not ap
prove of it. He then began to consider a way to give it up.
TEXT 84
�� fu' ,�Q'(j ��t� ��Jt� <!i�t� I

�<!i ,'it)f��i <!it•i {.�i fw�� <!itt� II 17'8 II
eta cinti' gela gangaya madhyahna karite

eka gauc;fiya kantha dhuiia diyache sukaite
SYNONYMS
eta cinti'-th inking this; ge/a-went; garigaya-to the bank of the Ganges;
madhyahna-bathing at noon; karite-to do; eka-one; gauc;/iya-Bengali
Vai�l)ava; kantha-quilt; dhuiia-washing; diyache-spread out; sukaite-to
dry.
TRANSLATION
Thinking in this way, Sanatana went to the bank of the Ganges to bathe.
While there, he saw that a mendicant from Bengal had washed his quilt and
had spread it out to dry.
TEXT 85
l!lt� �t�,-"'St� �1�, �� @��t?l I

�l (;�'[; ��1 �� t�1 (;��' (;�tt� II" lrO' II
tare kahe,-"ore bhai, kara upakare

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

favor; ei bhota-this woolen blanket; /ana-taking; ei-this; kantha-quilt;
deha'-give; more-to me.
TRANSLATION
Sanatana Gosvami then told the Bengali mendicant, "My dear brother,
please do me a favor. Trade me your quilt for this woolen blanket."
TEXT 86
,�( ��' -"�� t1ftM� ��1 ?

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

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

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

'<e� ��' � '��' ,;rt�;;� �t�t�tfil11" 1r� 11
teriho kahe,-"rahasya nahe, kahi satya-vaQi
bhota /aha, tumi deha' more karitha-khani"
SYNONYMS
teriho kahe-he said; rahasya nahe-there is no joking; kahi satya-vaQi-1 am
speaking the truth; bhota /aha-take this blanket; tumi-you; deha'-give;
more-to me; karitha-khani-the quilt.
TRANSLATION
Sanatana said, "I am not joking; I am speaking the truth. Kindly take this
blanket in exchange for your torn quilt."
TEXT 88
\.fl\! �fi!r' �tQ!1 "f�"f, c;�t� itr;� fw�j I

r.'$ftift�it �t� <f;{t'�"JI �tQ!j '$fr;"{ N�1 lllrlr II
eta bali' karitha la-i/a, bhota tarire diya

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

� �9ff;if �� <f.�i <;'$ft�tfl$ <fi�"f lllr� II
prabhu kahe, - 'tamara bho.ta-kambala kotha gela?'

prabhu-pade saba katha gosani kahila
SYNONYMS
prabhu kahe-SrT Caitanya Mahaprabhu said; t amara-your; bhota-kamba/a
woolen blanket; kotha ge/a-where did it go; prabhu-pade - unto the lotus feet
of Lord Caitanya; saba-all; katha-narration; gosalii-Sanatana GosvamT;
kahila-said.
T RANSLATION
When Sanatana Gosvami returned, the lord asked, "Where is your woolen
blanket?" Sanatana Gosvami then narrated the whole story to the lord.
TEXTS 90-91
�� <f.t�,-"��1 "'S!tfil �f.�tf'ij '�� I
R�·<;�t'5t �t�� <;� �t�� II � o II
'�'�til �tf�t<l '�t1it� � Pl�-,�t'5t?

<;�t'5t �f�' ��if! �tt� <;llf<f <;�t'5t II �� II
prabhu kahe,-"iha ami kariyachi vicara

vi?aya-raga kharxiaila kr?Qa ye tamara
se kene rakhibe tamara se?a vi?aya-bhaga?

raga khaQc;fi' sad-vaidya na rakhe se?a raga
SYNONYMS
prabhu kahe-Sri Caitanya Mahaprabhu said; iha-this; ami-1; kariyachi
vicara-considered deliberately; vi?aya-raga-the disease of material attraction;
khaQc,:laila-has now nullified; kr?Qa-Lord Kr�Qa; ye-since; tamara-your; se
Lord Kr�Qa; kene-why; rakhibe-should allow you to keep; tamara-your;
se?a-last; vi?aya-bhaga-attraction for material things; raga khaQc;fi'-van
quishing the disease; sat-vaidya-a good physician; na rakhe-does not keep;
se?a-the last part; raga-disease.
TRANSLATION
Sri Caitanya Mahaprabhu then said, "I have already deliberately considered
this matter. Since lord Kr�Qa is very merciful, He has nullified your attach
ment for material things. Why should Kr�Qa allow you to maintain a last bit of
material attachment? After vanquishing a disease, a good physician does not
allow any of the disease to remain.
TEXT 92
'f%il ��'�� '5tt�h �1{.�� t!tt� I

$fi!�t� ��' <;�t� �t� ��t� II" �� II
tina mudrara bhata gaya, madhukari grasa
dharma-hani haya, /oka kare upahasa"
SYNONYMS
tina mudrara bhota-a woolen blanket costing three gold coins; gaya-on the
body; madhukari grasa-and practicing the madhukari system; dharma-hani
haya-that is a religious discrepancy; taka kare upahasa-people will joke.
TRANSLATION
"It is contradictory to practice madhukari and at the same time wear a

valuable blanket. One loses his spiritual strength by doing this, and one will
also become an object for jokes."
TEXT 93
c;'lt�t� <lit�,-'<;� �f�� 11·(';�t'it I

cit1l ��t11 (;'it� �t1l c;-t� f�11-�'it II"�� II
gosafli kahe,- 'ye khaQc;iila kuvi?aya-bhoga

tailra icchaya gela mora se?a vi?aya-roga"
SYNONYMS
gosafli kahe-S anatana GosvamT said; ye khaQc;iila-the person who has van
quished; ku-vi?aya-bhoga-enjoyment of sinful material life; tailra icchaya-by
His desire; ge/a-has gone; mora-my; 5e?a-last bit; vi?aya-roga-material dis
ease.
TRANSLATION
Sanatana Gosvami replied, "The Supreme Personality of Godhead has saved

me from the sinful life of material existence. By His desire, my last piece of
material attraction is now gone."
TEXT 94
��i ��1 �'t_ citt1l �9(1 (;<IS� I
�t1l ?"Pit11 �� <!iRr� �t1l-t� (;��II�8 II
prasanna hafla prabhu tailre krpa kaifa

tailra krpaya prasna karite tailra sakti haifa
SYNONYMS
prasanna hafl a-being very pleased; prabhu-SrT Caitanya Mahaprabhu;

tai!re-unto him; krpa kaifa-offered His causeless mercy; tailra krpaya-by His
mercy; prasna karite-to inquire; tailra-his; sakti haifa-there was strength.
TRANSLATION
Being pleased with Sanatana Gosvami, Sri Caitanya Mahaprabhu bestowed

His causeless mercy upon him. By the Lord's mercy, Sanatana Gosvami
received the spiritual strength to inquire from Him.
TEXTS 95-96
-Pjp(�t� �t�·�tt-t � � �� ,<f-�11

it� -ft'?M �·t1Ttil"f li� iS� f\l�i II �� II
�ti ��1f IC\t�J �� <f.t11: �ili'!il I
�t�til �t�� <f.t11: ,�,'·fil11i�'l II �� II
purve yaiche raya-pase prabhu prasna kaila

tanra saktye ramananda tanra uttara dila
ihan prabhura saktye prasna kare sanatana

apane mahaprabhu kare 'tattva'-nirupal)a
SYNONYMS
purve-formerly; yaiche-as; raya-pase-unto Ramananda Raya; prabhu-Sri

Caitanya Mahaprabhu; prasna kai/a-inquired; tanra saktye-only by His mercy;
ramananda-Ramananda Raya; tanra-his; uttara-answers; dila-gave; ihan
here; prabhura-of Sri Caitanya Mahaprabhu; saktye-by the strength; prasna
questions; kare-puts; sanatana-Sanatana Gosvami; apane-personally;
mahaprabhu-Sri Caitanya Mahaprabhu; kare-does; tattva-the truth;
nirupa!Ja -discerning.
TRANSLATION
Formerly, Sri Caitanya Mahaprabhu asked Ramananda Raya spiritual ques

tions, and by the Lord's causeless mercy, Ramananda Raya could properly
reply. Now, by the Lord's mercy, Sanatana Gosvami questioned the Lord, and
Sri Caitanya Mahaprabhu personally supplied the truth.
TEXT 97
?��11i?fllt��'S(��11�ti!l�1{ I
�,, �ilt�iltt�-t: ?�t�t�fWt�-t �: II �'\ II
kr�Qa-svarupa-madhuryais
varya-bhakti-rasasrayam
tattvarh sanatanayesa/:1
krpayopadidesa sa/:1
SYNONYMS
kr�Qa-svarupa-of the real identity of SrT Kr�r;.a; madhurya-of conjugal love;

aisvarya-of opulence; bhakti-of devotional service; rasa-of transcendental
mellows; asrayam-the shelter; tattvam-the truth; sanatanaya-unto SrT
Sanatana; isa/:1-SrT Caitanya Mahaprabhu, the Supreme Lord; krpaya-by His
causeless mercy; upadidesa-instructed; sa/:1-He.
TRANSLATION
Sri Caitanya Mahaprabhu, the Supreme Personality of Godhead, personally

told Sanatana Gosvami about Lord Kr�Qa's real identity. He also told him
about the Lord's conjugal love, His personal opulence and the mellows of
devotional service. All these truths were explained to Sanatana Gosvami by
the Lord Himself out of His causeless mercy.
TEXT 98
'!t� ,�ti!� �'l11' ��t'� �mi 1
�� f<l�j% <f.t11' �t� �'I ��i II &\1\r' II

tabe sanatana prabhura caral)e dhariya
dainya vinati kare dante twa lana
SYNONYMS
tabe�thereafter; sanatana-Sanatana GosvamT; prabhura -of SrT Caitanya

Mahaprabhu; caral)e-the lotus feet; dhariya-catching; dainya-humility;
vinati-bowing; kare-does; dante-in the teeth; twa-a straw; /ana-taking.
TRANSLATION
Putting a straw in his mouth and bowing down, Sanatana Gosvami clasped
the lotus feet of Sri Caitanya Mahaprabhu and humbly spoke as follows.
TEXT 99
"�� iSftfi!, ��·J�if, �f�" �� I

'tf<l�·�t� ��' ,�H'!t�il iSfi\� ! &\!&\! II
"nica jati, nica-sangi, patita adhama
kuvi�aya-kape pacji' gonainu janama!
SYNONYMS
nica jati-born of a low family; nica-sarigi-associated with low men; patita

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

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

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

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

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

apana-krpate kaha 'kartavya' amara
SYNONYMS
krpa kari'-by Your causeless mercy; yadi-if; more-unto me; kariyacha
You have done; uddhara-deliverance; apana-krpate-by Your own mercy;
kaha-please speak; kartavya amara-my duty.
TRANSLATION
"Out of Your causeless mercy, You have delivered me from the materialistic
path. Now, by the same causeless mercy, please tell me what my duty is.
TEXT 102
'c;� �tfil', 'c;� �1ft11 iSftt� l!it'?f�11' I
�� i1t� iSft�-'<;�1fti1 f�'!i �' II �o� II
'ke ami', 'kene amaya jare tapa-traya'

iha nahi jani-'kemane hita haya'
SYNONYMS
ke ami-who am I; kene-why; amaya-unto me; jare-give trouble; tapa

traya-the three kinds of miserable conditions; iha-this; nahi jani-1 do not
know; kemane-how; hita-my welfare; haya-there is.
TRANSLATION
"Who am H Why do the threefold miseries always give me trouble? If I do

not know this, how can I be benefited?
PURPORT
The threefold material miseries are miseries arising from the body and the mind,
miseries arising from dealings with other living entities, and miseries arising from
natural disturbances. Sometimes we suffer bodily when we are attacked by a
fever, and sometimes we suffer mentally when a close relative dies. Other living
entities also cause us misery. There are living entities born of the human embryo,
of eggs, perspiration and vegetation. Miserable conditions brought about by

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

?9fi �ft!' �<� 1!, <r.� i!' �t�f.ln" �o� u
'sadhya'-'sadhana'-tattva puchite na jani

krpa kari' saba tattva kaha ta' apani"
SYNONYMS
sadhya-of the goal of spiritual life; sadhana-of the process of obtaining that
goal; tattva-truth; puchite-to inquire; na jani-1 do not know; krpa kari'-by
Your causeless mercy; saba tattva-all such truths; kaha ta' apani-please per
sonally explain to me.
TRANSLATION
"Actually I do not know how to inquire about the goal of life and the pro
cess for obtaining it. Being merciful upon me, please explain all these truths."
TEXT 104
12l� �t�,- "��-�-Pt1 'i!t�tti! �( �� I

�<! i!, iSflil, ''!it�t� ilt& l!t9fi!� II �o8 II
prabhu kahe,-"k[$Qa-krpa tomate pDrQa haya

saba tattva jana, tamara nahi tapa-traya
SYNONYMS
prabhu-Sri Caitanya Mahaprabhu; kahe-said; k[$Qa-krpa-the mercy of

Kr�Qa; tomate-on you; pDrQa-full; haya-there is; saba tattva - all truths;
jana-you know; tamara-of you; nahi-there is not; tapa-traya-the threefold
miseries.
TRANSLATION
Sri Caitanya Mahaprabhu said, "Lord Kr�r:Ja has bestowed His full mercy
upon you so that all these things are known to you. For you, the threefold mis
eries certainly do not exist.
TEXT 105
��-.ct� 'f� �' �� 1!..�1<1 I

iSfff�' Wi5J i'f'tf11' �ij,-�r(� ��t<fll �o(t II
kr?Qa-sakti dhara tumi, jana tattva-bhava

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

know; tattva-bhava-the factual position; jani'-although knowing all these
things; darr;lhya lagi'-for the sake of strictness; puche-he inquires; sadhura-of
the saintly persons; sva-bhava-the nature.
TRANSLATION
"Since you possess lord Kr�Qa's potency, you certainly know these things.
However, it is the nature of a sadhu to inquire. Althou gh he knows these
thing s, the sadhu inquires for the sake of strictness.
TEXT 106
�TD�lC'!<! 'l"t�: f�<!Jl:�Prt'llitf9Jf'!: I
'l%1l�l<rc<�Nt� C<!�1� R�f�ol� 'l'!f\!: II � � II

•
acirad eva sarvarthah

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

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

(1.2.103).
TEXT 107
��1�1oo �--s � �r� �<��t�t'! 1

i!iit1f �<I '!� �i{, �f�11 (;'!l1f1t'! II �o'l II
yogya-patra hao tumi bhakti pravartaite

krame saba tattva suna, kahiye tomate
SYNONYMS
yogya-patra-fit person; hao-are; tumi-you; bhakti-devotional service;

pravartaite-to propagate; krame-one after another; saba-all; tattva-truths;
suna-please hear; kahiye-1 shall speak; tomate-to you.
TRANSLATION
"You are fit to propagate the cult of devotional service. Therefore gradually
hear all the truths about it from Me. I shall tell you about them.
TEXTS 108-109
� '�' ��-�t�1f '�t:Jt' I

�� '�vrl·lllf9', '<;re��·�<!itlll' II �olr II
��-r-m'l, � �r�t5� 1
�t� �1( "ft!it�� '-t�' �II �o:;, II
jivera 'svarupa' haya-kr�!Jera 'nitya-dasa'
kr�!Jera 'tatastha-sakti', 'bhedabheda-prakasa'
saryarhsa-kiraQa, yaiche agni-jvala-caya

svabhavika kr�!Jera tina-prakara 'sakti' haya
SYNONYMS
jivera-of the living entity; sva-rupa-the constitutional position; haya-is;

kr�!Jera-of Lord Kr�l)a; nitya-dasa-eternal servant; kr�!Jera-of Lord Kr�l)a; tata
stha-marginal; sakti-potency; bheda-abheda-one and different; prakasa
manifestation; surya-arhsa-part and parcel of the sun; kiraQa-a ray of sunshine;
yaiche-as; agni-jva/a-caya-molecular particle of fire; svabhavika-naturally;

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

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

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

.. 1
9f�� :3l'lfi<:t: "tr��c�lf�N�� u � �·
eka-desa-sthitasyagner
jyotsna vistariQi yatha
parasya brahmaf)aQ saktis
tathedam akhilarh jagat
SYNONYMS
eka-desa-in one place; sthitasya-being situated; agneb-of fire; jyotsna

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

similarly; idam-this; akhi/am -entire; jagat-universe .
TRANSLATION
'Just as the illumination of a fire, which is situated in one place, is spread

11
all over, the energies of the Supreme Personality of Godhead, Parabrahman,

are spread all over this universe.'
PURPORT
This is a quotation from the Vi�l)u Pural)a (1.22.53).
TEXT 111
�� i<etR� f!eM�·�'If� I
f�f•, rit�f�, �11' 1lffitl't� II � � � II
k[�l)era svabhavika tina-sakti-paril)ati

cic-chakti, jiva-sakti, ara maya-sakti
SYNONYMS
kr�Qera-of Lord Kr�l)a; svabhavika-natural; tina-three; sakti-of energies;

paril)ati-transformations; cit-sakti -spiritual potency; jiva-sakti-spiritual
sparks, living entities; ara-and; maya-sakti-illusory energy.
TRANSLATION
"Lord Kr�Qa naturally has three energetic transformations, and these are
known as the spiritual potency, the living entity potency and the illusory
potency.
TEXT 112
��"rr�: 91�·1 c�1'&1 '"'f(jj�1�JI \!>�t9f�1 '
�f<�:�:-<f;(ij�m1iJrl �\!i"hi "If��?;\!> II � �<. II
vi?Qu-sakti/:1 para prokta

k?etrajnakhya tatha para
avidya-karma-sarilji'ianya
trtiya saktir i�yate
SYNONYMS
vi�f)u-sakti/:1-the potency of Lord Vi�r;u; para-spiritual; prokta-it is said;
k�etra-jfia-akhya-the potency known as k�etrajfia; tatha-as well as; para
spiritual; avidya-ignorance; karma-fruitive activities; sarhjfia-known as;
anya-other; truya-third; sakti/:1-potency; i�yate-known thus.
TRANSLATION
1
1 'Originally, Kr�r:�a's energy is spiritual, and the energy known as the living
entity is also spiritual. However, there is another energy, called illusion, which
consists of fruitive activity. That is the lord's third potency.'
PURPORT
For a further explanation of this verse, refer to the Adi-li/a, Chapter Seven, verse
119.
TEXT 113
"!��: 'l�t<li0!1�f"S�J�1'!"C�I1H1: I
<!"C'i!i�"C�1 31'lli"!�1� 'l'lf1�1 'Si<l"l�'li,: I
\S<lf� �9(�t� Ci!l� 9f1<l�� <l"C�11l3'!i1 II � �� II
saktaya/:1 sarva-bhavanam
acintya-jfiana-gocara/:1
yato 'to brahmaf)as tas tu
sargadya bhava-saktaya/:1
bhavanti tapatarh sre�tha
pavakasya yatho�f)ata
SYNONYMS
saktaya/:1-energies; sarva-bhavanam-of all types of creation; acintya-incon
ceivable; jfiana-gocara/:1-by the range of man's knowledge; yata/:1-from whom;
ata/:1-therefore; brahmaf)a/:1-from the Absolute Truth; ta/:1-those; tu-but;
sarga-adya/:1-bringing about creation, maintenance and annihilation; bhava-sak
taya/:1-the creative energies; bhavanti - are; tapatam-of all the ascetics;
sre�tha-0 chief; pavakasya-of fire; yatha-as; U�f)ata-heat.
TRANSLATION
11
'All the creative energies, which are inconceivable to a common man, ex
ist in the Supreme Absolute Truth. These inconceivable energies act in the
process of creation, maintenance and annihilation. 0 chief of the ascetics, just
Text 115) The Lord Instructs Sanatana Gosvami 57
as there are two energies possessed by fire-namely heat and light-these in
conceivable creative energies are the natural characteristics of the Absolute
Truth.'
PURPORT
This is a quotation from the Vi?TJU Puraf)a (1.3.2).
TEXT 114
'ii�1 c·">'!'��"rf<&: '1'1 c�ffl�1 OJ� '1��1 1
"!�'ltit�19f1"Tf��101�Wm�J� '1'�\!f'l.. II � � B II
yaya k?etra-jfia-saktih sa
ve?tita nrpa sarva-ga
samsara-tapan akhilan
avapnoty atra santatan
SYNONYMS
yaya-by which; k?etra-jfia-saktih-the living entities, known as the k?etra-jfia
potency; sa-that potency; ve?tita-covered; nrpa-0 King; sarva-ga-capable
of going anywhere in the spiritual or material worlds; samsara-tapan - mise ries
due to the cycle of repeated birth and death; akhilan-all kinds of; avapnoti-ob
tains; atra-in this material world; santa tan - arising from suffering or enjoying
various kinds of reactions to fruitive activities.
TRANSLATION
"'0 King, the k�etra-j na-sakti is the living entity. Although he has the
facility to live in either the material or spiritual world, he suffers the threefold
miseries of material existence because he is influenced by the avidya
[nescience) potency, which covers his constitutional position.
PURPORT
This and the following verse are also quoted from the Vi?TJU Puraf)a (6.7.62-63).
TEXT 115
�1 f�citt��l66 "t�: C">'�'��-'l�f��11

'l��t ��9ft<'! �t"il�C'I!JO\ �"ic� II � �It II
taya tirohitatvac ca
saktih k?etra-jfia-samjfiita
sarva-bhate$u bhu-pala
taratamyena vartate
SYNONYMS
taya-by her; tira/:1-hitatvat-from being freed from the influence; ca-also;

sakti/:1-the potency; k$etra-jiia-k$etra-jiia; sarhjiiita-known by the name; sar
va-bhate$u-in different types of bodies; bhu-pa/a-0 King; taratamyena-in
different degrees; vartate-exists.
TRANSLATION
11
'This living entity, covered by the influence of nescience, exists in dif
ferent forms in the material condition. 0 King, he is thus proportionately
freed from the influence of material energy, to greater or lesser degrees.'
TEXT 116
�9fl:�llf'l��* ��f�� f�f� C'l 9f�t� I
�<>t�"¥�t� 'l�t�tl:�1 �l:lllf� \ft�N �� II � �� II
apareyam itas tv anyarh

prakrtirh viddhi me param
jiva-bhatarh maha-baho
yayedarh dharyate jagat
SYNONYMS
apara-inferior energy; iyam-this material world; ita/:1-beyond this; tu-but;

anyam-another; prakrtim-energy; viddhi-you must know; me-of Me;
param-which is superior energy; jiva-bhatam-they are the living entities;
maha-baho-0 mighty-armed; yaya-by which; idam-this material world;
dharyate-is being conducted; jagat-the cosmic manifestation.
TRANSLATION
'Besides this inferior nature, 0 mighty-armed Arjuna, there is a superior
11
energy of Mine, which consists of all living entities who are struggling with
material nature and are sustaining the universe.'
PURPORT
This is a verse from Bhagavad-gita (7.5). It is also quoted in the Adi-lila (Chapter
Seven, verse 118).
TEXT 117
� "f'l' ,,� �� tfw·��('� I

�\Jl� -;rrn1 '!rof �" ,::.,tJ·�=� 11 ��" 11
kr�IJa bhuli' sei jiva anadi-bahirmukha

ataeva maya tare deya sarhsara-dul}kha
SYNONYMS
kr�IJa bhu/i'-forgetting Kr�r:ta; sei jiva-that living entity; anadi-from time

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

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

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

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

i(t"ttl'iC?f�� f19f�C'llt�1'f�: I
�'llt��1"(;�1 �if '5lt:S?.:��
iS''e'Pfi'C'l"l l� �1??.:11��1�111 ) �;;l II
bhayam dvitiyabhinivesatah syad

isad apetasya viparyayo 'smrtih
Text119] The Lord Instructs Sanatana Gosvami 61
tan-mayayato budha abhajet tam

bhaktyaikayesarh guru-devatatma
SYNONYMS
bhayam -fear; dvitiya-abhinivesatab-from the misconception of being a

product of material energy; syat-arise$; isat-from the Supreme Personality of
Godhead, Kr�r:Ja; apetasya-of one who has withdrawn (the conditioned soul);
viparyayab-reversal of the position; asmrtib-no conception of his relationship
with the Supreme Lord; tat-mayaya-because of the illusory energy of the
Supreme Lord; atab-therefore; budhab-one who is wise; abhajet-must wor
ship; tam-Him; bhaktya-by devotional service; ekaya-undiverted to karma
and jfiana; isam-the Supreme Personality of Godhead; guru-as the spiritual
master; devata-the worshipable Lord; atma-the Supersoul.
TRANSLATION
" 'When the living entity is attracted by the material energy, which is separ
ate from Kr�r;�a, he is overpowered by fear. Because he is separated from the
Supreme Personality of Godhead by the material energy, his conception of life
is reversed. In other words, instead of being the eternal servant of Kr�r;�a, he
becomes Kr�r;�a's competitor. This is called viparyayo 'smrti�. To nullify this
mistake, one who is actually learned and advanced worships the Supreme Per
sonality of Godhead as his spiritual master, worshipful Deity and source of
life. He thus worships the Lord by the process of unalloyed devotional ser
vice.'
PURPORT
This is a quotation from Srimad-Bhagavatam (11.2.37). It is an instruction given
by Kavi ��i, one of the nine saintly personalities called the nine Yogendras. When
Vasudeva, Kr�r:Ja's father, asked Devar�i Narada in Dvaraka about devotional ser
vice, it was mentioned that previously King Nimi, who was the King of Videha,
was instructed by the nine Yogendras. When SrT Narada Muni discoursed on
bhagavata-dharma, devotional service, he indicated how a conditioned soul can
be liberated by engaging in the loving transcendental service of the Lord. The Lord
is the Supersoul, spiritual master and worshipable Deity of all conditioned souls.
Not only is Kr�r:Ja the supreme worshipful Deity for all living entities, but He is also
the guru, or caitya-guru, the Supersoul who always gives the living entity good
counsel. Unfortunately the living entity neglects the Supreme Person's instruc
tions. He thus identifies with material energy and is consequently overpowered
by a kind of fear resulting from accepting himself as the material body and con
sidering paraphernalia related to the material body to be his property. All types of
fruitive results actually come from the spirit soul, but because he has forgotten his
real duty, he is embarrassed by many material consequences such as fear and at-
tachment. The only remedy is to revert to the service of the Lord and thus be
saved from material nature's unwanted harassment.
TEXT 120
�t'k:-rt�-�9(t� �rw �t�t,__� �� 1
(;ll� �� fi{�t1J, �t�1 '!1�tt1f l;li�� II �� o II
sadhu-sastra-krpaya yadi kr�Qonmukha haya

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

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

mama maya duratyaya
mam eva ye prapadyante
mayam etarh taranti te
SYNONYMS
daivi-belonging to the Supreme Lord; hi-certainly; e$a-this; guQa-mayi

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

jivere krpaya kaila k[$Qa veda-puraQa
SYNONYMS
maya-mugdha-enchanted by the illusory energy; jivera-of the conditioned

soul; nahi-there is not; svatab-automatically; k[$Qa-jiiana-knowledge of
Kr�r;Ja; jivere-unto the conditioned soul; krpaya -out of mercy; kai/a-pre

sented; kr � Qa-Lord Kr�r;Ja; veda-pura(1a-the Vedic literature and the PuraQas
(supplements to the Vedic literature).
TRANSLATION
"The conditioned soul cannot revive his Kr�r;�a consciousness by his own
effort. But out of causeless mercy, Lord Kr�r;�a compiled the Vedic literature
and its supplements, the Purar;�as.
PURPORT
A conditioned soul is bewildered by the Lord's illusory energy (maya). Maya's

business is to keep the conditioned soul forgetful of his real relationship with
Kr�r;Ja. Thus the living entity forgets his real identity as spirit soul, Brahman, and in
stead of realizing his factual position thinks himself the product of the mdterial en
ergy. According to Srimad-Bhagavatam (1.7.5):
yaya sammohito jiva

atmanaril tri-gu(1atmakam
para 'pi manute 'nartharil
tat-krtaril cabhipadyate
"Due to this external energy, the living entity, although transcendental to the
three modes of material nature, thinks of himself as a material product and thus
undergoes the reactions of material miseries."
This is a description of maya's action upon the conditioned soul. Thinking him
self a product of the material energy, the conditioned soul engages in the service
of material energy in so many ways. He becomes the servant of lust, anger, greed
and envy. In this way one totally becomes a servant of the illusory energy. Later,
the bewildered soul becomes a servant of mental speculation, but in any case
he is simply covered by the illusory energy. Out of his causeless mercy and com
passion, Kr�r;Ja has compiled various Vedic literatures in His incarnation as
Vyasadeva. Vyasadeva is a saktyavesa-avatara of Lord Kr�r;Ja. He has very kindly
presented these literatures to awaken the conditioned soul to his senses. Unfor
tunately, at the present moment the conditioned souls are guided by demons
who do not care to read the Vedic literatures. Although there is an immense
treasure-house of knowledge, people are engaged in reading useless literature
that will give them no information on how to get out of the clutches of maya. The
purpose of the Vedic literatures is explained in the following verses.
TEXT 123
'-t1'�·�?-�t•'·�t<Si �t��tt� �tifti{ I

'�� '1ffif �¥_, i111'!1'-�t�� t� II ��II
'sastra-guru-atma'-rupe apanare janana
'km1a mora prabhu, trata'-jivera haya jnana
SYNONYMS
sastra-guru-atma-rupe-in the form of Vedic literature, the spiritual master and

the Supersoul; apanare janana-informs about Himself; kr?Qa-Lord Kf�l)a;
mora-my; prabhu-Lord; trata-deliver; jivera-of the conditioned soul;
haya-there is; jiiana-knowledge.
TRANSLATION
"The forgetful conditioned soul is educated by Kr�Qa through the Vedic

literatures, the realized spiritual master and the Supersoul. Through these, he
can understand the Supreme Personality of Godhead as He is, and he can
understand that lord Kr�Qa is his eternal master and deliverer from the
clutches of maya. In this way one can acquire real knowledge of his condi
tioned life and can come to understand how to attain liberation.
PURPORT
Being forgetful of his real position, the conditioned soul may take help from
sastra, guru and the Supersoul within his heart. Kr�l)a is situated within everyone's
heart as the Supersoul. As stated in Bhagavad-gita:
isvarab sarva-bhDtanarh
hrd-de5e 'rjuna ti?thati
bhramayan sarva-bhutani
yantraru<;lhani mayaya
"The Supreme Lord is situated in everyone's heart, 0 Arj una, and is directing the
wanderings of all living entities, who are seated as on a machine, made of the ma
terial energy." (Bg. 18.61)
As the saktyavesa-avatara V yasadeva, Kf�l)a teaches the conditioned soul
through Vedic literatures. Kr�l)a externally appears as the spiritual master and
trains the conditioned soul to come to Kr�l)a consciousness. When his original
Kr�l)a consciousness is revived, the conditioned soul is delivered from the material
clutches. Thus a conditioned soul is always helped by the Supreme Personality of
Godhead in three ways-by the scriptures, the spiritual master and the Supersoul
within the heart. The Lord is the deliverer of the conditioned soul and is accepted
as the Supreme Lord of all living entities. Kr�r:ta says in Bhagavad-gita (18.66):
sarva-dharman parityajya
mam ekarh saraQarh vraja
aharh tvarh sarva-papebhyo
mok$ayi$yami ma sucal)
This same instruction is found throughout all Vedic literature. Sadhu, sastra and
guru act as the representatives of Kr�r:ta, and the Kr�r:ta consciousness movement
is also taking place all over the universe. Whoever takes advantage of this oppor
tunity becomes liberated.
TEXT 124
�lift� �t� -'ll..'fi', '��-rn', 'i2ft1l�e{' I

'�'-\21t�J �'fi,'!fjf�!.-12ftt�J1f �t� ��811
veda-sastra kahe-'sambandha', 'abhidheya', 'prayojana'

'kr?Qa'-prapya sambandha, 'bhakti'-praptyera sadhana
SYNONYMS
veda-sastra kahe-the Vedic literature instructs; sambandha-the conditioned
soul's relationship with the Lord; abhidheya-the regulated activities of the con
ditioned soul for reviving that relationship; prayojana-and the ultimate goal of
life to be attained by the conditioned soul; kr?Qa - Lord Kr�r:ta; prapya-to be
awakened; sambandha-the original relationship; bhakti-devotional service;
praptyera sadhana-the means of attaining Kr�r:ta.
TRANSLATION
"The Vedic literatures give information about the living entity's eternal
relationship with Kmta, which is called sambandha. The living entity's under
standing of this relationship and acting accordingly is called abhidheya.
Returning home, back to Godhead, is the ultimate goal of life and is called
prayojana.
TEXT 125
�fret-rn·i{"t1f '��', ''�'- ��i{ 1

'1_�o(.f�t�flt '\211{ �-t� II ��a- II
abhidheya-nama 'bhakti', 'prema'-prayojana

puru?artha-siromaQi prema maha-dhana
SYNONYMS
abhidheya-activities to revive one's relationship; nama-named; bhakti

devotional service; prema-love of Godhead; prayojana-the ultimate goal of
life; puru�a-artha-siromaQi-the topmost interest of the living entity; prema
love of Godhead; maha-dhana-the greatest wealth.
TRANSLATION
"Devotional service, or sense activity for the satisfaction of the Lord, is

called abhidheya because it can develop one's original love of Godhead,
which is the goal of life. This goal is the living entity's topmost interest and
greatest wealth. Thus one attains the platform of transcendental loving service
unto the Lord.
PURPORT
The conditioned soul is bewildered by the external material energy, which fully
engages him in a variety of sense gratification. Due to engagement in material ac
tivities, one's original Kr�t:�a consciousness is covered. However, as the supreme
father of all living entities, Kr�t:�a wants His sons to return home, back to Godhead;
therefore He personally comes to deliver Vedic literatures like Bhagavad-gita. He
engages His confidential servants who serve as spiritual masters and enlighten the
conditioned living entities. Being present in everyone's heart, the Lord gives the
living entities the conscience whereby they can accept the Vedas and the spiritual
master. In this way the living entity can understand his constitutional position and
his relationship with the Supreme Lord. As personally enunciated by the Lord Him
self in Bhagavad-gita (15.15), vedais ca sarvair aham eva vedyaf): through the
study of Vedanta, one may become fully aware of his relationship with the
Supreme Lord and act accordingly. In this way one may ultimately attain the plat
form of loving service to the Lord. It is in the living entity's best interest to under
stand the Supreme Lord. Unfortunately, the living entities have forgotten;
therefore Srimad-Bhagavatam says: na te viduf) svartha-gatirh hi vi?QUm
(Bhag. 7.5.31).
Everyone wants to achieve life's ultimate goal, but due to being absorbed in the
material energy, we waste our time with sense gratification. Through the study of
Vedic literatures-of which the essence is Bhagavad-gita-one comes to Kr�t:�a
consciousness. Thus one engages in devotional service, called abhidheya. When
actually developed, love of Godhead is called prayojana, the living entity's ulti
mate goal. When one becomes fully Kr�t:Ja conscious, he has attained the perfec
tion of life.
TEXT 126
�·�nrt��-�"f-�f�1f �Hr'l 1
�-� �t11", �Rf �1f�·�t�ffl� II�� II
kr?Qa-madhurya-sevananda-praptira karaf)a
kr?Qa-seva kare, ara kr?Qa-rasa-asvadana
SYNONYMS
kr?Qa-madhurya-of an intimate relationship with Kr�l)a; seva-ananda-of
pleasure from rendering service unto Him; praptira-of achievement; karaf)a
because; kr?Qa-seva kare-one renders service to Kr�l)a; ara-and; kr?Qa-rasa-of
the mellows of such service; asvadana-tasting .
TRANSLATION
"When one attains the transcendental bliss of an intimate relationship with

Kr�Qa, he renders service to Him and tastes the mellows of Kr�Qa conscious
ness.
TEXT 127
btt'! �� _,�r;- �fm!f1f �t1f I

'Jt(ss' �tfil' �:� ��' �� t�tt11" II��'\ II
ihate ·dr?tanta-yaiche daridrera ghare

'sarvajna' asi' dubkha dekhi' puchaye tahare
SYNONYMS
ihate-in this connection; d[?tanta-the example; yaiche-just as; daridrera

ghare ·- in the house of a poor man; sarva-jna-an astrologer; asi'-coming;
dubkha-distressed condition; dekhi'-seeing; puchaye tahare-inquires from
him.
TRANSLATION
"The following example may be given. Once a learned astrologer came to

the house of a poor man and, seeing his distressed condition, questioned him.
PURPORT
Sometimes we go to an astrologer or palmist when we are in a distressed condi

tion or when we want to know the future. The living entity in conditioned life is
always distressed by the threefold miseries of material existence. Under the
circumstances, he is inquisitive about his position. For instance, Sanatana GosvamT

approached the Supreme Personality of Godhead, Sri Caitanya Mahaprabhu, to
ask Him why he was in a distressed condition. This is the position of all condi
tioned souls. We are always in a distressed condition, and an intelligent man
naturally becomes inquisitive. This position is called brahma-jijnasa. Athato
brahma-jijnasa (Vedanta-sutra 1.1.1 ). Brahma here refers to Vedic literature. One
should consult Vedic literature to know why the conditioned soul is always in a
distressed condition. Vedic literatures are meant to free the conditioned soul from
the miserable conditions of material existence. In this chapter, the story of the
astrologer Sarvajiia and the poor man is very instructive.
TEXT 128
''t_fil (;�ti{ l:�, (;\!1�1� �tt� f�� I

�tt11" iii <fl�"f, ��i.1! �t�a;{ itC!if II" ��1r II
'tumi kene dubkhi, tamara ache pitr-dhana

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

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

�t� �5f·�1'1 .srtt� '��' ��t�llf ll �� II
sarvajnera vakye kare dhanera uddese

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

the riches; uddese-news; aiche-similarly; veda-puraf)a-Vedic literatures;
jive-unto the living entity, the conditioned soul; kr?Qa-of Lord Kr�r:Ja;
upadese-instructs.
TRANSLATION
"Just as the words of the astrologer Sarvajiia gave news of the poor man's
treasure, Vedic literatures advise one about Kr�r:�a consciousness when one is
inquisitive to know why he is in a distressed material condition.
TEXT 130
�1f �lt�J ��i{ 'filil_�qj I

�llfltm �9ft�tllf, '��'-�lllif'lli II ��o II
sarvajnera vakye mula-dhana anubandha

sarva-sastre upadese, 'sri-kr�f!a'-sambandha
SYNONYMS
sarvajnera-of the astrologer; vakye-by the assurance; mula-dhana-with the

treasure; anubandha-connection; sarva-sastre-all Vedic literatures; upadese
instruct; sri-kr�Qa-Lord Sri Kr�r:Ja, the Supreme Personality of Godhead; sam
bandha-the central connection.
TRANSLATION
"By the words of the astrologer, the poor man's connection with the
treasure was established. Similarly, Vedic literature advises us that our real
connection is with Sri Kr�r:�a, the Supreme Personality of Godhead.
PURPORT
In Bhagavad-gita (7.26), Sri Kr�r:ta says:
vedaharh samatitani
vartamanani carjuna
bhavi?yJ.Qi ca bhatani
marh tu veda na kascana
"0 Arjuna, as the Supreme Personality of Godhead, I know everything that has
happened in the past, all that is happening in the present, and all things that are
yet to come. I also know all living entities, but Me no one knows."
Thus Kr�r:ta knows the cause of the distressed condition of the conditioned
soul. He therefore descends from His original position to instruct the conditioned
soul and inform him about his forgetfulness of his relationship with Kr�r:Ja. Kr�r:ta
exhibits Himself in His relationships in Vrndavana and at the Battle of Kuruk�etra
so that people will be attracted to Him and will again return home, back to God
head. Kr�r:ta also says in Bhagavad-gita that He is the proprietor of all universes, the
enjoyer of everything that be and the friend of everyone. Suhrdaril sarva

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

'!!';;� �(9J �t� l!ftf �tf�f �?tt� II �� II
'bapera dhana ache'-jflane dhana nahi paya

tabe sarvajna kahe tare praptira upaya
SYNONYMS
bapera dhana ache-the father has some treasure; jnane-by this knowledge;
dhana-tre asure; nahi paya-one does not get; tabe-then; sarvajfla-the
astrologer; kahe-says; tare-unto the poor man; praptira upaya-the means of
getting the treasure.
TRANSLATION
"Although being assured of his father's treasure, the poor man cannot ac
quire this treasure by such knowledge alone. Therefore the astrologer had to
inform him of the means whereby he could actually find the treasure.
TEXT 132
'111� ·� �tt� ..�,-�fir W�t'l �t� I

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

southern side; khudibe-you will dig; bhimarula baruli-wasps and drones;
-
uthibe-will rise; dhana-the riches; na paibe-you will not get.
TRANSLATION
"The astrologer said, 'The treasure is in this place, but if you dig toward the
southern side, the wasps and drones will rise, and you will not get your
treasure.
TEXT 133
'91'f-Gt1f' �t�, l!�i '�"15' �� I

<;Iff �"i �00,-'{� �i! if! 91'� II �� II
'pa5cime' khudibe, taha 'yak?a' eka haya
se vighna karibe, -dhane hata na pa(iaya
SYNONYMS
pascime-on the western side; khudibe-if you dig; taha-there; yak?a

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

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

dhana nahi pabe, khudite gilibe sabiire
SYNONYMS
uttare-on the northern side; khudile-if you dig; ache-there is; kr?IJa
black; ajagare-snake; dhana-treasure; nahi-not; pabe-you will get;
khudite-digging; gi/ibe-will devour; sabare-everyone.
TRANSLATION
11
'If you dig on the northern side, there is a big black snake that will devour
you if you attempt to dig up the treasure.
TEXT 135
�� l!tti! 1ft� �'I �fwti! I

� �t� 91'�� <;l!tJJ� �ti! II ��<t II
purva-dike tate mati a/pa khudite

dhanera jhari pa(iibeka tamara hatete
SYNONYMS
purva-dike-on the eastern side; tate-there; mati-the dirt; a/pa-small

quantity; khudite-digging; dhanera-of the treasure; jhari-the pot;
paqibeka-you will get; tamara-your; hatete-in the hands.
TRANSLATION
" 'However, if you dig up a small quantity of dirt on the eastern side, your
hands will immediately touch the pot of treasure.'
PURPORT
The Vedic literatures, including the Pural)as, state that according to the position
of the conditioned soul, there are different processes-karma-kal)qa, jfiana-kal)
qa, the yogic process and the bhakti-yoga process. Karma-kal)qa is compared to
wasps and drones that will simply bite if one takes shelter of them. )fiana-kal)qa,
the speculative process, is simply like a ghost who creates mental disturbances.
Yoga, the mystic process, is compared to a black snake that devours people by the
impersonal cultivation of kaivalya. However, if one takes to bhakti-yoga, he be
comes quickly successful. In other words, through bhakti-yoga, one's hands touch
the hidden treasure without difficulty.
Therefore it is said in Bhagavad-gita: vedais ca sarvair aham eva vedyal). One
has to take to devotional service. Although the Vedas enjoin one to search out
Kr�r;�a and take shelter at His lotus feet, other Vedic processes will not help. Ac
cording to Bhagavad-gita, only the bhakti process is said to be definitive. Bhaktya
mam abhijanati. This is the conclusive statement of the Vedas, and one has to ac
cept this process if one is serious in searching for Kr�r;�a, the Supreme Personality
of Godhead. In this connection, SrTia Bhaktisiddhanta Sarasvati Thakura gives the
following statement. The eastern side represents devotional service to Lord Kr�r;�a.
The southern side represents the process of fruitive activity (karma-kal)qa), which
ends in material gain. The western side represents jfiana-kal)qa, the process of
mental speculation, sometimes called siddhi-kal)qa. The northern side represents
the speculative method sometimes known as the mystic yoga system. It is only
the eastern side, devotional service, that enables one to attain life's real goal. On
the southern side, there are fruitive activities by which one is subject to the
punishment of Yamaraja. When one follows the system of fruitive activity, his ma
terial desires remain prominent. Consequently the results of this process are com
pared to wasps and drones. The living entity is bitten by the wasps and drones of
fruitive activity and thus suffers in material existence birth after birth. One cannot
be free from material desires by following this process. The propensity for material
enjoyment never ends. Therefore the cycle of birth and death continues, and the
spirit soul suffers perpetually.
The mystic yoga process is compared to a black snake that devours the living
entity and injects him with poison. The ultimate goal of the yoga system is to be-
come one with the Absolute. This means finishing one's personal existence.
However, the spiritual part and parcel of the Supreme Personality of Godhead has
an eternal individual existence. Bhagavad-gita confirms that the individual soul ex
isted in the past, is existing in the present and will continue to exist as an in
dividual in the future. Artificially trying to become one with the Absolute is suici
dal. One cannot annihilate his natural condition.
A yakg a protector of riches, will not allow anyone to take away riches for en
joyment. Such a demon will simply create disturbances. In other words, a devotee
will not depend on his material resources but on the mercy of the Supreme Per
sonality of Godhead, who can give real protection. This is called rak?i?yatiti
visvasai) or (in the Bengali poetry of Bhaktivinoda Thakura's SaraQagati), 'avasya
rak?ibe kr?Qa'-visvasa palana. The surrendered soul must accept the fact that
his real protector is Kr�r;�a, not his material acquisitions.
Considering all these points, devotional service to Kr�l)a is the real treasure
house for the living entity. When one comes to the platform of devotional ser
vice, he always remains opulent in the association of the Supreme Personality of
Godhead. One who is bereft of devotional service is swallowed by the black
snake of the yoga system and bitten by the wasps and drones of fruitive activity,
and he suffers consequent material miseries. Sometimes the living entity is misled
into trying to merge into spiritual existence, thinking himself as good as the
Supreme Personality of Godhead. This means that when he comes to the spiritual
platform, he will be disturbed and will again return to the material platform. Ac
cording to Srimad-Bhagavatam (1 0.2.32):
ye 'nye 'ravindak?a vimukta-maninas

tvayy asta-bhavad avisuddha-buddhayai)
aruhya krcchrel)a pararil padaril tatai)
patanty adho 'nadrta-yu?mad-anghrayai)
Such people may become sannyasis, but unless they take shelter of Kr�r;�a's lotus
feet, they will return to the material platform to perform philanthropic activities. In
this way, one's spiritual life is lost. This is to be understood as being devoured by
the black snake.
TEXT 136
�ti" -ttm �c�,- ��':a� til', '�'it '!J�' 1

'��J' � �-t �' �� mf lfjf'Sf II �� II
aiche sastra kahe, -karma, jnana, yoga tyaji'
'bhaktye' kr?Qa vasa haya, bhaktye tarire bhaji
SYNONYMS
aiche-in that way; sastra kahe-Vedic literatures confirm; karma-fruitive ac

tivities; jiiana-speculative knowledge; yoga-the mystic yoga system; tyaji'
giving up; bhaktye-by devotional service; kr?Qa-the Supreme Absolute Per
sonality of Godhead; vasa haya-becomes satisfied; bhaktye-by devotional ser
vice; W1re-Him; bhaji-we worship.
TRANSLATION
"Revealed scriptures conclude that one should give up fruitive activity,

speculative knowledge and the mystic yoga system and instead take to devo
tional service, by which Kr�r:'la can be fully satisfied.
TEXT 137
;r 'lt<f�� '11� C"l!tl:?fl ;r 'lt��g If� �%<( I
Of �t<fm�'1�rtr.sfl <!�I �f"(f�C'ltfiSi�·l II ':l � � II
na sadhayati mam yoga

na sankhyam dharma uddhava
na svadhyayas tapas tyago
yatha bhaktir mamorjita
SYNONYMS
na-never; sadhayati-causes to remain satisfied; mam-Me; yogab-the pro

cess of control; na-nor; sankhyam-the process of gaining philosophical knowl
edge about the Absolute Truth; dharmab-such an occupation; uddhava-My
dear Uddhava; na-nor; svadhyayab-study of the Vedas; tapab-austerities;
tyagab-renunciation, acceptance of sannyasa, or charity; yatha-as much as;
bhaktib-devotional service; mama-unto Me; urjita-developed.
TRANSLATION
[The Supreme Personality of Godhead, Kr�r:'la, said:] "'My dear Uddhava,

neither through �tanga-yoga [the mystic yoga system to control the senses],
nor through impersonal monism or an analytical study of the Absolute Truth,
nor through study of the Vedas, nor through practice of austerities, nor
through charity, nor through acceptance of sannyasa can one satisfy Me as
much as one can by developing unalloyed devotional service unto Me.'
PURPORT
This is a quotation from Srimad-Bhagavatam (11.14.20). The explanation for this
verse is given in Adi-lila (17.76).
TEXT 138
�m:c'Il<r>�Ii .m�: <!l�ll't�1 f�ll': 1f�l1!. 1

�r'(?>: �-,rr� 'IIf11�1 �9f1<ft-,f9f "��<�1>:.. 11 � -:.�r n
bhaktyaham ekaya grahyab

sraddhayatma priyab satam
bhaktib punati man-ni?tha
sva-pakan api sambhavat
SYNONYMS
bhaktya-by devotional service; aham-1, the Supreme Personality of God

head; ekaya-unflinching; grahyab-obtainable; sraddhaya-by faith; atma-the
most dear; priyab-to be served; satam-by the devotees; bhaktib-the devo
tional service; punati-purifies; mat-ni?tha-fixed only on Me; sva pakan-the -
lowest of human beings, who are accustomed to eat dogs; api-certainly;

sambhavat-from all faults due to birth and other circumstances.
TRANSLATION
" 'Being very dear to the devotees and sadhus, I am attained through
unflinching faith and devotional service. This bhakti-yoga system, which
gradually increases attachment for Me, purifies even a human being born
among dog-eaters. That is to say, everyone can be elevated to the spiritual
platform by the process of bhakti-yoga.'
PURPORT
This verse is from Srimad-Bhagavatam (11.14.21).
TEXT 139
��<.fl� 'oef�'-��tt�J� �� 1
'�R;t-rn' �fi'l' l!t� �-rtt� '$f11! ll �� ll
ataeva 'bhakti'-kr?Qa-praptyera upaya
'abhidheya' bali' tare sarva-sastre gaya
SYNONYMS
ataeva-therefore; bhakti-devotional service; kr?Qa-praptyera-of achieving

the lotus feet of Kr�t:Ja; upaya-the only means; abhidheya-abhidheya; ba/i'
calling; tare-this system; sarva-sastre-in all revealed scriptures; gaya-is de
scribed.
TRANSLATION
"The conclusion is that devotional service is the only means to approach

the Supreme Personality of Godhead. This system is therefore called
abhidheya. This is the verdict of all revealed scriptures.
PURPORT
As stated in Bhagavad-gita (18.55):
bhaktya mam abhijanati

yavan yas casmi tattvata/:1
tato maril tattvato jnatva
visate tad-anantaram
"One can understand the Supreme Personality as He is only by devotional service.

And when one is in full consciousness of the Supreme Lord by such devotion, he
can enter the kingdom of God."
The aim of life is to get rid of the material conditioning and enter into spiritual
existence. Although the sastras prescribe different methods for different men, the
Supreme Personality of Godhead says that one ultimately must accept the path of
devotional service as the assured path of spiritual advancement. Devotional ser
vice to the Lord is the only process actually confirmed by the Lord. Sarva-dharman
parityajya mam ekaril saral)aril vraja (Bg. 18.66). One must become a devotee if
one wants to return home, back to Godhead, and become eternally blissful.
TEXT 140
�91t�t'l �li ��r;;'et'$f �"{ � I

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

sukha-bhoga haite du/:rkha apani palaya
SYNONYMS
dhana pa ile - when one gets riches; ya iche - just as; sukha-bhoga-enjoyment
of happiness; pha/a-result; paya-one gets; sukha bhoga - - real enjoyment of
happiness; haite-from; du/:rkha-all distresses; apani - themselves; pala ya - run
away.
TRANSLATION
"When one actually becomes rich, he naturally enjoys all kinds of happi
ness. When one is actually in a happy mood, all distressful conditions go away
by themselves. No extraneous endeavor is needed.
TEXT 141
'i!t� �f9-'fit"f �t· (.;�� 9liST� I

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

preme kr?Qasvada haile bhava nasa paya
SYNONYMS
taiche-similarly; bhakti-phale-by the result of devotional service; kr?Qe
unto Lord Kr��a; prema-love; upajaya-arises; preme-in devotional love;
kr?Qa-asvada-tasting the association of Lord Kr�r:Ja; hai/e-when there is;
bhava-the distress of the repetition of birth and death; nasa-annihilation;
pay a-obtains.
TRANSLATION
"Similarly, as a result of bhakti, one's dormant love for Kt�r;�a awakens.

When one is so situated that he can taste the association of lord Kr�r;�a, ma
terial existence, the repetition of birth and death, comes to an end.
TEXT 142
'ft�\!fJ·ilt-t, 'e�'IR,-G;�1Rf '�'I' il� I

(,;$f��-,�t"it-��lJ ��t�il �" �8�"
daridrya-nasa, bhava-k?aya, -premera 'phala' naya

prema-sukha-bhoga -mukhya prayojana haya
SYNONYMS
daridrya-nasa-the end of poverty-stricken life; bhava-k?aya-annihilation of

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

�' ��r., '��'- f� ��t� II �8� II
veda-sastre kahe sambandha, abhidheya, prayojana

k($f)a, k($f)a-bhakti, prema, -tina maha-dhana
SYNONYMS
veda-sastre-in Vedic literature; kahe-it is said; sambandha-relationship;

abhidheya -execution; prayojana -goal; k($f)a -Lord Kr�r:Ja; k($f)a-bhakti
devotional service to the Lord; prema-love of Godhead; tina-these three;
maha-dhana-the supreme treasure.
TRANSLATION
"In Vedic literatures, Kr�r;�a is the central point of attraction, and His service
is our activity. To attain the platform of love of Kr�r;�a is life's ultimate goal.
Therefore Kr�r;�a, Kr�r;�a's service and love of Kr�r;�a are the three great riches of
life.
TEXT 144
c<�'ftfw �<\"" -rtt� ��-11-�n � '

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

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

tures; k($f)a-Lord Kr�r:Ja; mukhya-chief; sambandha-central point or central
attraction; tanra jfiane-by knowledge of Him; anu$afige-simultaneously;
yaya-goes away; maya-bandha-the bondage of material existence.
TRANSLATION
"In all revealed scriptures, beginning with the Vedas, the central point of
attraction is Kr�r;�a. When complete knowledge of Him is realized, the
bondage of maya, the illusory energy, is automatically broken.
TEXT 145
<rrtr.llt�lll Sill5�� 'Sf5(\!JC� ni 'PJ5t<fN�l"l-

·�toz \!il?:1l" <r � ci!'<r\!ig 9\ ?lfll<fi"t� �� •nrt"<rflf 1
f'!�t� �"r:�<!i <1l<� �'�'�"�-!. PI�: •rll�t'l1l-

"<rJt9fir�� f<tr:<rS�<tJf�<fil" �'lr;\!i� f�•i'h!r;� II �B<t n
vyamohaya caracarasya jagatas te te pural)agamas

tam tam eva hi devatarh paramikarh jalpantu ka/pavadhi
siddhante punar eka eva bhagavan vi�Qu/:1 samastagama
vyapare�u vivecana-vyatikararh nite�u nisciyate
SYNONYMS
vyamohaya-to increase the illusion and ignorance; cara-acarasya-of all living

entities, moving and nonmoving; jagata/:1-of the world; te te-those respective;
pural)a-the supplementary Vedic literatures called the Pural)as; agama/:1-and
Vedas; tam tam-that respective; eva hi-certainly; devatam-demigod;
paramikam-as supreme; jalpantu-let them speak about; kalpa-avadhi-until
the end of the millenium; siddhante-in conclusion; puna/:1-but; ekaf:J-one;
eva-only; bhagavan-Supreme Personality of Godhead; vi�Qu/:1-Lord V i�r:Ju;
samasta-all; agama-of the Vedas; vyapare�u-in the dealings; vivecana
vyatikaram -to collective consideration; nite�u-when forcibly brought;
nisciyate-is established.
TRANSLATION
" 'There are many types of Vedic literatures and supplementary Purar;�as. In
each of them there are particular demigods who are spoken of as the chief
demigods. This is just to create an illusion for moving and nonmoving living
entities. Let them perpetually engage in such imaginations. However, when
one analytically studies all these Vedic literatures collectively, he comes to the
conclusion that lord V i�r;�u is the one and only Supreme Personality of
Godhead.'
PURPORT
This is a verse from the Padma Pural)a.

TEXT 146
��J-(;�'1-�fu, r�,� ��-�r�� ,

'�m �� '�<�� ?lf!�� u �s� u
mukhya-gauf}a-vrtti, kirilva anvaya-vyatireke

vedera pratijna keva/a kahaye kr?f.lake
SYNONYMS
mukhya-chief; gauf}a-secondary; vrtti-meaning; kirilva-or; anvaya

vyatireke-directly or indirectly; vedera pratijna-ultimate declaration of the
Vedas; kevala-only; kahaye-speaks; kr?f.lake-about Kr�l)a.
TRANSLATION
"When one accepts Vedic literature by interpretation or even by dictionary

meaning, directly or indirectly the ultimate declaration of Vedic knowledge
points to Lord Kr�r;�a.
TEXTS 147-148
f<f� �lfr:\9 �11tsr:e f<t>111_� f�<ff�r�r � 1
��J"-l I �If�� C"'iC� "Ti?:"<JJ"i11l:�'f <If--sOT II � 8 " II
11l� f��C�� f�'fr.\9 11l� f<l<f�Ttr.<>ft�r.� ��' I
<!l�t�tO!,. ��c�rrN: "t<w "5!i�l� 11t� f�rrr, 1
1li"lli'l1<lPl""l:_�lr.� ·�f�f"lilfJ �"'l'l"lff'! II �SIT II
kim vidhatte kim aca?te

kim anadya vikalpayet
ity asya hrdayaril Joke
nanyo mad veda kascana
maril vidhatte 'bhidhatte maril

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

other; mat-than Me; veda-knows; kascana-anyone; mam-Me; vidhatte
they ordain; abhidhatte-set forth; mam-Me; vika/pya-speculating; aphyate
am fixed; hi-certainly; aham-1; etavan-of such measures; sarva-veda
artha�-the purport of the Vedas; sabda�-the Vedas; asthaya-taking shelter of;
mam-Me; bhidam-different; maya-illusory energy; matram-only; anudya
saying; ante-at the end; prati�idhya -driving away; pras idati-gets satisfaction.
TRANSLATION
"'What is the direction of all Vedic literatures? On whom do they set

focus? Who is the purpose of all speculation? Outside of Me no one knows
these things. Now you should know that all these activities are aimed at or
daining and setting forth Me. The purpose of Vedic literature is to know Me
by different speculations, either by indirect understanding or by dictionary
understanding. Everyone is speculating about Me. The essence of all Vedic
literatures is to distinguish Me from maya. By considering the illusory energy,
one comes to the platform of understanding Me. In this way one becomes free
from speculation about the Vedas and comes to Me as the conclusion. Thus
one is satisfied.'
PURPORT
These two verses are quoted from Srimad-Bhagavatam (11.21.42, 43). When
Uddhava asked Kr�t:�a about the purpose of Vedic speculation, the Lord informed
him of the process of understanding Vedic literature. The Vedas are composed of
karma-karxla, jnana-kary;fa and upasana-kar:lC;fa. If one analytically studies the pur
pose of the Vedas, he understands that by karma-kaQc}a, sacrificial activity, one
comes to the conclusion of jnana-kaQc}a, speculative knowledge. After specula
tion, one comes to the conclusion that worship of the Supreme Personality of
Godhead is the ultimate. When one comes to this conclusion, he becomes fully
satisfied.
TEXT 149
��1f ��?f-\fj{��, '<f�<f -�'Pft1f I

�liif�, 11't1rt1rf�, 'Sf1�1rff� �t1f II �8� II
kr�Qera svarupa -ananta, vaibhava -apara

cic-chakti, maya-sakti, jiva-sakti ara
SYNONYMS
kr�Qera sva-rupa-the transcendental form of Kr�t:�a; ananta unlimitedly ex
-
panded; vaibhava-opulence; apara-unlimited; cit-sakti-internal potency;

maya sakti-external potency; jiva-sakti-marginal potency; ara-and.
-
TRANSLATION
"The transcendental form of lord Kr�r:Ja is unlimited and also has unlimited
opulence. He possesses the internal potency, external potency and marginal
potency.
TEXT 150
��' i31fit'G�'I-'IIff�·<fi'f1i �� I
1Qi9f'llf� 'llff•·<fit�1i� -?� �1ft� II �<to II
vaikuQtha, brahmaQc;ia-gaQa -sakti-karya haya

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

world; sakti-karya haya-they are all activities of Kr�r;�a's potencies; svarupa
sakti-of the internal potency; sakti-karyera-of the activities of the external
potency; kr�Qa-Lord Kr�r;�a; samasraya-the original source.
TRANSLATION
"Both the material and spiritual world are transformations of Kr�r:Ja's inter
nal and external potencies. Therefore Kr�r:Ja is the original source of both ma
terial and spiritual manifestations.
TEXT 151
lf"fl:"ll lf"f"ll� "''l'fJ1lt��1�"!1-� ��1{. I

�fli31�J� ?f�� lf1ll" �'i\11ii1ll" 01111f1r �� II �0 II
dasame dasamaril lak�yam

asritasraya-vigraham
sri-k[�Qakhyaril pararil dhama
jagad-dhama namami tat
SYNONYMS
dasame-in the Tenth Canto; dasamam-the tenth subj ect matter; lak�yam
to be seen; asrita-of the sheltered; asraya-of the shelter; vigraham-who is the
form; sri-kr�Qa-akhyam-known as Lord S ri Kr�r;�a; param-supreme; dhama
abode; jagat-dhama-the abode of the universes; namami-1 offer my obei
sances; tat-to Him.
TRANSLATION
"'The Tenth Canto of Srimad-Bhagavatam reveals the tenth object, the

Supreme Personality of Godhead, who is the shelter of all surrendered souls.
He is known as Sri Kr�r:'la, and He is the ultimate source of all the universes. Let
me offer my obeisances unto Him.'
PURPORT
This is a quotation from Bhavartha-dipika, Sridhara Svami's commentary on the

Srimad-Bhagavatam (1 0.1.1 ) . In the Tenth Canto of Srimad-Bhagavatam there is a
description of the asraya-tattva, Sri Kr�Qa. There are two tattvas-asraya-tattva and
asrita-tattva. Asraya-tattva is the objective, and asrita-tattva is the subjective. Since
the lotus feet of Lord Sri Kr�Qa are the shelter of all devotees, Sri Kr�Qa is called
pararh dhama. in Bhagavad-gita it is stated: pararh brahma pararh dhama pavitrarh
paramarh bhavan. Everything is resting under the lotus feet of Kr�Qa. In Srimad
Bhagavatam (10.14.58) it is stated:
samasrita ye pada-pallava-plavarh
mahat-padarh puQya-yaso-murare/:1
Under the lotus feet of Sri Kr�Qa, the entire mahat-tattva is existing. Since every
thing is under Sri Kr�Qa's protection, Sri Kr�Qa is called asraya-tattva. Everything
else is called asrita-tattva. The material creation is also called asrita-tattva. Libera
tion from material bondage and the attainment of the spiritual platform are also
asrita-tattva. Kr�Qa is the only asraya-tattva. In the beginning of the creation there
are Maha-Vi�QU, Garbhodakasayi Vi�QU and K�irodakasayi Vi�QU. They are also
asraya-tattva. Kr�Qa is the cause of all causes (sarva-karaQa-karal)am). To under
stand Kr�Qa perfectly, one has to make an analytical study of asraya-tattva and
asrita-tattva.
TEXT 152
�'f lll!J?f-Rit'f �i{, �iltC!il I

��il-""' "21� ��il"til II �� II
kr�Qera svarupa-vicara suna, sanatana

advaya-jnana-tattva, vraje vrajendra-nandana
SYNONYMS
kr�Qera -of Lord Kr�Qa; svarupa-vicara -consideration of the eternal form;

suna-please hear; sanatana-My dear Sanatana; advaya-jnana-tattva-the Ab
solute Truth without duality; vraje-in Vrndavana; vrajendra-nandana-the son
of Nanda Maharaja.
TRANSLATION
"0 Sanatana, please hear about the eternal form of Lord Kr�r:Ja. He is the
Absolute'Truth, devoid of duality but present in Vrndavana as the son of Nan
da Maharaja.
TEXT 153
�(.:�fW, �(.��, r��-c-t�J 1
f�'til"f·Of�, �(t(!l�, �t� ll �<t� II
sarva-adi, sarva-arilsi, kisora-sekhara

cid-ananda-deha, sarvasraya, sarvesvara
SYNONYMS
sarva-adi - origin of everything; sarva-arilsi-sum total of all parts and parcels;

kisora-sekhara-the supreme youth; cit-ananda-deha-a body of spiritual
blissfulness; sarva-asraya-shelter of everyone; sarva-isvara-master of everyone.
TRANSLATION
"Kr�r:Ja is the original source of everything and the sum total of everything.
He appears as the supreme youth, and His whole body is composed of
spiritual bliss. He is the shelter of everything and master of everyone.
PURPORT
Kr�Qa is the origin of all vi?QU-tattvas, including Maha-Vi�Qu, Garbhodakasayi

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

sac-cid-ananda-vigraha/:1
anadir adir govinda/:1
sarva-karal)a-karal)am
SYNONYMS
isvara/:1-the controller; parama/:1-supreme; kr�Qa/:1-Lord Kr�l)a; sat-eternal

existence; cit-absolute knowledge; ananda-absolute bliss; vigraha/:1-whose
form; anadi/:1-without beginning; adi/:1-the origin; govinda/:1-Lord Govinda;
sarva-karaf)a-karaf)am-the cause of all causes.
TRANSLATION
"'Kr�Qa, who is known as Govinda, is the supreme controller. He has an

eternal, blissful, spiritual body. He is the origin of all. He has no other origin,
for He is the prime cause of all causes.'
PURPORT
This is the first verse of the Fifth Chapter of Brahma-sarhhita.
TEXT 155
�'it<'l"til. ?�, '(;'itt�"!' � i{t'lf I

��
��1{-rtcf' �t� (;'itttGif't<'IS-�i!Jlft1f II �� II
svayarh bhagavan kr�f.1a, 'govinda' para nama
sarvaisvarya-purf)a yanra _go/aka -nitya-dhama
SYNONYMS
svayam-pers onally ; bhagavan-the Supreme Personality of Godhead; kr�Qa

Kr�l)a; govinda-Govinda; para nama-another name; sarva-aisvarya-ptJrf)a-full
of all opulences; yaflra-whose; go/oka-Goloka Vrndavana; nitya-dhama
eternal abode.
TRANSLATION
"The original Supreme Personality of Godhead is Km1a. His original name

is Govinda. He is full of all opulences, and His eternal abode is known as
Goloka Vrndavana.
TEXT 156
l)t�"t<f>"lt: 1_�11: �� 5t'l10{ �V"\_ I

�.!fC�
��tfi<tJt�a,� C<11<g lJ��ffl �C'it �51 II �It� II
ete carhsa-kala/:1 purhsa/:1

kr�1.1as tu bhagavan svayam
indrari-vyakularh lokarh
mrc;iayanti yuge yuge
SYNONYMS
ete-these; ca-and; arilsa-plenary portions; ka/a/:1-parts of plenary por

tions; purilsa/:1-of the puru?a-avataras; kr?r:Ja/:1-Lord Kr�r:Ja; tu-but;
bhagavan-the Supreme Personality of Godhead; svayam-Himself; indra-ari
the enemies of Lord lndra; vyakulam-full of; /okam-the world; mrc;iayanti
make happy; yuge yuge-at the right time in each age.
TRANSLATION
" 'All these incarnations of Godhead are either plenary portions or parts of
the plenary portions of the puru�a-avataras. But Kr�Qa is the Supreme Per
sonality of Godhead Himself. In every age He protects the world through His
different features when the world is disturbed by the enemies of lndra.'
PURPORT
This is a quotation from Srimad-Bhagavatam (1.3.28). See also Adi-li/a, Chapter

Two, verse 67.
TEXT 157
�, ,�,-r, <ef�,-f!i{ �fitil� �"Qit I

�, �nr!, 'e��ti{_-fiji�${ �<1itt-t II �� II
jnana, yoga, bhakti, -tina sadhanera vase
brahma, atma, bhagava n-triv idha praka.Se
SYNONYMS
jliana-knowledge; yoga-mystic power; bhakti-devotional service; tina

three; sadhanera-of the processes of spiritual life; vase-under the control;
brahma-impersonal Brahman; atma-localized Paramatma; bhagavan-the
Supreme Personality of Godhead; tri-vidha praka.Se-three kinds of manifestation.
TRANSLATION
"There are three kinds of spiritual processes for understanding the Ab
solute Truth-the processes of speculative knowledge, mystic yoga and
bhakti-yoga. According to these three processes, the Absolute Truth is
manifested as Brahman, Paramatma and Bhagavan.
TEXT 158
<�lf'm ��f<1w�� <(�, i§'it'l"ll��, 1
�� 9f1PllC<:!i!� i5'it<fifol� "t'WTC� II ')¢17" II
vadanti tat tattva-vidas

tattvaril yaj jflanam advayam
brahmeti paramatmeti
bhagavan iti sabdyate
SYNONYMS
vadanti-they say; tat-that; tattva-vida/:1-learned souls; tattvam-the Ab
solute Truth; yat-which; jflanam-knowledge; advayam-nondual; brahma
Brahman; iti-thus; paramatma-Paramatma; iti-thus; bhagavan-Bhagavan;
iti-thus; sabdyate-is known.
TRANSLATION
" 'Learned transcendentalists who know the Absolute Truth call this non
ctual substance Brahman, Paramatma or Bhagavan.'
PURPORT
This is a quotation from Srimad-Bhagavatam (1.2.11). For an explanation, see

also Adi-li/a, Chapter Two, verse 11.
Those who are interested in the impersonal Brahman effulgence which is not
different from the Supreme Personality of Godhead, can attain that goal by specu
lative knowledge. Those who are interested in practicing mystic yoga can attain
the localized aspect of Paramatma. As stated in Bhagavad-gita, isvara/:1 sarva
bhutanaril hrd-dese 'rjuna ti�thati: the Supreme Personality of Godhead is situated
within the heart as Paramatma. He witnesses the activities of the living entities
and gives them permission to act.
TEXT 159
"13'11- �tr�tf'@ �t�, fil�� tt-t I

� �i{ ��.. csutf?!� "ettl'f 11 �<t� 11
brahma-afiga-kanti tafira, nirvise�a prakase
surya yena carma-cak�e jyotirmaya bhase
SYNONYMS
brahma-the impersonal Brahman effulgence; afiga-kanti-the bodily rays;
tafira-of Him; nirvise�a-without varieties; prakase-manifestation; surya
yena-exactly like the sun; carma-cak�e-with our ordinary material eyes; jyoti/:1-
maya-simply effulgent; bhase-appears.
TRANSLATION
"The manifestation of the impersonal Brahman effulgence, which is without

variety, is the rays of Kr�J;�a's bodily effulgence. It is exactly like the sun. When
the sun is seen by our ordinary eyes, it simply appears to consist of effulgence.
TEXT 160
<!� ·�sl ·�"5'1r.'.!il �strr�r;'1q�

c�t�'ll'�- t1f'l�'f tflff<r�f'!if�11'\. 1
..
\!i"lf_�>;fi f"l�"fl!O!�'lTC"t��\!i�
C5\tRl:ii!'lTtf'f�i1'�� \!ill�� tf'lT II )�•
yasya prabha prabhavato jagad-aQc;/a-koti

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

power; jagat-aQc;/a-of universes; koti-koti?u-in millions and millions; ase?a
unlimited; vasudha-adi-with planets and other manifestations; vibhuti-with
opulences; bhinnam-becoming variegated; tat-that; brahma-Brahman;
ni�kalam-without parts; anantam-unlimited; ase�a� bhatam-being complete;
govindam-Lord Govinda; adi-puru?am-the original person; tam-Him; aham-
1; bhajami - wors h ip .
TRANSLATION
"'I worship Govinda, the primeval lord, who is endowed with great power.
The glowing effulgence of His transcendental form is the impersonal Brah
man, which is absolute, complete and unlimited and which displays the
varieties of countless planets, with their different opulences, in millions and
millions of universes.'
PURPORT
This verse is quoted from Brahma-sarilhita (5.40). For an explanation, refer to

Adi-lila, Chapter Two, verse 14.
TEXT 161
�� c;.tt�i, <;��i ?t..� �� -t I

'{ift'tf� '�1�' �� ?.. �(..��'!�� II �� II
paramatma yenho, tenho kr�Qera eka arilsa

atmara 'alma' haya kr�Qa sarva-avatarilsa
SYNONYMS
paramatma-the Supersoul within the heart; yenho-who; tenho-He;

kr�Qera-of Lord Kr�r:Ja; eka-one; arilsa-plenary portion; atmara-of the soul;
atma-the soul; haya-is; kr�Qa-Lord Kr�r:Ja; sarva-of everything; avatarilsa
source.
TRANSLATION
"The Paramatma, the Supersoul feature, is the partial plenary portion of the
Supreme Personality of Godhead, who is the original source of all living en
tities. It is also Kr�Qa who is the original source of Paramatma.
TEXT 162
�lj:l"C1!0!"!C�f� �1!1'1Ut0!1lf�<'l1�0!ll{. I
�?��t� C'lt�9fT� Clf��t;stf� 1!ll1"!.!1 �� II
kr�Qam enam avehi tvam

atmanam akhilatmanam
jagad-dhitaya so 'py atra
dehivabhati mayaya
SYNONYMS
kr�Qam-in the Supreme Personality of Godhead; enam-this; avehi-just try

to understand; tvam-you; atmanam-the soul; akhila-atmanam-of all living
entities; jagat-hitaya-the benefit of the whole universe; sab-He; api-cer
tainly; atra-here; dehi-a human being; iva-like; abhati-appears; mayaya
by His internal potency.
TRANSLATION
"'You should know Kr�Qa as the original soul of all atmas [living entities].
For the benefit of the whole universe, He has, out of His causeless mercy, ap
peared as an ordinary human being. He has done this with the strength of His
own internal potency.'
PURPORT
This is a quotation from Srimad-Bhagavatam (1 0.14.55). Parik�it Maharaja asked

Sukadeva Gosvami why Kr�r:Ja was so beloved by the residents of Vrndavana,
who loved Him even more than their own offspring or life itself. At that time
Sukadeva Gosvami replied that everyone's atma, or soul, is very, very dear, es
pecially to all living entities who have accepted material bodies. However, that
atma, the spirit soul, is part and parcel of Kr�!Ja. For this reason, Kr�rJa is very dear
to every living entity. Everyone's body is very dear to oneself, and one wants to
protect the body by all means because within the body the soul is living. Due to
the intimate relationship between the soul and the body, the body is important
and dear to everyone. Similarly, the soul, being part and parcel of Kr�rJa, the
Supreme Lord, is very, very dear to all living entities. Unfortunately, the soul
forgets his constitutional position and thinks he is only the body (deha-atma-bud
dht). Thus the soul is subjected to the rules and regulations of material nature.
When a living entity, by his intelligence, reawakens his attraction for Kr�rJa, he can
understand that he is not the body but part and parcel of Kr��li'.. Thus filled with
knowledge, he no longer labors under attachment to the body and everything re
lated to the body. janasya moho 'yam aham mameti. Material existence, wherein
one thinks, "I am the body, and this belongs to me," is also illusory. One must
redirect his attraction to Kr�rJa. SrTmad-BhJ.gavatam (1.2.7) states:
vasudeve bhagavati
bhakti-yoga/:1 prayojita/:1
janayaty asu vairagyaril
jfianaril ca yad ahaitukam
"By rendering devotional service unto the Personality of Godhead, Sri Kr�!Ja, one
immediately acquires causeless knowledge and detachment from the world."
TEXT 1 63
'5i�<n <r�hrc�OI' f<ri� �tc�OI' ��1;sr, "�' 1
f<l��Tt�f'llf� �<:._>:fC'!'f>t�C"IOI' f��1 �'ij<:._ II ��,:; II
athava bahunaitena
kiril jfiatena tavarjuna
vi$tabhyaham idaril krtsnam
ekarilsena sthito jagat
SYNONYMS
athava-or; bahuna-much; etena-with this; kim-what use; jfiatena-being
known; tava-by you; arjuna-0 Arjuna; Vi$tabhya- pervading; aham-1;
idam -this; krtsnam-entire; eka-arilsena-with one portion; sthita/:1-situated;
jagat-universe.
TRANSLATION
"'But what need is there, Arjuna, for all this detailed knowledge? With a
single fragment of Myself, I pervade and support this entire universe.'
PURPORT
This is a quotation from Bhagavad-gita (1 0.42).
TEXT 164
'�t�J' ��1f �'l.��-�6(11\?f I

<.!!�� R�t� � �'« �?f II ��8 II
'bhaktye' bhagavanera anubhava-parQa-rapa

eka-i vigrahe tatira ananta svarapa
SYNONYMS
bhaktye-by devotional service; bhagavanera-of the Supreme Personality of

Godhead; anubhava-perception; parQa-rapa-perfectly; eka-i-one; vigrahe
in the transcendental form; tatira-His; ananta-unlimited; sva-rapa-expansions
of plenary portions.
TRANSLATION
"Only by devotional activity can one understand the transcendental form of

the Lord, which is perfect in all respects. Although His form is one, He can ex
pand His form into unlimited numbers by His supreme will.
TEXT 165
��1fi?f, t:Wf�tft?f, �t�llf-il't1f I

�tft11� f!�t?f 1ft�� til. II �� II
svayarh-rapa, tad-ekatma-rapa, avesa-nama

prathamei tina-rape rahena bhagavan
SYNONYMS
svayam-rapa-the personal form; tat-ekatma-rapa-the same form, non
different from svayarh-rapa; ave.Sa-especially empowered; nama-named;
prathamei-in the beginning; tina-rape-in three forms; rahena-remains;
bhagavan-the Supreme Personality of Godhead.
TRANSLATION
"The Supreme Personality of Godhead exists in three principal forms

svayaril-rupa, tad-ekatma-rupa, and avesa-rupa.
PURPORT
Srila ROpa Gosvami has described svayaril-rupa in his Laghu-bhagavatamrta,

Purva-khaQQa, verse 12, ananyapek?i yad ruparil svayaril-rupaf) sa ucyate: the
original form of the Supreme Personality of Godhead does not depend on other
svayaril-rupa, and it is described in Srimad
forms. The original form is called
Bhagavatam: kr?Qas tu bhagavan svayam (1.3.28). Km1a's original form as a
cowherd boy in Vrndavana is called svayaril-rupa. It is confirmed in Brahma
sarilhita (5.1):
isvara/:1 parama/:1 kr?Qa/:1
sac-cid-ananda-vigrahaf)
anadir adir govinda/:1
sarva-karaQa-karaQam
There is nothing superior to Govinda. He is the ultimate source and the cause of
all causes. In Bhagavad-gita (7.7) the Lord says, matta/:1 paratararil nanyat: "There is
no truth superior to Me."
The tad-ekatma-rupa is also described in the Laghu-bhagavatamrta, Purva
khaQqa, verse 14:
yad ruparil tad-abhedena
svarupeQa virajate
akrtyadibhir anyadrk
sa tad-ekatma-rupaka/:1
The tad-ekatma-rupa forms exist simultaneously with the svayaril-rupa form and
are nondifferent. At the same time, the bodily features and specific activities ap
pear to be different. Thistad-ekatma-rupa is also divided into two categories
svarilsa and vilasa.
His avesa form is also explained in the Laghu-bhagavatamrta, verse 18:
jriana-saktyadi-kalaya
yatravi?to janardanaf)
ta avesa nigadyante
jiva eva mahattama/:1
A living entity who is specifically empowered by the Lord with knowledge or

strength is technically called avesa-rupa. As stated in the Caitanya-caritamrta (An-
tya 7.11 ) , kr?Qa-sakti vina nahe tara pravartana: unless a devotee is specifically
empowered by the Lord, he cannot preach the holy name of the Lord all over the
world. This is an explanation of the word avesa-rapa.
TEXT 166
,��111-Pt' 'Cijf�t_��t-t',-� �t"Pt �I"

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

svayarh-rape-eka 'kr?Qa' vraje gopa-marti
SYNONYMS
svayam-rapa-the original form of the Lord; svayam-prakasa-the personal

manifestation; dui rape-in two forms; spharti-exhibition; svayam-rape-in the
original form; eka-one; kr?Qa-Kr�t:Ja, the Supreme Personality of Godhead;
vraje-in Vrndavana; gopa-marti-the cowherd boy.
TRANSLATION
"The original form of the Lord [svayam-rupal is exhibited in two forms
svayam-rupa and svayaril-prakasa. In His original form as svayam-rupa, Kr��a
is observed as a cowherd boy in Vrndavana.
TEXT 167
'�� .,��'-�"Pt N�S{ �<l'lttxf I

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

eka-vapu bahu rapa yaiche haifa rase
SYNONYMS
prabhava-prabhava; vaibhava-vaibhava; rape-in forms; dvi-vidha pra
kase-twofold manifestations; eka-vapu-the same original form; bahu rapa
expanded into unlimited numbers; yai che-like; haifa-it was; rase-while
dancing in the rasa dance with the gopis.
TRANSLATION
"In His original form, Kr��a manifests Himself in two features-prabhava
and vaibhava. He expands His one original form into many, as He did during
the rasa-lila dance.
TEXT 168
Jf�-�� a, ��${ i!� I

'�<e� ��tllf'-�� -trnf·�ilf�� II ��lr II
mahi$i-vivahe haila bahu-vidha murti

'prabhava prakasa'-ei sastra-parasiddhi
SYNONYMS
mahi$i-vivahe-in the matter of marrying 16,108 wives at Dvaraka; hai/a

there were; bahu-vidha murti-many forms; prabhava prakasa-called prabhava
prakasa; ei-this; sastra-parasiddhi-determined by reference to the revealed
scriptures.
TRANSLATION
"When the lord married 16,108 wives at Dvaraka, He expanded Himself

into many forms. These expansions and the expansions at the rasa dance are
called prabhava-prakasa, according to the directions of revealed scriptures.
TEXT 169
,�t<e1it�-� �� 111�� i(� 1

�111�� C�'l' i(t�t\T� f��i(1 ��II ��II
saubhary-adi-praya sei kaya-vyuha naya

kaya-vyuha haile naradera vismaya na haya
SYNONYMS
saubhari-adi-beginning with the sage named Saubhari; praya -like; sei

that; kaya-vyuha-the expansion of one's body; naya-is not; kaya-vyuha-ex
pansions of the body; haile-if there are; naradera-of Narada Muni; vismaya
the astonishment; na haya-there cannot be.
TRANSLATION
"The prabhava-prakasa expansions of lord Kr��a are not like the expan
sions of the sage Saubhari. Had they been so, Narada would not have been
astonished to see them.
TEXT 170
fD<il� �t\!i\!iClfC�O{ �9J:_11·1 �519f� 9j'.!j� I
�C�\ 1iUE'lt�� f�ll \.!!<!> �1ft��" II �'I 0 II

Sri Caitanya-caritamtta [Madhya-lila, Ch. 20
citrarh bataitad ekena

vapu?a yugapat prthak
grhe?u dvy-a?ta-sahasrarh
striya eka udavahat
SYNONYMS
citram-wonderful; bata-oh; etat-this; ekena-with one; vapu?a-form;
yugapat-simultaneously; prthak-separately; grhe?u-in the houses; dvi-a?.ta
sahasram-sixteen thousand; striya/:1-all the queens; eka/:1-the one SrT Kr�Qa;
udavahat -married.
TRANSLATION
"'It is astounding that Lord Sri Kt�Qa, who is one without a second, ex
panded Himself in sixteen thousand similar forms to marry sixteen thousand
queens in their respective homes.'
PURPORT
This verse is spoken by Narada Muni in Srimad-Bhagavatam (1 0.69.2).
TEXT 171
�· �� (;� ��f'! ��it� I
<e'fi.rt�llf·(;'et� il't1f ''C�<eC�I2!�it-t' II �'\� II
sei vapu, sei akrti prthak yadi bhase

bhavavesa-bhede nama 'vaibhava-prakase'
SYNONYMS
sei vapu-that form; sei akrti-that feature; prthak-different; yadi-if;
bhase-appears; bhava-avesa-of the ecstatic emotion; bhede-according to
varieties; nama-named; vaibhava-prakase-vaibhava-prakasa.
TRANSLATION
"If one form or feature is differently manifested according to different emo

tional features, it is called vaibhava-prakasa.
TEXT 172
� 12l�wst ��J ilt� IJ[itce� 1
�t��·C�cf.'Clm·(;'e!;� ili";{·Rt�� II �'\� II

ananta prakase kr�Qera nahi murti-bheda

akara-varl)a-astra-bhede nama-vibheda
SYNONYMS
ananta prakase-in innumerable manifestations; kr�Qera-of Lord Kr�r:Ja; nahi

there is not; murti-bheda-difference of form; akara-of features; varQa-of
color; astra-of weapons; bhede-according to differentiation; nama-vibheda
difference of names.
TRANSLATION
"When the lord expands Himself in innumerable forms, there is no dif

ference in the forms, but due to different features, bodily colors and weapons,
the names are different.
TEXT 173
'I!{C'� S 'l�l�1<!j]"f?:OI1 f<�fll<�tf��r:�OI C� I
��fu �'ln!t"4t� c� ��rir<ll',f"!i<f'"\. 11 � � -o 11
anye ca sarhskrtatmano
vidhinabhihitena te
yajanti tvan-mayas tvarh vai
bahu-murtyeka-murtikam
SYNONYMS
anye-different persons; ca-also; sarhskrta-atmana/:1 -persons who are

purified; vidhina-by the regulative principles; abhihitena-stated in the revealed
scriptures; te-such persons; yajanti-worship; tvat-maya/:1-being absorbed in
You; tvam - You; vai-certainly; bahu-murti-having many forms; eka-mur
tikam-although one.
TRANSLATION
"'In different Vedic scriptures, there are prescribed rules and regulative
principles for worshiping different types of forms. When one is purified by
these rules and regulations, he worships You, the Supreme Personality of God
head. A lthough manifest in many forms, You are one.'
PURPO RT
This verse is quoted from Srimad-Bhagavatam (1 0.40.7). In the Vedas it is stated

that the one becomes many (eko bahu syam). The Supreme Personality of God
head expands Himself in various forms- vi�QU-tattva, jiva-tattva and sakti-tattva.
According to the Vedic literatures, there are different regulative principles for the
worship of each of these forms. If one takes advantage of the Vedic literatures and
purifies himself by following the rules and regulations, ultimately he worships the
Supreme Personality of Godhead, Kr�r:Ja. Kr�r:Ja says in Bhagavad-gita (4.11): mama
vartmanuvartante manu�ya/:1 partha sarvasa/:1. Worship of the demigods is in a
sense worship of the Supreme Personality of Godhead, but such worship is said to
be avidhi-purvakam, improper. Actually demigod worship is meant for unin
telligent men. One who is intelligent considers the words of the Supreme Per
sonality of Godhead: sarva dharman parityajya mam ekam saral)arh vraja. One
who worships demigods worships the Supreme Lord indirectly, but according to
the revealed scriptures, there is no need to worship Him indirectly. One can wor
ship Him directly.
TEXT 174
'�12!<1'l1-t ��1f-�<t� I
�(1Tt\!i·,��, �� -�t�� "''ti{ II �98 II
vaibhava-prakasa kr�Qera -sri-balarama

varl)a-matra-bheda, saba-kr�Qera samana
SYNONYMS
vaibhava-prakasa-manifestation of the vaibhava feature; kr�Qera-of Lord

Kr�r:Ja; sri-balarama-SrT Balarama; varl)a-matra-color only; bheda-difference;
saba-everything; kr�Qera samana-eq ual to Kr�r:Ja.
TRANSLATION
"The first manifestation of the vaibhava feature of Kr�r:'la is Sri Balaramaji.

Sri Balarama and Kr�r:'la have different bodily colors, but otherwise Sri
Balarama is equal to Kr�r:'la in all respects.
PURPORT
To understand the difference between svayam-rupa, tad-ekatma-rOpa, avesa,

prabhava and vaibhava, SrTia Bhaktivinoda Thakura has given the following de
(1) svayam-rOpa, as a
scription. In the beginning, Kr�r:Ja has three bodily features:
cowherd boy in Vrndavana; (2) tad-ekatma-rOpa, which is divided into svamsaka
and vilasa; and (3) avesa-rOpa. The svamsaka, or expansions of the personal
potency, are (1) Karar:JodakasayT, GarbhodakasayT, K�TrodakasayT and
(2) incarnations such as the fish, tortoise, boar and Nrsimha. The vilasa-rupa has a
prabhava division, including V asudeva, Sarikar�al)a, Pradyumna and Aniruddha.
There is also a vaibhava division in which there are twenty-four forms, including
the second Vasudeva, Sarikar�ar:Ja, Pradyumna and Aniruddha. For each of these,
there are three forms; therefore there are twelve forms altogether. These twelve
forms constitute the predominant names for the twelve months of the year as
well as the twelve tilaka marks on the body. Each of the four Personalities of God
head expands into two other forms; thus there are eight forms, such as Puru�ot
tama, Acyuta, etc. The four forms (Vasudeva, etc.), the twelve (Kesava, etc.), and
the eight (Puru�ottama, etc.) all together constitute twenty-four forms. All the
forms are differently named in accordance with the weapons They hold in Their
four hands.
TEXT 175
'�ce��-rrt '�t� '��·'!'liST 1

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

dvibhuja-svarupa kabhu, kabhu haya caturbhuja
SYNONYMS
vaibhava-prakasa-the feature of vaibhava-prakasa; yaiche-just as; devaki
tanuja-the son of Devaki; dvi-bhuja-two-handed; svarupa-form; kabhu
sometimes; kabhu-sometimes; haya-is; catu/:1-bhuja-four-handed.
TRANSLATION
"An example of vaibhava-prakasa is the son of Devaki. He sometimes has

two hands and sometimes four hands.
PURPORT
When Lord Kr�r:Ja took His birth, He appeared outside the womb as four
handed Vi�r:JU. Then Devaki and Vasudeva offered their prayers to Him and asked
Him to assume His two-handed form. The Lord immediately assumed His two
handed form and ordered that He be transferred to Gokula on the other side of
the River Yamuna.
TEXT 176
'�-�� fiST, ift1t-,�ce��<l'it-t 1

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

caturbhuja haile, nama-prabhava-prakasa
SYNONYMS
ye-kale dvi-bhuja-when the Lord appears as two-handed; nama-named;

vaibhava-prakasa-vaibhava-prakasa; catu/:1-bhuja haile-when He becomes
four-handed; nama-named; prabhava-prakasa-prabhava-prakasa.
TRANSLATION
"When the Lord is two-handed, He is called vaibhava-prakasa, and when

He is four-handed He is called prabhava-prakasa.
TEXT 177
IQ�� <;'$ft�, ''$ft9f·'Cl� I

ift�� llf'Ri�-,�, '�tfif-llf'�'·tifti{ ll�'l'lll
svayarh-rDpera gopa-vesa, gopa-abhimana
vasudevera k�atriya-vesa, 'ami-k�atriya'-jfiana
SYNONYMS
svayam-rDpera-of the original form; gopa-vesa-the dress of a cowherd boy;

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

��!§le{� ��1 'Clfit� �l!lt:JJ II �'llr II
saundarya, aisvarya, madhurya, vaidagdhya-vilasa

vrajendra-nandane iha adhika ullasa
SYNONYMS
saundarya-the beauty; aisvarya-the opulence; madhurya-the sweetness;
vaidagdhya-vilasa-the intellectual pastimes; vrajendra-nandane-of the son of
Nanda Maharaja and Ya.Soda; iha-all these; adhika ullasa-more jubilant.
TRANSLATION
"When one compares the beauty, opulence, sweetness and intellectual

pastimes of Vasudeva, the warrior, to Kr�r;�a, the cowherd boy, son of Nanda
Maharaja, one sees that Kr�r;�a's attributes are more pleasant.
TEXT 179
''$lt�t"'� 'IIi'!� <:�f�' ��t�t�J 'lllit� I

'� 'IIi-tit �t�f� �� II �9� II
govindera madhuri dekhi' vasudevera k?obha

se madhuri asvadite upajaya lobha
SYNONYMS
govindera-of Lord Govinda; madhuri-the sweetness; dekhi -seeing;

'
vasudevera-of Vasudeva; k?obha-agitation; se-that; madhuri-sweetness;

asvadite-to taste; upajaya-awakens; /obha-greed .
TRANSLATION
"Indeed, Vasudeva is agitated just to see the sweetness of Govinda, and a

transcendental greed awakens in Him to enjoy that sweetness.
TEXT 180
\;�'lcft�-�r��'l-9fRl�•'f'3Jl5'\�"''l"'� c�
c�� 'l�'l'11'�"\ 'll._��r:'l1 fs\!!'l�r:� sn't: 1
cs�: c�faor-��r:o;t�� 'f\!W 'IC� �t�<lf�
<!� C·2f'>'PJ �ili'f\!31!.. ��'1"�'!1ili9fJ"ll��f\!i II �17• II
udgirl)adbhuta-madhuri-parimalasyabhira-lilasya me
dvaitarh hanta samik?ayan muhur asau citriyate caral)ab
cetab keli-kutDha/ottaralitarh satyarh sakhe mamakarh
yasya prek?ya svarupatarh vraja-vadha-sarupyam anvicchati
SYNONYMS
udgirl)a-overflowing; adbhuta -wonderful; madhuri-sweetness;

parimalasya-whose fragrance; abhira-of a cowherd boy; lilasya-who has
pastimes; me- My; dvaitam-second form; hanta-alas; samik?ayan-showing;
muhub-again and again; asau-that; citriyate-is acting like a picture;
caraQa�-dramatic actor; ceta�-heart; keli-kutahala-by longing for pastimes;

uttara/itam-greatly excited; satyam-actually; sakhe-0 dear friend;
mamakam-My; yasya-of whom; prek?ya-by seeing; sva-rupata m-simila rity
to My form; vraja-vadha-of the damsels of Vrajabho mi; sarupyam-a form like
the forms; an vicchati-desires.
TRANSLATION
"'My dear friend, this dramatic actor appears like a second form of My own
self. Like a picture, He displays My pastimes as a cowherd boy overflowing
with wonderfully attractive sweetness and fragrance, which are so dear to the
damsels of Vraja. When I see such a display, My heart becomes greatly ex
cited. I long for such pastimes and desire a form exactly like the damsels of
Vraja.'
PURPORT
This verse is found in the Lalita-madhava (4.19).
TEXT 181
Jf� �� oij'li(�J·t;11-fti{ I

�: ��ttl! C�t� �-�tlll't�ti{ II �,.� II
mathuraya yaiche gandharva-nrtya-darasane

puna� dvarakate yaiche citra-vilokane
SYNONYMS
mathuraya-at Mathura; yaiche-just as; gandharva-nrtya-the dance of the

Gandharvas; darasane-by seeing; puna�-again; dvarakate-at Dvaraka;
yaiche-just as; citra-vilokane-by seeing a picture of Kr�l)a.
TRANSLATION
"One instance of Vasudeva's attraction to Kr�r:ta occurred when Vasudeva

saw the Gandharva dance at Mathura. Another instance occurred in Dvaraka
when Vasudeva was surprised to see a picture of Kr�Qa.
TEXT 182
�9fR!�M��<t: <!i·�11� �r� <fi"it

�� 1\11 'if�"'t�iC'Ilf 1\T��: I
1!{�1\�1\N �� C·�J �� <'I_�CS�i:

'l��'ll!_9fC�i'e>..._� <fii"IIC"ll �j flt"C<fi<f II � lr � II
aparika/ita-parva/:1 kas camatkara-kari

sphuratu mama gariyan e�a madhurya-para/:1
ayam aham api hanta prek�ya yam /ubdha-ceta/:1
sarabhasam upabhokturh kamaye radhikeva
SYNONYMS
aparikalita-not experienced; ,oarva/:1-previously; ka/:1-who; camatkara
kari-causing wonder; sphuratu-manifests; mama-My; gariyan-more great;
e�a/:1-this; madhurya-,oara/:1-abundance of sweetness; ayam-this; aham-1;
api-even; hanta-alas; prek�ya-seeing; yam-which; /ubdha-ceta/:1-My mind
being bewildered; sa-rabhasam-impetuously; u,oabhoktum-to enjoy;
kamaye-desire; radhika iva-like SrTmatT RadharaQT.
TRANSLATION
" 'Who manifests an abundance of sweetness greater than Mine, which has
never been experienced before and which causes wonder to all? Alas, I
Myself, My mind bewildered upon seeing this beauty, impetuously desire to
enjoy it like Srimati Radharar:ti.'
PURPORT
This verse spoken by Vasudeva in Dvaraka is recorded by SrTia ROpa GosvamT in

his Lalita-madhava (8.34).
TEXT 183
'�� it�� f� �Wf<!St1f I

��f!·ae� ,��, ift1f � ��"
sei vapu bhinnabhase kichu bhinnakara

bhavavesakrti-bhede 'tad-ekatma' nama tanra
SYNONYMS
sei vapu-that body; bhinna-abhase-manifested differently; kichu-some;
bhinna-akara-bodily differences; bhava-avesa-akrti-forms and transcendental
emotions; bhede-by different; tat-ekatma nama-the name is tad-ekatma;
tanra-of Kr�Qa.
TRANSLATION
"When that body is a little differently manifest and its features a little dif
ferent in transcendental emotion and form, it is called tad-ekatma.
TEXT 184
� t�"Pt 'f<l"ft�', '�t�-t'-ll '�w 1

�' �t�t� Qet� f<l�� f<l� II �lr811
tad-ekatma-rupe 'vi/asa', 'svamsa'-dui bheda

vilasa, svarilsera bhede vividha vibheda
SYNONYMS
tat-ekatma-rupe-in the form of tad-ekatma; vi/asa-pastime; svamsa-per

sonal expansion; dui bheda-two divisions; vilasa-of the pastime expansion;
svarilsera-of the personal expansion; bhede-by differences; vividha-various;
vibheda-distinctions.
TRANSLATION
"In the tad-ekatma-rupa there are pastime expansions [vilasa] and personal
expansions [svam§a]. Consequently there are two divisions. According to
pastime and personal expansion, there are various differences.
TEXT 185
<21��-��-,�t� f<l"'t�-�Sft�HII
f<l"ftt�11 f<l�l't�-�-�il� <2f�t11 II �lr� II
prabhava-vaibhava-bhede vilasa-dvidhakara
vi/asera vilasa-bheda-ananta prakara
SYNONYMS
prabhava-vaibhava-bhede-by the differences between prabhava and
vaibhava; vi/asa-pastime expansion; dvidha-akara-twofold; vilasera-of
pastime forms; vi/asa-bheda-by the different pastimes; ananta prakara - un
limited varieties.
TRANSLATION
"Again the vilasa forms are divided into twofold categories-prabhava and
vaibhava. Again the pastimes of these forms are of unlimited variety.
PURPORT
In the Laghu-bhagavatamrta, Purva-khaQc;fa, verse 17, it is stated:

tadrso nyana-saktirh yo
vyanakti svarhsa iritaf:J
sankar?aQadir matsyadir
yatha tat-tat-svadhamasu
When a form of Kr�l)a is nondifferent from the original form but is less important
and exhibits less potency, it is called svarhsa. Examples of the svarhsa expansion
can be found in the quadruple forms of the Lord residing in their respective places,
beginning with Sarikar�al)a, Pradyumna and Aniruddha and including the puru?a
avataras, lila-avataras, manvantara-avataras and yuga-avataras.
TEXT 186
12tte��-��' �'I I
��'a, �fi\111�,-ar_�IJ �tfitiSTif II �\r� II
prabhava-vi lasa-vasudeva, sankar?aQa

pradyumna, aniruddha, -mukhya cari-jana
SYNONYMS
prabhava-vilasa-the prabhava-vilasa forms; vasudeva-Vasudeva; sar'lkar

?aQa-Sarikar�al)a; pradyumna-Pradyumna; aniruddha-Aniruddha; mukhya
cari-jana-the four chief expansions.
TRANSLATION
"The chief quadruple expansions are named Vasudeva, Sankar�ar;�a, Pra

dyumna and Aniruddha. These are called prabhava-vilasa.
TEXT 187
l!t" '��·t� 1ftt";{1(, �� "''fili11·•t�il I

�(.�-t·cew, l!'ttl! '�ll(t�' -i� il't1f II �\r'\ II
vraje gopa-bhava ramera, pure k?atriya-bhavana

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

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

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

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

the prabhava pastime form; eka-i mOrtye-in one form; ba/adeva-Lord
Baladeva; bhava-bhede-according to different emotions; bhase-exists.
TRANSLATION
"Sri Balarama is a vaibhava-prakasa manifestation of K��r;�a. He is also

manifest in the original quadruple expansion of Vasudeva, Sankar�ar;�a, Pra
dyumna and Aniruddha. These are prabhava-vilasa expansions with different
emotions.
TEXT 189
�flf·��-l·� c;<f'� ilt� lf1l I

� i��'itt'At' 12ft�iJ·�t1'f'l II �Ire;, II
adi-catur-vyuha-ilihara keha nahi sama

ananta caturvyuha-gal)era prakatya-karal)a
SYNONYMS
adi-catul)-vyOha-the original quadruple group; itihara-of this; keha nahi-no

one; sama-equal; ananta-unlimited; catul)-vyOha-gal)era-of the quadruple
expansions; prakatya-of manifestation; karal)a-the cause.
TRANSLATION
"The first expansion of the caturvyuha, quadruple forms, is unique. There is

nothing to compare with Them. These quadruple forms are the source of un
limited quadruple forms.
TEXT 190
�·11 �� itfi{ 12l't�� I

�11�-'l{�·�t f.m �·�rn � 11 )�o 11
kr?f.lera ei cari prabhava-vilasa

dvaraka-mathura-pure nitya ilihara vasa
SYNONYMS
kr?f.!era -of Lord Kr�r:Ja; ei-these; cari-four; prabhava-vilasa- prabhava

pastime forms; dvaraka-mathura-pure-in the two cities Dvaraka and Mathura;
nitya-eternal; ilihara-of Them; vasa-the residential quarters.
TRANSLATION
"These four prabhava pastime forms of lord Kr�Qa reside eternally in

Dvaraka and Mathura.
TEXT 191
�� i1Rf �� if�-t � �� I

�1ft'et'f i{t�-,�-C<f�<'l�"ft� II )�) II
ei cari haite cabbisa murti parakasa

astra-bhede nama-bheda-vaibhava-vilasa
SYNONYMS
ei cari haite-from these four; cabbisa-twenty-four; marti-forms;

parakasa-manifestation; astra-bhede-according to the different weapons;
nama-bheda-the difference of names; vaibhava-vi/asa-the vaibhava pastime
expansions.
TRANSLATION
"From the original quadruple expansion, twenty-four forms are manifest.

They differ according to the placement of weapons in Their four hands. They
are called vaibhava-vilasa.
TEXT 192
�: � ti'{'(J� ��111j_(�t;9f I
�t'lf·�t-r.J � iftm�9f II )�� II
puna/:! kr?f.la catur-vyaha lana parva-rape

paravyoma-madhye vaise narayaf)a-rape
SYNONYMS
punab-again; kr�Qa-Kr�r:Ja; catub-vyaha-the quadruple expansions; /alia

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

tariha haite punab catur-vyaha-parakasa
avara(la-rape cari-dike yarira vasa
SYNONYMS
tariha haite-from that original catur-vyaha; punab-again; catub-vyaha
parakasa-manifestation of quadruple expansions; avaraQa-rOpe-in the form of a
covering; cari-dike-in four directions; yarira-whose; vasa-residence.
TRANSLATION
"Thus the original quadruple forms again manifest Themselves in a second
quadruple expansion. The residences of these second quadruple expansions
cover the four directions.
TEXT 194
titf.� �i{: �� f!i{ f!i{ � I

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

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

<(f�r;� 1lf! -c;<�S-t<l, il11ft�'l, 1ft'f<l II �� II
cakradi-dharaQa-bhede nama-bheda saba

vasudevera murti-kesava, narayaQa, madhava
SYNONYMS
cakra-adi-of the disc and other weapons; dharaQa-of holding; bhede-by

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

1.!1 �11 c;��"l- i{� altiSf�� II �C\l� II
sankar�aQera murti-govinda, vi�Qu, madhusadana

e anya govinda-nahe vrajendra-nandana
SYNONYMS
sankar�aQera marti-the expansions of Sarikar�ar;�a; govinda-Govinda;
vi�Qu-Vi�r;�u; madhu-sadana-MadhusOdana; e-this; anya-another; go
vinda-Govinda; nahe vrajendra-nandana-not the son of Nanda Maharaja.
TRANSLATION
"The expansions of Sankar�a�a are Govinda, Vi��u and Madhusudana. This

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

aniruddhera murti-hr�ikesa, padmanabha, damodara
SYNONYMS
pradyumnera murti-expansions of the form of Pradyumna; tri-vikrama-Tri
vikrama; vamana-Vamana; sridhara-Sridhara; aniruddhera murti-expansions
of Aniruddha; hr�ikesa-Hr�ikesa; padmanabha-Padmanabha; damodara
Damodara.
TRANSLATION
"The expansions of Pradyumna are Trivikrama, Vamana and Sridhara. The
expansions of Aniruddha are Hr�ikesa, Padmanabha and Damodara.
TEXT 198
'W<fi!'l-��<tt� i9fi{ I
�tw-t-11�
1lt�-C<tillf<t, ''Pi� -�t�t1t� II ��lr II
dvadasa-masera devata-ei-bara jana

marga-sir�e-kesava, pau�e-narayaQa
SYNONYMS
dvadasa-masera-of the twelve months; devata-predominating Deities; ei

these; bara jana-twelve Personalities of Godhead; marga-sir�e-the month of
Agrahayana (November-December); kesava -Kesava; pau�e-the month of

Pau�a (December-january); narayaQa-Narayal)a.
TRANSLATION
"These twelve are the predominating Deities of the twelve months. Ke§ava
is the predominating Deity of Agrahayana, and Narayar;�a is the predominating
Deity of Pau�a.
TEXT 199
�� <;i��i - �t�, <;�tf<ll'tf-<iit�� I
C�O!-f<ltJ, �tt� -�1{f!_,Willl ��c;, II

maghera devata-madhava, govinda-phalgune
caitre-vi�Qu, vaisakhe-sri-madhusadana
SYNONYMS
maghera devata-the predominating Deity of the month of Magha (January

February); madhava-Madhava; gov inda-G ovinda; phalgune-in the month of
Phalguna (February-March); caitre-in the month of Caitra (March-April); vi�QU
Lord Vi�l)u; vaisakhe-in the month of Vaisakha (April-May); sri-madhusudana
Madhusodana.
TRANSLATION
"The predominating Deity for the month of Magha is Madhava, and the pre
dominating Deity for the month of Phalguna is Govinda. Vi�r;�u is the pre
dominating Deity for Caitra, and Madhusiidana is the predominating Deity for
Vaisakha.
TEXT 200
em ri]i��, ��\)-��il (;it<t-r 1

-
l!tt<tt'l-��' �tti!f-,i<t ��II �oo II

jyai�the-trivikrama, a�ac;lhe-vamana devesa
sravaQe-sridhara, bhadre-deva hr�ikesa
SYNONYMS
jyai�the-in the month of jyai�tha (May-june); trivikrama- Trivikrama;
a�ac;/he-in the month of A�a<;Jha (June-july); vamana deva-isa-Lord Vamana;
sravaQe-in the month of Sraval)a (July-August); sridhara-SrTd hara; bhadre-in
the month of Bhadra (August-September); deva hr�ikesa- Lord Hr�Tkesa.
TRANSLATION
"In the month of Jyai�fha, the predominating Deity is Trivikrama. In A�ac;fha
the Deity is Vamana, in Sravar;�a the Deity is Sridhara, and in Bhadra the Deity
is Hr�ikesa.
TEXT 201
�tfl!fr;i{-9f'flilt�, �� rtr;�1'1 1

'ift-n·ift�5Rt' �!I i3ft�i!§f·,�tig1'f II � o � II
asvine-padmanabha, kartike damodara

'radha-damodara' anya vrajendra-konara
SYNONYMS
asvine-in the month of Asvina (September-October); padma-nabha-Pad
manabha; kartike-in the month of Karttika (October-November); damodara
Damodara; radha-damodara-the Damodara of Srimati Radharar:JT; anya
another; vrajendra-konara-the son of Maharaja Nanda.
TRANSLATION
"In the month of Asvina, the predomioating Deity is Padmanabha, and in
Karttika it is Damodara. This Damodara is different from Radha-Damodara,
the son of Nanda Maharaja in Vrndavana.
TEXT 202
��·�"J�·';(S �l �-t � I
�ti1(ti{ �l e{tt1f �� i!�e."((e{ II � o � II
dvadasa-tilaka-mantra ei dvadasa nama

acamane ei name sparsi tat-tat-sthana
SYNONYMS
dvadasa-tilaka-for twelve marks of tilaka; mantra-the mantra; ei-these;
dvadasa nama-twelve names; acamane-in washing with water; ei name-with
these names; sparsi-we touch; tat-tat-sthana-the respective places.
TRANSLATION
"When putting the twelve tilaka marks on the twelve places of the body,
one has to chant the mantra consisting of these twelve Vi�r;�u names. After
daily worship, when one anoints the different parts of the body with water,
these names should be chanted as one touches each part of the body.
PURPORT
While marking the body with tilaka, one should chant the following mantra,
which consists of the twelve names of Lord Vi�r:JU.
/alate kesavarh dhyayen

narayaQam athodare
vak�al)-sthale madhavarh tu
govindarh kaQtha-kupake
vi�Qurh ca dak�iQe kuk�au

bahau ca madhusudanam
trivikramarh kandhare tu
vamanarh vama-parsvake
sridhararh vama-bahau tu
hr�ikesarh tu kandhare
pr�the ca padmanabharh ca
katyarh damodararh nyaset
"When one marks the forehead with tilaka, he must remember Kesava. When one
marks the lower abdomen, he must remember Narayar:Ja. For the chest, one
should remember Madhava, and when marking the hollow of the neck one
should remember Govinda. Lord Vi�r:Ju should be remembered while marking the
right side of the belly, and MadhusOdana should be remembered when marking
the right arm. Trivikrama should be remembered when marking the right shoulder,
and Vamana should be remembered when marking the left side of the belly.
SrTdhara should be remembered while marking the left arm, and Hr�Tkesa should
be remembered when marking the left shoulder. Padmanabha and Damodara
should be remembered when marking the back."
TEXT 203
t!l� l1tf11:srr;;� R'itlf-11._� �nt �� iSfi{ I
�i ��t� i{l� ��' �i{ �i{f�i{ II � o� II
ei cari-janera vilasa-murti ara a�ta jana

tan sabara nama kahi, suna sanatana
SYNONYMS
ei cari-janera-of the four personalities; vi lasa-mu rti -pastime forms; ara

more; a?ta jana -eight personalities; tan sabara-of all of them; nama-the holy
names; kahi-1 shall mention; suna -hear; sanatana-0 Sanatana.
TRANSLATION
"From Vasudeva, Sankar�aQa, Pradyumna and Aniruddha, there are eight

additional pastime expansions. 0 Sanatana, please hear Me as I mention Their
names.
TEXT 204
�<PI:�t�1f, ��J�, ;f�'�' ISfe(t'li(e( I

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

hari, kr?Qa, adhok?aja, upendra, -a?ta-jana
SYNONYMS
puru?ottama -Puru�ottama; acyuta -Acyuta; nrsirilha -Nrsirhha; janardana

Janardana; hari -Hari; kr?l)a -Kr�Da; adhok?aja -Adhok�aja; upendra -Upendra;
a?ta-jana -eight persons.
TRANSLATION
"The eight pastime expansions are Puru�ttama, Acyuta, Nrsirhha, Janar

dana, Hari, Kr�Qa, Adhok�aja and Upendra.
TEXT 205
�t�l:lif�� ?.ift� �-�r;$il�, ��1f I

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

sankar?al)era vilasa-upendra, acyuta dui-jana
SYNONYMS
vasudevera vilasa -the pastime expansions of Vasudeva; dui -tw o; adhok?a

ja-Adhok�aja; puru?ottama -Puru�ottama; sankar?al)era v ilasa -the pastime ex
pansions of Sarikar�al)a; upendra -Upendra; acyuta -Acyuta; dui-jana -the two
persons.
TRANSLATION
"Of these eight expansions, two are pastime forms of Vasudeva. Their
names are Adhok�aja and Puru�ottama. The two pastime forms of Sankar�aQa
are Upendra and Acyuta.
TEXT 206
�� a;�- ijf:Jt��' iSfilt"(il I

�� a;t:Jt-�fit, �� iS'fil II � o� II
pradyumnera vilasa-nrsirilha, janardana

aniruddhera vilasa-hari, kr�Qa dui-jana
SYNONYMS
pradyumnera vilasa -the pastime forms of Pradyumna; nrsirilha -Nrsirhha;

janardana-Janardana; aniruddhera vi /asa - the pastime forms of Aniruddha;
hari-Hari; kr�Qa-Kr�t:Ja; dui-jana-the two persons.
TRANSLATION
"The pastime forms of Pradyumna are Nrsirilha and Janardana, and the
pastime forms of Aniruddha are Hari and Kr�Qa.
TEXT 207
1.!1� �� -12it�-q-f<t�t� �${til I

��$ft�'J·(;�� :{ f�:f il11"fll � 0'l II
ei cabbisa murti-prabhava-vilasa pradhana

astra-dharaQa-bhede dhare bhinna bhinna nama
SYNONYMS
ei cabbisa murti - al l of these twenty-four forms; prabhava-vilasa-pastime

forms of the prabhava expansions; pradhana-c hief; astra-dharaQa-of holding
the weapons; bhede-in terms of differences; dhare - accept; bhinna bhinna
separate from one another; nama-names.
TRANSLATION
"All these twenty-four forms constitute the chief prabhava-vilasa pastime

forms of the Lord. They are named differently according to the position of
weapons in Their hands.
TEXT 208
•·�Hf 'lf(;f1J �a�t� � �tCfl�·�-t·c;�w 1
� c;� � f�wrtll·C�'e�·Rt�� II � 011' II
inhara madhye yahara haya akara-vesa-bheda

sei sei haya vilasa-vaibhava-vibheda
SYNONYMS
inhara madhye-out of Them all; yahara-of whom; haya-there is; akara-of

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

hari, kr�l')a adi haya 'akare' vilak�a/')a
SYNONYMS
padmanabha-Padmanabha; trivikrama-Trivikrama; nrsirilha-Nrsirhha;
vamana-Vamana; hari-Hari; kr�Qa-Kr?t:�a; adi-and so on; haya-are; akare
vi/ak�al')a-different in bodily feature.
TRANSLATION
"Of them, Padmanabha, Trivikrama, Nrsirhha, Vamana, Hari, Kr�r;�a, and so

on all have different bodily features.
TEXT 210
?�f 121re��a-rr, -- �mw�tfw �tRI' � 1
c;� Gtfif�� P,ii'tll-R�-tf� 'if'fi{ II ��o II
k[�l')era prabhava-vilasa-vasudevadi cari jana

sei cari-janara vilasa-virilsati gal')ana
SYNONYMS
kr$Qera-of Lord Kr�r:Ja; prabhava-vilasa-prabhava pastime forms; vasudeva

adi-Vasudeva and others; cari jana-quadruple expansions; sei-those; cari
janara-of the four- personalities; vi/asa-pastime forms; vimsati gaQana
counted as twenty.
TRANSLATION
"Vasudeva and the three others are direct prabhava pastime forms of Lord
K��r;�a. Of these quadruple forms, the pastime expansions are twenty in
number.
TEXT 211
�·�-l!� �� <�t�-��;<�:rtJT·•rtt� 1

�(-tfif ��rift� f'!i{ �i{ \!lit1l II �) � II
itiha-sabara prthak vaikuQtha -paravyoma-dhame
purvadi a$ta-dike tina tina krame
SYNONYMS
itiha-of them; sabara-of all; prthak -separate; vaikuQtha-a Vaikur:Jtha

planet; paravyoma-dhame-in the spiritual world; purva-adi-beginning from the
east; a$ta-dike-in the eight di,rections; tina tina-three in each; krame-in con
secutive order.
TRANSLATION
"All these forms preside over different Vaikur;��ha planets in the spiritual
world, beginning from the east in consecutive order. In each of eight direc
tions, there are three different forms.
TEXT 212
�f� ��ut1f l!<lt�nf fi1'!J�t1f I

t.!�tf� 81'!itt� �tt�i .tt�il!fil�ti{ II �)� II
yadyapi paravyoma sabakara nitya-dhama

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

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

9f1tf;�J�·�9ffu ��r;�tr;� PI,_� II�)� II
paravyoma-madhye narayal}era nitya-sthiti

paravyoma-upari kr�Qalokera vibhuti
SYNONYMS
paravyoma-madhye-in the spiritual sky; narayaQera-of NarayaQa; nitya

sthiti-eternal residence; paravyoma-upari-in the upper portion of the spiritual ·
sky; k($Qa-lokera vibhuti-the opulence of the Kr�r:taloka planet.
TRANSLATION
"There is an eternal residence of NarayaQa in the spiritual sky. In the upper

portion of the spiritual sky is a planet known as Kr�Qaloka, which is filled with
all opulences.
TEXT 214
�� '��r;�t�' � f�M'fi.21� I
'��t�J, ��1�, �t1t�t�J �t1f II �)8 II
eka 'kr�Qaloka' haya trividha-prakara

gokulakhya, mathurakhya, dvarakakhya ara
SYNONYMS
eka-one; kr�Qa-loka-the planet known as Kr�r:taloka; haya-there is; tri
vidha-prakara-in three different divisions; gokula-akhya-Gokula; mathura
akhya -Mathura; dvaraka-akhya-Dvaraka; ara-and.
TRANSLATION
"The planet of Kr�Qaloka is divided into three sections-Gokula, Mathura
and Dvaraka.
TEXT 215
11�tc� '<ti-tt<f1f �t:!l �f:l'ftil 1
�ftt� �t�t�11-'��' il11f II �)a" II
mathurate kesavera nitya sannidhana

ni/aca/e puru?ottama-'jagannatha' nama
SYNONYMS
mathurate-in Mathura; kesavera-of Lord Kesava; nitya-eternal; san

nidhana-residence; ni/acale-in Nilacala (Jagannatha Puri); puru?ottama
Puru�ottama; jagannatha nama-also known as Jagannatha.
TRANSLATION
"Lord Kesava eternally resides at Mathura, and Lord Puru�ttama, known by

the name )agannatha, eternally resides at Nilacala.
TEXl; 216
�11tt� 1ft'f<{, 1f�tt1f f!\l'alf!_lJ.Iifil I
C�tii�HI't"'J <{l�tlif<f, 9f'Jlilt� iS'filt(il II �)� II
prayage madhava, mandare sri-madhusadana

anandaraf)ye vasudeva, padmanabha janardana
SYNONYMS
prayage-at Prayaga; madhava-Bindu Madhava; mandare-at Mandara-par

vata; sri-madhusudana-Sri Madhusodana; ananda-araf)ye-at the place known
as Anandarat:Jya; vasudeva-Lord Vasudeva; padmanabha -Lord Padmanabha;
janardana-Lord janardana.
TRANSLATION
"At Prayaga, the Lord is situated as Bindu Madhava, and at Mandara-par

vata, the Lord is known as Madhusudana. Vasudeva, Padmnabha and )anar
dana reside at AnandaraQya.
TEXT 217
��<lit�ti! ��' �Rt �t�, 1ft11t�� I
�t� �HI' iltifl � ��ro·f��t� II �)'l II

vi�Qu-kaficite vi�Qu, hari rahe, mayapure

aiche ara nana murti brahmal)cja-bhitare
SYNONYMS
vi�Qu-kaficite-at Vi�t:�u-kaiicT; vi�Qu-Lord Vi�t:Ju; hari-Lord Hari; rahe

remains; mayapure-at Mayapur; aiche-similarly; ara-also; nana-various;
murti-forms; brahmaQcja-bhitare-throughout the universe.
TRANSLATION
"At Vi�r:Ju-kai'ici there is Lord Vi�r:Ju, at Mayapur Lord Hari, and throughout
the universe a variety of other forms.
PURPORT
All of these forms are murti forms, and They are worshiped in the temples. Their
names are Kesava at Mathura, Puru�ottama or )agannatha at NTiacala, SrT Bindu
Madhava at Prayaga, Madhusodana at Mandara, and Vasudeva, Padmanabha and
)anardana at Anandarat:Jya, which is situated in Kerala, South India. At Vi�t:�u-kaiicT,
which is situated in the Barada state, there is Lord Vi�t:Ju, and Hari is situated at
Mayapur, Lord Caitanya's birthsite. Thus in different places throughout the uni
verse there are various Deities in temples bestowing Their causeless mercy upon
the devotees. All these Deity forms are nondifferent from the mOrtis in the
spiritual world of the Vaikut:�thas. Although the arca-murti, the worshipable Deity
form of the Lord, appears to be made of material elements, it is as good as the
spiritual forms found in the spiritual Vaikut:�thalokas. The Deity in the temple,
however, is visible to the material eyes of the devotee. It is not possible for one in
material conditional life to see the spiritual form of the Lord. To bestow causeless
mercy upon us, the Lord appears as arca-murti so that we can see Him. It is forbid
den to consider the arca-murti to be made of stone or wood. In the Padma PuraQa
it is said:
arcye Vi�QaU si/a-dhir guru�u nara-matir vai�QaVe jati-buddhir

vi�Qor va vai�Qavanarh kali-mala-mathane pada-tirthe 'mbu-buddhib
sri-vi�QOr namni mantre saka/a-ka/u�a-he sabde-samanya-buddhir
Vi�QaU sarvesvarese tad-itara-sama-dhir yasya Vii naraki sab
No one should consider the Deity in the temple to be made of stone or wood, nor
should one consider the spiritual master an ordinary human being. No one should
consider a Vai�t:�ava to belong to a particular caste or creed, and no one should
consider caraQamrta or Ganges water to be like ordinary water. Nor should any
one consider the Hare Kr�t:�a maha-mantra to be a material vibration. All these ex
pansions of Kr�t:�a in the material world are simply demonstrations of the Lord's
mercy and willingness to give facility to His devotees who are engaged in His
devotional service within the material world.
TEXT 218
l.!ll� �ro-�t� �<�t� '9f�<l'lt-t' 1

Jl��t9f �<!�?;� ��t� ��Plll �)lr II
ei-mata brahmar:u;Ja-madhye sabara 'parakasa'
sapta-dvipe nava-khar:u;fe yatihara vilasa
SYNONYMS
ei-mata-in this way; brahmar:u;Ja-madhye-within this universe; sabara-of all

of Them; parakasa-manifestations; sapta-dvipe-on seven islands; nava
khaf)t;/e-in different sections, nine in number; yatihara vilasa-the pastimes of
whom.
TRANSLATION
"Within the universe the Lord is situated in different spiritual manifesta

tions. These are situated on seven islands in nine sections. Thus Their
pastimes are going on.
PURPORT
The seven islands are mentioned in the Siddhanta-siromaf)i:
bhumer ardharil k?ira-sindhor udaka-stharil

jambu-dviparil prahur acarya-varya/:1
ardhe 'nyasmin dvipa-?atkasya yamye
k?ara-k?irady-ambudhinaril nive5a/:l
sakaril tata/:1 salmala-matra kausaril

krauficaril ca go-medaka-pu?kare ca
dvayor dvayor antaram ekam ekaril
samudrayor dvipam udaharanti
The seven islands (dvipas) are known as (1) jambu, (2) Saka, (3) Salmali,
(4) Kusa, (5) Kraufica, (6) Gomeda, or Plak�a, and (7) Pu�kara. The planets are
called dvipa. Outer space is like an ocean of air. just as there are islands in the
watery ocean, these planets in the ocean of space are called dvipas, or islands
in outer space. There are nine khaf)t;/as, known as (1) Bharata, (2) Kinnara,
(3) Hari, (4) Kuru, (5) Hiral)maya, (6) Ramyaka, (7) llavrta, (8} Bhadrasva and
(9) Ketumala. These are different parts of the jambudvTpa. A valley between two
mountains is called a khaQc;ia or var�a.
TEXT 219
�(31 ��t-t it�-�t� �� Rft� I
ISf�tl!� �� iltf-t' 't� "itf� II �)� II
sarvatra prakasa talira-bhakte sukha dite

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

��t� R\', f��ilii'll, ijf�e.�, �t'llil II �� 0 II
irihara madhye karo haya 'avatare' gaQana

yaiche vi�QU, trivikrama, nrsirilha, vamana
SYNONYMS
irihara madhye-of Them; karo-of some; haya-there is; avatare-as incarna
tions; gaQana-counting; yaiche-as; vi�Qu-Lord Vi�r)u; trivikrama-Lord Tri
vikrama; nrsirhha -Lord Nrsirhha; vamana -Lord Vamana.
TRANSLATION
"Of these forms, some are considered incarnations. Examples are Lord
Vi�r:-u, Lord Trivikrama, Lord N�sirilha and Lord Vamana.
TEXT 221
·��-<;��-ilt11·,�"t�f �t1f'1 I
�llitflf·•ft1f'I·<;�W �il, �ilti!il II �� II
astra-dhrti-bheda-nama-bhedera karaf)a
cakradi-dharaf)a-bheda suna, sanatana
SYNONYMS
astra·dhrti-of holding the weapon; bheda-difference; nama-bhedera-of

differences of names; karaf)a-the cause; cakra-adi-of weapons, beginning with
the disc; dharaf)a-of holding; bheda-differences; suna-please hear;
sanatana-0 Sanatana.
TRANSLATION
"My dear Sanatana, just hear from Me as I tell you how the different vi�r:-u·
murtis hold Their weapons, beginning with the disc, and how They are named
differently according to the placement of objects in Their hands.
TEXT 222
�f'f'IWfl �� C��i! <H11t�: �� I

�Jiitflf ·�'llfiit1f'l·'$t'fi1tf ��II�� II
dak�if)adho hasta haite vamadha/:l paryanta

cakradi astra-dharaf)a-gaf)anara anta
SYNONYMS
dak�if)a-adha/:l-the lower right; hasta-hand; haite-from; vama-adha/:l-the

lower left hand; paryanta-up to; cakra-adi-beginning with the disc; astra
dharaf)a-of holding the weapons; gaf)anara-of counting; anta-the end.
TRANSLATION
"The procedure for counting begins with the lower right hand and goes to
the upper right hand, the upper left hand, and the lower left hand. Lord Vi�r:-u
is named according to the order the objects are held in His hands.
TEXT 223
�t�,�fiti!i <IS!;� t;f�-t � �'t� I

'!1� lf!;'! �fit �tt� t;i1Pffw·'ffil'l II�� II
siddhartha-sarilhita kare cabbisa murti gaQana

tara mate kahi age cakradi-dharaQa
SYNONYMS
siddhartha-sarilhita-the revealed scripture named Siddhartha-sarilhita; kare

does; cabbisa-twenty-four; murti-forms; gaQana-counting; tara mate-ac
cording to the opinion of Siddhartha-sarilhita; kahi-1 shall describe; age-first;
cakra-adi-dharaQa-holding of the weapons, beginning with the disc.
TRANSLATION
"According to the Siddhartha-sarilhita there are twenty-four forms of Lord
Vi�t:�u. First I shall describe, according to the opinion of that book, the loca
tion of the weapons, beginning with the disc.
PURPORT
The twenty-four forms are (1) Vasudeva, (2) Sarikar�al)a, (3) Pradyumna,
(4) Aniruddha, (5) Kesava, (6) Narayal)a, (7) Madhava, (8) Govinda, (9) Vi�I)U,
(10) Madhusodana, (11) Trivikrama, (12) Vamana, (13) Sridhara, (14) Hr�ikesa,
(15) Padmanabha, (16) Damodara, (17) Puru�ottama, (18) Acyuta,
(19) Nrsirhha, (20) janardana, (21) Hari, (22) Kr�l)a, (23) Adhok�aja and
(24) Upendra.
TEXT 224
<r�T;;Iif� - �wt-r.r��9f'll� 1
,�,l-�t-1�9f'llt;iGi<f.� II ��8 II
vas udeva -gada-sarikha -cakra-padma-dhara

sarikar?aQa-gada-sarikha-padma-cakra-kara
SYNONYMS
Vasudeva-Vasudeva; gada-club; sarikha-conchshell; cakra-disc;
padma-lotus .flower; dhara-holding; sarikar?aQa-Sarikar�al)a; gada-club;
sarikha-conchshell; padma-lotus flower; cakra-kara-the disc in the hand.
TRANSLATION
"In His lower right hand, Lord Vasudeva holds a club, in the upper right
hand a conchshell, in the upper left hand a disc and in the lower left hand a
lotus flower. In His lower right hand, Sankar�aQa holds a club, in His upper
right hand a conchshell, in His upper left hand a lotus flower and in His lower
left hand a disc.
TEXT 225
<2f�'i -�i!ii�'il�t'Pf'llli� I
�filft-�iJii'illlt-t'i'Pf'll<Ti� II �� <t II
pradyumna-cak ra-sankha-gada-padma-dhara
aniruddha-cakra-gada-sarikha-padma-kara
SYNONYMS
pradyumna-Lord Pradyumna; cakra-disc; sarikha-conch; gada - club; pad

rna-lotus; dhara - ho l ding; aniruddha-Lord Aniruddha; cakra-disc; gada
club; sarikha-conch; padma-kara-lotus flower in hand.
TRANSLATION
"Pradyumna holds the disc, conch, club and lotus. Aniruddha holds the
disc, club, conch and lotus.
TEXT 226
'PfR<IJll;1l <lt�r;�<t tfw -

fii'Sf filiSf ��'f1f I
�Hf 11� <!�'�, <;�-�� 'fil�<lif II�� II
paravyome vasudevadi-nija nija astra-dhara

tarira mata kahi, ye-saba astra-kara
SYNONYMS
para-vyome-in the spiritual sky; vasudeva-adi- be gin ning with Lord

Vasudeva; nija nija-Their own respective; astra-dhara-holding of different
weapons; tarira mata kahi-1 am speaking the opinion of Siddhartha-sarhhita; ye
saba-all; astra kara
- - weapons in the different hands.
TRANSLATION
"Thus in the spiritual sky the expansions, headed by Vasudeva, hold

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

ilt�t11'1--l.r9!'JI''Itlift�� II ��'l II
sri-ke sava -padma-sarikha-cakra-gada-dhara

narayaQa-sarikha-padma-gada-cakra-dhara
SYNONYMS
sri-kesava-Lord Kesava; padma-lotus; sarikha-conch; cakra-disc; gada

club; dhara-holding; narayaQa-Lord Narayal)a; sarikha-conch; padma-lotus;
gada-dub; cakra-disc; dhara-holding.
TRANSLATION
"lord Kesava holds the lotus, conch, disc and club. lord Naraya�a holds the
conch, lotus, club and disc.
TEXT 228
��1$1"1-'il'lift�<.!l'-t.r?�'D<!i� I
<!ilt'ltt�ttt-��'itit9l'JI'ct'i$1� II ��IT' II
sri-madhava-gada-cakra-sarikha-padma-kara
sri-govinda-cakra-gada-padma-sarikha-dhara
SYNONYMS
sri-madhava-Lord Madhava; gada-dub; cakra-disc; sarikha-conch; pad

rna-lotus; kara-in the hands; sri-govinda-Lord Govinda; cakra-disc; gada
club; padma-lotus; sarikha-conch; dhara-holding.
TRANSLATION
"lord Madhava holds the club, disc, conch and lotus. lord Govinda holds
the disc, club, lotus and conch.
TEXT 229
�� - 'itlift9!'JI'ct"�� I
'al��il-tj�-l"9!'JI'�Wi$f� II��(;) II
vi�Qu-murti-gada-padma-sarikha-cakra-kara
madhusudana-cakra-sarikha-padma-gada-dhara
SYNONYMS
Vi?QU-mOrti-Lord Vi�I)U; gada-club; padma-iotus; sarikha-conch; cakra

disc; kara-in the hands; madhusadana-Lord MadhusOdana; cakra-disc;
sarikha-conch; padma-iotus; gada-club; dhara-holding.
TRANSLATION
"Lord Vi�r;�u holds the club, lotus, conch and disc. Lord Madhusudana holds
the disc, conch, lotus and club.
TEXT 230
fui�i!ii� -·�':J�Wtl)�.Q•-t.r<li� I
(!1\�t�il' -lCf'Sil)�.Q>�Iii t9l':JE!� II �� o II
trivikrama-padma-gada-cakra-sarikha-kara
sri-vamana-sarikha-cakra-ga�a-padma-dhara
SYNONYMS
trivikrama-Lord Trivikrama; padma-iotus; gada-club; cakra-disc;

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

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

disc; gada-dub; kara-in the hands; damodara-Lord Damodara; padma
lotus; cakra-disc; gada-dub; sankha-conch; dhara-holding.
TRANSLATION
"Lord Padmanabha holds the conch, lotus, disc and club. Lord Damodara
holds the lotus, disc, club and conch.
TEXT 233
11,l1PT;��Jf ��'!l"i�'ilift�
--· I
�� 'St'5ft�'!llii:Qi�lf� II
-- �� II
puru�ottama-cakra-padma-sankha-gada-dhara
sri-acyuta -gada-padma-cakra-sankha-dhara
SYNONYMS
puru�ottama-Lord Puru�ottama; cakra-disc; padma-lotus; sarikha-conch;

gada-dub; dhara-holding; sri-acyuta-Lord Acyuta; gada-dub; padma
lotus; cakra-disc; sarikha-conch; dhara-holding.
TRANSLATION
"Lord Puru�ottama holds the disc, lotus, conch and club. Lord Acyuta holds
the club, lotus, disc and conch.
TEXT 234
!lijfit��- �i1P�'!l'i1Wt-t'i� I
i5fi{t('et-�'!lii�'it5ft�� II � �8 II
Text 236) The lord Instructs Sanatana Gosvami 129
sri-nrsimha-cakra-padma-gada-sarik ha-dhara
janardana -padma-cakra-sankha-gada-kara
SYNONYMS
sri-nrsimha-Lord Nrsirhha; cakra-disc; padma-lotus; gada-club; sarikha
conch; dhara-holding; janardana-Lord janardana; padma-lotus; cakra-disc;
sarikha-conch; gada-club; kara-in the hands.
TRANSLATION
"lord Nrsimha holds the disc, lotus, club and conch. lord )anardana holds
the lotus, disc, conch and club.
TEXT 235
l!tl�fit -t��iiii'Pf'll'il5ft�1t I
-
�� --t'i$ft'Pf'll�i!li�11' II �� II
sri-hari-sarikha-cakra-padma-gada-kara
sri-k[�Qa -sankha-gada-padma-cakra-kara
SYNONYMS
sri-hari-Lord Hari; sarikha-conch; cakra-disc; padma-lotus; gada-club;

kara-in the hand; sri-k[$Qa-Lord Kr�r:Ja; sarikha-conch; gada-club; padma
lotus; cakra-disc; kara-in the hands.
TRANSLATION
"Sri Hari holds the conch, disc, lotus and club. lord Sri Kr�r;�a holds the
conch, club, lotus and disc.
TEXT 236
�r;�t-.�-'Pf'll��i!li�11' I
��'Pfi!! --t'i'il'ft�i!li'Pf'll<!fi11' II �� II
adhok�aja-padma-gada-sankha-cakra-kara
u pendra-sankha-gada-cakra-padma-kara
SYNONYMS
adhok�aja-Lord Adhok�aja; padma-lotus; gada-club; sarikha-conch;

cakra-disc; kara-in hand; upendra-Lord Upendra; sarikha-conch; gada
club; cakra-disc; padma-lotus; kara-in hand.
TRANSLATION
"Lord Adhok�aja holds the lotus, club, conch and disc. Lord Upendra holds
the conch, club, disc and lotus.
TEXT 237
�il'f�-?t�� r;� �tlifi!lf� I

l:!tf ;rt'! � � �t<!f ��tflr·'ftf'l II �� II
hayasir�a-paficaratre kahe �o/a-jana

tara mate kahi ebe cakradi-dharal)a
SYNONYMS
hayasir�a-paficaratre -the revealed scripture named the Hayasir�a-paficaratra;

kahe -says; �o/a-jana-sixteen personalities; tara mate -according to this opin
ion; kahi-1 shall describe; ebe - now; cakra-adi-dharal)a-the holding of
weapons, beginning with the disc.
TRANSLATION
"According to the Haya5ir�a-paiicaratra, there are sixteen personalities. I

shall now describe that opinion of how They hold the weapons.
PURPORT
The sixteen personalities are as follows: (1) Vasudeva, (2) Sarikar�ar:Ja,
(3) Pradyumna, (4) Aniruddha, (5) Kesava, (6) Narayar;Ja, (7) Madhava,
(8) Govinda, (9) Vi�r;Ju, (1 0) Madhusodana, (11) Trivikrama, (12) Vamana,
(13) Sridhara, (14) Hr�ikesa, (15) Padmanabha, (16) Damodara.
TEXT 238
<;;�-t<!f·G;tet'f �"-t..rost5ftlii1!i'i� I
;rt'i<!f·G;�t'f iji1ji'$f'ft-t'll9i'll<f.� II ��lr II
kesava-bhede padma-sankha-gada-cakra-dhara
madhava-bhede cakra-gada-sankha-padma-kara
SYNONYMS
kesava-bhede-according to the different opm1on about Lord Kesava;

padma-lotus; sankha -conch; gada - club; cakra-and disc; dhara -holding;
madhava-bhede-according to the different opinion about the bodily features of
Lord Madhava; cakra-disc; gada-club; sari kha-conch; padma-lotus; kara

in the hands.
TRANSLATION
"Kesava is described differently as holding the lotus, conch, club and disc,
and Madhava is described as holding disc, club, conch and lotus in His hands.
TEXT 239
e{t�t1l'I·��W e{tili �'&f·,�W·'R't I

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

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

ei dui nama dhare vrajendra-nandana
SYNONYMS
svayam bhag avan-the Supreme Personality of Godhead; ara-and; /ila
puru�ottama-the Lord Puru�ottama of pastimes; ei dui-these two; nama
names; dhare-takes; vrajendra-nandana-K[�I)a, the son of Nanda Maharaja.
TRANSLATION
"Kr�.,a, the original Supreme Personality of Godhead, indicated as the son

of Maharaja Nanda, has two names. One is svayam bhagavan, and the other is
lila-puru�ottama.
TEXT 241
':t_i\-1{ �'il1f�� 'l'1f il'iltlftllf I

illil��w;?t il'il� �il<r>ttllf II �8� II
purira avaraQa-rOpe purira nava-dese

nava-vyuha-rupe nava-murti parakase
SYNONYMS
purira-of Dvaraka Puri; avaraQa-rOpe-as a covering for the four sides; purira
nava-dese-in nine different parts of the city; nava-vyuha-rupe-in nine Deities;
nava-murti -nine forms; parakase-manifests.
TRANSLATION
"Lord Kr�.,a personally surrounds Dvaraka Puri as its protector. In different

parts of the Puri, in nine places, He expands in nine different forms.
TEXT 242
s�tc�i <lt�r:lf<l1�1 �t�"hr<f<Jf'i��r:<�>� 1
��"'lr.<t1 1r�tr.�tr.ili·1 �"'lfi1 cs� •rc�tfif'!lt: n s�u
catvaro vasudevadya
narayaQa-nrsirhhakau
hayagrivo mahakroc;fo
brahma ceti navoditab
SYNONYMS
catvarab-four principal protectors; vasudeva-adyab-Vasudeva, Sarikar�ar;�a,
Pradyumna and Aniruddha; narayaQa-including Lord Narayar;�a; nrsirhhakau-as
well as Lord Nrsimha; hayagrivab-Lord Hayagriva; mahakroc;fab-Lord Varaha;
brahma-Lord Brahma; ca-also; iti-thus; nava-uditab-nine personalities.
TRANSLATION
" 'The nine personalities mentioned are Vasudeva, Sankar�a.,a, Pradyumna,

Aniruddha, Naraya.,a, Nrsimha, Hayagriva, Varaha and Brahma.'
PURPORT
This verse is found in the Laghu-bhagavatamrta (1.451 ) . The Brahma mentioned

herein is not a living entity. Sometimes, when there is a scarcity of living entities to
take charge of Brahrna's post, Maha-Vi��u expands Himself as Lord Brahma. This
Brahma is not considered to be a living entity; He is an expansion of Vi��u.
TEXT 243
��1-t-f-wt� �� C<f.'a:[. ��'1 I

��t-m �W �t� �i{, �i{'ti!i{ II �8� II
prakasa-vilasera ei kai/uri vivaraQa

svarhsera bheda ebe suna, sanatana
SYNONYMS
prakasa-vilasera-of pastime forms and manifestations; ei-this; kai/uri-1

have made; vivaraQa-description; svarhsera-6f personal expansions; bhede
the differences; ebe-now; suna-please hear; sanatana-0 Sanatana GosvamT.
TRANSLATION
"I have already described the pastime and prakasa forms. Now please hear
about the different personal expansions.
TEXT 244
��'1, 1le.�tfif�,-�� '�\if iRt I

�"�'1- �<ti�'!rn, ��'!rn �C�t� 11 �88 n
sarikar�aQa, matsyadika, -dui bheda tarira

sarikar�aQa -puru�avatara, lilavatara ara
SYNONYMS
sarikar�aQa-Sarikar�a�a; matsya-adika-and incarnations such as the fish;

dui-two; bheda-differentiations; tarira-His; sarikar�aQa-Sarikar�a�a; puru�a
avatara-incarnations of Vi��u; /i/a-avatara-pastime incarnations; ara-and.
TRANSLATION
"The first personal expansion is Sankar�ar:'la, and the others are incarnations
like the fish incarnation. Sankar�ar:'la is an expansion of the Puru�a, or Vi�r:'IU·
The incarnations such as Matsya, the fish incarnation, appear in different
yugas for specific pastimes.
PURPORT
The puru?a-avataras are the Lords of .the universal creation. These are the
Karal)odakasayi Vi�l)u, Garbhodakasayi Vi�l)u and K�irodakasayi Vi�I)U. There are
also li/a-avataras, and these include (1) Catuf:Jsana, (2) Narada, (3) Varaha,
(4) Matsya, (5) .Yajria, (6) Nara-Narayal)a, (7) Kardami Kapila, (8) Dattatreya,
(9) Haya5ir�a, (10) Ham sa, (11l Dhruvapriya, or Prsnigarbha, (12) ��abha,
(13) Prthu, (14) Nrsirilha, (15) KOrma, (16) Dhanvantari, (17) Mohini,
(18) Vamana, (19) Bhargava Parasurama, (20) Raghavendra, (21) Vyasa,
(22) Pralambari Balarama, (23) Kr�l)a, (24) Buddha and (25) Kalki.
These twenty-five Personalities of Godhead are known as lila-avataras. Because
they appear in each day of Brahma, or in each kalpa (millennium), they are some
times known as kalpa-avataras. Of these incarnations, Harilsa and Mohini are not
very permanent or well known, but They are listed among the prabhava-avataras.
Kapila, Dattatreya, ��abha, Dhanvantari and Vyasa are eternally situated and very
widely known. They are also counted among the prabhava incarnations. KOrma,
Matsya, Narayal)a, Varaha, Hayagriva, Prsnigarbha, and Baladeva, the killer of
Pralambasura, are counted among the vaibhava-avataras.
TEXT 245
��t1!f �� t�1!f � ,�t{ 12i�t1f I

��t�'!t1!f ��' "f1ift�l!t1!f �t1f II �8<t II
avatara haya kr?f)era ?ac;f-vidha prakara

puru?avatara eka, lilavatara ara
SYNONYMS
avatara-incarnations; haya-there are; kr?f)era-of Lord Kr�l)a; $at-vidha pra

kara-six kinds; puru?a-avatara-incarnations of Vi�l)u; eka-one; /i/a-avatara
incarnations for the execution of pastimes; ara-also.
TRANSLATION
"There are six types of incarnations [avataras] of Kr�l)a. One is the incarna
tions of Vi�l)u [puru�a-avataras], and another is the incarnations meant for the
performance of pastimes [lila-avataras].
TEXT 246
�'tt�l!t1{, �t1!f 11·�1!ft�l!11f I

�'$ft�l!�, �1!f -t�Jtt�-t�l!t1!f II �8� II
guQavatara, ara manvantaravatara

yugavatara, ara saktyavesavatara
SYNONYMS
gu1,1a-avatara-the incarnations to control the material qualities; ara-also ;

manu-antara-avatara-the incarnations of the Manus; yuga-avatara-the incarna
tions according to different yugas; ara-and ; sakti-avesa-avatara-empowered
incarnations.
TRANSLATION
"There are incarnations that control the material qualities [gur;�a-avataras],

incarnations of the Manus [manvantara-avataras], incarnations in different
millenniums [yuga-avataras] and incarnations of empowered living entities
[saktyavesa-avataras].
PURPORT
The gu1,1a-avataras are three-Lord Brahma, Lord Siva and Lord Vi�t:JU
(Bhag. 10.88.3). The avataras of Manu, or manvantara-avataras, are listed as
follows in Srimad-Bhagavatam (8.1.5,1.3): (1) Yajna, (2) Vibhu, (3) Satyesena,
(4) Hari, (5) Vaikut:�tha, (6) Ajita, (7) Vamana, (8) Sarvabhauma, (9) ��abha,
(1 0) Vi�vaksena, (11) Dharmasetu, (12) Sudhama, (13) Yogesvara a n d
(14) Brhadbhanu. Altogether these are fourteen i n number, and of these, both
Yaja and Vamana are also counted among the li/a-avataras. All these Manu incar
nations are sometimes called vaibhava-avataras.
The four yuga-avataras are (1) suk/a (white) in the Satya-yuga (Bhag. 11.5.21) ,
(2) rakta (red) i n the Treta-yuga (Bhag. 11.5.24), (3) syama (dark blue) i n the
Dvapara-yuga (Bhag. 11.5.27), and (4) generally kr$Qa (black) but in special cases
pita (yellow) as Caitanya Mahaprabhu in the Kali-yuga, (Bhag. 11.5.32 and
10.8.13).
The saktyavesa-avatara is categorized into (1) forms of divine absorption
(bhagavad-avesa) like Kapiladeva or ��abhadeva and (2) divinely empowered
forms (saktyavesa), of whom there are seven: (1) Se�a Naga in the Vaikut:�tha
world, empowered for the personal service of the Supreme Lord (sva-sevana-sak
t/), (2) Anantadeva, empowered to bear all the planets within the universe (bhu
dharaQa-sakttl, (3) Lord Brahma, empowered with the energy to create the cos
mic manifestation (sf$ti-sakti), (4) Catu�sana, or the Kumaras, specifically em
powered to distribute transcendental knowledge (jiiana-sakti), (5) Narada Muni,
empowered to distribute devotional service (bhakti-saktl), (6) Maharaja Prthu,
specifically empowered to rule and maintain the living entities (pa/ana-saktl) and
(7) Parasurama, specifically empowered to cut down rogues and demons (du$ta
damana-sakti).
TEXT 247
�t�, ,�)'Sf� �� Btt1lt";�� 'fS! I

�1!11it'Pf �"1'1 <Tit�i{ 6tiSfi!!!fi{"fi{ II �8'\ II
balya, paugaQr;!a haya vigrahera dharma

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

llft�i·fi!l·�t� <TiBJ fif'St,W�-ti{ II �817' II
ananta avatara kr$Qera, nahika gaQana

sakha-candra-nyaya kari dig-darasana
SYNONYMS
ananta-unlimited; avatara-incarnations; kr$Qera-of Lord Kr�Qa; nahika

gaQana-t here is no possibility of counting; sakha-candra-nyaya-by the analogy
of the moon and the branches of a tree; kari-1 make; dik-darasana-a slight in
dication.
TRANSLATION
"There are innumerable incarnations of Kr�Qa, and there is no possibility of

counting them. We can simply indicate them by giving the example of the
moon and the branches of a tree.
PURPORT
Although the moon appears to be located in the branches of a tree, it is actually

situated very far away. Similarly, none of the avataras, or incarnations, of Lord
Kr�Qa are within this material world, but they are visible by the causeless mercy of
the Lord. We should not consider them to belong to this material world. As stated
in Bhagavad-grta:
avajananti marh mu(iha

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

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

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

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

taining a great reservoir of water; ku/ ya/:1-small ponds; sarasa/:1-from a lake;
syu/:1 -must be; sahasrasa/:1 -by hundreds and thousands of times.
TRANSLATION
" '0 learned brahmaQas, just as hundreds and thousands of small ponds
issue from great reservoirs of water, innumerable incarnations flow from Sri
Hari, the Supreme Personality of Godhead and the reservoir of all power.'
PURPORT
This verse is quoted from Srimad-Bhagavatam (1.3.26).
TEXT 250
\21Qrt� <lit� �� '��t'il'!t�' I

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

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

the incarnation of the three Vi�ryus (Maha-Vi�ryu, GarbhodakasayT Vi�ryu and
K�TrodakasayT Vi�ryu); seita-that; puru?a-Vi�ryu; haya-becomes; tri-vidha pra
kara-three different manifestations.
TRANSLATION
"In the beginning, Kr�Qa incarnates Himself as puru�a-avataras, or Vi�QU in

carnations. These are of three types.
PURPORT
Up to this verse, the many types of expansions have been described. Now the
manifestations of the Lord's different potencies will be described.
TEXT 251
f<fcltlt'W ijj')fc1 �9ftfc11>J_��t�c�1 �TQ_: 1
�<II� 11:�\!: �g< f�'!')�� 'l�f,_\!� I

W'!�� 'l�'i:�,_� �tf-1: �1� f<1lJ.:rm� n �o n
Vi?QOS tU trif)i rupJ.Qi

puru?akhyany atho vidu/:1
ekaril tu mahatai) sra�tr

dvitiyaril tv af)c;/a-sarilsthitam
trtiyaril sarva-bhuta-stharil
tani jnatva vimucyate
SYNONYMS
vi�Qoi)-of Lord Vi�r:Ju; tu-certainly; triQi-three; rupaf)i-forms; puru�a

akhyani-celebrated as the puru�a; atho-how; vidui)-they know; ekam-one
of them; tu-but; mahatai) sra�tr-the creator of the total material energy;
dvitiyam-the second; tu-but; af)c;/a-sarilsthitam-situated within the universe;
trtiyam-the third; sarva-bhUta-stham-within the hearts of all living entities;
tani-these three; jt'iatva-knowing; vimucyate-one becomes liberated.
TRANSLATION
"'Vi�r;�u has three forms called puru�as. The first, Maha-Vi�r;�u, is the cre
ator of the total material energy [mahat], the .second is Garbhoda5ayi, who is
situated within each universe, and the third is K�iroda$ayi, who lives in the
heart of every living being. He who knows these three becomes liberated from
the clutches of maya.'
PURPORT
This verse appears in the Laghu-bhagavatamrta (Purva-khaf)c;/a 33), where it has

been quoted from the Satvata-tantra.
TEXT 252
��-tf�·1lt$fJ �t�1f ft:e� -tf• �'It� I

't�t-tf�', '�1�-t�', 'f�t-tf�' itl1f II �Q� II
ananta-sakti-madhye kr�f)era tina sakti pradhana

'iccha-sakti', 'jnana-sakti', 'kriya-sakti' nama
SYNONYMS
ananta-sakti-of unlimited potencies; madhye-in the midst; kr�f.lera-of Lord

Kr�r:Ja; tina-three; sakti-potencies; pradhana-are chief; iccha-sakti
willpower; jnana-sakti-the power of knowledge; kriya-sakti-the creative en
ergy; nama-named.
TRANSLATION
"Kr�r;�a has unlimited potencies, out of which three are chief-willpower,
the power of knowledge and the creative energy.
TEXT 253
��t-tflpi2f'fti1 ��-��t� �(<!"� I

ati{-tf��'fte{ ��lif<!f �fit�tl!i II ��'!) II
iccha-sakti-pradhana kr?Qa-icchaya sarva-karta

jnana-sakti-pradhana vasudeva adhi?thata
SYNONYMS
iccha-sakti-of willpower; pradhana-predominator; kr?Qa-Lord Kf�l)a; ic
chaya-simply by willing; sarva-karta-the creator of everything; jnana-sakti
pradhana-the predominator of the power of knowledge; vasudeva-Lord
Vasudeva; adhi?thata-reservoir.
TRANSLATION
"The predominator of the willing potency is lord Kr�r:Ja, for by His supreme
will everything comes into existence. In willing, there is a need for knowl
edge, and that knowledge is expressed through Vasudeva.
TEXT 254
��·elti1·f�i Ri1i i11 �� I

f��ilf f�i1-tf� '1lfl'l' �9(�·1Uii111 ��8 II
iccha-jnana-kriya vina na haya srjana

tinera tina-sakti me/i' prapanca-racana
SYNONYMS
iccha-jnana-kriya-thinking, feeling, willing, knowledge and activity; vma
without; na-not; haya-there is; srjana-creation; tinera-of the three; tina
sakti-three potencies; me/i'-being amalgamated; prapanca-racana-there is
the cosmic manifestation.
TRANSLATION
"There is no possibility of creation without thinking, feeling, willing,

knowledge and activity. The combination of the supreme will, knowledge and
action brings about the cosmic manifestation.
TEXT 255
�t-tf�i21�ti1 ��'I ��Bll1l I

i2ft�l!ti2ft�l!·�m ��i( ��t'fll �a<t II
kriya-sakti-pradhana sankar�af)a balarama

prakrt -prakrta-sr�ti karena nirmaf)a
SYNONYMS
kriya-sakti-pradhana-the predominator of the creative energy; sankar�af)a

Lord Sarikar�al)a; ba/arama-Lord Balarama; prakrta-material; aprakrta
spiritual; smi-worlds; karena-does; nirmaf)a-c reation .
TRANSLATION
"lord Sankar�ar:ta is lord Balarama. Being the predominator of the creative

energy, He creates both the material and spiritual worlds.
TEXT 256
��.m�11' �fil�'ti!i �� 1� I

''St�t<TS, '��sb �\Sr W�f��1ft� II �� II
ahankarera adhi�th�ta kr�f)era icchaya

goloka, vaikuf)tha srje cic-chakti-dvaraya
SYNONYMS
ahankarera-of egotism; adhi�thata-the source or predominating Deity;

kr�f)era-of Lord Kr�l)a; icchaya-by the will; go/oka - the supreme spiritual
planet, known as Goloka; vaikuf)tha-other, lower planets, known as Vaikul)thas;
srje-creates; cit-sakti-dvaraya-by the spiritual energy.
TRANSLATION
"That original Sankar�ar:ta [lord Balarama] is the cause of both the material
and spiritual creation. He is the predominating deity of egotism, and by the
will of Kr�r:ta and the power of the spiritual energy, He creates the spiritual
world, which consists of the planet Goloka Vrndavana and the Vaikur:tfha
planets.
TEXT 257
qJf� �"l fii�J fu�� I

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

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

concerned, the spiritual world is nonetheless manifest by the supreme will of
Sankar�aQa. The spiritual world is the abode of the pastimes of the eternal
spiritual energy.
TEXT 258
'l��'1i11� <!I'll"!� Ct;\l<J1:'11�J� "lW 9(�� I
�·�:�f.t�l�� '\!i�11l ��"l�t�"t'l�<l'{_ll ��l:r u
sahasra-patraril kama/am
gokulakhyaril mahat-padam
tat-karQikararil tad-dhama
tad anantarilsa-sambhavam
SYNONYMS
sahasra-patram-with thousan ds of petals; kama/am-resembling a lotus

flower; gokula-akhyam-named Gokula; mahat-padam-the supreme abode;
tat-karQikaram-the whorl of that lotus flower; tat-dhama-the abode of the
lord; tat-that; ananta-arilsa-from the expansion of energy of Ananta;
sambhavam-creation.
TRANSLATION
11 'Gokula, the supreme abode and planet, appears like a lotus flower that
has a thousand petals. The whorl of that lotus is the abode of the Supreme
Lord, Kr�Qa. This lotus-shaped supreme abode is created by the will of Lord
Ananta.'
PURPORT
This verse is quoted from Brahma-sarilhita (5.2)
TEXT 259
1f"Afl·"l{tt� �� (;�� El��1{ �'I I

�'Pf112J�f! �� Eltfii�-<TSt11"'1 II�� II
maya-dvare srje teriho brahmar:H;Jera ga(la

jac;la-rupa prakrti nahe brahmaQc;fa-karaQa
SYNONYMS
maya-dvare-by the agency of the external energy; srje-creates; teriho-Lord

Sarikar�at;�a; brahmaQc;fera ga(la-all the groups of universes; jac;la-rupa-ap
pearing dull; prakrti-the material energy; nahe-is not; brahma(lc;fa-kara(la-the
cause of the cosmic manifestation.
TRANSLATION
"By the agency of the material energy, this same Lord Sankar�ar:Ja creates all
the universes. The dull material energy-known in modern language as
nature-is not the cause of the material universe.
TEXT 260
� ��cl! �m �c� ��pt� �c� 1

1!�1!- ��'I �t� -tRJ;� W�t${1� II ��o II
jac;la haite sr�ti nahe isvara-sakti vine

tahatei sarikar�a(la kare saktira adhane
SYNONYMS
jac;la haite-from the dull material energy; sr�ti nahe-the cosmic manifestation
is not possible; isvara-sakti vine-without the help of the energy of the Supreme
Lord, the Personality of Godhead; tahatei-in the material energy; sarikar�a(la
Lord Sarikar�at;�a; kare - does; saktira-of the spiritual energy; adhane
empowering.
TRANSLATION
"Without the Supreme Personality of Godhead's energy, dull matter cannot

create the cosmic manifestation. Its power does not arise from the material
energy itself but is endowed by Sankar�ar:Ja.
TEXT 261
�� -.rc�J �m <!fi�11 ��r'! ,

�'� '�� f'U-tt�J 9ft11 'ft!{·lrf� II � �� II
isvarera saktye sr�ti karaye prakrti

lauha yena agni-saktye paya daha-sakti
SYNONYMS
isvarera saktye-by the energy of the Supreme Personality of Godhead; sr�ti

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

�lr:1li '�iii: 1_�'lf: ·�llt'l"{_ I
\51>(1� �r:'!>\ f<l<'l'l'f''t'IT
�t"IJfJ CS"ft� �1:11� 1_�tC<t�"ll � �� II
etau hi visvasya ca bija-yoni

ramo mukundal) puru�al) pradhanam
anviya bhute�u vilak�aQasya
jiianasya cesata imau puraQaU
SYNONYMS
etau-these two, namely Rama and Kr�l)a; hi-certainly; visvasya-of the uni
verse; ca-and; bija-yoni - both the cause and ingredient; rama/:1-Balarama;
mukunda/:1 -Kr�l) a; puru�al) -the original Maha-Vi�l)u; pradhanam-material en
ergy; anviya - after entering; bhate�u-into the material elements; vilak
�aQasya-of varieties of manifestation; jiianasya-of knowledge; ca-also;
isate-are the controlling power; imau-both of Them; puraQau-are the original
cause.
TRANSLATION
" 'Balarama and Kr�r;�a are the original efficient and material causes of the
material world. As Maha-Vi�r;�u and the material energy, They enter into the
material elements and create the diversities by multi-energies. Thus They are
the cause of all causes.'
PURPORT
This verse is quoted from Srimad-Bhagavatam (1 0.46.31 ).

TEXT 263
�-'�IJ '�� 1!._� �9ft• ��11' I

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

prapafice-in the material world; avatare - descends ; sei-that; isvara-murti
form of the Lord; avatara-incarnation; nama dhare - takes the name.
TRANSLATION
"The form of the lord that descends into the material world to create is
called an avatara, or incarnation.
TEXT 264
�rtm®t:! 9f1f��:1f �t1f �<il'l:til 1

�(;'!I �t:!fil' �1:11' '�<ilt:!Rf' ilt'lf II ��8 II
mayatita paravyome sabara avasthana

visve avatari' dhare 'avatara' nama
SYNONYMS
maya-atita - beyond the material nature; para-vyome-in the spiritual sky;

sabara-all of them; avasthana-residence; visve-within the material universe;
avatari' - coming down; dhare-take; avatara nama-the name avatara.
TRANSLATION
"All the expansions of lord Kr�r:-a are actually residents of the spiritual
world. However, when they descend into the material world, they are called
incarnations [avataras].
TEXT 265
�� 1fffit �<iltl'ft�ti! ��tf I

�9f ��®(��il1 ��'If II ��<t II
sei maya ava/okite sri-sankar$al)a

puru$a-rupe avatirl)a ha-ifa prathama
SYNONYMS
sei maya -that material energy; avalokite-just to glance over; sri-sarikar

?aQa-Sarikar�aQa; puru?a-rupe-in the original form of Maha-Vi�Qu; avatirQa
incarnated; ha-ila-became; prathama-at first.
TRANSLATION
"To glance over that material energy and empower her, Lord Sankar�ar:Ja
first incarnates as Lord Maha-Vi�r,u.
TEXT 266
'@;i�C� c911�� 9f� 'S�I<Ii'll�lfiPr�! i

"1�� C1fi�"l<f<'l11il.lf� C"fi<ff1l�'�'Hli II �� II
jagrhe pauru?aril ruparh

bhagavan mahad-adibhi/:l
sambhatarh ?Oc;fasa-kalam
adau /oka-sisrk?aya
SYNONYMS
jagrhe-accepted; pauru?am rupam-the form of the puru?a incarnation;

bhagavan-the Supreme Personality of Godhead; mahat-adibhi/:l-with the ma
terial energy, etc.; sam b hatam-created; ?Oc;iasa-sixteen; ka/am-elements;
adau-in the beginning; /oka-of the material worlds; sisrk?aya-with a desire for
the creation.
TRANSLATION
"'In the beginning of the creation, the Lord expanded Himself in the form
of the puru�a incarnation, accompanied by all the ingredients of material
creation. First He created the sixteen principal energies suitable for creation.
This was for the purpose of manifesting the material universes.'
PURPORT
This is a quotation from Srimad-Bhagavatam (1.3.1 ). For an explanation, refer to

Adi-li/a, Chapter Five, verse 84.
TEXT 267
15(j<.�t�<l"'!t�: 1_��: 9f�'!T <�>t<'l: ��<1: "1lf1l'3!01•6 I

�<�r�. f<l'<�>tnn �'� �r��i'lf<t f<l�tv 'il�tv�t"ll..._5fi��'!l= 11 ��
adyo 'vataraf:J puru?af:J parasya

ka/af:J svabhavaf:J sad-asan-manas ca
dravyarh vikaro guf)a indriyaQi
virat svarat sthasnu cari?QU bhumnaf:J
SYNONYMS
adyaf) avataraf) -the original incarnation; puru?af:J -the Lord; parasya -of the
Supreme; ka/af:J-time; svabhavaf:J-nature; sat-asat-cause and effect; manaf:J
ca-as well as the mind; dravyam-the five elements; vikaraf:J-transformation or
the false ego; guQaf)-modes of nature; indriyaQi-senses; virat-the universal
form; svarat-complete independence; sthasnu-immovable; cari?QU-movable;
bhDmnaf)-of the Supreme Personality of Godhead.
TRANSLATION
"'Kara�abdhisayi Vi��u [Maha-Vi��ul is the first incarnation of the

Supreme Lord, and He is the master of eternal time, space, cause and effects,
mind, elements, material ego, modes of nature, senses, the universal form of
the Lord, Garbhodakasayi Vi��u, and the sum total of all living beings, both
moving and nonmoving.'
PURPORT
This is a quotation from Srimad-Bhagavatam (2.6.42). For an explanation, refer

to Adi-li/a, Chapter Five, verse 83.
TEXT 268
�� f�W! �� -f11i{ I
·��'ltf�il' il'tlf i!Jf'$fe.�i�t! " ��17' "
sei puru?a virajate karena sayana
'karaf)abdhisayi' nama jagat-karaf)a
SYNONYMS
sei puru?a-the Supreme Personality of Godhead; virajate-on the border
known as Viraja; karena sayana-lies down; karal)a-abdhi-sayi-Karat:Jabdhisayi;
nama-named; jagat-karaf)a-is the original cause of material creation.
TRANSLATION
"That original Personality of Godhead, named Sailkar�a�a, first lies down in
the River Viraja, which serves as a border between the material and spiritual
worlds. As Kara�abdhisayi Vi��u, He is the original cause of the material

creation.
TEXT 269
�'ltf•�tt� ;jt�t� fil� �ilfilf?! I

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

virajara pare paravyome nahi gati
SYNONYMS
karaQa-abdhi-pare-on one bank of the Causal Ocean; mayara-of the ma

terial energy; nitya-eternal; avasthiti-position; virajara pare-on the other bank
of the Viraja, or the Causal Ocean; para-vyome-in the spiritual world or sky;
nahi-there is not; gati-admission .
TRANSLATION
"The Viraja, or Causal Ocean, is the border between the spiritual and ma
terial worlds. The material energy is situated on one shore of that ocean, and it
cannot enter onto the other shore, which is the spiritual sky.
TEXT 270
<f!<l:�C'! (/ijj ��"ll�n!l:
�� Pti!f� Of "D <f't<'T�i!F�: I
or (/ijj �nn f<'�','!t'Pf-cl ��
��31�1 <!ijj '!{�t'!{�tfs\!it: U �'I • II
pravartate yatra rajas tamas tayoh

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

demons; arcitah-being worshiped.
TRANSLATION
"'In the spiritual world, there is neither the mode of passion, the mode of
ignorance nor a mixture of both, nor is there adulterated goodness, nor the in
fluence of time or maya itself. Only the pure devotees of the Lord, who are
worshiped both by demigods and by demons, reside in the spiritual world as
the Lord's associates.'
PURPORT
This verse from Srimad-Bhagavatam (2.9.10) was spoken by SrTia Sukadeva

GosvamT. He was answering the questions of ParTk�it Maharaja, who asked how
the living entity falls down into the material world. Sukadeva GosvamT explained
the cream of Srimad-Bhagavatam in four verses, which had been explained to Lord
Brahma at the end of the severe austerities he performed for one thousand
celestial years. At that time, Brahma was shown the spiritual world and its tran
scendental nature.
TEXT 271
� � �� rn-'1f11fl' �� '�'ftil' ,
'JTt1fl' �fil�t�� f�'Sf� �'Pft�ti{ '(2j'lti{' ��
mayara ye dui vrtti-'maya' ara 'pradhana'

'maya' nimitta-hetu, visvera upadana 'pradhana'
SYNONYMS
mayara-of the material nature; ye-which; dui-two; vrtti-functions;

maya-called maya; ara-and; pradhana-ingredients; maya-the word maya;
nimitta-hetu-the efficient cause; visvera-of the material universe; upadana
ingredients; pradhana-is called pradhana.
TRANSLATION
"Maya has two functions. One is called maya, and the other is called
pradhana. Maya refers to the efficient cause, and pradhana refers to the ingre
dients that create the cosmic manifestation.
PURPORT
For a further explanation, see Adi-lila, Chapter Five, verse 58.

TEXT 272
� �� 11'h1i·�ti{ �t� �'fti{ I

�� c;..t�'! ��' �t� �t1i1l �tlftit II �� II
sei puru?a maya-pane kare avadhana

prakrti k?obhita kari' kare viryera adhana
SYNONYMS
sei p uru?a-that Supreme Personality of Godhead; maya-pane-toward maya;
kare avadhana-glances; prakrti-the material nature; k?obhita kari'-making agi
tated; kare - impregnates; viryera-of the semina; adhana-inj ection.
TRANSLATION
"When the Supreme Personality of Godhead glances over the material en
ergy, she becomes agitated. At that time, the Lord injects the original semina
of the living entities.
PURPORT
In Bhagavad-gita (7.10), Kr�r:Ja says, bijam mam sarva-bhotanam: "I am the
original seed of all existences." This is also confirmed in another verse in
Bhagavad-gita (14.4):
sarva-yoni?U kaunteya
mOrtaya/:1 sambhavanti ya/:1
ta;am brahma mahad-yonir
aham bija-prada/:1 pita
"It should be understood that all species of life, 0 son of Kunti, are made possible
by birth in this material nature, and that I am the seed-giving father."
For a further explanation, one may refer to Brahma-samhita (Chapter Five,
verses 10-13). Brahma-samhita also states (5.51):
agnir mahi gaganam ambu marud disas ca

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

(Bhag. 1.1.1 ) . The absolute ultimate truth is Kr�r;a. Om namo bhagavate
vasudevayal janmady asya yato 'nvayad itaratas carthe?v abhijfia/:1 sva-rat: "The
Absolute Truth is a person who is directly and indirectly cognizant of the entire
cosmic manifestation." (Bhag. 1.1.1)
The Absolute Truth, the Supreme Personality of Godhead, educated Lord
Brahma from the heart (Bhag. 1.1.1): tene brahma hrda ya adi-kavaye. Therefore
the Absolute Truth cannot be dull matter; the Absolute Truth must be the
Supreme Person Himself. Sei puru?a maya-pane kare avadhana. Simply by His
glance, material nature is impregnated with all living entities. According to their
karma and fruitive activity, they emerge in different bodies. That is the explana
tion given by Bhagavad-gita (2.13):
dehino 'smin yatha dehe

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

sonal body; prakrti-sparsana-the Lord glances over the material nature; jiva
rupa -having the form of the sparklike living entities, who are parts and parcels;
bija-semina; tate-in that material nature; kaila samarpaQa-impregnated.
TRANSLATION
"To impregnate with the seeds of living entities, the Lord Himself does not
directly touch the material energy, but by His specific functional expansion,
He touches the material energy, and thus the living entities, who are His parts
and parcels, are impregnated into material nature.
PURPORT
According to Bhagavad-gita:
mamaivarhso jiva-loke
jiva-bhDta/:1 sanatana/:1
mana/:! ?a?thanindriyaQi
prakrti-sthani kar$ati
"The living entities in this conditioned world are My eternal, fragmental parts. Due
to conditioned life, they are struggling very hard with the six senses, which in
clude the mind." (Bg. 15.7)
The word prakrti-sparsana is explained in Caitanya-caritamrta in reference to
the way the living entities come in contact with dull matter. The glancing is per
formed by Maha-Vi�l!u: sa aik$ata lokan nu srja iti (Aitareya Upani?ad 1.1.1 ). In
the conditional stage we impregnate according to the bodily conception-that is,
by sexual intercourse-but the Supreme Lord does not need sexual intercourse to
impregnate. The impregnation is performed simply by His glance. This is also ex
plained in Brahma-sarhhita (5.32):
angani yasya saka/endriya-vrttimanti

pasyanti panti kalayanti cirarh jaganti
ananda-cinmaya-sad-ujjvala-vigrahasya
govindam adi-puru?arh tam aharh bhajami
Govinda can impregnate simply by glancing. In other words, His eyes can work as
His genitals. He does not need genitals to beget a child. Indeed, Kr�l!a can beget
any one of the living entities with any part of His body.
The word svanga-vise?abhasa-rOpe, the form by which the Lord begets living
entities in the material world, is explained herein. He is Lord Siva. In Brahma
sarhhita it is stated that Lord Siva, who is another form of Maha-Vi�l!u, is like
yogurt. Yogurt is nothing but milk, yet it is not milk. Similarly, Lord Siva is con
sidered the father of this universe, and material nature is considered the mother.
The father and mother are known as Lord Siva and the goddess Durga. Together,
Lord Siva's genitals and the vagina of goddess Durga are worshiped as siva-linga.
This is the origin of the material creation. Thus Lord Siva's position is between the
living entity and the Supreme Lord. Lord Siva is neither the Supreme Personality of
Godhead nor the living entity. He is the form through which the Supreme Lord
works to beget living entities within this material world. As yogurt is prepared
when milk is mixed with a culture, the form of Lord Siva expands when the
Supreme Personality of Godhead is in touch with material nature. The impregna
tion of material nature by the father, Lord Siva, is wonderful because at one time
innumerable living entities are conceived. Bhago jivah sa vijneyah sa canantyaya

ka/pate (Svetasvatara Upani$ad 5.9). These living entities are very, very small.
kesagra-sata-bhagasya
satarilsa-sadrsatmakah
jivah sDk$ma-svarupo 'yam
sankhyatito hi cit-ka!Jah
"If we divide the tip of a hair into a hundred parts and then take one of these parts
and divide it again into a hundred parts, that very fine division is the size of but
one of the numberless living entities. They are all cit-kaQa, particles of spirit, not
matter."
The innumerable brahmaQc;fas, or universes, come from the pores of the Lord's
body, and innumerable living entities also come from the pores of the transcen
dental body of the Lord. This is the process of material creation. Without the living
entity, this material nature has no value. Both emanate from the pores of the tran
scendental body of Lord Maha-Vi�t:JU. They ar� different energies. That is ex
plained in Bhagavad-gita:
bhumir apo 'nalo vayuh

kharil mano buddhir eva ca
ahankara itiyaril me
bhinna prakrtir a$tadha
"Earth, water, fire, air, ether, mind, intelligence and false ego-all together these
eight comprise My separated material energies." (Bg. 7.4) The material elements
also come from the body of the Supreme Personality of Godhead, and they are
also a different type of energy. Although the living entities also come from the
Lord's body, they are categorized as a superior energy.
apareyam itas tv anyaril

prakrtiril viddhi me param
jiva-bhataril maha-baho
yayedaril dharyate jagat
"Besides this inferior nature, 0 mighty-armed Arjuna, there is a superior energy of

Mine, which consists of all living entities who are struggling with material nature
and are sustaining the universe." (Bg. 7.5) The inferior energy, matter, cannot act
without the superior energy. All these things are very clearly explained in the
Vedas. The materialistic theory that life develops from matter is incorrect. Life and
matter come from the supreme living entity; therefore, being the source of both,
that supreme living entity, Kr��a, is described in Vedanta-sutra as janmady asya
yata/:1 (1.1), or the original source of everything, sarva-karaf)a-karaf)am. This is
further explained in the following verse.
TEXT 274
'lf�r� �r��!ff'I!'tm. �-�* ,�rc011 1�= '1_'llt"t ,

'!{N'� �� 'll�� 'l!�� f��'m!"{_ll �'IS
daivat k�ubhita-dharmif)yam
svasyarh yonau para/:! puman
adhatta viryam sa 'suta
mahat-tattvarh hiraf)mayam
SYNONYMS
daivat-from time immemorial; k�ubhita-dharmif)yam-the material nature,

which is subjected to agitation; svasyam - which belongs to the Supreme as one
of His energies; yonau-in the womb from which the living entity takes his birth;
para/:! puman - the Supreme Brahman, the Personality of Godhead; adhatta-im
pregnated; v iryam-semina; sa-that material nature; asuta-produced; mahat
tattvam-the total material energy; hiraf)mayam-the original source for the
emanation of varieties of material things.
TRANSLATION
"'From time immemorial, after agitating the material nature into three
qualities, the Supreme Personality of Godhead places the semina of innumer
able living entities within the womb of that material nature. Thus material
nature gives birth to the total material energy known as the hirar;Jmaya-mahat
tattva, the original symbolic representation of the cosmic manifestation.'
PURPORT
This is a quotation from Srimad-Bhagavatam (3.26.19). Lord Kapila is explaining

to His mother the relationship between the Supreme Personality of Godhead and
material nature. He is informing her how the Supreme Personality of Godhead is
the original cause of the living entities, who emanated from material nature. Over
and above the twenty-eight elements of the material creation is the Supreme Per
sonality of Godhead, the cause of all causes. Life comes not from matter but from
life itself. As explained in the Vedas: nityo nityanarh cetanas cetananam (Katha
Upani$ad 2.2.13). The Supreme Lord is the original source of life.
TEXT 275
�1'1��J, � 11nn�t� �<11ll1Jt"lclf1�>S!: 1
�li'Cll<i1�l:�OI <1��1lt<f� <1��11. II �'Itt II
kala-vrttya tu mayayam
g_w1amayyam adhok$ajaf)
puru$el)atma-bhatena
viryam adhatta viryavan
SYNONYMS
kala-vrttya-in due course of time, as the immediate cause of creation; tu

but; mayayam-within the material nature; gu!)a-mayyam-full of the three ma
terial modes of nature (sattva-gul)a, rajo-gu l)a arid tamo-gu!)a); adhok$ajaf)-the
Supreme Personality of Godhead, who is beyond material conceptions;
puru$el)a-by the enjoyer of material nature; atma-bhatena-who is an expan
sion of His personal self; viryam-semina; adhatta-placed; viryavan-the omni
potent.
TRANSLATION
"'In due course of time, the Supreme Personality of Godhead [Maha-Vi�Qu

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

� ��ti! '��HI II �'\� II
tabe mahat-tattva haite trividha ahalikara

yaha haite devatendriya-bhatera pracara
SYNONYMS
tabe-thereafter; mahat-tattva haite -from the total material energy; tri

vidha -three kinds of; ahalikara-egotism; yaha haite-from which; devata-of
predominating deities; indriya-of the senses; bhutera-and of material ele
ments; pracara -expansion.
TRANSLATION
"First the total material energy is manifest, and from this arise the three
types of egotism, which are the original sources from which all demigods
[controlling deities], senses and material elements expand.
PURPORT
The three types of egotism (ahalikara) are technically known as vaikarika, taijasa
and tamasa. The mahat-tattva is situated within the heart, or citta, and the pre
dominating Deity of the mahat-tattva is lord Vasudeva (Bhag. 3.26.21 ). The
mahat-tattva is transformed into three divisions: (1) vaikarika, egotism in good
ness (sattvika-ahalikara), from which the eleventh sense organ, the mind, is
manifest and whose predominating Deity is Aniruddha (Bhag. 3.26.27-28);
(2) taijasa, or egotism in passion (rajasa-ahalikara), from which the senses and in
telligence are manifest and whose predominating Deity is Lord Pradyumna
(Bhag. 3.26.29-31); (3) tamasa, or egotism in ignorance, from which sound vibra
tion (sabda-tanmatra) expands. From the sound vibration, the sky (akasa) is
manifest and, the senses, beginning with the ear, are also manifest
(Bhag. 3.26.32). Of these three types of egotism, lord Sarikar�al)a is the pre
dominating Deity. In the philosophical discourse known as the Salikhya-karika, it
is stated: sattvika ekadasakaf) pravartate vaikrtad ahalikarat-bhutades tan
matram tamasa-taijasady-ubhayam.
TEXT 277
� �'t fii�' �� "3'litW'f 1t'l ·I

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

ananta brahmaQc;ia, tara nahika gaQana
SYNONYMS
sarva tattva-all different elements; mi/i'-combining; srji/a-created; brah

maQc;iera gaQa-all the universes; ananta brahmaQc;ia-those universes are un
limited in number; tara nahika gaQana-there is no possibility of counting them.
TRANSLATION
"Combining all the different elements, the Supreme Lord created all the
universes. Those universes are unlimited in number; there is no possibility of
counting them.
TEXT 278
··t�i lf�e.i!f�i �<f-'lf�tf<lt_s' �tlf I

� a� it� <;�lf�9f 'ftlfll �en,- II
i!iho mahat-sra$ta puru$a-'maha-vi$QU' nama

ananta brahmaQc;ia tafira loma-kupe dhama
SYNONYMS
ifiho-He; mahat-sra$ta-the creator of the mahat-tattva, or total material en
ergy; puru$a-the person; maha-vi$QU nama-cal l ed Lord Maha-Vi�l)u; ananta
unlimited; brahmaQc;ia-universes; tafira-of His body; /oma-kupe-w ithin the
hair holes; dhama-are situated.
TRANSLATION
"The first form of Lord Vi�f.lu is called Maha-Vi�J'.'IU. He is the original cre
ator of the total material energy. The innumerable universes emanate from the
pores of His body.
TEXTS 279-280
'St�tr;IIIS �f�i ��Ti <;�'1_�tt� �ti I

�<t-fil"l�-�� i3'!it'G �t� II �'\� II
��9f fil"lt�-� �ti ��1!{ I
�� it1!f, ��-lftii·� II �lro II
gavak$e uc;fiya yaiche reQu ase yaya

puru$a-nisvasa-saha brahmaQc;ia bahiraya
punarapi nisvasa-saha yaya abhyantara

ananta aisvarya tanra, saba -maya-para
SYNONYMS
gavak�e-from a hole at the top of a wall; uc;fiya-floating; yaiche-as; rer:w

atomic particles; ase yaya-come and go; puru�a-nisvasa-saha-with the ex
haling of Maha-Vi�r:tu; brahmaf)c;ia-the universes; bahiraya-come outside;
punarapi-again; nisvasa-saha-by His inhalation; yaya-go; abhyantara-with
in; ananta-unlimited; aisvarya-opulences; tanra-of Him; saba-everything;
maya-para-beyond the material conception.
TRANSLATION
"These universes are understood to be floating in air as the Maha-Vi�r:tu ex
hales. They are like atomic particles that float in sunshine and pass through
the holes of a screen. All these universes are thus created by the exhalation of
Maha-Vi�r:tu, and when Maha-Vi�r:tu inhales, they return to His body. The un
limited opulences of Maha-Vi�r:tu are completely beyond material conception.
TEXT 281
�"-'<'\�'- fol�f1l�<ft<'Pl�l�'1'U
��f� C<'ft1!f<f'1�1 �5\lf�Oft'4t: I
f��ft�1"\ 'I �� "-' <f'1if�r.:"!C'lf1

C5ltf�OI11!lflf�l!''ll':. �1!�':. e�lf1!11 �IT) II
yasyaika-nisvasita-ka/am athavalambya
jivanti loma-vilaja jagad-af)c;ia-nathab
vi�f)ur mahan sa iha yasya kala-vise�o
govindam adi-puru�arh tam aharh bhajami
SYNONYMS
yasya-whose; eka-one; nisvasita-of breath; ka/am-time; atha-thus;
ava/ambya-taking shelter of; jivanti-live; loma-vilajab-grown from the hair
holes; jagat-af)c;ia-nathab-the masters of the universes (the Brahmas); vi�f)ub
mahan-the Supreme Lord Maha-Vi�r:tu; sab-that; iha-here; yasya-whose;
ka/a-vise�ab-particular plenary portion or expansion; govindam-Lord Govinda;
adi-puru�am-the original person; tam-Him; aham-1; bhajami-worship.
TRANSLATION
" 'The Brahmas and other lords of the mundane worlds appear from the
pores of the Maha-Vi�r:tu and r.emain alive for the duration of His one exhala-
tion. I adore the primeval Lord, Govinda, for Maha-Vi�r;�u is a portion of His
plenary portion.'
PURPORT
This is a quotation from Brahma-sarhhita (5.48).
TEXT 282
� l3'1ftG'ijt'f1l itt�i ��I

�'tt�wtfVT- �� iSf'ijt\!1l �t1ft II �lr� II
samasta brahmar:l(;la-gaQera iriho antaryami
karaQabdhisayi-saba jagatera svami
SYNONYMS
samasta brahmaQ(ia-gaQera-of the aggregate of the brahmaQ(ias, or universes;

iriho-that Lord Maha-Vi�r:1u; antaryami-the Supersoul; karaQa-abdhi-sayi
Lord Maha-Vi�r;�u, lying on the Causal Ocean; saba jagatera-of all the universes;
svami-the Supreme Lord.
TRANSLATION
"Maha-Vi�r;�u is the Supersoul of all the universes. Lying on the Causal

Ocean, He is the master of all material worlds.
TEXT 283
�� "( ��1( �t�1f \!, I

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

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

��<fi<fi·�� fitffi �'l � ��111�1r8 II
sei puru$a ananta-koti brahmaQc;fa srjiya
ekaika-murtye pravesila bahu murti hafia
SYNONYMS
sei puru$a-that Personality of Godhead, Maha-Vi�l)u; ananta-koti

brahmaQc;fa-millions and trillions of brahmaQc;fas, or universes; srjiya-after
creating; eka-eka-in each one of them; murtye-in a form; pravesila-entered;
bahu murti hafia-becoming many forms.
TRANSLATION
"After creating the total number of universes, which are unlimited, the
Maha-Vi�QU expanded Himself into unlimited forms and entered into each of
them.
TEXT 285
(ff� <fimt1 <;tft�, ��- Cl�<!lt1f I

��ti! iTt�� "(ti{, <fiRt"'1 Rml II �lr� II
pravesa kariya dekhe, saba-andhakara
rahite nahika sthana, karila vicara
SYNONYMS
pravesa kariya-after entering; dekhe-He sees; saba-everywhere;

andhakara-complete darkness; rahite-to remain there; nahika sthana-there
was no place; karila vicara-then He considered.
TRANSLATION
"When Maha-Vi�Qu entered each of the limitless universes, He saw that

there was darkness all around and that there was no pl�ce to stay. He therefore
began to consider the situation.
TEXT 286
f�-c;�� <3�t�t( �fit� I

c;lll iSfl:"' <;$t·-tll'Jt11 -11ti{ <fiRf� II �lr� II
nijatiga-sveda-jafe brahmarxiardha bharifa

sei jafe 5e$a-sayyaya sayana karifa
SYNONYMS
nija-atiga-from His own personal body; sveda-jafe-by emitting the water of

perspiration; brahmar:u;Ja-ardha-half of the universe; bhari / a-filled; sei jafe-on
that water; S€$a-5ayyaya-on the bed of Lord Se�a; sayana karifa-lay down.
TRANSLATION
"With the perspiration produced from His own body, the lord filled half
the universe with water. He then lay down on that water on the bed of lord
Se�a.
TEXT 287
� iftf�91'lJ '�'! Is�� \fl<li 9i'lJ I

(}!� �''ll �l� '(31tfi� "'Jf·�'ll II �lr9 II
tatira nabhi-padma haite uthifa eka padma

sei padme ha-ifa brahmara janma-sadma
SYNONYMS
tatira nabhi-padma haite-from His lotus navel; uthifa-grew ; eka-one;
padma-lotus flower; sei padme-on that lotus flower; ha-ifa-there was;
brahmara-of Lord Brahma; janma-sadma-the place of generation.
TRANSLATION
"A lotus flower then sprouted from the lotus navel of that Garbhodakasayi
Vi�r;�u. That lotus flower became lord Brahma's birthplace.
TEXT 288
�- ?f'lJi{� �� '6''f 1_�i{ I

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

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

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

�m, f"'lf?!, �1'11l �1l ��1l �1� II ��o II
'rudra'-rupa dhari kare jagat sarhhara

sr�ti, sthiti, pralaya haya icchaya yanhara
SYNONYMS
rudra-rupa dhari-accepting the form of Lord Siva; kare-performs; jagat

sarilhara-dissolution of the universal creation; sr�ti-creation; sthiti-mainte
nance; pralaya-and dissolution; haya-take place; icchaya-by the will;
yanhara-of whom.
TRANSLATION
"The Supreme lord, and His form of Rudra [lord Siva], brings about the
dissolution of this material creation. In other words, by His will only, there is
creation, maintenance and dissolution of the whole cosmic manifestation.
TEXT 291
�'fii, ��' fit�- i't1f �'i·��i!t11' I

�-f"llfi!·��t1l1f fi!til1f �f�<flt� II �� II
brahma, Vi�I)U, siva-tafira gul)a-avatara

sr�ti-sthiti-pralayera tinera adhikara
SYNONYMS
brahma-Lord Brahma; vi�l)u-Lord Vi�I)U; siva-Lord Siva; tafira-of
Garbhodakasayi Vi�l)u; gul)a-avatara-incarnations of the material qualities; sr�ti
sthiti-pralayera-of the three functions, namely creation, maintenance and dis
solution; tinera adhikara-there is control by the three deities (Lord Brahma, Lord
Vi�l)u and Lord Siva).
TRANSLATION
"Brahma, Vi�r:Ju and Siva are His three incarnations of the material qualities.
Creation, maintenance and destruction respectively are under the charge of
these three personalities.
TEXT 292
f�'1J��-��-ti1�-�t��<l'l-tt� I
'�tr!:f�-titfw' '<l'lRf' c;�5f �t� �tl11 �� 11
hira1,1yagarbha-antaryami-garbhodakasayi
'sahasra-sir?adi' kari' vede yatire gai
SYNONYMS
hira1,1yagarbha-named Hira�yagarbha; antaryami-the Supersoul; garbha

udaka-sayi-Lord Garbhodakasayi V i��u; sahasra-sir?a-adi kari' - by the Vedic
hymns beginning with sahasra-sir?a (�g Veda-sarhhita 10.90); vede yanre gai
unto whom the Vedas pray.
TRANSLATION
"Garbhodaka.Sayi Vi��u, known within the universe as Hira�yagarbha and

the antaryami, or Supersoul, is glorified in the Vedic hymns, beginning with
the hymn that starts with the word sahasra-sir�a.
TEXT 293
�� '!' N�-��-131�1{ �1{ I

�t1t '��' �. '!<j_�Rt1·9t't1t II �� II
ei ta' dvitiya-puru?a-brahmaQc;fera isvara

mayara 'asraya' haya, tabu maya-para
SYNONYMS
ei ta'-in this way; dvitiya-puru?a-the second Personality of Godhead; brah

maQc;fera isvara-the master of the universe; mayara-of the external, material en
ergy; asraya haya-beco mes the shelter; tabu-still ; maya-para-is beyond the
touch of the material energy.
TRANSLATION
"This second Personality of Godhead, known as Garbhodakasayi Vi��u, is

the master of each and every universe and the shelter of the external energy.
Nonetheless, He remains beyond the touch of the external energy.
TEXT 294
�'llt·�� f<l� '�'l·��t1t' I

--
�� <!l'!'t1t·�\!1t 'it'li11 �t� II ��8 II
trtiya-puru?a vi?1,1u-'gu1,1a-avatara'
dui avatara-bhitara ga1,1ana tatihara
SYNONYMS
trtiya-puru,sa-the third Personality; vi,sQu-Lord Vi�t:JU; guQa-avatara-the in

carnation of the material quality of goodness; dui avatara-bhitara-within the two
incarnations; gaQana-talihara-He is designated.
TRANSlATION
"The third expansion of Vi��u is the K�irodaka5ayi Vi��u, who is the incar
nation of the quality of goodness. He is to be counted within the two types of
incarnations [puru�a-avataras and gu�a-avataras].
TEXT 295
f� <Uti-�t�� ,it�i ��t� I

�t�tif<ti-t"hll" ,it�i -�t'i�<ti�, 115ft� ll ��<t II
virat vya,sti-jivera tetiho antaryami
k,sirodakasayi tetiho-palana-karta, svami
SYNONYMS
virat-the universal form; vya,sti-jivera-of all other living entities; tetiho-He;
antaryami-the Supersoul; k,sira-udaka-sayi-Lord Vi�t:JU who lies down in the
ocean of milk; tetiho-He; palana-karta-the maintainer; svami-the master.
TRANSLATION
"This K�irodakasayi Vi��u is the universal form of the Lord and is the Super
soul within every living entity. He is known as K�irodakasayi, or the Lord who
lies on the ocean of milk. He is the maintainer and master of the universe.
TEXT 296
'i_��i!'tt1Ht �l C�( f.l��'i I

�'\��i!� �t� ��, �� II �� II
puru,savatarera ei kailuti nirupaQa
lilavatara ebe suna, sanatana
SYNONYMS
puru,sa-avatarera-of all the puru,sa-avataras; ei-this; kailuti nirupaQa-1 have
described; li/a-avatara-incarnations for pastimes; ebe-now; suna-please hear;
sanatana -0 Sanatana.
TRANSLATION
"0 Sanatana, I have definitively described the three puru�a-avataras of

Vi�Qu. Now please hear from Me about the pastime incarnations.
TEXT 297
�t�i!t1f �t�� il1 �111 'if'fi{ I

��fi{ �f�1 �� fiT-stw�-til u �� u
lilavatara k[$/)era na yaya gal)ana

pradhana kariya kahi dig-darasana
SYNONYMS
/i/a-avatara-incarnations for pastimes; k[$Qera-of Lord Kr�r:Ja; na yaya

gal)ana-are not countable; pradhana kariya-chiefly; kahi-let me describe;
dik-darasana-by a sample direction.
TRANSLATION
"No one can count the innumerable pastime incarnations of Lord Kr�r:Ja, but
I shall describe the principal ones.
TEXT 298
';{e,�, �' ��iltQl, iJ��' �t1l"il I

��tfif-,�� <la il1 �t11 'if'filu ��ru
matsya, karma, raghunatha, nrsirhha, vamana

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

Lord Ramacandra; nrsirhha-the man-lion incarnation; vamana-the dwarf incar
nation; varaha-adi-the hog incarnation and others; /ekha-describing; yatira
of which incarnations; na yaya gal)ana-cannot be counted.
TRANSLATION
"Some of the pastime incarnations are the fish incarnation, the tortoise in
carnation, Lord Ramacandra, Lord Nrsimha, Lord Vamana, and Lord Varaha.
There is no end to them.
TEXT 299
11'��11<11�9fOJ r'!� �-<r�i� -�� ,_
�i'llfillf<t�f<r1pt� w�t<t'-!ii�: '

�� 9fif'l �ffd�<!�� \!i'<lt�r.f"f
�i�� r.<\1 �� <ll[.:�'ll' <lilf"Ol� C\!i II � �� II
matsyasva-kacchapa-nrsimha-varaha-hari1sa
rajanya-vipra-vibudhe$U krtavatara/:J
tvam pasi nas tribhuvanam ca tathadhunesa
bharam bhuvo hara yaduttama vandanam te
SYNONYMS
matsya-in the forms of a fish; asva-of a horse; kacchapa-of a tortoise;

nrsimha-of Lord Nrsimhadeva; varaha-of a boar; hamsa-of a swan; rajanya
of Lord Ramacandra; vipra-of Lord Pafasurama; vibudhe$u-and of
Vamanadeva; krta-avatara/:1-who have accepted incarnation; tvam-You; pasi
please protect; na/:1-us demigods; tri�bhuvanam ca-and the three worlds;
tatha-as well; adhuna-now; isa-0 Lord; bharam-the burden; bhuva/:1-of
the universe; hara- kindly take away; yadu-uttama-0 best of the Yadu dynasty;
vandanam te-to You we offer our prayers.
TRANSLA TION
"'0 Lord of the universe, best of the Yadu dynasty, we are offering our
prayers unto You mainly to diminish the heavy burden of the universe. Indeed,
You diminished this burden formerly by incarnating in the form of a fish, a
horse [Hayagriva], a tortoise, a lion [Lord Nrsimha], a boar [Lord Varah.a] and a
swan. You also incarnated as Lord Ramacandra, Parasurama and Vamana the
dwarf. You have always protected us demigods and the universe in this way.
Now please continue.'
PURPO RT
This is a quotation from Srimad-Bhagavatam (1 0.2.40).
TEXT 300
�t��tr;�� (;<IS'( �'$f,�pfi{ I

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

guf)avatarera ebe suna vivaraf)a
SYNONYMS
lila-avatarera-of the incarnations of pastimes; kai/un-1 have done; dik

darasana-indicating the direction only; gu1,1a-avatarera-of incarnations of the
material qualities; ebe-now; suna vivaraf)a-hear the description.
TRANSLATION
"I have given a few examples of pastime incarnations. Now I will describe
the gu1,1a-avataras, the incarnations of the material qualities. Please listen.
TEXT 301
�' f<1�, f-t�,- �i! �'I ��i!t� I
fijjf&'f ��<r-rn' �c;� ��JtN·�J��t� 11 '!>o � II

brahma, Vi�f)U, siva, -tina guf)a avatara
tri-guf)a angikari' kare sr�ty-adi-vyavahara
SYNONYMS
brahma, vi�f)U, siva-Lord Brahma, Lord Vi��u and Lord Siva; tina-three; guf)a
avatara-the incarnations of the material qualities; tri-gu1,1a-the three qualities of
material nature; angikari'-accepting; kare-does; sr�ti-adi-vyavahara-transac
tions in reference to the creation, maintenance and dissolution.
TRANSLATION
"There are three functions within this material world. Everything here is
created, everything is maintained for some time, and everything is finally dis
solved. The Lord therefore incarnates Himself as the controllers of the three
qualities-sattva-gu1,1a, rajo-gu1,1a and tamo-gu1,1a [goodness, passion and ig
norance]. Thus the transactions of the material world take place.
TEXT 302
�r�fili!f�i!�'fJ �til �t�WT 1

�iSft�t'l f<1-etf<1'!i <r-fit' �1� �i! ll -eo� II
bhakti-misra-krta-puf)ye kona jivottama

rajo-gu1,1e vibhavita kari' tanra mana
SYNONYMS
bhakti-misra-krta-puQye-because of pious activities mixed with devotional

service; kona-someone; jiva-uttama-the best of the living entities; raja/:l
guQe-by the mode of passion; vibhavita-influenced; kari'-making; tanra
his; mana-mind.
TRANSLATION
"Because of his past pious activities mixed with devotional service, the
first-class living entity is influenced by the mode of passion within his mind.
TEXT 303
-m;��-ttf.�m -tf'@ �•tfif' 1

<ofi �<fit�� a�iH1i� �fit' II �o� II
garbhodakasayi-dvara sakti sancari'
vya�ti sr�ti kare kr�t:�a brahma-rupa dhari'
SYNONYMS
garbha-udaka-sayi-dvara-by Lord Garbhodakasayi Vi�r:tu; sakti sancari'

giving him special powers; vya�ti-total; sr�ti-creation; kare-does; kr�Qa
Lord Kr�r:ta; brahma-rupa dhari'-accepting the form of Lord Brahma.
TRANSLATION
"Such a devotee is empowered by Garbhodakasayi Vi�1,1u. In this way, an in

carnation of Kr�1.1a in the form of Brahma engineers the total creation of the
universe.
PURPORT
The Garbhodakasayi Vi�r:tu puru?a-avatara expansion of Lord Vi�r:tu accepts the

material modes-sattva-gu(la, rajo-guQa and tamo-guQa- and thus incarnates as
Lord Yi�r:JU, Brahma and Siva. These are incarnations of the material qualities.
Among the many superior living entities qualified with pious activities and devo
tional service, one, called Lord Brahma, is infused with the quality of passion by
the supreme will of Garbhodakasayi Vi�r:tu. Thus Lord Brahma becomes the incar
nation of the creative energy of the Lord.
TEXT 304
cst�t"\ 'l�N'I�l:<'T\ foil:�\ c��=
�� r�� <2l<!i��Jr<>r ��'if\!i ,
<!l� 'S?5flf�f<PHO!<t>i1
3l'lfi1 �
C5\iR"'!�lflf�� >sJiR! II -'• s II
bhasvan yathasma-sakale?u nije?u teja/:1

sviyarh kiyat prakatayaty api tadvad atra
brahma ya e?a jagad-aQc;/a-vidhana-karta
SYNONYMS
bhasvan-the illuminating sun; yatha-as; asma-sakale?u-in various types of

precious stones; nije?u-his own; teja/:1-brilliance; sviyam-his own; kiyat-to
some extent; prakatayati-manifests; api-also; tadvat-similarly; atra-here;
brahma-Lord Brahma; ya/:1 -who is; e?a/:1-the Lord; jagat-aQc;/a-vidhana-karta
becomes the chief of the universe; govindam adi-puru?am-Lord Govinda, the
original Supreme Personality of Godhead; tam-Him; aham-1; bhajami-wor
ship.
TRANSLATION
" 'The sun manifests his brilliance in a gem, although it is stone. Similarly,
the original Personality of Godhead, Govinda, manifests His special power in a
pious living entity. Thus the living entity becomes Brahma and manages the
affairs of the universe. Let me worship Govinda, the original Personality of
Godhead.'
PURPORT
TEXT 305
,�et �· �fif �tm � it't� � ,
�� i!�� 1151�tllf '�i' 0 II �o<t II
kona kalpe yadi yogya jiva nahi paya

apane isvara tabe arhse 'brahma' haya
SYNONYMS
kana kalpe-in some lifetime of Brahma; y adi-if; y ogya-suitabl e; jiva-living

entity; nahi-not; paya-is available; apane-pe rsonally; isvara-the Supreme
Lord; tabe-then; arhse-by His plenary expansion; brahma haya-becomes Lord
Brahma.
TRANSLATION
"If in a kalpa a suitable living entity is not available to take charge of

Brahma's post, the Supreme Personality of Godhead Himself personally ex
pands and becomes lord Brahma.
PURPORT
One day of Brahma consists of the four yugas multiplied a thousand times-or,
according to solar calculations, 4,320,000,000 years-and such also is the dura
tion of his night. One year of Brahma's life consists of 360 days and nights, and
Brahma lives for one hundred such years. Such is the life of a Brahma.
TEXT 306
'lT'-ltr� 9f��i11:l:!lt�f�<'l�"�t<fi9ftto>f-
....
c�Y'�r-sbt{\!ilJ._9f1fi!\!)-\!j�-4\!j�-4"\, 1
31�'1 i5'1:<1t��1lf9f 'lT� '1S<'!�: '<fi"lt�1:
.!\)r;-pt�'1:�1l �\11\� OJ9f1'101 � W II -=> • � II
yasyanghri-pankaja-rajo 'khila-loka-palair
mauly-uttamair dhrtam upasita-Urtha-Urtham
brahma bhavo 'ham api yasya kala/:! ka/aya/:1
sris codvahema ciram asya nrpasanarh kva
SYNONYMS
yasya-whose; anghri-pankaja-lotuslike feet; raja/:1-the dust; akhila-loka

of the universal planetary systems; pa/ai/:1-by the masters; mau/i-uttamai/:1-
with valuable turbans on their heads; dhrtam-accepted; upasita-worshiped;
tirtha-tirtham-the sanctifier of the holy places; brahma-Lord Brahma; bhava/:1-
Lord Siva; aham api-even I; yasya-of whom; ka/a/:1-portions; ka/aya/:1-of a
plenary portion; sri/:1-the goddess of fortune; ca-and; udvahema-we carry;
ciram-eternally; asya-of Him; nrpa-asanam-the throne of a king; kva-where.
TRANSLATION
"'What is the value of a throne to lord Kf�l)a? The masters of the various
planetary systems accept the dust of His lotus feet on their crowned heads.
That dust makes the holy places sacred, and even lord Brahma, lord Siva,
Lak�mi and I myself, who are all portions of His plenary portion, eternally
carry that dust on our heads.'
PURPORT
This is a quotation from Srimad-Bhagavatam (1 0.68.37). When the Kauravas

flattered Baladeva so that He would become their ally and spoke ill of Sri Kr�t:�a,
Lord Baladeva was angry and spoke this verse.
TEXT 307
fi{��-r-�it fl' \!�·�'� �mfir' 1

��Q{' 1lrnl·�� ft·�� 'ffir II �o9 II
nijarhsa-kalaya kr?Qa tamo-guQa arigikari'

samhararthe maya-sarige rudra-riJpa dhari
SYNONYMS
nija-arhsa-of His personal plenary expansion; kalaya-by an expansion known

as kala; kr?Qa-Lord Kr�t:�a; tamab-guQa-the material mode of darkness;
arigikari' -accepting; samhara-arthe-for the purpose of dissolution; maya
sarige -in association with the external energy; rudra-rupa-the form of Rudra;
dhari -assumes.
TRANSLATION
"lord Kr��a, the Supreme Personality of Godhead, expands a portion of His

plenary portion and, accepting the association of the material mode of ig
norance, assumes the form of Rudra to dissolve the cosmic manifestation.
PURPORT
This is a description of the Rudra form, which is another expansion of Kr�t:�a.

Only vi?QU-murtis are expansions of Kr�t:�a's personal and plenary portions. Maha
Vi�l)u, who lies on the Causal Ocean, is an expansion of Sarikar�al)a. When
Garbhodakasayi Vi�I)U accepts the material modes of nature for the purpose of
dissolving the cosmic manifestation, His form is called Rudra. As already ex
plained, Lord Vi�I)U is the controller of maya. How, then, can He associate with
maya? The conclusion is that the incarnation of Lord Siva or Lord Brahma indicates
the absence of the supreme power of Vi�I)U. When the supreme power is not
there, it is possible to associate with maya, the external energy. Lord Brahma and
Lord Siva are to be considered creations of maya.
TEXT 308
1lt11t�tr-�"� �i!l-�i �� I
��i!'t itt�, itt� �J '��' II �o� II
maya-sanga-vikari rudra-bhinnabhinna rupa

jiva-tattva nahe, nahe kmJera 'svarupa'
SYNONYMS
maya-sanga-by association with maya; vikari-transformed; rudra-the form

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

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

dugdhantara vastu nahe, dugdha haite nare
SYNONYMS
dugdha-milk; yena-as; am/acyoge-in association with a sour substance;
dadhi-rupa-the form of yogurt; dhare-takes; dugdha-antara-something other
than milk; vastu-substance; nahe-is not; dugdha-milk; haite-to be; nare-is
not able.
TRANSLATION
"Milk is transformed into yogurt when it associates with a yogurt culture.

Thus yogurt is nothing but milk, but still it is not milk.
PURPORT
Of the three deities supervising the creation, maintenance and dissolution of

the universe, Lord Vi�I)U is never separate from the original Vi�I)U. However, Lord
Siva and Brahma, due to their association with maya, are different from Vi�l)u.
Vi�t:�u cannot be transformed into any form of material energy. Whenever there is
association with maya, the personality involved must be different from Lord
Vi�t:JU. Therefore Lord Siva and Lord Brahma are called gw;a-avataras, for they
associate with the material qualities. The conclusion is that Rudra is a transforma
tion of Vi�t:JU, but he is not exactly Lord Vi�t:JU. Therefore, he does not come with
in the category of the vi?QU-tattvas. Thus he is inconceivably one with Vi�t:Ju and
different from Him. The example given in this verse is very clear. Milk is compared
to Vi�t:JU. As soon as milk touches a sour substance, it becomes yogurt, or Lord
Siva. Although yogurt is constitutionally milk it cannot be used in place of milk.
TEXT 310
��'il� <�'41 i!'rr ��t�f<lc"l11'm'tt�

��t�c� or � ��= 9J'4'tf� c�c�t: 1
<r: "t��t'll' [9(' �'41 �,t9ff� �1�1{,

C5ft�'lf'll' tfir�11'� '!ill'�� ;s"SJtR\ II ¢') •
k?iraril yatha dadhi vikara-vise?a-yogat

saiijayate na tu tata/:r prthag asti heto/:r
yah sambhutam api tatha samupaiti karyad
govindam adi-puru?aril tam aharil bhajami
SYNONYMS
k?iram-milk; yatha-as; dadhi-yogurt; vikara-vise?a-with a special
transforming agent; yogat-by mixing; saiijayate-is transformed into; na-not;
tu-but; tata/:r-from the milk; prthak-separated; asti-is; heto/:r-which is the
cause; ya/:r-who; sambhutam-the nature of Lord Siva; api-even though;
tatha-as; samupaiti-accepts; karyat-from the matter of some particular busi
ness; govindam-unto Govinda, the Supreme Personality of Godhead; adi
puru?am-the original person; tam-unto Him; aham-1; bhajami-offer my
respectful obeisances.
TRANSLATION
"'Milk changes into yogurt when mixed with a yogurt culture, but actually
it is constitutionally nothing but milk. Similarly, Govinda, the Supreme Per
sonality of Godhead, assumes the form of lord Siva [Sambhu] for the special
purpose of material transactions. I offer my obeisances at His lotus feet.'
PURPORT
This is a quotation from Brahma-sarilhita (5.45).
TEXT 311
'fit4!'-1111lt-tf�Jtef't, l!t1rt'�'ttt� I
·Jfhtt&l'!, �'1�1! '��'-�II\!>�� II
'siva'-maya-sakti-sangi, tamo-guQavesa
mayatita, guf)atita 'Vi?f)U'-paramesa
SYNONYMS
siva-Lord Siva; maya-sakti-sangi-an associate of the external energy; tama/:1-

guf)a-avesa-absorbed by the quality of ignorance; maya-aUla-transcendental
to the external energy; guQa-atita-transcendental to the qualities of matter;
vi?Q U -Vi�l)u; parama-isa-the Supreme Lord.
TRANSLATION
"Lord Siva is an associate of the external energy; therefore he is absorbed in

the material quality of darkness. Lord Vi�r;�u is 'transcendental to maya and the
qualities of maya. Therefore He is the Supreme Personality of Godhead.
PURPORT
Vi�I)U is beyond the range of the material manifestation, and He is not within
the control of the material energy. He is the supreme independent Personality of
Godhead. This is even admitted by Sarikaracarya: narayaQai) paro 'vyaktat (Gita
bha?ya). In his constitutional form, Siva is a maha-bhagavata, a supreme devotee
of the Lord, but because he accepts maya's association-especially the quality of
ignorance-he is not free from maya's influence. Such an intimate association is
completely absent in the Supreme Personality of Godhead, Vi�l)u. Lord Siva ac
cepts maya, but in the presence of Lord Vi�I)U, maya does not exist. Consequently
Lord Siva has to be considered a product of maya. When Lord Siva is free from
maya's influence, he is in the position of a maha-bhagavata, a supreme devotee of
Lord Vi�I)U. Vai$f)avanarh yatha sambhu/:1.
TEXT 312
focr<r: "ff��= "f1� fmf�� 't'l��= 1

c<r�tfll�t;:g�'f"�> "!it"1f'll:.5"\!iJ�� fm�t"111 "�� 11
siva!) sakti-yukta/:1 sasvat

trilingo guQa-samvrta/:1
vaikarikas taijasas ca
tamasas cety aharh tridha
SYNONYMS
sivai)-Lord Siva; sakti-yuktai)-associated with material nature; 5a5vat-eter
nally; tri-lingal)-in three features; guQa-sarhvrtai)-covered by the modes of
nature; vaikarikal)-one is called vaikarika; tai;asah ca-another is called tai;asa;
tamasah ca-as well as tamasa; iti-thus; aham-egotism; tri-dha-three kinds.
TRANSLATION
'The truth about lord Siva is that he is always covered with three material
11
coverings-vaikarika, taijasa and tamasa. Because of these three modes of ma

terial nature, he always associates with the external energy and egotism itself.'
PURPORT
TEXT 313
�fl1� f'I'�(<J: 'l1�t� ��"If: 1'1WC'!: 9(�: I
'I 'l��<>f<!f�i \5� i!i�fil�"c<ti '&<I� II � �" II
harir hi nirguQai) sak�at

puru�ah prakrteh para!)
sa sarva-drg upadra�ta
tarh bha;an nirguQO bhavet
SYNONYMS
hari/:1-the Supreme Personality of Godhead, Vi��u; hi-certainly; nirguQa/:1-

transcendental to all material qualities; sak�at-directly; puru�ah-the supreme
enjoyer; prakrtel)-material nature; para/:1-beyond; sa/:1-He; sarva-drk-the
seer of everything; upadra�ta-the overseer of everything; tam-Him; bha;an
by worshiping; nirguQa/:1-transcendental to material qualities; bhavet-one be
comes.
TRANSLAliON
11
'Sri Hari, the Supreme Personality of Godhead, is situated beyond the
range of material nature; therefore He is the supreme transcendental person.
He can see everything inside and outside; therefore He is the supreme over
seer of all living entities. If someone takes shelter at His lotus feet and wor
ships Him, he also attains a transcendental position.'
PURPORT
This is also a quotation from Srimad-Bhagavatam (1 0.88.5).

TEXT 314
�ift� 115ft�-t f�� l!t� I

��'I 1!f�1, � �'f1lt�i-�t11' II '-!>�8 II
palanartha svarhsa vi?Qu-rupe avatara

sattva-gul)a dra?ta, tate gul)a-maya-para
SYNONYMS
palana-artha-for maintenance; svarilsa-personal plenary expansion; vi?QU

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

�-. ��' �!{! ��-t, �t� '� '$!11111 '!>�<t II
svarupa-aisvarya-purl)a, kr?Qa-sama praya
kr?l)a arhsi, tenho arhsa, vede hena gaya
SYNONYMS
sva-rupa-personal expansion; aisvarya-pCJrl)a-full of all opulences; kr?Qa

sama-equal to Kr��a; praya-almost; kr?l!a arhsi-Kr��a is the Supreme Per
sonality of Godhead; teilho-Lord Vi��u; arilsa-personal expansion; vede-the
Vedas; hena-thus; gaya-sing.
TRANSLATION
"Lord Vi�J;JU is in the category of svarilsa because He has opulences almost

equal to Kr�J;Ja's. Kr�J;Ja is the original person, and Lord Vi�J;JU is His personal
expansion. This is the verdict of all Vedic literature.
PURPORT
Although an incarnation of the material energy, Lord Brahma is nonetheless the

director of the material mode of passion. Similarly, Lord Siva, although
178 Sri Caitanya-caritamfta [Madhya-lila, Ch. 20
simultaneously one with and different from Lord Kr�r:Ja, is still the incarnation of
the mode of darkness. However, Lord Vi�r:JU is Kr�r:Ja's personal expansion;
therefore He is the director of the mode of goodness and is always transcenden
tally situated beyond the jurisdiction of the modes of material nature. Lord Vi�r:Ju
is the original personal expansion of Kr�r:Ja, and Kr�r:Ja is the original source of all in
carnations. As far as power is concerned, Lord Vi�r:JU is as powerful as Lord Kr�r:Ja
because He possesses all the opulences.
TEXT 316
lf'l9ft�c�� 'f"ll�1Pl�JC9f�T
or'l9ft�c� f<�'��r.��'l'lt'll!�l 1
�r�t�c'il<�' f� � f�'!i�1 f<�'-stf�

C'iltf<lilf�i�� '!�� tf'l II -!!')� II
diparcir eva hi dasantaram abhyupetya

dipayate vivrta-hetu-samana-dharma
yas tadrg eva hi ca vi�Qutaya vibhati
govindam adi-puru�arh tam aharh bhajami
SYNONYMS
dipa-arcih-the flame of a lamp; eva-as; hi-certainly; dasa-antaram

another lamp; abhyupetya-expanding; dipayate -illuminates; vivrta-hetu-with
its expanded cause; s amana-dharma-equally powerful; yah-who ; tadrk
similarly; eva-certainly; hi-certainly; ca-also; vi�Qutaya-by His expansion as
Lord Vi�r:Ju; vibhati-illuminates; govindam-to Lord Kr�r:Ja; adi-puru�am-the
supreme original person; tam-to Him; aham-1; bhajami-offer my worshipful
respect.
TRANSLATION
" 'When the flame of one candle is expanded to another candle and placed
in a different position, it burns separately, and its illumination is as powerful
as the original candle. Similarly, the Supreme Personality of Godhead,
Govinda, expands Himself in different forms as Vi�r:"�U, who is equally
luminous, powerful and opulent. Let me worship that Supreme Personality of
Godhead, Govinda.'
PURPORT

TEXT 317
a'1il, �-�t�tit 'e�-��t� 1

?t�tt� f-1� -�� 9f-�� II ��'I II
brahma, siva-ajna-kari bhakta-avatara
palanarthe vi$f)U -k[$f)era svarupa-akara
SYNONYMS
brahma-Lord Brahma; siva-Lord Siva; ajna-kari-order carriers; bhakta

avatara - incarnations of devotees; palana-arthe-for maintenance; vi$f)u-Lord
Vi�l)u; k[$f)era-of Lord Kr�l)a; svarupa-akara-in the form of a personal feature.
TRANSLATION
"The conclusion is that lord Brahma and lord Siva are simply devotee in
carnations who carry out orders. However, lord Vi��u, the maintainer, is the
personal feature of lord Kr��a.
TEXl' 318
��tf� �flllC'eit�� Cj:f1 �j:!f� ��"f: I
f<1"1� �lliliC?f'l 9ffj:!9ftf� f<Ii"ffe>�� II ��lr II
srjami tan-niyukto 'ham

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

harati-annihilates; tat-vasa/:1-under His control; visvam-the whole universe;
puru$a-rupef)a-in the form of Lord Vi�l)u; paripati-maintains; tri-sakti-dhrk
the controller of the three modes of material nature.
TRANSLATION
"'lord Brahma said, "I am engaged by the Supreme Personality of Godhead

to create. Following His orders, lord Siva dissolves everything. The Supreme
Personality of Godhead, in His form of K�irodaka5ayi Vi��u, maintains all the
affairs of material nature. Thus the supreme controller of the three modes of
material nature is lord Vi��u." '
PURPORT
This is a quotation from Srimad-Bhagavatam (2.6.32). Lord Brahma gave this in
formation to Devar�i Narada when he was receiving instructions from Lord
Brahma to understand the Supreme Personality of Godhead, Paramatma. After de
scribing the universal form of the Lord, Lord Brahma explained that his position
and Lord Siva's position are controlled by Lord Vi��u.
TEXT 319
";:t._"J1tt�t1t �r;<t ��, �i!i{ I

�� 'St'fil 'it1t, �i{� �t1\''111 �� II
manvantaravatara ebe suna, sanatana

asankhya gaQana tanra, sunaha karaQa
SYNONYMS
manu-antara-avatara-the Manu incarnations; ebe-now; suna-hear;
sanatana-0 Sanatana Gosvami; asankhya-unlimited; gaQana-counting;
tanra-of them; sunaha-just hear; karaQa-the cause.
TRANSLATION
"0 Sanatana, just hear about the Manu incarnations [manvantara-avataras].

They are unlimited, and no one can count them. Just hear of their source.
TEXT 320
� ��fif� � �!If ";:t._"'J1t I

� 'fil�t1t '!1ti (fl7;1ti{ if"l1t II �� o II
brahmara eka-dine haya caudda manvantara
caudda avatara tahan karena isvara
SYNONYMS
brahmara eka d ine
- - in one day of Brahma; haya-there are; caudda-14;
manu-antara-changes of Manu; caudda-14; avatara-incarn ations; tahan-in
that time; karena-manifests; isvara-the Supreme Personality of Godhead.
TRANSLATION
"In one day of Brahma, there are fourteen changes of the Manus, and all
those fourteen Manus are considered incarnations manifested by the Supreme
Personality of Godhead.
PURPORT
In one day of Brahma, there are 14 Manus, and all of them are considered to be
manvantara-avataras of the Supreme Personality of Godhead. Thus in one month
of Brahma's life, there are 420 manvantara-avataras, or Manus. In one year (360
days) of Brahma's life, there are 5,040 Manu incarnations. Thus for the one
hundred years of Brahma's life, there is a total of 504,000 manvantara-avataras.
TEXT 321
<;11"" �<fi flftil", 'allt� 11tfil-t� �art I

� �e.�t11' �·�� ijfi\arf II '!1�� II
caudda eka dine, mase cari-sata bisa

brahmara vatsare parica-sahasra callisa
SYNONYMS
caudda-14; eka dine-in one day; mase-in one month; cari-sata bisa-420;
brahmara vatsare-in one year of Brahma; parica- sahasra ca//isa-5,040 avataras.
TRANSLATION
"There are 14 manvantara-avataras in one day of Brahma, 420 in one month,

and 5,040 in one year.
TEXT 322
�CIS �e.�1!" �11 '��il"' at'it\111" I

�·� ijlRl�rt� 1l��1f�t!l11" II �� II
sateka vatsara haya 'jivana' brahmara

parica-lak$a cari-sahasra manvantaravatara
SYNONYMS
sateka vatsara haya- there are one hundred years; jivana-the duration of life;
brahmara-of Brahma; parica-/ak$a-500,000; cari-sahasra-4,000; manu
antara-avatara -incarnations of Manu.
TRANSLATION
"During the hundred years of Brahma's life, there are 504,000 manvantara
avataras.
TEXT 323
�i{� �ro �t� <fi�� 'fl{ 1

�tf4ft' �<l'l�tt� �� i{ II�� II
ananta brahmaQc;fe aiche karaha gaQana

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

gaQana-just try to count; maha-vi�Qu-Lord Maha-Vi�l)u; eka-svase-by one
exhalation; brahmara jivana- the duration of life of one Brahma.
TRANSLATION
"The number of manvantara-avataras for only one universe has been given.
One can only imagine how many manvantara-avataras exist in the innumer
able universes. And all these universes and Brahmas exist only during one ex
halation of Maha-Vi�Qu.
TEXT 324
��t�� tt� ilt�<l'l �� I

�<l'l �!Qmlt<t�it�� (;W� (;t'f�t� �� II � �8 II
maha-vi�Qura nisvasera nahika paryanta

eka manvantaravatarera dekha lekhara anta
SYNONYMS
maha-vi�Qura-of Lord Maha-Vi�l)u; nisvasera-of the exhalations; nahika

paryan ta-there is no limit; eka manvantara-avatarera-of only one feature of the
Lord, namely the manvantara-avatara; dekha-j ust see; lekhara anta-it is beyond
the power of writing.
TRANSLATION
"There is no limit to the exhalations of Maha-Vi�QU. Just see how impos

sible it is to speak or write of even only the manvantara-avatara.
TEXT 325
lllffll�'{t<t '�', lllftt�t�t� '�� ilt� I

�� '��tJ!i{', l!t�t� '�fi1' ��-«i{ II��<t II
svayarilbhuve 'yajfia', svaroci?e 'vibhu' nama

auttame 'satyasena', tamase 'hari' abhidhana
SYNONYMS
svayarilbhuve-in the Svayambhuva-manvantara; yajfia-the avatara named

Yajiia; svaroci?e-in the Svaroci�a-manvantara; vibhu-the avatara Vibhu;
nama-named; auttame-in the Auttama-manvantara; satyasena-the avatara
named Satyasena; tamase-in the Tamasa-manvantara; hari-H ari ; abhidhana
named.
TRANSLATION
"In the Svayambhuva-manvantara, the avatara was named Yajiia. In the

Svaroci�a-manvantara, he was named Vibhu. In the Auttama-manvantara, he
was named Satyasena, and in the Tamasa-manvantara he was named Hari.
TEXT 326
�f�i! '�t', �t��,��', �� '�' I

��(J '��', w�t�4i ..�,'Sf${�� ,
raivate 'vaikul)tha', cak?U?e 'ajita', vaivasvate 'vamana'

savarl)ye 'sarvabhauma', dak?a-savarl)ye 'r?abha' gal)ana
SYNONYMS
raivate-in the Raivata-manvantara; vaikul)tha-the avatara named Vaikut:�tha;

cak?U?e-in the Cak�u�a-manvantara; aji ta-the avatara named Ajita; vaivas
vate-in the Vaivasvata-manvantara; vamana-the avatara named Vamana;
savarl)ye-in the Savart:Jya-manvantara; sarvabhauma-the avatara named Sar
vabhauma; dak?a-savarl)ye-in the Dak�a-savart:�ya-manvantara; r?abha-the
avatara ��abha; gal)ana -named.
TRANSLATION
"In the Raivata-manvantara, the avatara was named Vaikur;1tha, and in the
Cak�u�a-manvantara, he was named Ajita. In the Vaivasvata-manvantara, he
was named Vamana, and in the Savarr;1ya-manvantara, he was named Sar
vabhauma. In the Dak�a-savarr;1ya-manvantara, he was named ��abha.
TEXT 327
�t�tcfJ 'R��', 'Si�t�'( ��tcfJ I

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

rudra-savarQye 'sudhama', 'yogesvara' deva-savarQye
SYNONYMS
brahma-savarQye-in the Brahma-savarr;�ya-manvantara; vi?vaksena-the

avatara named Vi�vaksena; dharmasetu-the avatara named Dharmasetu; dhar
ma-savarQye-in the Dharma-savarr;�ya-manvantara; rudra-savarQye-in the
Rudra-savarr;�ya-manvantara; sudhama- the avatara named Sudhama;
y ogesvara- the avatara named Yogesvara; deva-savarQye-in the Deva-savarr;�ya
manvantara.
TRANSLAliON
"In the Brahma-savan�ya-manvantara, the avatara was named Vi�vaksena,

and in the Dharma-savarr;�ya, he was named Dharmasetu. In the Rudra-savar
r;�ya he was named Sudhama, and in the Deva-savarr;�ya, he was named
Yogesvara.
TEXT 328
t�"Jtt�t(J '��'til_' ��til I

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

ei caudda manvantare caudda 'avatara' nama
SYNONYMS
indra-savarQye-in the lndra-savarr;�ya-manvantara; brhadbhanu-the avatara

named Brhadbhanu; abhidhana-named; ei caudda manvantare-in the fourteen
manvantaras; caudda-fourteen; avatara-of the incarnations; nama-different
names.
TRANSLATION
"In the lndra-savarr;�ya-manvantara, the avatara was named Brhadbhanu.

These are the names of the fourteen avataras in the fourteen manvantaras.
PURPORT
SrTia Bhaktisiddhanta SarasvatT Thakura, in his Anubha?ya, gives a list of Manus

and their fathers' names: (1) Svayambhuva Manu, the son of Lord Brahma;
(2) Svaroci�a, the son of Svaroci�, or Agni, the predominating deity of fire;
(3) Uttama, the son of King Priyavrata; (4) Tamasa, the brother of Uttama;
(5) Raivata, the twin brother of Tamasa; (6) Cik�ug the son of the demigod
Cak�u; (7) Vaivasvata, the son of Vivasvan, the sun-god (whose name is also
mentioned in Bhagavad-gita, (4.1); (8) Savarl)i, a son born to the sun-god and
wife named Chaya; (9) Dak�a-savarl)i, the son of the demigod Varul)a;
(10) Brahma-savarl)i, the son of Upasloka; (11-14) Rudra-savarl)i, Dharma-savar
l)i, Deva-savarl)i and lndra-savarl)i, the sons of Rudra, Ruci, Satyasaha and BhOti
respectively.
TEXT 329
,�'Ri!'Rt �t� �if, �i!il I

��J-,iJli!1·��·<1if�·,t�� ${ II �� II
yugavatara ebe suna, sanatana

satya-treta-dvapara-ka/i-yugera gaQana
SYNONYMS
yuga-avatara-incarnation of millenniums; ebe-now; suna-hear; sanatana-
0 Sanatana Gosvami; satya-treta-dvapara-kali-yugera-of the Satya-yuga, Treta
yuga, Dvapara-yuga and Kali-yuga; gaQana-the chronological order.
TRANSLATION
"0 Sanatana, now hear from Me about the yuga-avataras, the incarnations
for the millenniums. First of all, there are four yugas-Satya-yuga, Treta-yuga,
Dvapara-yuga and Kali-yuga.
TEXT 330
��-�"�·�i! --(!iii';� �t� �(I

��(If�'"� <1it�if ,�'fS! II ��o II
sukla-rakta-k[$/)a-pita-krame cari varl)a

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

millenniums.
TRANSLATION
"In the four yugas-Satya, Treta, Dvapara and Kali-the Lord incarnates in
four colors: white, red, black and yellow respectively. These are the colors of
the incarnations in different millenniums.
TEXT 331
'5!1'11_ <tcfi�C�l1ll.1� �r.�t��5('Z �or_: I
�a;l ��'<11 �� iitO!"t'Z l-l!3�1'Z 'ij�: II -'-'� II
asan varQas trayo hy asya

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

son; grhQatab-accepting; anuyugam-according to the millennium; tanub
body; suk/ab-white; raktab-red; tatha-as well as; pitab -yellow; idanim
just now; kr?Qatam gatab-He has assumed a blackish hue.
TRANSLATION
" 'This child formerly had three colors according to the prescribed color for
different millenniums. Formerly He was white, red and yellow, and now He
has assumed a blackish color.'
PURPORT
This verse from Srimad-Bhagavatam (1 0.8.13) was spoken by Gargamuni when

performing the name-giving ceremony for Kr�r:Ja at the house of Nanda Maharaja.
The following two verses are also from Srimad-Bhagavatam (11.5.21,24).
TEXT 332
fC� ��·D��C<'!I <lo/-ll'H: I
fl!3tf�CO!t<>f<ft�t'f!i11_ f<l�lf_ii��'l"�� II ""� II
krte suk/as catur-bahur

jatilo valkalambarab
kr?Qajinopavitak?an
bibhrad daQc;ia-kamaQc;ia/a
SYNONYMS
krte-in the Satya-yuga; suk/ab-having a white color and bearing the name
Sukla; catub-bahub-having four arms; jatilab-with a bunch of hair; va/ka/a-am
barab-wearing a garment made of tree bark; kr?Qa-ajina-black-colored an
telope skin; upavita-sacred thread; ak?an-a garland of beads for chanting;
bibhrat-carried; daQc;la-kamaQc;la/a-a rod and waterpot.
TRANSLATION
'In the Satya-yuga, the Lord appeared in a body colored white with four
11
arms and matted hair. He wore tree bark and bore a black antelope skin. He
wore a sat:red thread and a garland of rudrak�a beads. He carried a rod and a
waterpot, and He was a brahmacari.'
TEXT 333
c\Ji�t�t" �'(3><rccft�:c'l1 5��r�r�c'��'-'�= 1
�'tTC<fi"t�'l!Tt�1 1!'f��t�T9f<'l'�'t: II -.:!.:!-:! II
tretayarh rakta-varQo 'sau

catur-bahus trimekhalab
hiraQya-kesas trayy-atma
sruk-sruv-ady-upalak?aQab
SYNONYMS
tretayam-in the Treta-yuga; rakta-varQab-of a reddish color; asau-He;

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

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

kardamake vara dila yeriho krpa kari'
SYNONYMS
satya-yuge-in the millennium of Satya-yuga; dharma-dhyana-religious prin

ciples and meditation; karaya - induces; suk/a-whitish; murti-form; dhari'
accepting; kardamake-to Kardama Muni; vara di la - gave benedictions;
yeriho-who; krpa kari' - out of causeless mercy.
TRANSLATION
"As the white incarnation, the Lord taught religion and meditation. He
offered benedictions to Kardama Muni, and in this way He showed His cause
less mercy.
PURPORT
Kardama Muni was one of the prajapatis. He married DevahOti, the daughter of
Manu, and their son was Kapiladeva. The Supreme Lord was very pleased with
Kardama Muni's austerities, and He appeared before Kardama Muni in a whitish
body. This happened in the Satya-yuga millennium, when people were ac
customed to practicing meditation.
TEXT 335
�-,��'��ate{-�� I
'iJIC!� � '��' <R'ti '1f•'·ct( lffil' 11 �� n
kr?Qa-'dhyana' kare /aka jfiana-adhikarr

tretara dharma 'yajfia' karaya 'rakta'-varf)a dhari'
SYNONYMS
kr?Qa dhyana-meditation upon Kr?r:Ja;

- kare-perform; /oka-the people;
jfiana-adhikarT-who are advanced in spiritual knowledge; tretara-of the Treta
yuga; dharma-the occupational duty; yajfia-performance of sacrifices;
karaya-induces; rakta-varf)a dhari -assuming a reddish color.
'
TRANSLATION
"In the Satya-yuga the people were generally advanced in spiritual knowl
edge and could meditate upon Kr�Qa very easily. The people's occupational
duty in Treta-yuga was to perform great sacrifices. This was induced by the
Personality of Godhead in His reddish incarnation.
TEXT 336
'fi��' � 'ft?fttt � I
'fl'·�( ��1� ''11t� fi�1��-�� II �� II
'kr?Qa-padarcana' haya dvaparera dharma

'kr?Qa'-varf)e karaya Joke kr?Qarcana-karma
SYNONYMS
kr?Qa-pada-arcana-worshiping the lotus feet of Kr�r;�a; haya-is; dvaparera

of the Dvapara millennium; dharma-the occupational duty; kr?Qa-varf)e-in a
blackish color; karaya-induces; /oke-to the people; kr�Qa-arcana-karma-the
activities of worshiping Lord Kr�r;�a.
TRANSLATION
"In Dvapara-yuga the people's occupational duty was to worship the lotus
feet of Kr�r:Ja. Therefore lord Kr�Qa, appearing in a blackish body, personally
induced people to worship Him.
TEXT 337
�i9({� �5\<!1� '$i'I!: ��<li�1 f•r�i'!l_lf: 1
�<l�'ftflf�'llh"D �'lft<fil'9f�f'l1'�: II �-''1 II
dvapare bhagavan syama/:1

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

hue. He is dressed in yellow, He holds His own weapons, and He is decorated
with the Kaustubha jewel and marks of Srivatsa. That is how His symptoms are
described.'
PURPORT
This is a quotation from Srimad-Bhagavatam (11.5.27). The syama color is not

exactly blackish. SrTia Bhaktisiddhanta Sarasvati Thakura compares it to the color
of the atasi flower. It is not that Lord Kr�r:ta Himself appears in a blackish color in all
the Dvapara-yugas. In other Dvapara-yugas, previous to Lord Kr�r:ta's appearance,
the Supreme Lord appeared in a greenish body by His own personal expansion.
This is mentioned in the Vi$QU PuraQa, Hari-varhsa and Mahabharata.
TEXT 338
Ol'lfC� <tt�Cif'<tt� 01�: '!��'It� S I
�1ii}'!t! 'l1tRW�� J� ��i<tC� 01�: II '-'"lr I
namas te vasudevaya
nama/:! sankar?aQaya ca
pradyumnayaniruddhaya
tubhyarh bhagavate nama/:!
SYNONYMS
nama/:1-let me offer my respectful obeisances; te-unto You; vasudevaya

Lord Vasudeva; nama/:1-respectful obeisances; sankar?aQaya ca-also to Lord
Sarikar�ar:ta; pradyumnaya-to Lord Pradyumna; aniruddhaya-unto Aniruddha;
tubhyam-unto You; bhagavate-unto the Supreme Personality of Godhead;
nama/:1-my respectful obeisances.
TRANSLATION
"'I offer my respectful obeisances unto the Supreme Personality of God

head, expanded as Vasudeva, Sankar�a�;�a, Pradyumna and Aniruddha.'
PURPORT
This is a prayer from Srimad-Bhagavatam (11.5.29) spoken by Karabhajana Muni

when he was questioned by Maharaja Nimi, the King of Videha, about the incar
nations in specific yugas and their method of worship. Karabhajana Muni was one
of the nine Yogendras, and he met the King to inform him about future incarna
tions.
TEXT 339
�- 1fQI •t� �c;t �·tie{ I

'"i{'tlf·��'-��t11t 'f$f II�� II
ei mantre dvapare kare km1arcana

'kr?Qa-nama-sankirtana'-kali-yugera dharma
SYNONYMS
ei mantre-by this mantra; dvapare-in the age of Dvapara; kare -perform;

kr?!Ja-arcana -the worship of Lord Kr�r;�a; kr?Qa-nama-sankirtana-chanting of
the holy name of Lord Kr�r;�a; kali-yugera dharma -the occupational duty in the
age of Kali.
TRANSLATION
"By this mantra, the people worship Lord K��r:-a in the Dvapara-yuga. In the
Kali-yuga the occupational duty of the people is to chant congregationally the
holy name of K��r:-a.
PURPORT
As stated in Srimad-Bhagavatam (12.3.51):
kaler do?a-nidhe rajann

asti hy eko mahan guQaf)
kirtanad eva kr?Qasya
mukta-bandhaf) pararh vrajet
In Kali-yuga one worships Lord Kr�r;�a by chanting Hare Kr�r;�a, Hare Kr�r;�a, Kr�r:Ja
Kr�r:Ja, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare. To propagate
this movement, Lord Kr�r:Ja personally appeared as Lord Caitanya Mahaprabhu.
That is described in the following verse.
TEXT 340
'�(!'·�( �f�' � '� �� I

<;�� '1'$1 �1ttj II -eso II
'pita'-varQa dhari' tabe kaila pravartana

prema-bhakti dila Joke lana bhakta-gaQa
SYNONYMS
pita-varQa dhari'-assuming the color yellow; tabe-thereafter ; kaila pravar

tana-introduced the sankirtana movement; prema-bhakti d ila -He distributed
love of Kr�r;�a; /oke-to the people in general; lana bhakta-gaQa-accompanied
by His devotees.
TRANSLATION
"Accompanied by His personal devotees, Lord Kr�Qa, assuming a golden

color, introduces the hari-nama-sankirtana, the chanting of the Hare Kr�Qa
mantra, in the age of Kali. By this process, He delivers love for Kr�Qa to the
general populace.
TEXT 341
� �� at•�� 1
'� '5tAl itlti � �tt �ft� II -es� II
dharma pravartana kare vrajendra-nandana

preme gaya nace loka kare sankirtana
SYNONYMS
dharma pravartana kare-introduces a particular type of religious activity; vra
jendra-nandana-Kr�r)a Himself; preme-in love; gaya-chants; nace-dances;
/oka-all people; kare-perform; sar'lkirtana-congregational chanting.
TRANSLATION
"Lord Kr�Qa, the son of Nanda Maharaja, personally introduces the occupa
tional duty of the age of Kali. He personally chants and dances in ecstatic love,
and thus the entire world chants congregationally.
TEXT 342
Wll3llcf� f��l'1('flp� �tC'Jft9ft'Jft'11!9fl�lf"{_ I

<!Cm: ��"'J"iOf�lC�� f� �7:'11'1(�: II -'8� II
kr$Qa-varf)aril tvi$akr$Qaril
sangopangastra-par$adam
yajnaib sankirtana-prayair
yajanti hi sumedhasab
SYNONYMS
kr$Qa-varQam-repeating the syllables kr$-Qa; tvi$J-with a luster; ak($f)am

not black (golden); sa-ar'lga-with associates; upanga-servitors; astra
weapons; par$adam-confidential companions; yajnaib-by sacrifice; sankirtana
prayaib-consisting chiefly of congregational chanting; yajanti-they worship;
hi-certainly; su-medhasab-intelligent persons.
TRANSLATION
"'In the age of Kali, intelligent persons perform congregational chanting to

worship the incarnation of Godhead who constantly sings the name of Kr�Qa.
Although His complexion is not blackish, He is Kr�Qa Himself. He is accom
panied by His associates, servants, weapons and confidential companions.'
PURPORT
This is a quotation from Srimad-Bhagavatam (11.5.32). See also Adi-li/a, Chapter

Three, text 52.
TEXT 343
� f�� 'fJ"tift�� 0 I
�� i4tt1f �� II �8� II
ara tina-yuge dhyanadite yei phala haya
kali-yuge kr$Qa-name sei phala paya
SYNONYMS
ara tina-yuge-in the three other yugas; dhyana-adite-by processes

beginning with meditation; yei-whatever; pha/a-resu lt; haya-there is; kali
yuge-in this age of Kali; k($1)a-name-by chanting the Hare Kr�r:Ja maha-mantra;
sei phala paya-one gets the same achievement.
TRANSLATION
"In the other three yugas-Satya, Treta and Dvapara-people perform dif
ferent types of spiritual activities. Whatever results they achieve in that way,
they can achieve in Kali-yuga simply by chanting the Hare Kr�Qa maha
mantra.
TEXT 344
�caorc"!ftll'f�clj" �t�:t� c�-c�i ll�t-t �'1: 1
�'1-iilt?:lf<t f"ll3� �'&�: 9f�'Z 31?:�� II '-'8 8 II
ka/er dO$a-nidhe rajann

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

Kr�t:Ja; mukta-bandha/:r-liberated from material bondage; param-to the tran
scendental spiritual kingdom; vrajet-one can go.
TRANSLATION
11 'My dear King, although Kali-yuga is full of faults, there is still one good
quality about this age. It is that simply by chanting the Hare Kr�1.1a maha
mantra, one can become free from material bondage and be promoted to the
transcendental kingdom.
PURPORT
This is a verse from Srimad-Bhagavatam (12.3.51).
TEXT 345
"fC� ll�Jt�C�1 f<l�� C��t�t� ll��1ll��: I
�t?fut ?ffitstlt�t� 'fC"'� ��fi<f'liO!t<; II \!IS¢ II
krte yad dhyayato vi$QUri1

tretayaril yajato makhai/:r
dvapare paricaryayaril
ka/au tad dhari-kirtanat
SYNONYMS
krte-in the Satya-yuga; yat-which; dhyayata/:r-from meditation; vi$1)Um
on Lord Vi�t;�u; tretayam-in the Treta-yuga; yajata/:r-from worshiping;
makhai/:r-by performing sacrifices; dvapare-in the age of Dvapara;
paricaryayam-by worshiping the lotus feet of Kr�t;�a; ka/au-in the age of Kali;
tat-that same result (can be achieved); hari-kirtanat-simply by chanting the
Hare Kr�t:�a maha-mantra.
TRANSLATION
11 'Whatever result was obtained in Satya-yuga by meditating on Vi�f.1u, in
Treta-yuga by performing sacrifices and in Dvapara-yuga by serving the
Lord's lotus feet can also be obtained in Kali-yuga simply by chanting the Hare
Kr�1.1a maha-mantra.'
PURPORT
This verse is quoted from Srimad-Bhagavatam (12.3.52). At the present moment

in Kali-yuga there are many false meditators who concoct some imaginary form
and try to meditate upon it. It has become fashionable to meditate, but people
know nothing about the object of meditation. That is explained here. Yad
dhyayato vigwm. One has to meditate upon Lord Vi�l)u or Lord Kr�l)a. Without
referring to the sastras, so-called meditators aim at impersonal objects. Lord K[�l)a
has condemned them in Bhagavad-gita (12.5):
kleso 'dhikataras te�am

avyaktasakta-cetasam
avyakta hi gatir du/:lkharil
dehavadbhir avapyate
"For those whose minds are attached to the unmanifested, impersonal feature of
the Supreme, advancement is very troublesome. To make progress in that dis
cipline is always difficult for those who are embodied."
Not knowing how to meditate, foolish people simply suffer, and there is no
benefit derived from their spiritual activities. The same reference can be found in
the following verse from the Vi�Qu Pural)a (6.2.17), Padma Pural)a (Uttara
khal)(ia 72.25) and Brhan-naradiya Pural)a (38.97).
TEXT 346
lfJt�"l "fC\!i ��0{ �C��\!it�t� �t9f��:s�O{

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

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

by the performance of great sacrifices; tretayam-in the Treta-yuga; dvapare-in
the Dvapara-yuga; arcayan-worshiping the lotus feet; yat-whatev er; apnoti
is achieved; tat-that; apnoti-is obtained; ka/au-in the age of Kali; sarikirtya
simply by chanting; kesavam-the pastimes and qualities of Lord Kesava.
TRANSLATION
" 'Whatever is achieved by meditation in Satya-yuga, by the performance of

yajiia in Treta-yuga or by the worship of Kmta's lotus feet in Dvapara-yuga is
also obtained in the age of Kali simply by chanting and glorifying lord
Kesava.'
TEXT 347
<l'M� 'I"St��J1�1 �<l�t: 'lt�;sjf'i[Oj: I

�lJi '!ft�cOJr•r<�" 'l��tc��f:saor:sn� 11 ..::.s 'I 11
kalirh sabhajayanty arya

guQa-jfia/:1 sara-bhagina/:1
yatra sankirtanenaiva
sarva-svartho 'bhilabhyate
SYNONYMS
kalim-the Kali-yuga; sabhajayanti-worship; arya/:1-advanced people; guQa

jfia/:1-appreciating this good quality of Kali-yuga; sara-bhagina/:1-persons who
accept the essence of life; yatra-in which age; sankirtanena-simply by per
forming sankirtana-yajfia, the chanting of the Hare Kr�r:Ja mantra; eva-certainly;
sarva-sva-artha/:1-all interests of life; abhilabhyate-are achieved.
TRANSLATION
" 'Those who are advanced and highly qualified and are interested in the
essence of life, know the good qualities of Kali-yuga. Such people worship the
age of Kali because in this age, simply by chanting the Hare Km1a maha
mantra, one can advance in spiritual knowledge and attain life's goal.'
PURPORT
This is a quotation from Srimad-Bhagavatam (11.5.36) spoken by the great sage

Karabhajana ��i, one of the nine Yogendras. The sage was informing Maharaja
Nimi about the people's duty to worship the Supreme Personality of Godhead ac
cording to different processes in different yugas.
TEXT 348
'J.1�e. fit� �� 'lt-f!ftf�'l I

'ellf�� R�Ji ilt�, �i � �'I� II �Sir II
purvavat likhi yabe guQavatara-gaQa

asankhya sankhya tanra na haya gaf)ana
,
SYNONYMS
parva-vat-as previously; /ikhi-1 write; yabe-when; guQa-avatara-gaQa-in

carnations of the material modes of nature; asankhya-innumerable; sankhya
counting; tanra-of them; na haya gaQana-not actually countable.
TRANSLATION
"As stated before when I described the incarnations of the material modes
[gur;Ja-avataras], one should consider that these incarnations also are un
limited and that no one can count them.
TEXT 349
�t�'ift<li!rof IJI� �;!' '$f'fi{ I

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

gaQana-such enumeration; suni'-hearing; bhangi kari'-giving a hint; tarire
unto Lord SrT Caitanya Mahaprabhu; puche--inquired; sanatana-Sanatana
GosvamT.
TRANSLATION
"Thus I have given a description of the incarnations of the four different

yugas." After hearing all this, Sanatana Gosvami gave an indirect hint to the
Lord.
TEXT 350
1ft�i\' �tt;!i{- �J �� I

12it_1f �?tit'!�� tt;·11� II ��o II
raja-mantri sanatana-buddhye brhaspati

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

for Nawab Hussain Shah; buddhye-in intelligence; brhaspati-exactly like
Brhaspati, the priest in the heavenly kingdom; prabhura krpate - beca u se of the
unlimited mercy of the Lord; puche-inquires; asankoca-mati-without hesita
tion.
TRANSLATION
Sanatana Gosvami had been a minister under Nawab Hussain Shah, and he
was undoubtedly as intelligent as Brhaspati, the chief priest of the heavenly
kingdom. Due to the Lord's unlimited mercy, Sanatana Gosvami questioned

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

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

kemane janiba kalite kon avatara?'
SYNONYMS
ati-very; k$udra-unimportant, insignificant; jiva-living entity; mufii-1;
nica-low; nica-acara-having very abominable behavior; kemane-how;
janiba-shall I know; kalite-in this age; kon avatara-who is the incarnation.
TRANSLATION
Sanatana Gosvami said, "I am a very insignificant living entity. I am low and
poorly behaved. How can I understand who is the incarnation for this age of
Kali?"
PURPORT
This verse is very important in reference to the incarnations of God. At present

there are especially many rascals prevalent in India who proclaim themselves in
carnations of God or goddesses. Thus they are fooling and bluffing foolish people.
On behalf of the general populace, Sanatana Gosvami presented himself as a
foolish, lowborn, poorly behaved person, although he was a most exalted per
sonality. Inferior people cannot accept the real God, yet they are very eager to ac
cept an imitation God who can simply bluff foolish people. All this is going on in
this age of Kali. To guide these foolish people, Sri Caitanya Mahaprabhu answers
the question as follows.
TEXT 352
�'- �,-"��R�� -ttm·�� I

�til�i! ��t� �tti -rtm<�tt�J mfi{ 11 �([� 11
prabhu kahe,- "anyavatara sastra-dvare jani
ka/ite avatara taiche sastra-vakye mani
SYNONYMS
prabhu kahe-Lord Sri Caitanya Mahaprabhu said; anya-avatara-the incarna

tions in other yugas; sastra-dvare jani-one has to accept by reference to the
sastras; kalite - in this age of Kali; avatara-incarnation; taiche -similarly; sastra
vakye mani - one has to accept according to the description of revealed scrip
tures.
TRANSLATION
Sri Caitanya Mahaprabhu replied, "As in other ages an incarnation is ac

cepted according to the directions of the sastras, in this age of Kali an incarna
tion of God should be accepted in that way.
PURPORT
According to Sri Caitanya Mahaprabhu, this is the way an incarnation should be

accepted. Srila Narottama dasa Thakura says, sadhu-sastra-guru-vakya, cittete
kariya aikya. One should accept a thing as genuine by studying the words of
saintly people, the spiritual master and sastra. The actual center is sastra, the
revealed scripture. If a spiritual master does not speak according to revealed scrip
ture, he is not to be accepted. Similarly, if a saintly person does not speak ac
cording to the sastra, he is not a saintly person. Sastra is the center for all. Unfor
tunately, at the present moment, people do not refer to the sastras; therefore
they accept rascals as incarnations, and consequently they have made incarna
tions into a very cheap thing. Intelligent people who follow Sri Caitanya
Mahaprabhu's instructions and the instructions of the acarya, the bona fide
spiritual master, will not accept a pretender as an incarnation of God. In Kali-yuga,
the only incarnation is Sri Caitanya Mahaprabhu. Imitation incarnations take ad
vantage of Sri Caitanya Mahaprabhu. The Lord appeared within the past five
hundred years, played as the son of a brahmaf)a from Nadia and introduced the
sarikirtana movement. Imitating Sri Caitanya Mahaprabhu and ignoring the sastra,
rascals present themselves as incarnations and introduce their rascaldom as a
religious process. As we have repeatedly said, religion can be given only by the
Supreme Personality of Godhead. From the discussions in Caitanya-caritamrta, we
can understand that in different ages the Supreme Lord introduces different
systems and different religious duties. In this age of Kali, the only incarnation of
Kr�l)a is Sri Caitanya Mahaprabhu, and He introduced the religious duty of Kali
yuga, the chanting of the Hare Kr�l)a maha-mantra: Hare Kr�l)a, Hare Kr�l)a, Kr�l)a
Kr�l)a, Hare Hare/Hare Rama, Hare Rama, Rama Rama, Hare Hare.
TEXT 353
lf(al!_� -rt�J-IIft?lf·'�'i' 1
'C111rl·�� rn1 '•'til' n �� n
sarvajfia munira vakya-sastra-'paramaf)a'

ama-saba jivera haya sastra-dvara 'jfiana'
SYNONYMS
sarva-Jna munira vakya-the words of the omniscient muni (V yasadeva);

sastra-paramaf)a-evidence of revealed scriptures; ama-saba-all of us; jivera-of
the conditioned souls; haya-there is; sastra dvara - - through the medium of
revealed scriptures; jfiana-knowledge.
TRANSLATION
"The Vedic literatures composed by the omniscient Mahamuni V yasadeva

are evidence of all spiritual existence. Only through these revealed scriptures
can all conditioned souls attain knowledge.
PURPORT
Foolish people try to concoct knowledge by manufacturing something in their
brains. That is not the real way of knowledge. Knowledge is sabda-pramaf)a, evi
dence from Vedic literature. SrTia V yasadeva is called Mahamuni. He is also known
as Vedavyasa because he has compiled so many sastras. He has divided the Vedas
into four d ivisions- Sama, �g, Yajur and Atharva. He has expanded the Vedas into
eighteen Puraf)as and has summarized Vedic knowledge in the Vedanta-sutra. He
also compiled the Mahabharata, which is accepted as the fifth Veda. Bhagavad-gita
is contained within the Mahabharata. Therefore Bhagavad-gita is also Vedic
literature (smrti). Some of the Vedic literatures are called srutis, and some are
called smrtis. SrTia ROpa GosvamT recommends in Bhakti-rasamrta-sindhu
(1.2.101):
sruti-smrti-puraf)adi
paficaratra-vidhirh vina
aikantiki harer bhaktir
utpatayaiva kalpate
Unless one refers to sastra (sruti, smrti and puraQadt), one's spiritual activity simply
disturbs society. There is no king or government to check people, and therefore
society has fallen into a chaotic condition as far as spiritual understanding is con
cerned. Taking advantage of this chaotic condition, many rascals have appeared
and proclaimed themselves incarnations of God. As a result, the entire population
is indulging in sinful activities such as illicit sex, intoxication, gambling and meat
eating. Out of many sinful people, many incarnations of God are emerging. This is
a very regrettabl"e situation, especially in India.
TEXT 354
�� -'�1fif �'!Rl' I
� � i!IFt�' �� "1-.'1-�mt II �<t8 II
avatara nahi kahe-'ami avatara'
muni saba jani' kare lak?aQa-vicara
SYNONYMS
avatara-the actual incarnation of Godhead; nahi-never; kahe-says; ami

avatara-1 am an incarnation; muni-the great sage Mahamuni Vyasadeva; saba
jani'-knowing all (past, present and future); kare /ak?aQa-vicara-describes the
symptoms of the avataras.
TRANSLATION
"An actual incarnation of God never says, 'I am God,' or 'I am an incarna
tion of God.' The great sage Vyiisadeva, knowing all, has already recorded the
characteristics of the avataras in the sastras.
PURPORT
In this verse it is clearly stated that a real incarnation of God never claims to be
a real incarnation. According to the symptoms described in the sastra, one can
understand who is an avatara and who is not.
TEXT 355
ll'2lt��t�1 �t"lrc:g •ritr�� ..r�'lr�"t: 1
c�h��"'nr�·rhr<ll)t��'I'Jf�\!>: u "�a
yasyavatara jnayante
Safifi$V asaririf)aQ
tais tair atulyatisayair
viryair dehi?V asangatai/:r
SYNONYMS
yasya-whose; avatara/:r-incarnations; jflayante-can be known; Sariri?U
among the living entities; asaririQa/:r-of the Lord, who has no material body; tai/:r
tai/:r-all those; atu/ya-incomparable; atisayai/:r-extraordinary; viryai/:r-by
prowess; dehi?u-among the living entities; asangatai/:r-impossible.
TRANSLATION
" 'The lord does not have a material body, yet He descends among human
beings in His transcendental body as an incarnation. Therefore it is very dif
ficult for us to understand who is an incarnation. Only by His extraordinary
prowess and uncommon activities, which are impossible for embodied living
entities, can one partially understand the incarnation of the Supreme Per
sonality of Godhead.'
PURPORT
This is a quotation from Srrmad-Bhagavatam (1 0.1 0.34).
TEXT 356
''IJUfi?f'·lf"'sj, �tf '�"-"f"''l' I

�� lf-.t'l '��' iSf'tti1 'IJ._fi{�'l II �� II
'svar0pa'-/ak$af)a, ara 'tatastha-/ak$af)a'
ei dui lak$af)e 'vastu' jane muni-gaQa
SYNONYMS
svar0pa-lak$af)a-the personal characteristics; ara -and; tatastha-/ak$aQa-the
marginal characteristics; ei dui /ak$af)e-by these two symptoms; vastu-an ob
ject; jane-know; muni-gaQa-the great sages.
TRANSLATION
"By two symptoms-personal characteristics and marginal charac

teristics-the great sages can understand an object.
TEXT 357
�t�f�, ��' ��91",-��·�'f I

�mi e?jti1,-�� t;!�'l-�lfli'lll �a'\ 11
akrti, prakrti, svarupa, -svarupa-lak$af)a

karya-dvara jfiana, -ei tatastha-lak$af)a
SYNONYMS
akrti-bodily features; prakrti-nature; svarupa-form; svarupa-/ak$aQa-per
sonal symptoms; karya-dvara-by activities; jfiana-knowledge; ei-this;
tatastha-lak$af)a-the marginal symptom.
TRANSLATION
"Bodily features, nature and form are the personal characteristics. Knowl
edge of His activities provides the marginal characteristic.
TEXT 358
�'$l<ti!UH;:V �ut� ��Q'ft�1H;;'I I
'��' ��Q'f �l � "''f�'l II �<tlr II
bhagavatarambhe vyasa mangalacaraf)e

'paramesvara' nirupila ei dui /ak?af)e
SYNONYMS
bhagavata-arambhe -in the beginning of the Srimad-Bhagavatam; vyasa -the

great author Vyasadeva; mangala-acaraf)e-in the auspicious invocation;
parama-isvara-the Supreme Personality of Godhead; nirupila -has described; ei
dui /ak?af)e-by these two characteristics, namely svarupa (personal) and tatastha
(marginal) symptoms.
TRANSLATION
"In the auspicious invocation in the beginning of Srimad-Bhagavatam, Srila

Vyasadeva has described the Supreme Personality of Godhead by these
symptoms.
TEXT 359
�'nt�� 'lC�t��'lltflr��·DtC'<!'��: ��t�
C�C'I 3!'li �If I <! l!i!tfil'<�>�l:'\1 'l._?ilfu <!� ��: I
c�'Sft<ttR1"lJifi� <!�I f<tf-!�r.'\11 <!\If fuprcft�"l1�1
'11:11 C�O{ '1"1!'1 TO{�'(g��<Ti� 'l�J� 9(Q� l()1\� II "It� II
janmady asya yato 'nvayad itaratas carthe?v abhijnab svarat
tene brahma hrda ya adi-kavaye muhyanti yat surayab
tejo-vari-mrdarh yatha vinimayo yatra tri-sargo 'mr?ii
dhamna svena sada nirasta-kuhakarh satyarh pararh dhimahi
SYNONYMS
janma-adi -creation , maintenance and dissolution; asya -of this (the uni
verse); yatab -from whom; anvayat-directly from the spiritual connection;
itaratab-indirectly from the lack of material contact; ca-also; arthe?u-in all

affairs; abhijnab -perfectly cognizant; sva-rat-independent; tene-imparted;
brahma-the Absolute Truth; hrda-through the heart; yab-who; adi-kavaye
unto Lord Brahma; muhyanti-are bewildered; yat-in whom; surayab-great
personalities like Lord Brahma and other demigods or great brahmal)as; tejab-vari
mrdam-of fire, water and earth; yatha-as; vinimayab-the exchange; yatra-in
whom; tri-sargab-the material creation of three modes; amr?a-factual; dham
na-with the abode; svena-His own personal; sada-always; nirasta
kuhakam-devoid of all illusion; satyam-the truth; param-absolute; dhimahi
let us meditate upon.
TRANSLATION
"'I offer my obeisances unto Lord Sri Kn�a, son of Vasudeva, who is the
supreme all-pervading Personality of Godhead. I meditate upon Him, the
transcendent reality, who is the primeval cause of all causes, from whom all
manifested universes arise, in whom they dwell and by whom they are
destroyed. I meditate upon that eternally effulgent Lord who is directly and
indirectly conscious of all manifestations and yet is beyond them. It is He only
who first imparted Vedic knowledge unto the heart of Brahma, the first created
being. Through Him this world, like a mirage, appears real even to great sages
and demigods. Because of Him, the material universes, created by the three
modes of nature, appear factual, although they are unreal. I meditate,
therefore, upon Him, the Absolute Truth, who is eternally existent in His tran
scendental abode and who is forever free of illusion.'
PURPORT
This verse, quoted from Srimad-Bhagavatam (1.1.1 ) , links the Srimad

Bhagavatam with the Vedanta-sutra with the words janmady asya yatab. It is
stated that the Supreme Personality of Godhead, Vasudeva, is the Absolute Truth
beyond the material creation. This has been accepted by all acaryas. Even
Sarikaracarya, the most elevated impersonalist, says in the beginning of his com
mentary on Bhagavad-gita: narayal)ab paro 'vyaktat. When this material creation is
not yet manifested from the mahat-tattva, it is called avyakta, and when it is dem
onstrated from that total energy, it is called vyakta. Narayal)a, the Supreme Per
sonality of Godhead, is beyond this vyakta-avyakta, manifested and unmanifested
material nature. This is the chief qualification of the Supreme Personality of God
head when He assumes a particular incarnation. Kr�r:Ja tells Arjuna that they both
took birth many, many times before. Kr�r:Ja remembers everything about His pre
vious appearances, but Arjuna does not remember. Since Kr�r:Ja is beyond the cos
mic creation, He is in the exalted position of being able to remember everything in
the past. Everything within the cosmic creation has a material body, but Kr�r:Ja,
being beyond the material cosmic creation, always has a spiritual body. He im-
parted Vedic knowledge into the heart of Brahma. Although Brahma is the most
important and exalted personality within this universe, he could not remember
what he did in his past life. Kr�r:Ja has to remind him through the heart. When Lord
Brahma was thus inspired, he was able to create the entire universe. Remembering
everything about the past and inspiring Lord Brahma to create are vivid examples
of the characteristics called svarupa-tak$af)a and tatastha-tak$af)a.
TEXT 360
�� tt<li '��'·-a;� '��··fiRii�'ll

'Jti!J�' � <!$�� t� �11\?f·�'lll��o II
ei stoke 'pararh'-sabde 'k[$f)a'-nirupaf)a

'satyarh' sabde kahe tarira svarupa-tak$af)a
SYNONYMS
ei stoke-in this verse; param-sabde-by the word param, or supreme; kr$f)a

of Lord Kr�l)a; nirupaf)a-there is an it;�dication; satyam sabde-by the word
satyam, or Absolute Truth; kahe-indicates; tarira-His; svarupa-tak$af)a-per
sonal characteristics.
TRANSLATION
"In this invocation from Srimad-Bhagavatam, the word param indicates

lord Kr��a, the Supreme Personality of Godhead, and the word satyam indi
cates His personal characteristics.
TEXT 361
��Jtflf C<!i�, �"f S'ltlt<!i �tl"f I

'CI�t�et�'!"l, "Qi?f-t�� 1ftvi � C� II�� II
visva-smy-adi kaila, veda brahmake pac;laita

arthabhijfiata, svarupa-saktye maya dura kaita
SYNONYMS
visva-sr$ti-adi-creation, maintenance and dissolution of the cosmic manifesta
tion; kaita-performed; veda-the Vedic knowledge; brahmake-unto Lord
Brahma; pac;/aita-instructed; artha-abhijfiata-having full knowledge of past,
present and future; svarupa-saktye-by His personal energy; maya-the illusory
energy; dura kaita - separated.
TRANSLATION
"In that same verse it is stated that the lord is the creator, maintainer and
annihilator of the cosmic manifestation, and that He enabled Lord Brahma to
create the universe by infusing him with the knowledge of the Vedas. It is also
stated that the lord has full knowledge directly and indirectly, that He knows
past, present and future and that His personal energy is separate from maya,
the illusory energy.
TEXT 362
�- � �-it� '!lJ"'-�'1 I
�" �<t\!� �� iSft� "![ii�'l II �� II
ei saba karya-tarira tatastha-lak?aQa

anya avatara aiche jane muni-gaQa
SYNONYMS
ei saba karya-all these activities; tarira-His; tatastha-lak?aQa-marginal

characteristics; anya avatara-another incarnation; aiche-in that same way;
jane-know; muni-gaQa-the great saintly persons like Vyasadeva.
TRANSLATION
"All these activities are His marginal characteristics. Great saintly persons
understand the incarnations of the Supreme Personality of Godhead by the in
dications of the two characteristics known as svarupa and tatastha. All the in
carnations of Kr�Qa should be understood in this way.
TEXT 363
�i!l\!�-·�if?;'t �11 iSf'Stf;;'! <;�t� I

�� '1�'1 (;<fi� iSftilt11 1f� II" �� II
avatara-kale haya jagate gocara

ei dui lak?aQe keha janaye isvara"
SYNONYMS
avatara-kale-at the time of incarnation; haya-there is; jagate-in the world;
gocara-information; ei dui lak?aQe-by these two characteristics, namely
svarupa and tatastha; keha-some persons; janaye-know; isvara-the incarna
tion of the Supreme Lord.
TRANSLATION
"At the time of Their appearance, the incarnations of the Lord are known in
the world because people can consult the sastras to understand the incarna
tion's chief characteristics, known as svarupa and tatastha. In this way the in
carnations become known to great saintly persons."
TEXT 364
<ti�,--"�tt� if'st�·"'''lfi'l I
llift'!il
�'!�( <lit1i -(;�1!W�-ll�� II ��8 II
sanatana kahe,- "yate isvara-lak�af)a

pita-varQa, karya -prema-dana-sarikirtana
SYNONYMS
sanatana kahe-Sanatana said; yate-in whom; isvara-/ak�aQa-the charac

teristics of the Lord are found; pita-varQa-yellowish color; karya-activities;
prema-dana-distributing love of Godhead; sarikirtana-and chanting congrega
tionally the holy name of the Lord.
TRANSLATION
Sanatana Gosvami, "The color of the personality in whom the charac

teristics of the Lord are f ound is yellowish. His activities include the distribu
tion of love of Godhead and the chanting of the holy names of the Lord.
TEXT 365
<tS�tQ!f �� '�t�'!'Rt' fi{J16� I

��\i <tS��1 ��' �t�<tS ll�-t'11 u" ��<l' u
kali-kale sei 'kr�Qavatara' niscaya

sudr(iha kariya kaha, yauka sarhsaya"
SYNONYMS
kali-kale-in the age of Kali; sei-that personality; kr�Qa-avatara-the incarna

tion of Kr�r:Ja; niscaya-certainly; su-dr(iha kariya-firmly; kaha-kindly inform
me; yauka sarhsaya-so that all doubts may go away.
TRANSLA liON
"The incarnation of Kr�r:Ja for this age is indicated by these symptoms.

Please confirm this definitely so that all my doubts will go away."
PURPORT
Sanatana GosvamT wanted to confirm the fact that SrT Caitanya Mahaprabhu is
the incarnation of Kr�r:ta for this age. According to sastra, in Kali-yuga the Lord
would assume a golden or yellow color and would distribute love of Kr�r:ta and
the sankirtana movement. In accordance with sastra and saintly persons, these
characteristics were vividly displayed by SrT Caitanya Mahaprabhu, and it was
therefore clear that SrT Caitanya Mahaprabhu was an incarnation of Kr�t:Ja. He was
confirmed by the sastras, and His characteristics were accepted by saintly people.
Since SrT Caitanya Mahaprabhu could not escape Sanatana GosvamT's argument,
He remained silent on this point and thereby indirectly accepted Sanatana's state
ment. By this we can clearly understand that SrT Caitanya Mahaprabhu was the
direct incarnation of Lord Kr�t:Ja.
TEXT 366
� ��,-��tf"f �tl!p, �iltl!ill

-t��llft�l!tr;� �il �<!111''111 ��II
prabhu kahe,-caturali chaqa, sanatana
saktyavesavatarera suna vivaraf)a
SYNONYMS
prabhu kahe-SrT Caitanya Mahaprabhu replied; caturali-very intelligent argu
ment; cha(fa-give up; sanatana-0 Sanatana; sakti-avesa-avatarera-of the es
pecially empowered incarnations; suna-hear; vivaraf)a-the description.
TRANSLATION
Sri Caitanya Mahaprabhu replied, "0 Sanatana, you must give up your in
telligent tricks. Just try to understand the meaning of the saktyavesa-avatara.
TEXT 367
-t•:rt��l!tf �t�11' 'GI�R � '$f'fil I

flf'$f,� <ISRf ll_�J �!_� iSfilII ��'I II
saktyavesavatara kr�Qera asankhya gaf)ana
dig-darasana kari mukhya mukhya jana
SYNONYMS
sakti-avesa-avatara-incarnations especially empowered by the Lord;
kr�Qera-of Lord Kr�r:ta; asankhya gaQana-unlimited and innumerable; dik-
darasana kari-let Me describe some of them; mukhya mukhya jana-who are

counted as the chief.
TRANSLATION
"There are unlimited saktyavesa-avataras of lord Kr�l)a. let Me describe

the chief among them.
TEXT 368
-t•Jt��-t ��- '��', '''$1)'1' Off� I

�,.1e.�J'�i!TI1',��tDl'f��i%'MMII��r
saktyavesa dui-rOpa-'mukhya', 'gaul)a' dekhi

sak$at-saktye 'avatara', abhase 'vibhati' likhi
SYNONYMS
sakti-avesa-empowered incarnations; dui-rOpa-two categories; mukhya

primary; gaul)a-secondary; dekhi-1 see; sak$at-saktye-when there is direct
power; avatara-they are called incarnations; abhase-when there is indication;
vibhuti likhi-they are called vibhati, or possessing special favor.
TRANSLATION
"Empowered incarnations are of two types-primary and secondary. The

primary one is directly empowered by the Supreme Personality of Godhead
and is called an incarnation. The secondary one is indirectly empowered by
the Supreme Personality of Godhead and is called vibhuti.
TEXT 369
'lli{<lltflf', 'i{�', '�;:, '��1f�' I

�1'11'51 '�tfi11f' ��<illlf1��TI1-i{'falll �� II
'sanakadi', 'narada', 'prthu', 'parasurama'

jiva-rOpa 'brahmara' avesavatara-nama
SYNONYMS
sanaka-adi-the four Kumaras; narada-Narada; prthu-Maharaja Prthu;
parasurama-Parasurama; jiva-rupa-as the living entity; brahmara-of Lord
Brahma; avesa-avatara-nama-all of them are called empowered incarnations.
TRANSLATION
"Some saktyavesa-avataras are the four Kumaras, Narada, Maharaja Prthu
and Parasurama. When a living being is empowered to act as lord Brahma, he
is also considered a saktyavesa-avatara.
TEXT 370
�� '�'-${�1 $f�t1f '��' I

�l ��1�-��1� �1� �"-' 11 ��0 n
vaikuf)the 'se?a'-dhara dharaye 'ananta'

ei mukhyavesavatara-vistare nahi anta
SYNONYMS
vaikuf)the-in the spiritual world; se?a-Lord Se�a; dhara dharaye-carries in
numerable planets; ananta-Ananta; ei-these; mukhya-avesa-avatara-primary
directly empowered incarnations; vistare-in expanding them; nahi-there is
not; anta-limit.
TRANSLATION
"lord Se�a in the spiritual world of Vaikur;�fha and, in the material world,
lord Ananta, who carries innumerable planets on His hood, are two primary
empowered incarnations. There is no need to count the others, for they are
unlimited.
TEXT 371
��<�Sttw '�t�'--t�, �tw;w -t� '�f�' 1

t!ltfint '�'·llf�, ��r;;� '�··U�'i'·-tf� II�� II
sanakadye 'jnana'-sakti, narade sakti 'bhakti'

brahmaya 'sr�ti'-sakti, anante 'bha-dharaf)a'-sakti
SYNONYMS.
sanaka-adye-in the four Kumaras; jnana-sakti-the power of knowledge;
narade-in Narada Muni; sakti-the power; bhakti-of devotional service;
brahmaya-in Lord Brahma; sr?ti-sakti-the power of creation; anante-in Lord
Ananta; bha-dharaf)a-sakti-the power to carry the planets.
TRANSLATION
"The power of knowledge was invested in the four Kumaras, and the power
of devotional service was invested in Narada. The power of creation was in-
vested in Lord Brahma, and the power to carry innumerable planets was in
vested in Lord Ananta.
TEXT 372
�� '?tt'i'il' I
�t� ''1�N;:Jt�'·15t�,
?t��1�� '��ilt!Cf�·�:Jt·t�'l' II �'H. II
se?e 'sva-sevana'-sakti, prthute 'palana'
parasurame 'du�ta-nasaka-virya-saficaral)a'
SYNONYMS
Se?e-in Lord Se�a; sva-sevana sakti - the power to serve the Lord personally;
prthute - in King Prthu; pa/ana - the power to rule; parasurame-in Parasurama;
du?ta-nasaka-virya-the extraordinary power to kill rogues and miscreants;
saficaral)a-empowering.
TRANSLATION
"The Supreme Personality of Godhe'ad invested the power of personal ser

vice to Lord Se�a, and He invested the power to rule the earth in King Prthu.
Lord Parasurama received the power to kill rogues and miscreants.
PURPORT
Kr�t:la says in Bhagavad-gita (Bg. 4.8): paritral)aya sadhanarh vinasaya ca

du?krtam. Sometimes the Lord invests His power to rule in a king like Prthu and
enables such a king to kill rogues and miscreants. He also invests His power in
incarnations like Parasurama.
TEXT 373
�t"l"t�Jtf"l!"�<'l"!l1 <Flit�C�1 �Olllf01: I
� �tC�"rl f;{5J�C� �'1�1 �<I" "Il�'a"ITI: II -=>'1-=> II
jfiana-sakty-adi-kalaya
yatravi�to janardanab
ta avesa nigadyante
jiva eva mahattamab
SYNONYMS
jfiana-sakti-adi-ka/aya-by portions of the potencies of knowledge, devotional
service, creation, personal service, ruling over the material world, carrying the dif-
ferent planets, and killing the rogues and miscreants; yatra-wherever; avi�ta/:1-
is entered; janardana/:1 - the Supreme Personality of Godhead, Vi�r:Ju; te-they;
avesa/:1-empowered; n igadyan te-are called; jiva/:1 - living entities; eva-al
though; mahat-tama/:1-most exalted devotees.
TRANSLATION
11
'Whenever the Lord is present in someone by portions of His various
potencies, the living entity representing the Lord is called saktyavesa
avatara-that is, an incarnation invested with special power.'
PURPORT
This verse is found in the Laghu-bhagavatamrta (1.18).
TEXT 374
'�'!' <fifftti �li h"J-��t'ft-f I

iSf'$fe, <tJtf9ttl �·-t�Jtlt!i�tt�tllf II �'\8 II
'vibhOti' kahiye yaiche gita-ekadase

jagat vyapila kr�Qa-sakty-abhasavese
SYNONYMS
vibhati-specific power; kahiye-we say; yaiche-j ust like; gita-of
Bhagavad-gita; ekadase-in the Eleventh Chapter; jagat-throughout the whole
universe; vyapila-He expanded; kr�Qa-sakti-abhasa-avese-by the reflection of
His power.
TRANSLATION
11
As explained in the Eleventh Chapter of Bhagavad-gita, Kmta has spread
Himself all over the universe in many personalities through specific powers,
known as vibhuti.
PURPORT
The expansion of specific maya powers is explained in Srimad-Bhagavatam

(2.7.39).
TEXT 375
�lf.�lf.�'¥"�1!� '!�� 1l'lf-9!��'1!<1 <1·1 I

\!is��<l1<15l� �� '1(1( C\!i�iSi1�� "[}j�<l"{_ II .:!'\It II
yad yad vibhDtimat sattvaril

srimad Drjitam eva va
tat tad evavagaccha tvaril
mama tejo 'rilsa-sambhavam
SYNONYMS
yat yat-whatever and wherever; vibhatimat-extraordinarily opulent; sat
tvam-living entity; srimat-full of wealth; Drjitam-full of power; eva-cer
tainly; va-or; tat tat-there; eva-certainly; avagaccha-should know; tvam
you; mama-of Me; tejai)-of power; arilsa-of a part; sambhavam-exhibition.
TRANSLATION
'' 'Know that all beautiful, glorious and mighty creations spring but from a
spark of My splendor.
PURPORT
This is a statement made by Kr�r:Ja in Bhagavad:gita (1 0.41 ).
TEXT 376
'51'<! <11 ��t'll:�OI f<�� tC�O{ ��""{ I
f<l�;sJi��lf� "t�';fC"l\<fit�r."tO{ ftc�·l �'�(<:, II -:;'1� II
athava bahunaitena
kim jfiatena tavarjuna
vi?tabhyaham idaril krtsnam
ekarilsena sthito jagat
SYNONYMS
athava-or; bahuna-much; etena-with this; kim-what use; jfiatena-being
known; tava-by you; arjuna-0 Arjuna; vi?tabhya-pervading; aham-1;
idam-this; krtsnam-entire; eka-arilsena-with one portion; sthita/:1-situated;
jagat-universe.
TRANSLATION
"'But what need is there, Arjuna, for all this detailed knowledge? With a
single fragment of Myself I pervade and support this entire universe.'
PURPORT
This is also a statement made by Kr�r:Ja in Bhagavad-gita (1 0.42).
TEXT 377
��i! <fi�"(_ -t-.;tr;�·�tf I

�fll'fN;�)�� f� II �'1'1 II
eita kahilun sakty-avesa-avatara

balya-paugaf)c;ia-dharmera sunaha vicara
SYNONYMS
eita-thus; kahi/un-1 have explained; sakti-avesa-avatara-the incarnations
specifically empowered; balya-in childhood; paugaQ(ia-in boyhood; dhar
mera-of the characteristics; sunaha-now hear; vicara-the consideration.
TRANSLATION
"Thus I have explained specifically empowered incarnations. Now please
hear about the characteristics of lord Kr�r:Ja's childhood, boyhood and youth.
TEXT 378
�r;llftJtllt-tt� 81�(!F{"fi{ I
\21��1 <fi��tr;t �'<if �r;J ;ri{ II �'llr II
kisora-sekhara-dharmi vrajendra-nandana
prakata-lila karibare yabe kare mana
SYNONYMS
kisora-sekhara-topmost of youth; dharmi-whose natural position; vra
jendra-nandana-the son of Maharaja Nanda; prakata-lila-manifested pastimes;
karibare-to perform; yabe-when; kare-makes; mana-mind.
TRANSLATION
"As the son of Maharaja Nanda, lord Kr�r:Ja is by nature the paragon of
kisora [youth]. He chooses to exhibit His pastimes at that age.
TEXT 379
�rot� �<l'li <ti�t11 �i-�i·��"itr;'l I

� ��i ��fit�� II �'l� II
adau prakata karaya mata-pita-bhakla-gaf)e
pache prakata haya janmadika-lila-krame
SYNONYMS
adau-first; prakata-manifest; karaya-He makes; mata-pita-His mother and
father; bhakta-gaQe-similar devotees; pache-after that; prakata haya-be
comes manifest; janma-adika-lila-krame-such pastimes as birth, in order.
TRANSlATION
"Before His personal appearance, the Lord causes some of His devotees to
appear as His mother, father and intimate associates. He then appears later as
if He were taking birth and growing from a baby to a child and gradually into a
youth.
TEXT 380
�'1�1!1 �f�lf!.'{�f9f "'��f��Jff.!l'l: I

If�, f<�� Clift� .!l'l1� fOI'!T<'!,'-'11-�<'11ll�l�. U �ITo
vayaso vividhatve·'pi
sarva-bhakti-rasa5raya/:l
dharmi kisbra evatra
nitya-li/a-vilasavan
SYNONYMS
vayasa/:1-of age; vividhatve-in varieties; api-although; sarva-of all kinds;
bhakti-rasa-asraya/:1-the shelter of devotional service; dharmi-whose constitu
tional nature; kisora/:1-in the age before youth; eva-certainly; atra-in this;
nitya-/i/a-of eternal pastimes; vilasavan-the supreme enjoyer.
TRANSLATION
" 'The Supreme Personality of Godhead is eternally enjoying Himself, and
He is the shelter of all kinds of devotional service. Although His ages are
various, His age known as kisora [pre-youth] is best of all.'
PURPORT
This verse is found in Bhakti-rasamrta-sindhu (2.1.63).
TEXT 381
'J..i!ifl·�'ftfif �i! � �'l �t'l I

� �1 fim 121�� t� �'i.iili� II �lr:> II
putana-vadhadi yata lila k$al)e k$al)e

saba lila nitya prakata kare anukrame
SYNONYMS
putana-vadha-adi-killing of the demons like POtana; yata-all; lila-pastimes;

k$al)e k$al)e-one moment after another; saba lila-all these pastimes; nitya
eternally; prakata-manifesting; kare-does; anukrame-one after another.
TRANSLATION
"When Lord Kr�r:ta appears, from moment to moment He exhibits His dif
ferent pastimes, beginning with the killing of Putana. All these pastimes are
eternally being demonstrated one after another.
TEXT 382
�q �' i!H ift�<fi �'l� I

�� c;<fi'ti{ �ro IIHI <2!<Ti�� II �lr� II
ananta brahmal)<;ia, tara nahika gal)ana

kana lila kana brahmal)<;ie haya prakatana
SYNONYMS
ananta brahmal)<;ia-innumerable universes; tara-of which; nahika gal)ana
there is no counting; kana lila-some pastimes; kana brahmal)<;ie-in some uni
verse; haya-there is; prakatana-manifestation.
TRANSLATION
"The consecutive pastimes of Kr�r:ta are manifest in one of the innumerable
universes moment after moment. There is no possibility of counting the uni
verses, but in any case some pastime of the Lord is being manifest at every
moment in one universe or another.
TEXT 383
�i:Jf� lF1 �'li-� �� I

c;ll•c;ll � <21�� t1f \3ti5fi!!�Jf� II � lr� II
ei-mata saba lila-yena ganga-dhara

se-se lila prakata kare vrajendra-kumara
SYNONYMS
ei-mata-in this way; saba lila-all pastimes; yena-like; ganga-dhara-the

flowing of the water of the Ganges; se-se-those; /ita-pastimes; prakata kare
demonstrates; vrajendra-kumara-the son of Maharaja Nanda.
TRANSlATION
"Thus the Lord's pastimes are like flowing Ganges water. In this way all the
pastimes are manifested by the son of Nanda Maharaja.
TEXT 384
iqi��<rti'IJ·<;'Pf)�.�t-ttfil·�tf� I
1ft�·�'tfff � �tif, '��-rtt1f fii'!Jfili% ll�lr811
krame balya-paugarxla-kaisorata-prapti
rasa-adi lila kare, kaisore nitya-sthiti
SYNONYMS
krame-gradual ly; ba/ya-childhood; paugaQqa-boyhood; kaisorata-youth;

prapti-development; rasa-dancing with the gopis; adi-and others; lila
pastimes; kare-performs; kaisore-in His age of pre-youth; nitya-sthiti-eter
nally existing.
TRANSLATION
"Lord K��r;�a exhibits His pastimes of childhood, boyhood and pre-youth.

When He reaches pre-youth, He continues to exist eternally to perform His
rasa dance and other pastimes.
PURPORT
The c,omparison made here is very interesting. Kr�r;�a does not grow like an or
dinary human being, even though He exhibits His pastimes of childhood, boy
hood and pre-youth. When He reaches the age of pre-youth, kaisora, He does not
grow any older. He simply remains in His kaisora age: He is therefore described in
Brahma-sarhhita (5.33) as nava-yauvana.
advaitam acyutam anadim ananta-rDpam

adyarh puraQa-puru?arh nava-yauvanarh ca
vede$U durfabham adurfabham atma-bhaktau
This nava-yauvana, or pre-youth, is the eternal transcendental form of Kr�r;�a. Kr�r;�a

never grows older than nava-yauvana.
TEXT 385
'�'!J�' �� (.m?J �ll I

��iii�� &ift'li <;�'lltil 'fiii!J' ��II �lrlt II
'nitya-lila' kr�Qera sarva-sastre kaya

bujhite na pare lila kemane 'nitya' haya
SYNONYMS
nitya-lila-eternal pastimes; kr�Qera-of lord Kr�r:Ja; sarva-sastre kaya-de

scribed in every sastra; bujhite na pare-not able to understand; /ita-pastimes;
kemane-how; nitya haya-are eternal.
TRANSLATION
"Descriptions of Kr�r;�a's eternal pastimes are in all revealed scriptures. But

one cannot understand how they are continuing eternally.
TEXT 386
f�� fiflli �� l!t<f � "fit •ttil I
"�'fi-f.r-!J, <;i!JfJ1f'!�$ftttJ II �lr� II
dr�tanta diya kahi tabe loka yadi jane

kr�Qa-lila -nitya, jyotiscakra-pramaQe
SYNONYMS
dmanta diya-giving an example; kahi-let Me say; tabe-then; /aka

people; yadi-if; jane-can understand; kr�Qa-/i/a-pastimes of lord Kr�r:Ja;
nitya-eternal; jyoti/:1-cakra-of the zodiac; pramaQe-by evidence.
TRANSLATION
"Let me give an example by which people may understand lord Kr�r;�a's

eternal pastimes. An example can be found in the zodiac.
TEXT 387
�tfl!� � "'i{ fiii� �fil·flfti{ I

��it?tt'!fif ifff�' � liJit1f liJit1f II �lr'l II
jyotiscakre surya yena phire ratri-dine

sapta-dvipambudhi langhi' phire krame krame
SYNONYMS
jyotii)-cakre-in the zodiac; surya-of the sun; yena-as; phire-moves ; ratri

dine-the day and night; sapta-dvipa-ambudhi-the oceans of the islands;
/arighi -crossing; phire-rotates; krame krame-one after another.
'
TRANSLATION
"The sun moves across the zodiac day and night and crosses the oceans be
tween the seven islands one after the other.
TEXT 388
1ftfffi·flftil: �i ��·9ffif'lft'1 I
�� '91'1' '!t1t 1ftil: II �lrlr II
ratri-dine haya �a�ti-dar:u;Ja-parimal)a

tina-sahasra chaya-sata 'pa/a' tara mana
SYNONYMS
ratri-dine-during the whole day and night; haya-there is; �a�ti-daQ(ia-of

sixty daQ(ias (a measure of time); parimal)a-duration; tina-sahasra-three thou
sand; chaya-sata-six hundred; pala-palas; tara-of that; mana - measurement .
TRANSLATION
"According to Vedic astronomical calculations, the rotation of the sun con

sists of sixty dar;��as, and it is divided into thirty-six hundred palas.
TEXT 389
��t'f11 � �m��t'"' 1
�� 1.!1� �' �� 'Rf�' � II �1r:;, II
suryodaya haite �a�ti-pala-kramodaya
sei eka daQ(ia, a�ta daQ(ie 'prahara' haya
SYNONYMS
surya-udaya haite-beginning from the sunrise; �a$ti-pala-sixty palas; krama

udaya-gradually rising higher and higher; sei-that; eka daQ(ia-one daQ(ia; a�ta
daQ(ie-in eight daQ(ias; prahara haya-there is a prahara.
TRANSLATION
"The sun rises in steps consisting of sixty palas. Sixty palas equal one dar;�
c;la, and eight dar;�c;las comprise one prahara.
TEXT 390
�<!i-�·�ii-�Rf �� 'f;l� � I

�� mill ''5ttii" �il: �� 11 ��0 "
eka-dui-tina-cari prahare asta haya

cari-prahara ratri gele puna/:! suryodaya
SYNONYMS
eka-dui-tina-cari -one, two, three, four; prahare-in praharas; asta haya-the

sun sets in the evening; cari-prahara-generally after four praharas; ratri-the
night; ge/e-when it passes; puna/:l-again; suryodaya-the sun rises.
TRANSLATION
"Day and night are divided into eight praharas-four belonging to the day
and four belonging to the night. After eight praharas, the sun rises again.
TEXT 391
�tti "t�1l �-�"1" �"iii"-�C'!f I

�il�ii" �f�' �Cit" iiliCil fils� ll �� ll
aiche kr�Qera li/a-maQ(iala caudda-manvantare
brahmaQ(ia-maQ(iala vyapi' krame krame phire
SYNONYMS
aiche-in the same way; kr�Qera-of Lord Kr�r:Ja; /i/a-maQ(ia/a-groups of dif
ferent pastimes; caudda-manvantare-in the duration of fourteen Manus; brah
maQ(ia-maQ(ia/a-all of the universes; vyapi'-spreading through;krame krame
gradually; phire-return.
TRANSLATION
"Just like the sun, there is an orbit to Kr�r;�a's pastimes, which are manifest
one after the other. During the lifetime of fourteen Manus, this orbit expands
through all the universes, and gradually it returns. Thus Kr�r;�a moves with His
pastimes through all the universes, one after another.
TEXT 392
:J'f'<S�tllfi! �e,:Jt� �7;;�� <fiTJ·�<fitllf I

i!t�i '�l:!i �-�� <fiRf"''i nt'i't:Jt II �-!)�� II
saoyasata vatsara kr?Qera prakata-prakasa

taha yaiche vraja-pure karila vilasa
SYNONYMS
saoyasata-125; vatsara-years; kr?Qera-of Lord Kf�l)a; prakata-prakasa

manifestation of t he appearance; taha-that; yaiche-l ik e; vraja-pure-in
Vrndavana and Dvaraka; karila vilasa-enjoys the pastimes.
TRANSLATION
"Kr�r:aa remains within a universe for 125 years, and He enjoys His pastimes
both in Vrndavana and Dvaraka.
TEXT 393
�ti!�\Qi�t� <;�� \Qi f�l:� I
:Jt� �"1'1 � ��-rro l.!l'l:;r �w� <fit� 11 \!)�\!) n
alata-cakra-praya sei lila-cakra phire

saba lila saba brahmaQc;/e krame udaya kare
SYNONYMS
alata-cakra-praya-exactly like a wheel of fire; sei-that; lila-cakra-the cycle

of Kr�r:Ja's pastimes; ph ire-turns; saba lila-all these pastimes; saqa brah
maQc;/e-in all the universes; krame-one after another; udaya kare-become
manifest.
TRANSLATION
"The cycle of His pastimes turns like a wheel of fire. Thus Kr�r:aa exhibits His
pastimes one after the other in every universe.
TEXT 394
�, �ta;"J, <;9f''St�, C<fit� �<�'it-t I

�i!ifl·��tN �fit' ,ll)�"ft'(! M'i't:J'f II ��8 II
janma, balya, paugaQc;/a, kaisora prakasa

patana-vadhadi kari' mau�alanta vilasa
SYNONYMS
janma-birth; balya-childhood; paugaQc;/a-boyhood; kaisara-pre-youth;

prakasa-manifestation; patana-vadha-adi-killing the demons, beginning from
POtana; kari'-manifesting; mau�alanta-until the end of the mau�ala pastimes;
vilasa-pastimes.
TRANSLATION
"Kr��a's pastimes-appearance, childhood, boyhood and youth-are all

manifest, beginning with the killing of Putana and extending to the end of
mau�ala-lila, the annihilation of the Yadu dynasty. All of these pastimes are
rotating in every universe.
TEXT 395
'�til �ti:'G '�til ift'i"t1f �1l ��"ltil I
1!11:'! �� 'fi1'!J' �l:ft �t$l-�t'lll ��It II
kana brahmaQc;/e kana lilara haya avasthana

tate lila 'nitya' kahe agama-puraf)a
SYNONYMS
kana brahmaQc;/e-in some universe; kana li/ara-some pastimes; haya-there
is; avasthana-the presence; tate-therefore; lila-pastimes; nitya-eternal;
kahe-explains; agama-puraQa-the Vedas and Puraf)as.
TRANSLATION
"Since all Kr��a's pastimes are taking place continuously, at every moment
some pastime is existin g in one universe or another. Consequently these
pastimes are called eternal by the Vedas and Purar:Jas.
TEXT 396
'"itt!:��' ,�t�a,-'{t�-'R,_, ��ll'al I
��1l i!'l�t'G'5tl:'l �t�H ll�\iii'alll �� II
galaka, gakula-dhama-'vibhu' kr�Qa-sama

kr�Qecchaya brahmaQc;/a-gaQe tahara sankrama
SYNONYMS
go/oka-the planet known as Goloka; goku/a-dha.ma-the spiritual land, the

pasturing fields for the surabhi cows; vibhu-opulent and powerful; kr?Qa
sama-as much as Kr�Qa; kr?Qa-icchaya-by the supreme will of Kr�Qa; brahmaQ
(ja-gaQe-in each of the universes; tahara-of the Goloka and Gokula dhamas;
sarikrama-appearance.
TRANSLATION
"The spiritual abode known as Goloka, which is a pasturing land for surabhi
cows, is as powerful and opulent as Kr�r:Ja. By the will of Kr�r:Ja, the original
Goloka and Gokula dhamas are manifest with Him in all the universes.
TEXT 397
�\!(.fl� ,�tt'1t�"'tl:i{ fi{\!J R�t11' I
8f�ro�'t � ��GJ \!�t11' 11 �� 11
ataeva goloka-sthane nitya vihara

brahmaQ(ia-gaQe krame prakatya tahara
SYNONYMS
ataeva-therefore; goloka-sthane-in the original Goloka Vrndavana planet;

nitya vihara-eternal pastimes; brahmaQ(ia-gaQe-within the material universes;
krame- gradually; prakatya-manifestation; tahara -of them.
TRANSLATION
"The eternal pastimes of Kr�r:Ja are continuously taking place in the original
Goloka Vrndavana planet. These same pastimes are gradually manifest within
the material world, in each and every brahmar:J«;ia.
PURPORT
SrTia Bhaktisiddhanta SarasvatT Thakura elucidates this complicated explanation

of Kr�Qa's pastimes. Kr�Qa's pastimes are always present in the material world in
one of the many universes. These pastimes appear in the universes one after the
other, just as the sun moves across the sky and measures the time. Kr�Qa's ap
pearance may be manifest in this universe at one moment, and immediately after
His birth, this pastime is manifest in the next universe. After His killing of POtana is
manifest in this universe, it is next manifest in another universe. Thus all the
pastimes of Kr�Qa are eternally existing both in the original Goloka Vrndavana
planet and in the material universes. The 125 years calculated in our solar system
to be Kr�Qa's lifetime equal one moment for Kr�Qa. One moment these pastimes
are manifest in one universe, and the next moment they are manifest in the next
universe. There are unlimited universes, and Kr�r:Ja's pastimes are manifest one
moment after the other in all of them. This rotation is explained through the ex
ample of the sun's moving across the sky. Kr�r:Ja appears and disappears in innu
merable universes, just as the sun appears and disappears during the day. Al
though the sun appears to rise and set, it is continuously shining somewhere on
the earth. Although Kr�r:Ja's pastimes seem to appear and disappear, they are con
tinuously existing in one brahmaQc;fa (universe) or another. Thus all of Kr�r:Ja's lilas
are present simultaneously throughout the innumerable universes. By our limited
senses we cannot appreciate this; therefore Kr�r:Ja's eternal pastimes are very dif
ficult for us to understand. One should try to understand how they are taking
place by understanding the allegory of the sun. Although the Lord is appearing
constantly in the material universes, His pastimes are eternally present in the
original Goloka Vrndavana. Therefore these pastimes are called nitya-li/a (eter
nally present pastimes). Because we cannot see what is going on in other uni
verses, it is a little difficult for us to understand how Kr�r:Ja is eternally manifesting
His pastimes. There are fourteen Manus in one day of Brahma, and this time
calculation is also taking place in other universes. Kr�r:Ja's pastimes are manifest
before fourteen Manus expire. Although it is a little difficult to understand the
eternal pastimes of Kr�r:Ja in this way, we must accept the verdict of Vedic
literatures.
There are two types of devotees-the sadhaka, who is preparing for perfection,
and the siddha, who is already perfect. As far as those who are already perfect are
concerned, Bhagavad-gita says, tyaktva deharh punar janma naiti mam eti so
'rjuna: "After giving up this material body, such a devotee comes to Me." After
leaving the material body, the perfect devotee takes birth in the womb of a gopi
on a planet where Kr�r:Ja's pastimes are going on. This may be in this universe or
another universe. This statement is found in the Ujjva/a-nilamaQi, which is com
mented upon by V isvanatha CakravartT Thakura. When a devotee becomes per
fect, he is transferred to the universe where Kr�r:Ja's pastimes are taking place.
Kr�r:Ja's eternal associates go wherever Kr�r:Ja manifests His pastimes. As stated
before, first the father and mother of Kr�r:Ja appear, then the other associates.
Quitting his material body, the perfect devotee also goes to associate with Kr�r:Ja
and His other associates.
TEXT 398
atiSf ?� -��tr.;-t'�(1!11' 1
��' "Pt�t�Jtt11-'��l!�', '�(' II ��lr' II
vraje kr�Qa-sarvaisvarya-prakase 'purQatama'
puri-dvaye, paravyome-'pDrQatara', 'pDrQa'
SYNONYMS
vraje-in Vrndavana; kr�Qa-Lord Kr�l)a; sarva-aisvarya-prakase-manifesta

tion of His full opulence; purQa-tama-most complete; puri-dvaye-in Dvaraka
and Mathura; para-"vyome-and in the spiritual world; purQa-tara-more com
plete; purQa-complete.
TRANSLATION
"Kr�r;�a is complete in the spiritual sky [Vaikur;�tha]. He is more complete in

Mathura and Dvaraka, and He is most complete in Vrndavana, Vraja, due to
His manifesting all His opulences.
PURPORT
This is confirmed in the following three verses from Bhakti-rasamrta-sindhu

(2.1.221-223).
TEXT 399
�R1= �cf'\!j�= �cf\511: �9 �r� fllili1 1
Ci!l�llliJtflf� "tr-w-tlc�r 'lT: 9fR19f�Jl:'\!j 11 .!)�� u
hari/:1 purQatama/:1 purl)a

tara/:1 purl)a iti tridha
sre�tha-madhyadibhi/:1 sabdair
natye ya/:1 paripathyate
SYNONYMS
hari/:1-the Supreme Personality of Godhead; purl)a-tama/:1-most complete;

purQa-tara/:1-more complete; purQa/:1-complete; iti -thus; tri-dha -three
stages; sre�tha-best; madhya-adibhi/:1-middle, etc.; sabdai/:1-by the words;
natye-in books on dramatics; ya/:1-who; paripathyate-is proclaimed.
TRANSLATION
"'This is stated in the dramatic literatures as "perfect," "more perfect,"

and "most perfect." Thus Lord Kr�r;�a manifests Himself in three ways-per
fect, more perfect and most perfect.
TEXT 400
�<ftP.r�tMo;�'t: �: �cf�"C'll1ltlf: 1
'l!('j�<fJg)<f: 1_cf��: 1_'Ccft�iflf-.f<fi: II 8 • • II

prakasitakhi/a-guQa/:1
smrta/:1 pOrQatamo budhai/:1
asarva-vyar'ijaka/:1 pOrQa-
tara/:1 pOrQo 'lpa-darsaka/:1
SYNONYMS
prakasita-akhi/a-guQa/:1-having all transcendental qualities manifested;

smrta/:1 -is understood; pOrQa-tama/:1 -most perfect; budhai/:1 -by learned schol"
ars; asarva-vyar'ijaka/:1-having qualities not fully manifested; pOrQa-tara/:1-more
perfect; pOrQai) -perfect; a/pa-darsaka/:1 -still less fully manifested.
TRANSLATION
" 'When the Supreme Personality of Godhead does not manifest all His
transcendental qualities, He is called complete. When all the qualities are
manifest, but not fully, He is called more complete. When He manifests all His
qualities in fullness, He is called most complete. This is the version of all
learned scholars in the devotional science.
TEXT 401
��"jJ �{"!>�1 <IJ�l�'I(C'ilfl"'t�� I
'Pf._{\!>1 �4"!>�\!>1 �t��1· 'l!��'tfw\ II 8 o ') II
k[$Qasya pOrQatamata
vyaktabhad gokulantare
pOrQata pOrQatarata
dvaraka-mathuradi$U
SYNONYMS
k[$Qasya-of Lord Kr�r:Ja; pOrQa-tamata-being most perfect; vyakta

manifested; abhat-became; gokula-antare-in the domain of Gokula
Vrndavana; pOrQata -completeness; pOrQa-tarata -more completeness;
dvaraka-in Dvaraka; mathura-adi$u-and Mathura, and so on.
TRANSLATION
" 'The most complete qualities of Kr�r:Ja are manifest within Vrndavana, and
His complete and more complete qualities are manifest in Dvaraka and
Mathura.'
TEXT 402
�l '�(1!11' ce�ti{.l
�- r3t\!Jf
�� -'�('!�' '�(' i{11f II So� II
ei kr�Qa-vraje 'pDrQatama' bhagavan

ara saba svarDpa-'pDrQatara' 'pDrQa' nama
SYNONYMS
ei kr�Qa-the same Kr�Qa; vraje-V rndavana; pDrQa-tama bhagavan-the most

complete manifestation of the Supreme Personality of Godhead; ara- othe r;
saba-all; sva-rDpa-forms; pDrQa-tara-more complete; pDrQa-complete;
nama-named.
TRANSLATION
"Lord Kr�r:Ja is the most complete Supreme Personality of Godhead in

Vrndavana. Elsewhere all His expansions are either complete or more com
plete.
TEXT 403
'��twc� <1i� �� c;q�-�m 1

'�..., <1if�i! il� l�t1r ��t� II 8°� II
sank�epe kahilun kr�Qera svarupa-vicara

'ananta' kahite nare ihara vistara
SYNONYMS
sank�epe-in brief; kahi/un-1 have described; kr�Qera-of Lord. Kr�Qa;

svarDpa vicara consideration of His different forms and features; ananta-Lord
- -
Ananta; kahite nare-not able to describe; ihara-of this; vistara-the expanse.
TRANSLATION
"Thus I have briefly described Kr�r:Ja's manifestation of transcendental

forms. This subject matter is so large that even Lord Ananta cannot describe
it fully.
TEXT 404
� �� t·1f �<1i �'fi{ I

-tt-ri·�!!·lltt� <1iHf flfort lf�alfi{ II 8 o 8 II
ananta svarupa kmJera nahika gaQana

sakha-candra-nyaye kari dig-darasana
SYNONYMS
ananta-unlimited; svarupa-forms; kr�Qera-of Lord Kr�r:ta; nahika gaQana

there is no counting; sakha-candra-nyaye-by the logic of showing the moon
through the branches of a tree; kari-1 do; dik-darasana-only partial showing.
TRANSLATION
"In this WilY K��Qa's transcendental forms are expanded unlimitedly. No

one can count them. Whatever I have explained is simply a little glimpse. It is
like showing the moon through the branches of a tree."
TEXT 405
�� te{, �t�, (;� �t"iiJ�i{. I

?f;�"f ��t11t �11 f.tii �til' 11 8 G � II
iha yei sune, pac;le, sei bhagyavan

kr�Qera svarupa-tattvera haya kichu jnana
SYNONYMS
iha-this narration; yei sune -anyone who hears; pac;le-or reads; sei-such a
person; bhagyavan-is most fortunate; kr�!Jera-of Lord Kr�r:ta; svarupa-tat
tvera-of personal bodily features; haya-there is; kichu-something; ji'iana
knowledge.
TRANSLATION
Whoever hears or recites these descriptions of the expansions of K��Qa's

body is certainly a very fortunate man. Although this is very difficult to under
stand, one can nonetheless acquire some knowledge about the different
features of K��Qa's body.
TEXT 406
1\ti�·�t�-� �� tllf I
�!Ji�� ?��II So� II
sri-rupa-raghunatha pade yara asa

caitanya-caritamrta kahe kr�Qadasa
SYNONYMS
sri-rupa-SrTia ROpa GosvamT; raghunatha-SrTia Raghunatha dasa GosvamT;

pade - at the lotus feet; yara-who s e; asa-expectation; caitanya-caritamrta
the book named Caitanya-caritamrta; kahe-describes; kr�Qadasa-SrTia
Km1adasa Kaviraja GosvamT.
TRANSLATION
Praying at the lotus feet of Sri Rupa and Sri Raghunatha, always desiring
their mercy, I, Kr�r:Jadasa, narrate Sri Caitanya-caritamrta, following in their
footsteps.
Thus end the Bhaktivedanta purports to the SrT Caitanya-caritamrta, Madhya

lila, Twentieth Chapter, describing how Sanatana Gosvami met the Lord at
VaraQasi and received knowledge of the Absolute Truth.
CHAPTER 21
The Opulence and Sweetness of Lord Sri Kr�r:-a
Srila Bhaktivinoda Thakura gives the following summary study of the Twenty-first
Chapter. In this chapter Sri Caitanya Mahaprabhu fully describes Kr�r:Jaloka, the
spiritual sky, the Causal Ocean and the material world, which consists of innumer
able universes. Sri Caitanya Mahaprabhu then describes Lord Brahma's interview
with Kr�r:Ja at Dvaraka and the Lord's curbing the pride of Brahma. There is also a
description of one of Kr�r:Ja's pastimes with Brahma. In this chapter the author of
Caitanya-caritamrta has presented some nice poems about the pastimes of Kr�r:Ja
and Kr�r:Ja's superexcellent beauty. Throughout the rest of the chapter, our inti
mate relationship (sambandha) with Kr�r:Ja is described.
TEXT 1
��\!J<ti'it�� il1'! �t��t�l{.l

��R ffl�11fl� �t��-�� II � II
agaty-eka-gatirh natva
hinarthadhika-sadhakam
sri-caitanyarh likhamy asya
madhuryaisvarya-sikaram
SYNONYMS
agati-eka-gatim-to the only shelter for the conditioned souls who do not
know the goal of life; natva-offering obeisances; hina-artha-of the necessities
of the conditioned souls, who are poor in spiritual knowledge; adhika-increase;
sadhakam-bringing about; sri-caitanyam-unto Lord Sri Caitanya Mahaprabhu;
/ikhami-1 am writing; asya-of Him; madhurya-aisvarya-of the sweetness and
opulence; sikaram-a small portion.
TRANS LAliON
Offering my obeisances unto Sri Caitanya Mahaprabhu, let me describe a

particle of His opulence and sweetness. He is most valuable for a fallen condi
tioned soul bereft of spiritual knowledge, and He is the only shelter for those
who do not know the real goal of life.
231
· TEXT 2
�� iST� f.{�Jtit� I

iST� iSffi
i!ffi�ti� iST� (;��'e��"f-11 � II
jaya jaya sri-caitanya jaya nityananda

jayadvaita-candra jaya gaura-bhakta-vrnda
SYNONYMS
jaya-all glories; jaya-all glories; sri-caitanya-to Sri Caitanya Mahaprabhu;
jaya-all glories; nityananda-to Nityananda Prabhu; jaya-all glories; advaita
candra-to Advaita Acarya; jaya-all glories; gaura-bhakta-vrnda-to the devo
tees of Sri Caitanya Mahaprabhu.
TRANSLATION

All glories to Advaita Acarya! All glories to all the devotees of Sri Caitanya
Mahaprabhu!
TEXT 3
:J{<(��111 �t";T-�Jt11·•fttlf I
�Qf� �Qf� C<ll!;� :If�, itt�<ti 'St'ltit II '!> II
sarva svarupera dhama-paravyoma-dhame
prthak prthak vaikuQtha saba, nahika gaQane
SYNONYMS
sarva-all; svarupera-of the personal forms; dhama - abode; para-vyoma

dhame-in the spiritual sky; prthak prthak-separate; vaikuQtha-Vaikut:�tha
planets; saba-all; nahika gaQane-there is no counting.
TRANSLATION
Sri Caitanya Mahaprabhu continued, "All the transcendental forms of the

lord are situated in the spiritual sky. They preside over spiritual planets in
that abode, but there is no counting those Vaikur:J!ha planets.
TEXT 4
I¢!, ��' ��' �"�\', (;�i'Gl·� I

�<ti �<IS �'ft�� clit II 8 II
Text 6] The Opulence and Sweetness of Kr�r:ta 233
sata, sahasra, ayuta, lak?a, koF-yojana

eka eka vaikuQthera vistara varQana
SYNONYMS
sata-a hundred; sahasra-a thousand; ayuta-ten thousand; lak?a-a

hundred thousand; koF-ten million; yojana-a distance of eight miles; eka
eka-each and every one; vaikuQthera-of the spiritual planets; vistara-the
breadth; varQana-description.
TRANSLATION
"The breadth of each Vaikur;tfha planet is described as eight miles

multiplied by one hundred, by one thousand, by ten thousand, by one
hundred thousand, and by ten million. In other words, each Vaikur;tfha planet
is expanded beyond our ability to measure.
TEXT 5
lf� C��-�Jt9fct5, �til"!·�� I
91'��-��'!l'ti-"i_c( lf� �� II � II
saba vaikuQtha-vyapaka, ananda-cinmaya
pari?ada-?adaisvarya-purQa saba haya
SYNONYMS
saba-all; vaikuQtha-the spiritual planets; vyapaka-vast; ananda-cit-maya

made of spiritual bliss; pari?ada-associates; ?at-aisvarya-six kinds of opulence;
pOrQa-in full; saba-all; haya-are .
TRANSLATION
"Each Vaikur;tfha planet is very large, and each is made of spiritual bliss. The
inhabitants are all associates of the Supreme Lord, and they have full opulence
like the Lord Himself. Thus they are all situated.
TEXT 6
�il� C�� CIS 'WOlf �� I
'�� 9f�r;�Jt1f·-r�� '� <fi� �� II � II

ananta vaikuQtha eka eka dese yara
sei paravyoma-dhamera ke karu vistara
SYNONYMS
ananta vaikuQtha-unlimited Vaikur:Jtha planets; eka eka-certai n ; dese-in a
place; yara-of which; s ei-that; para-vyoma-of the spiritual sky; dhamera-of
the abode; ke karu vistara-who can understand the breadth.
TRANSLATION
"Since all the Vaiku�tha planets are located in a certain corner of the
spiritual sky, who can measure the spiritual sky?
TEXT 7
�·r� c��-��t�Jt� �t� �'it�� 1

:J'f,(t�f11' ?-.ta,t� '��<tit�' 'itf'l II 9 II
ananta vaikuQtha-paravyoma yara dala-sreQi

sarvopari k[$Qaloka 'karQikara' gaQi
SYNONYMS
ananta-unli m ited; vaikuQtha-Vaikur:Jtha planets; para-vyoma-the spiritual
sky; yara-of which; da/a-sreQi-the bunches of outlying petals; sarva-upari-in
the topmost portion of the spiritual sky; k[$Qa-loka-the abode of Lord Kr�r:Ja;
karQikara gaQi-we consider the whorl of the lotus flower.
TRANSLATION
"The shape of the spiritual sky is compared to a lotus flower. The topmost
region of that flower is called the whorl, and within that whorl is Kr��a's
abode. The petals of the spiritual lotus flower consist of many Vaiku�tha
planets.
TEXT 8
��\! ��' "atif, ��\!t� I
�' f-t� �� ifi 9fi11-�� '<tltil_ �rn II ,_ II

ei-mata $ac;i-aisvarya, sthana, avatara
brahma, siva anta na paya-jiva kon chara
SYNONYMS
ei-mata-such; $at-aisvarya-six opulences; sthana-abode; avatara-incarna
tions; brahma-Lord Brahma; siva-Lord Siva; anta na paya-ca n not find the
limit; jiva-a living entity; kon-what of; chara - worthless.
Text 10] The Opulence and Sweetness of Kr�l)a 235
TRANSLATION
"Each Vaikul)tha planet is full of spiritual bliss, complete opulence and

space, and each is inhabited by incarnations. If Lord Brahma and Lord Siva
cannot estimate the length and breadth of the spiritual sky and the Vaikul)tha
planets, how can ordinary living entities begin to imagine them?
TEXT 9
C1i I C<l � '¥�"\ ��Wl, '>f·�rt'U"l_

ell tr.w�c�1'!'l�<�'!i f�r.<'� 1"<11
1 1'{. 1
w �1 �Qf� <r1 �r� <�1 <t>r:"if'f\!i

f<l�t ll�"\ �'l�f1f Cl!i5rll1�t"{. II � U
ko vetti bhaman bhagavan paratman

yogesvarotir bhavatas trilokyam
kva va katharh va kati va kadeti
vistarayan kricjasi yoga-mayam
SY NONYMS
kah-who; vetti-knows; bhuman-0 supreme great one; bhagavan-0
Supreme Personality of Godhead; para-atman-0 Supersoul; yoga-isvara-0
master of mystic power; Otih-pastimes; bhavatah-of Your Lordship; tri
lokyam-in the three worlds; kva -where; va-or; katham-how; va-or; kati
how many; va-or; kada-when; iti-thus; vistarayan-expanding; kricjasi-You
play; yoga-mayam-spiritual energy.
TRANSLATION
"'0 supreme great one! 0 Supreme Personality of Godhead! 0 Supersoul,

master of all mystic power! Your pastimes are taking place continuously in
these worlds, but who can estimate where, how and when You are employing
Your spiritual energy and performing Your pastimes? No one can understand
the mystery of these activities.'
PURPORT
This verse is quoted from Srimad-Bhagavatam (1 0.14.21 ).
TEXT 10
��1J� "tt�� J �i[,�'l �� I
�1-fit�-��<fltfw � �u� �� Cf;I'Q II �o II

ei-mata kr�oera divya sad-guoa ananta

brahma-siva-sanakadi na paya yanra anta
SYNONYMS
ei-mata-in this way; kr�oera-of Lord Kr�t:Ja; divya-transcendental; sat
guoa-spiritual qualities; ananta-unlimited; brahma-Lord Brahma; siva-Lord
Siva; sanaka-adi-the four Kumaras and so on; na-not; paya-obtain; yanra-of
which; anta-the limit.
TRANSLATION
"The spiritual qualities of Kr�r:ta are also unlimited. Great personalities like
Lord Brahma, Lord Siva and the four Kumaras cannot estimate the spiritual
qualities of the Lord.
TEXT 11
�'lt"ir'!C��?f ·�'ft"l_ f��t��

f��t��.,'l1!J <ll �f·rcil�.'IJ 1
<1sTcOi!Of ,��·1 f�f'I!�t: �<llh!-

'i: -:.9ft�··r�: c� f1!�<fi1 �JiSt'!: 11 � � 11
guoatmanas te 'pi guoan vimaturh

hitavauroasya ka isire 'sya
kalena yair va vimita/:1 suka/pair
bha-parhsava/:1 khe mihika dyubhasa/:1
SYNONYMS
guoa-atmana/:1-the overseer of the three qualities; te-of You; api-certainly;
guoan-the qualities; vimatum-to count; ,hita-avauroasya-who have de
scended for the benefit of all living entities; ke-who; isire-were able; asya-of
the universe; kalena-in due course of time; yai/:1-by whom; va-or; vimita/:1-
counted; su-ka/pai/:1-by great scientists; bha-parhsava/:1-the atoms of the uni
verse; khe-in the sky; mihika/:1-particies of snow; dyu-bhasa/:1-the il
luminating stars and planets.
TRANSLATION
"'In time, great scientists may be able to count all the atoms of the uni
verse, all the stars and planets in the sky, and all the particles of snow, but
who among them can count the unlimited transcendental qualities of the
Supreme Personality of Godhead? He descends on the surface of the globe for
the benefit of all living entities.'
Text 13] The Opulence and Sweetness of Kr�r;�a 237
PURPORT
This verse is quoted from Srimad-Bhagavatam (1 0.14.7).
TEXT 12
l31'11tfif 1fl(-�i!f��ti{ '��' I

� '$f'Al ��' ifl � �t'Rf � II �� II
brahmadi rahu-sahasra-vadane 'ananta'
nirantara gaya mukhe, na paya gul)era anta
SYNONYMS
brahma-adi rahu-leave aside Lord Brahma and others; sahasra-vadane-in

thousands of mouths; ananta-Lord Ananta; nirantara-continuously; gaya
chants; mukhe-in the mouths; na paya-'tloes not obtain; gul)era-of qualities
of the Lord; anta-the end.
TRANSLATION
"To say nothing of Lord Brahma, even Lord Anania, who has thousands of
heads, could not reach the end of the Lord's transcendental qualities, even
though He is continuously chanting their praises.
TEXT 13
01't�� lft'IlT�'l'l') '!_01'l:'ll l�. ��tr:�

'lt'lll�'-Pn 9J._�"'J �t�<nn c� 1
'ilt�1, �'ItO\., lf"f"f�t�01' "!iitflf?:'if�:

C"frllt��tf9f "l'Il�'!J� "1't'!J 9ft11"\ II ) " II
nantarh vidamy aham ami munayo 'grajas te

maya-ba/asya puru�asya kuto 'vara ye
gayan gul)an dasa-satanana adi-deva/:1
se�o 'dhunapi samavasyati nasya param
SYNONYMS
na antam-no limit; vidami-know; aham-1; ami-those; munaya/:1-great

saintly persons; agraja/:1-brothers; te-of you; maya-ba/asya-who has multi
energies; puru�asya-of the Personality of Godhead; kuta/:1-how; avara/:1-less
intelligent; ye-those who; gayan-chanting; gul)an-the qualities; dasa-sata
anana/:1-who has a thousand hoods; adi-deva/:1-the Personality of Godhead;
se�a/:1-Ananta Se�a; adhuna api-even until now; samavasyati-reaches; na
not; asya-of the Lord; param-limit.
TRANSLATION
"'If I, Lord Brahma, and your elder brothers, the great saints and sages, can
not understand the limits of the Supreme Personality of Godhead, who is full
of various energies, who else can understand them? Although constantly
chanting about His transcendental qualities, the thousand-hooded Lord Se�a
has not yet reached the end of the Lord's activities.'
PURPORT
This verse, spoken to Narada Muni, is from Srimad-Bhagavatam (2.7.41 ).
TEXT 14
<;��1 �- -�--fitt�t1fflt �" I

�-�t'AI' �· il1 �1�1 ��i{ �'� II �8 II
seho rahu-sarvajfia-siromaQi sri-k[�Qa
nija-guQera anta na pafia hayena satr�Qa
SYNONYMS
seho rahu-let Him (Ananta) alone; sarva-jfia-the omniscient; siromaQi-the
topmost; sri k[�Qa-Lord Kr?l')a; nija-guQera-of His personal qualities; anta
-
limit; na - not; pafia-getting; hayena-becomes; sa-tr�Qa-very inquisitive.
TRANSLATION
"To say nothing of Anantadeva, even Lord Kr��a Himself cannot find an end
to His transcendental qualities. Indeed, He Himself is always eager to know
them.
TEXT 15
��J'9f�� <.!l<f c� <i <i��'II0\��"!1·1

�'I!N <ii!'��N�f<iH1 0{� "lt<f�'!t: I
� �q �1lft�f1l' <tt� <1'"!1'11 "l� <1��"!1-

'int � lii"f:ZJ�f:j�;rr;O{O{ �<ff111fO{j: II �4
dyu-pataya eva te na yayur antam anantataya

tvam api yad antaraQ<;ia-nicaya nanu savaraQa/:1
kha iva rajarhsi vanti vayasa saha yac chrutayas
tvayi hi phalanty atannirasanena bhavan-nidhana/:1
Text 15] The O pulence and Sweetness of Kr�l)a 239
SYNONYMS
dyu-patayab-the predominating deities of higher planetary systems (Lord

Brahma and others); eva-also; te-Your; na-not; yayub - could reach; an
tam-the limit of transcendental qualities; anantataya-due to being unlimited;
tvam api-You also; yat-since; antara-within You; af}r;ia nicayab-the groups
-
of universes; nanu-0 sir; savaraQab - having different coverings; khe-in the

sky; iva-like; rajarhsi-atoms; vanti-rotate; vayasa-the course of time; saha
with; yat-what; srutayab-great personalities who understand the Vedas;
tvayi-in You; hi-certainly; phalanti-end in; atannirasanena-by refuting the
inferior elements; bhavat-nidhanab--whose conclusion is in You.
TRANSLATION
11 'My Lord, You are unlimited. Even the predominating deities of the higher
planetary systems, including Lord Brahma, could not find Your limitations. Nor
could You Yourself ascertain the limit of Your qualities. Like atoms in the sky,
there are multi-universes with seven coverings, and these are rotating in due
course of time. A ll the experts in Vedic understanding are searching for You
by eliminating the material elements. In this way, searching and searching,
they come to the conclusion that everything is complete in You. Thus You are
the resort of everything. This is the conclusion of all Vedic experts.'
PURPORT
This verse from Srimad-Bhagavatam (1 0.87.41) is confirmed in Bhagavad-gita:
bahanarh janmanam ante

jnanavan marh prapadyate
vasudevab sarvam iti
sa mahatma sudur/abhab
"After many births and deaths, he who is actually in knowledge surrenders unto
Me, knowing Me to be the cause of all causes and all that is. Such a great soul is
very rare." (Bg. 7.19)
After searching for the Absolute Truth throughout the universe, learned schol
ars and Vedic experts cannot reach the ultimate goal. In this way they come to
Kr��a.
When there is a discussion about the Absolute Truth, there are always various
pros and cons. The purpose of such arguments is to come to the right conclusion.
Such an argument is generally known as neti neti ("not this, not that"). Until one
comes to the right conclusion, the process of thinking, "This is not the Absolute
Truth, that is not the Absolute Truth," will continue. When we come to the right
conclusion, we accept the Supreme Personality of Godhead, Kr�r:'la, as the ulti

mate truth.
TEXT 16
� R-l3ttf �t., �· 'CI.,i!-m I

li-m 1ifR �ffti! 1f� �i �111 �1� II �� II
seha rahu-vraje yabe kr�Qa avatara

tafira caritra vicarite mana na paya para
SYNONYMS
seha rahu-leave aside such negative arguments; vraje-in Vrndavana; yabe

when; kr�Qa-Lord Kr�r:"�a; avatara-incarnation; talira-His; caritra-character;
vicarite-to deliberate; mana-mind; na-not; paya-gets; para-the limit.
TRANSLATION
Apart from all argument, logic and negative or positive processes, when
11
lord Sri Kr��a was present as the Supreme Personality of Godhead at

Vrndavana, one could not find a limit to His potencies by studying His charac
teristics and activities.
TEXT 17
<2ft�t�i! � �<fi"fi �<fi-.t'l I

�-�cbttf� "lf"lfift0J·71t� II �'l II
prakrtaprakrta smi kaila eka-k�af)e
ase�a-vaikuQthajaQc;fa svasvanatha-sane
SYNONYMS
prakrta-aprakrta -material and spiritual; sr�ti -creation; kaila-did; eka

k�aQe-in one moment; ase�a-unlimited; vaikuQtha-Vaikur:"�tha planets; aja
aQc;fa-material planets; sva-sva-natha-sane-with their own predominating
deities.
TRANSLATION
At Vrndavana, the Lord immediately created all material and spiritual

11
planets in one moment. Indeed, all of them were created with their pre
dominating deities.
TEXT 18
�11'� <e(tJiJ �t� �felt� 'e{' \! I

�
�t�� t'l ��\,�II �lr II
e-mata anyatra nahi suniye adbhuta

yahara sravaf)e citta haya avadhata
SYNONYMS
e-mata-like this; anyatra-anywhere else; nahi - not; suniye-1 hear;

adbhuta-wonderful event; yahara-of which; sravaf)e-by hearing; citta-con
sciousness; haya-becomes; avadhuta-agitated and cleansed.
TRANSLATION
"We do not hear of such wonderful things anywhere. Simply by hearing of

those incidents, one's consciousness is agitated and cleansed.
PURPORT
When Lord Kr�t:�a was present in the earthly Vrndavana, Lord Brahma, taking
Him to be an ordinary cowherd boy, wanted to test His potency. Therefore Lord
Brahma stole all the cows, calves and cowherd boys from Kr�t:�a and hid them by
his illusory energy. When Kr�t:�a saw that Brahma had stolen His cows, calves and
cowherd boys, He immediately created many material and spiritual planets in Lord
Brahma's presence. Within a moment, cows, cowherd boys, calves and unlimited
Vaikut:��has- all expansions of the Lord's spiritual energy-were manifested. As
stated in the Brahma-sarhhita: ananda-cinmaya-rasa-pratibhavitabhih. Not only
did Kr�Qa create all the paraphernalia of His spiritual energy, but He also created
unlimited material universes with unlimited Brahmas. All these pastimes, which
are described in Srimad-Bhagavatam, will cleanse one's consciousness. In this way
one can actually understand the Absolute Truth. The spiritual planets in the
spiritual sky are called Vaikut:��has, and each of them has a predominating Deity
(Narayat:Ja) with a specific name. Similarly, in the material sky there are innumer
able universes, and each is dominated by a specific deity, a Brahma. Kr�t:�a
simultaneously created all these Vaikut:��ha planets and universes within a
moment of Brahma's return.
The word avadhata means "rambling, agitating, moving, absorbed, defeated."
In some readings of Caitanya-caritamrta, it is said: yahara sravaf)e citta-mala haya
dhuta. Instead of the word avadhata, the words haya dhata, meaning that the
heart or consciousness is cleansed, is used. When the consciousness is cleansed,
one can understand what and who Kr�t:�a is. This is also confirmed in Bhagavad
gita (7.28):
ye�arh tv anta-gatarh paparh

jananarh puQya-karmaQi'im
te dvandva-moha-nirmukta
bhajante marh drc;fha-vratab
"Persons who have acted piously in previous lives and in this life, whose sinful ac
tions are completely eradicated and who are freed from the duality of delusion,
engage themselves in My service with determination."
Unless one is freed from the reaction of sinful activities, one cannot understand
Kr�t:�a or engage in His transcendental loving service.
TEXT 19
"��<1::..c'!�Pl� �rnh:"- ��tfil�·cltltt 1
fl·�!? <til! c;'itf�-ll�� ift� �fil " ��"
"kr�Qa-vatsair asankhyataib"-sukadeva-vaQi
kr�Qa-sange kata gopa-sankhya nahi jani
SYNONYMS
kr�Qa-vatsaib asankhyataib-Kr�t:�a was accompanied by an unlimited number
of calves and cowherd boys; sukadeva-vaQi-the words of Sukadeva Gosvami;
kr�Qa-sar'lge-with Lord Kr�t:�a; kata gopa-how many cowherd boys; sankhya
the count; nahi jani-we do not know.
TRANSLATION
"According to Sukadeva Gosvami, Kr��a had unlimited cows and cowherd

boys with Him. No one co�ld count their actual number.
TEXT 20
\11� \11<\'i c;'itt9t <tit� c;� �e.ll �t�'l I

c;�$, 'f;l(tif, •l�, 91�, i!t�11" 'it'lil II � o II
eka eka gopa kare ye vatsa caraQa

koti, arbuda, sankha, padma, tahara gaQana
SYNONYMS
eka eka-one after another; gopa-cowherd boys; kare-do; ye-whatever;
vatsa-calves; caraQa-grazing; koti-ten millions; arbuda-a hundred million;
sankha-one trillion; padma-ten trillion; tahara gaQana-the enumeration of
that.
Text 22] The Opulence and Sweetness of Kr��a 243
TRANSLATION
"Each of the cowherd boys was tending calves to the extent of a koti, ar
buda, sankha and padma. That is the way of counting.
PURPORT
Accord-ing to Vedic mathematical calculations, the following enumeration
system is used: units, tens (dasa), hundreds (sata), thousands (sahasra), ten thou
sands (ayuta) and hundred thousands Uak�a)_ Ten times lak�a is niyuta. Ten times
niyuta is koti. Ten times koti is arbuda.. Ten times arbuda is vrnda. Ten times vrnda
is kharva. Ten times kharva is nikharva. Ten times nikharva is sankha. Ten times
sankha is padma, and ten times padma is sagara. Ten times sagara is antya, and ten
times antya is madhya, and ten times madhya is parardha. Each item is ten times
greater than the previous one. Thus all the cowherd boys who were companions
of Kr�r:ta had many calves to take care of.
TEXT 21
�' '�'k wa,, ��, �m, �� 1
c;'$ft9f'itf;'f1f �' \!t1{ iltfit c;a,�·?tt1f II �) II
vetra, Vei)U, da/a, S[flga, vastra, a/ankara

gopa-gal)era yata, tara nahi lekha-para
SYNONYMS
vetra-canes; Vel)u-flutes; da/a-lotus flowers; S[flga-horns; vastra-gar

ments; a/ankara-ornaments; gopa-gal)era yata-as many as are possessed by
the cowherd boys; tara-of them; nahi-there is not; /ekha-para-limitation to
writing.
TRANSLATION
"All the cowherd boys had unlimited calves. Similarly, their canes, flutes,
lotus flowers, horns, garments and ornaments were all unlimited. They cannot
be limited by writing about them.
TEXT 22
��a,1 ��'t,� '�'f:�cb1f 9ff� I

�� Qf� �'�1f �1 �� II �� II
sabe haifa caturbhuja vaikuQthera pati

prthak prthak brahmal)r;/era brahma kare stuti
SYNONYMS
sabe-all of them: haifa-became; catub-bhuja-four-handed; vaikur)thera
pati-predominating Deities of the Vaikur:J�ha planets; prthak prthak-separately;
brahmaQc;iera-of the universes; brahma-the predominating deities known as
Lord Brahma; kare stuti-offer prayers.
TRANSLATION
"The cowherd boys then became four-handed Narayar;�as, predominating

Deities of Vaikur;�fha planets. All the separate Brahmas from different uni
verses began to offer their prayers unto the Lords.
TEXT 23
�<fi �r;� '�\! lf�t� ��tt-t I

ll!it'tt<fi lf�tl �� -tilt� �t<!lt-t II �� II
eka kr$Qa-deha haite sabara prakase

k$al)eke sabai sei sarire pravese
SYNONYMS
eka-one; k[$Qa-deha-transcendental body of Kr�r:Ja; haite-from; sabara

of everyone; prakase-the manifestation; k$aQeke-in a second; sabai-every
one of Them; sei sarire-in that body of Kr�r:Ja; pravese-enter.
TRANSLATION
"All these transcendental bodies emanated from the body of Kr�r;�a, and
within a second They all entered again into His body.
TEXT 24
�� f-t' � '�ilfl �t�, ��\! I

�� <fiBt' �� tr;� �fif'"'i �f-5\! II �8 II
iha dekhi' brahma haifa mohita, vismita

stuti kari' ei pache karifa niscita
SYNONYMS
iha dekhi'-seeing this; brahma-Lord Brahma; haifa-became; mohita

astonished; vismita-struck with wonder; stuti kari'-offering prayers; ei-this;
pache-at the end; karifa-made; ni5cita-conclusion.
Text 26] The Opulence and Sweetness of Kr�r:Ja 245
TRANSLATION
"When the Lord Brahma from this universe saw this pastime, he was
astonished and struck with wonder. After offering his prayers, he gave the
following conclusiqn.
TEXT 25
"� �-'�1f '��'Sf� l'l� iSftt•t1' I

.
c;l'l ;srt�,-�1�atti{ 'Sf� If!� 2ftte{ ill �� II
"ye kahe-'kr�Qera vaibhava muiii saba janon'

se januka, -kay a-mane muiii ei manor'!
SYNONYMS
ye kahe-if anyone says; kr�f!era-of Lord Kr�t:Ja; vaibhava-opulences;

muiii-1; saba-all; janon-know; se januka-let him know; kaya-mane-by my
body and mind; muiii-myself; ei-this; manor'l-accept.
TRANSLATION
"Lord Brahma said, 'If someone says that he knows everything about
Kr�r:Ja's opulence, let him think that way. However, as far as I am concerned,
with my body and mind I consider it in this way.
TEXT 26
lflt '� '\!t� 'f;{i{� '<1��t�i!fl'l11

�t1f ��!{_1fte{t'it2fJ i{t� If!� f<t'!_ II �� II
ei ye tamara ananta vaibhavamrta-sindhu

mora van-mano-gamya nahe eka bindu
SYNONYMS
ei ye-all this; toma ra-Your; ananta-unlimited; vaibhava-amrta-sindhu
ocean of the nectar of Your opulence; mora - my; vak-manab-gamya-within the
reach of words and mind; nahe-not ; eka bindu - even a drop.
TRANSLATION
"'My Lord, Your opulence is like an unlimited ocean of nectar, and it is ver
bally and mentally impossible for me to realize even a drop of that ocean.
TEXT 27
�i"!� ..!i<f �101� f<f� <l�:a;n ., ell �c�·1 1
'll"IP!l <f9J:_C�I <ficsl C<t�<1� \!i"<f ct;ii5�: u'' �'I n
jananta eva janantu

kim bahaktya na me prabho
manaso vapu�o vaco
vaibhavarh tava gocara/:1"
SYNONYMS
jananta/:1-persons who think they are aware of Your unlimited potency; eva
certainly; janantu-let them think like that; kim-what is the use; bahu-uktya
with many words; na-not; me-my; prabho-0 Lord; manasa/:1-of the mind;
vapu�a/:1-of the body; vaca/:1-of the words; vaibhavam-opulences; tava
Your; gocara/:1-within the range.
TRANSLATION
"'There are people who say, "I know everything about K��l)a." let them
think that way. As far as I am concerned, I do not wish to speak very much
about this matter. 0 my lord, let me say this much. As far as Your opulences
are concerned, they are all beyond the reach of my mind, body and words.'
PURPORT
This is a quotation from Srimad-Bhagavatam (1 0.14.38), spoken by Lord Brahma

after he had stolen Lord Kr�l)a's cows, calves and cowherd boys and Kr�l)a had ex
hibited His transcendental opulence by re-creating all the stolen cows, calves and
cowherd boys by His vi�Qu-mDrti expansions. After he had seen this, Brahma
offered the above prayer.
TEXT 28
�t�� 1 �{{- ��i i!t� �t�1 I

��t�il·"!ttil1f <;W� �� f<l't_�i II �lr II
kr�Qera mahima rahu-keba tara jnata
vrndavana-sthanera dekha a5carya vibhuta
SYNONYMS
kr�Qera-of Lord Kr�l)a; mahima-glories; rahu-let be; keba-who; tara-of
those; jnata-a knower; vrndavana-sthanera-of the abode of Kr�l)a, Vrndavana;
dekha-just see; ascarya-wonderful; vibhuta-opulences.
TRANSLATION
"Let the glories of Lord Kr�r;�a be! Who could be aware of all of them? His
abode, Vrndavana, has many wonderful opulences. Just try to see them all.
TEXT 29
'�tift� �"'t<!lil,----ttt�� tt-t I

� �<R;�t-f �<!1��1�'$1'1 �tt� II�� II
�ola-krosa vrndavana,-sastrera prakase

tara eka-dese vaikuQthajar.u;ia-gaQa bhase
SYNONYMS
�o/a-krosa-measuring sixteen krosas (thirty-two miles); vrndavana

Vrndavana-dhama; sastrera prakase-according to the revelation of revealed
scripture; tara-of Vrndavana; eka-dese-in one corner; vaikuQtha-all the
Vaikul)tha planets; ajaQc;la-gaQa-the innumerable universes; bhase-are situ
ated.
TRANSLATION
"According to the revelations of revealed scripture, Vrndavana extends

only sixteen krosas [thirty-two miles]. Nonetheless, all the Vaikur;tfha planets
and innumerable universes are located in one corner of this tract.
PURPORT
In Vraja, the land is divided into various vanas, or forests. The forests total
twelve, and their extension is estimated to be eighty-four krosas. Of these, the
special forest known as Vrndavana is located from the present municipal city of
Vrndavana to the village called Nanda-grama. This distance is sixteen krosas
(thirty-two miles).
TEXT 30
�� -�<fi '$1'1i1 I
-tt�-��·i.ltt� <fiRt fi;'$1,W�llfilll �o II
apara aisvarya kr�Qera -nahika gaQana

sakha-candra-nyaye kari dig-darasana
SYNONYMS
apara-unlimited; aisvarya-opulence; kr�Qera-of Lord Kr�l)a; nahika
gaQana-there is no estimation; sakha-candra nyaye-according to the logic of
-
seeing the moon through the branches of a tree; kari-1 make; dik-darasana-an
indication only.
TRANSLATION
"No one can estimate the opulence of Kr��a. That is unlimited. However,
just as one sees the moon through the branches of a tree, I wish to give a little
indication."
PURPORT
First a child is shown the branches of a tree, and then he is shown the moon
through the branches. This is called sakha-candra-nyaya. The idea is that first one
must be given a simpler example. Then the more difficult background is explained.
TEXT 31
�� t'! �� "'�·'Jft'St1f I
Jlti'fi!!� ��,�if.�� 1Jt�� II -e� II
aisvarya kahite sphurifa aisvarya-sagara

manendriya c;Jubifa, prabhu ha-ifa phanpara
SYNONYMS
aisvarya-opulence; kahite-to describe; s phurifa-there manifested;

aisvarya-sagara-an ocean of opulence; mana-indriya-the chief sense, namely
the mind; c;Jubifa-immersed; prabhu-Sri Caitanya Mahaprabhu; ha-ifa-be
came; phar'lpara-perplexed.
TRANSLATION
While describing the transcendental opulences of Kr��a, the ocean of opu

lence manifested in the mind of Sri Caitanya Mahaprabhu, and His mind and
senses were immersed in this ocean. Thus He was perplexed.
TEXT 32
oet�� cttt<tS �� t�i{ 1

�(��tift'! �t-t �t�i{ �t�ti{ II -e� II
bhagavatera ei sfoka pac;Jifa apane

artha asvadite sukhe karena vyakhyane
SYNONYMS
bhagavatera-of Srimad-Bhagavatam; ei-this; 5/oka-verse; pa(ii/a-recited;

apane-personally; artha-the meaning; asvadite-to taste; sukhe-in happi
ness; karena vyakhyane-describes the meaning.
TRANSLATION
Sri Caitanya Mahaprabhu personally recited the following verse from

Srimad-Bhagavatam, and to relish the meaning, He began to explain it Him
self.
TEXT 33
�'ll'�Plt'lTJif'!'"t'll�JII�'"t: �t�t�J"''l!'lJt�f;l��<1't'lt: I
<lf<'l� �il f�f"6'�l:<'lt<11 9fthT: f<1>��l:<1'1�fi¥'!9ftlf��:n-=>-=>n
svayarh tv asamyatisayas tryadhisa/:1

svarajya-/ak?my-apta-samasta-kama/:1
balirh haradbhis cira-/oka-palai/:1
kirita-kotiQita-pada-pitha/:1
SYNONYMS
svayam -personally the Supreme Personality of Godhead; tu-but; asamya

atisaya/:1-who has no equal nor superior; tri-adhisa/:1-the master of three places,
namely Goloka Vrndavana, Vaikul)thaloka and the material world, or the master
of Maha-Vi?I)U, GarbhodakasayT Vi?I)U and K?TrodakasayT Vi?I)U, or the master of
Brahma, Vi?I)U and Mahesvara, or the master of the three worlds (the higher,
lower and middle planetary systems); svarajya-lak?mi-by His personal spiritual
potency; apta-already achieved; samasta-kama/:1-all desirable objects; balim
a presentation or taxation; haradbhi/:1-who are offering; cira-/oka-palai/:1-by the
predominating deities of different planets; kirita-koti-by millions of helmets;
igita-being worshiped; pada-pitha/:1-whose lotus feet.
TRANSLATION
" 'The Supreme Personality of Godhead, Kr�r,a, is the master of the three
worlds and the three principal demigods [Brahma, Vi��u and Siva]. No one is
equal to or greater than Him. By His spiritual potency, known as svarajya
lak�mi, all His desires are fulfilled. While offering their dues and presents in
worship, the predominating deities of all the planets touch the lotus feet of
the lord with their helmets. Thus they offer prayers to the lord.'
PURPORT
This quotation is verse 21 of the Second Chapter, Third Canto of Srimad
Bhagavatam.
TEXT 34
��
�tt� ��' �-rn �� '<11� �t� �t� II �8 II
parama isvara k($f)a svayarh bhagavan

tate bac;fa, tanra sama keha nahi ana
SYNONYMS
parama-supreme; isvara-controller; kr$Qa-Lord Kr�r)a; svayam-personally;

bhagavan-the original Personality of Godhead; tate-therefore; bac;fa-most ex
alted; tanra-His; s ama-equal; keha-anyone; nahi-there is not; ana-else.
TRANSLATION
"Kr�r;�a is the original Supreme Personality of Godhead; therefore He is the

greatest of all. No one is equal to Him, nor is anyone greater than Him.
TEXT 35
�1�: 9f�"'l{: ��: 'lfli6lft•P'ff<Ut�: I
�OI"tflfMflfl.�tf�"f: 'l��l�"!�i�"!l{_ II ..:>a
isvarab paramab kr$f)aQ

sac-cid-ananda-vigrahab
anadir adir govindab
sarva-karaf)a-karaf)am
SYNONYMS
isvarab-the controller; paramab-supreme; kr$f)aQ -Lord Kr�r)a; sat-eternal
existence; cit-absolute knowledge; ananda-absolute bliss; vigrahab-whose
form; anadib-without beginning; adib-the origin; govindab-Lord Govinda;
sarva-karaf)a-karaf)am-the cause of all causes.
TRANSLATION
"'Kr�r;�a, known as Govinda, is the supreme controller. He has an eternal,
blissful, spiritual body. He is the origin of all. He has no other origin, for He is
the prime cause of all causes.'
PURPORT
This is the first verse of the Fifth Chapter of Brahma-sarilhita.
TEXT 36
�' �' �J,-\fl� �i:rtflf·tr'!f� I

� �t�t<fiM ��, � -�ih� Ill!)� II
brahma, Vi$f)U, hara, -ei Sf?tyadi-isvara

tine ajnakari kr?f)era, kr?f)a -adhisvara
SYNONYMS
brahma-lord Brahma; vi?f)u-lord Vi�l)u; hara-and lord Siva; ei-they;

sr?ti-adi-isvara-the masters of material creation, maintenance and dissolution;
tine-all three of them; ajnakari-order carriers; kr?Qera-of Lord Kr�t:Ja; kr?Qa
lord Kr�t:Ja; adhisvara-their master.
TRANSLATION
"The primary predominating deities of this material creation are Lord

Brahma, Lord Siva and Lord Vi�r;�u. Nonetheless, they simply carry out the or
ders of Lord Kr�r;�a, who is master of them all.
TEXT 37
�9ftflT �fiiw:&t�� r.ifl �ilf� ��"t:

R�� 1.�'lf�r.9f'1 9fR1'9ftf� "fur"tf'(i� II " II
srjami tan-niyukto 'ham

haro harati tad-vasal)
visvaril puru?a-rupef)a
paripati trisakti-dhrk
SYNONYMS
srjami-create; tat - niyukta/:1-eng ag ed by Him; aham-1; hara/:1-lord Siva;
harati-annihilates; tat-vasa/:1-under His control; visvam-the whole universe;
puru?a-rupef)a-in the form of Lord Vi�l)u; paripati-maintai n s; tri-sakti-dhrk
the controller of the three modes of material nature.
TRANSLATION
"Lord Brahma said, 'Following the will of the Supreme Personality of God
head, I create, Lord Siva destroys, and He Himself in the form of K�irodaka5ayi
Vi��u maintains all the affairs of material nature. Thus the supreme controller
of the three modes of material nature is Lord Vi��u.'
PURPORT
This is a quotation from Srimad-Bhagavatam (2.6.32).
TEXT 38
� :Jtt1ftfl, \JI�..t1ff �� Q{' �nt I

�'Ste,�nt'l f!� ��'!int II �lr II
e samanya, tryadhisvarera suna artha ara

jagat-karaQa tina puru?avatara
SYNONYMS
e samanya-this is a general description; tri-adhisvarera-of the master of the

three worlds; suna-please hear; artha-meaning; ara-another; jagat-karaQa
the cause of the material creation; tina-three; puru?a-avatara-puru?a incarna
tions of Vi�r;JU.
TRANSLATION
"This is only a general description. Please try to understand another
meaning of tryadhisa. The three puru�a incarnations of Vi��u are the original
cause of the material creation.
TEXT 39
��' 'Pi'lf�t�, ��tlif��l" I

�� f!�-1"f·,�-��t11"'111 ��II
maha-vi?QU, padmanabha, k?irodaka-svami

ei tina-stha/a-sak?ma-sarva-antaryami
SYNONYMS
maha-vi?QU -Maha-Vi�r;Ju; padmanabha-Padmanabha (Garbhodakasayi

Vi�r;Ju); k?ira-udaka-svami-K�irodakasayi Vi�r;Ju; ei tina-all these three; sthula
sak?ma-gross and subtle; sarva-of all; antaryami-the Supersoul.
TRANSLATION
"Maha-Vi��u, Padmanabha and K�irodakasayi Vi��u are the Supersouls of

all subtle and gross existences.
PURPORT
Lord Maha-Vi��u is known as Kara�odakasayi Vi��u, the Supersoul of every

thing. Garbhodakasayi Vi��u, from whose lotus navel Brahma was created, is also
called Hira�yagarbha and is the total Supersoul and the subtle Supersoul.
K�irodakasayi Vi��u is the universal form and the gross Supersoul.
TEXT 40
t.!l� i%e{ -�\!!�, i9f'$fe.·�1f I

t.!l� ,� �i'fl·��-t", ��-�� 118° ll
ei tina -sarvasraya, jagat-isvara

eho saba kala-arilsa, kmJa-adhisvara
SYNONYMS
ei tina-these three; sarva-asraya-the shelter of the whole material creation;

jagat-isvara - supreme controllers of the universe; eho saba-all of Them; ka/a
arilsa - plenary portions, or portions of the plenary portions; kr$Qa-Lord Kr��a;
adhisvara-the Supreme Personality of Godhead.
TRANSLATION
"Although Maha-Vi�r;�u, Padmanabha and K�irodakasayi Vi�r;�u are all

shelters and controllers of the entire universe, They are nonetheless but plen
ary portions or portions of the plenary portions of Kr�r;�a. Therefore He is the
original Personality of Godhead.
TEXT 41
��f.l"1f'l�t�"ll"�l�"T'iTJ
�'1�f� C<'IPTR"'�1 iSf5f"if'�OltQ)t: I
f<T�"$j�t1_ 'i �� <I� <f."'tf<r?:"tDJ1

c-;rtf<ri!f'Ilti"W-s>J:i?<rt.. �'II�� "S'Sftf"ll" 11 s � 11
yasyaika-nisvasita-kalam athavalambya
jivanti loma-vilaja jagad-aQc;/a-natha./:1
vi$QUr mahan sa iha yasya ka/a-vise$0
govindam adi-puru$arh tam aharil bhajami
SYNONYMS
yasya-whose; eka-one; nisvasita-of breath; ka/am-time; atha -thus;

ava/ambya-taking shelter of; jivanti -live; /oma-vi /aja/:1 -grown from the hair
holes; jagat-arxfa-natha/:1-the masters of the universes (the Brahmas); vi�QUQ
mahan - the Supreme Lord Maha-Vi�I)U; sa/:1-that; iha-here; yasya-whose;
ka/a-vise�a/:1 -particular plenary portion or expansion; govindam-Lord Govinda;
adi-puru�am-the original person; tam -Him; aham-1; bhajami-worship.
TRANSLATION
" 'The Brahmas and other lords of the mundane worlds appear from the
pores of the Maha-Vi�QU and remain alive for the duration of His one exhala
tion. I adore the primeval Lord, Govinda, for Maha-Vi�QU is a portion of His
plenary portion.'
PURPORT
This is a quotation from Brahma-sarhhita (5.48). See also Adi-lila (5.71 ).
TEXT 42
�� {-1!�, �i{ '�' �{ �Ht I

� �1-rt�·9!Iti{ �t�� -11t?it �Jtf� �ftf ll 8� II
ei artha-madhyama, suna 'gDcjha' artha ara
tina avasa-sthana kr�f)era sastre khyati yara
SYNONYMS
ei artha-this explanation; madhyama-middle; suna -please hear; gucjha

confidential; artha-meaning; ara -another; tina -three; avasa-sthana -residen
tial places; kr�Qera-of Lord Kr�l)a; sastre-in the revealed scriptures; khyati
fame; yara - of which.
TRANSLATION
"This is the middle meaning. Now please hear the confidential meaning.
Lord Kr�Qa has three places of residence, which are well known from revealed
scriptures.
PURPORT
Kr�l)a has three abodes-His internal abode (Goloka Vrndavana), His intermedi
ate abode (the spiritual sky), and His external abode (this material world).
Text 45] The Opulence and Sweetness of Kr�1.1a 255
TEXT 43
'�:�'-c;'$ftt�t<l"·��"lt<ti{ I
'flt1 �i!JPI� ';ft'!t�i!1·<t'{'$f'l II 8� II
'antahpura'-goloka-sri-vrndavana
yahan nitya-sthiti mata-pita-bandhu-gal)a
SYNONYMS
antab-pura-the internal abode; goloka-sri-vrndavana-Goloka Vrndavana;

yahari -where; nitya-sthiti -eternal residence; mata-pita -mother and father;
bandhu-gaQa -and friends.
TRANSLATION
"The internal abode is called Goloka Vrndavana. It is there that Lord Kr�1.1a's
personal friends, associates, father and mother live.
TEXT 44
1f{�f1�·';ft$J�·W9ftfif·'et�"Rf I
G;�t'$f';ftv! �t� �tt11ftll'tflf �"11·ll't1f II 88 II
madhuraisvarya-madhurya-krpadi-bhaQc;/ara
yogamaya dasi yahari rasadi lila-sara
SYNONYMS
madhura-aisvarya-of sweetness and opulence; madhurya-of conjugal love;

krpa-adi -and of mercy and so on; bhaQc;/ara -storehouse; yoga-maya-the
spiritual energy; dasi-maidservant; yahari -where; rasa-adi-the rasa dance and
other pastimes; lila-sara-the quintessence of all pastimes.
TRANSLATION
"Vrndavana is the storehouse of Kr�1.1a's mercy and the sweet opulences of

conjugal love. That is where the spiritual energy, working as a maidservant,
exhibits the rasa dance, the quintessence of all pastimes.
TEXT 45
�itiottr"�"�wr.<fi t'!r.<'l "'��,il�c·r'lf"rtr<'lfor 1
��r� 31�ntt'9ior�c"�" or r� fD"?lt<ff<t'11t�n:lff� 01: 1184.11

karuf)a-nikuramba-komale
madhuraisvarya-vise�a-salini
jayati vraja-raja-nandane
na hi cinta-kaQikabhyudeti nal)
SYNONYMS
karuf)a-nikuramba-komale-who is very soft because of great mercy;
madhura-aisvarya-vise�a-salini-expecially by the opulence of conjugal love;
jayati-all glories; vraja-raja-nandane-to the son of Maharaja Nanda; na-not;
hi-certainly; cinta-of anxiety; kaQika-even a particle; abhyudeti-awakens;
nal)-of us.
TRANSLATION
"V�ndavana-dhama is very soft due to the mercy of the Supreme Lord, and
it is especially opulent due to conjugal love. The transcendental glories of the
son of Maharaja Nanda are exhibited here. Under the circumstances, not the
least anxiety is awakened within us.
TEXT 46
� \!t&lf ��'t11-'�!;!t&lft�'·iftll I
ittft�'l-�tfif lll� ''Uit�if 'ft;J II 8� II
tara tale paravyoma-'vi�Quloka'-nama

narayaQa-adi ananta svan1pera dhama
SYNONYMS
tara tale-below Vrndavana-dhama; para-vyoma-the spiritual sky; vi�Qu

loka-nama-known as Vi�r;�uloka; narayaQa-adi-Narayar;�a and others; ananta
unlimited; sva-rupera-of personal expansions; dhama-the place.
TRANSLATION
"Below the V�ndavana planet is the spiritual sky, which is known as
Vi�r;�uloka. In Vi�r;�uloka there are innumerable Vaikur;��ha planets controlled
by Narayar;�a and other innumerable expansions of Kr�r;�a.
TEXT 47
';J-o;J·�' ��-�-'et�t1f I
�il� �� <1it1fit ��nt II 8C\ II
'madhyama-avasa' kr�Qera-�ac;l-aisvarya-bhaQc;/ara
ananta svarupe yahan karena vihara
SYNONYMS
madhyama-avasa-'-the middle residence; kr�Qera-of Lord Kf�l)a; �at-aisvarya
bhaQc;/ara -'- the storehouse of six opulences; ananta sva-rupe-in unlimited forms;
yahan-w here; karena vihara-enj oys His pastimes.
TRANSLATION
"The spiritual sky, which is full in all six opulences, is the interim residence
of Lord Kr��a. It is there that an unlimited number of forms of Kr��a enjoy
Their pastimes.
TEXT 48
�� <f'tt1 'f)t'Gt1{·<;�'tiRt I
<:f51il�
��W'ftttJ �'SI�� <:f51R'i re�' II 817' II
ananta vaikuQtha yahan bhaQc;/ara-kothari
pari�ada-gaf)e �ac;l-aisvarye ache bhari'
SYNONYMS
ana nta-un l imited; vaikuQtha - Vaikul)tha planets; yahan-w here ; bhaQc;/ara
kothari-like rooms of a treasure-house; pari�ada-gaQe-eternal associates; �at
aisvarye-with the six opulences; ache-are ; bhari' -filling.
TRANSLATION
"Innumerable Vaiku�fha planets, which are just like different rooms of a

treasure-house, are all there, filled with all opulences. Those unlimited
planets house the Lord's eternal associates, who are also enriched with the six
opulences."
TEXT 49
c�ttr"ft<Rt fl! fol�lftftl �r<1 s 'i!i"'IJ
Ci!"�-"1TC�"t-�R11ft"1l� C'i!i� C'i!i� I
'� C'i!i ��t<IR5"�1 ��\!it"D C�OT

C.�lt��"1ltf;r9J:_�1{� 'i!i"l\�� tf"ll II 8� II
goloka-namni nija-dhamni tale ca tasya

devi-mahesa-hari-dhamasu te�u te�u
te te prabhava-nicaya vihitas ca yena

govindam adi-puru�aril tam aham bhajami
SYNONYMS
goloka-namni nija-dhamni-in the planet known as Goloka Vrndavana, the
personal abode of the Supreme Personality of Godhead; tale-in the part under
neath; ca-also; tasya-of that; devi-of the goddess Durga; mahesa-of Lord
S iva; hari-of Narayal)a; dhamasu-in the planets; te�u te�u-in each of them; te
te-those respective; prabhava nicaya/:1-opulences ; vihita/:1-established; ca
-
also; yena-by whom; govindam-unto that Govinda; adi-puru�am - the original

Supreme Personality of Godhead; tam-unto Him; aham-1; bhajami-offer my
obeisances.
TRANSLATION
11
'Below the planet named Goloka Vrndavana are the planets known as
Devi-dhama, Mahesa-dhama and Hari-dhama. These are opulent in different
ways. They are managed by the Supreme Personality of Godhead, Govinda,
the original lord. I offer my obeisances unto Him.'
PURPORT
This is a quotation from Brahma-samhita (5.43).
TEXT 50
�lft01-"'t�'1fC<Ut�lliir�C1T ��1 O{lf') I
c'l"lft'Jf-c'lflf�f'�r�c�tr�: ��t�\!i1 �nr1 u t.
pradhana-parama-vyomnor
antare viraja nadi
vedanga-sveda-janitais
toyai/:1 prasravita subha
SYNONYMS
pradhana-parama-vyomno/:1 antare-between the material world and spiritual
world; viraja nadi-is a river known as Viraj a; veda-anga-of the transcendental
body of the Supreme Personality of Godhead; sveda-janitai/:1-produced from the
perspiration; toyai/:1-with water; prasravita-flowing; subha - all-auspicious.
TRANSLATION
1
1 'Between the spiritual and material worlds is a body of water known as the
River Viraja. This water is generated from the bodily perspiration of the
Text 52] The Opulence and Sweetness of Kr�r:'la 259
Supreme Personality of Godhead, who is known as Vedanga. Thus the river

flows.'
PURPORT
This verse and the following verse are from the Padma Pural)a.
TEXT 51
fur'11�\!i� 'I<Ti'!i"Of"{_l
\!!'ITt: '1ir."?t '1�T.<1Ti"lt
��\!!� "t1,�� f<T�T"lt"Of�� 9f"?t"lt� 9flf1{_11 t � II
tasyah pare paravyoma

tripad-bhotarh sanatanam
amrtarh sasvatarh nityam
anantarh paramarh padam
SYNONYMS
tasyah pare-on the other bank of the Viraja River; para-vyoma-the spiritual
sky; tri-pad-bhotam - existing as three fourths of the opulence of the Supreme
Lord; sanatanam-eternal; amrtam-without deterioration; sasvatam-without
being subjected to the control of time; n ityam-constantly existing; anantam
unlimited; paramam-supreme; padam-abode.
TRANSLATION
" 'Beyond the River Viraja is a spiritual nature, which is indestructible, eter
nal, inexhaustible and unlimited. It is the supreme abode consisting of three
fourths of the Lord's opulences. It is known as paravyoma, the spiritual sky.'
PURPORT
In the spiritual sky there is neither anxiety nor fear. It is eternally existing, and it
consists of three fourths of the Lord's energy. The material world is an exhibition
of only one fourth of the lord's energy. Therefore it is called eka-pada-vibhoti.
TEXT 52
� \!ti'f 'crt•-rtt�' f<I��"Rf 'Pf"Rf 1

'CI� l!l'fi"t� �tl <;<fltJf� �'Pft11' II <t� II
tara tale 'bahyavasa' virajara para

ananta brahmaQcja yahan kothari apara
260 Sri Caitanya-caritam�ta [Madhya-Iii�, Ch. 21
SYNONYMS
tara tale-below the spiritual world; bahya-avasa-external abode; vtraJara
para-on the other side of the River Viraja; ananta brahma("lqa-unlimited num
ber of universes; yahar'l-where; kothari-apartments; apara-unlimited.
TRANSLATION
"On the other side of the River Viraja is the external abode, which is full of
unlimited universes, each containing unlimited atmospheres.
TEXT 53
'<;lf�'ft1f' il11f '!�, � �11l Cl� I

l!lf'Stll1111i1 �tf�' 1ft� �tl1ft�i tift� II <t� II
'devi-dhama' nama tara, jiva yara vasi

jagal-lak$mi rakhi' rahe yahan maya dasi
SYNONYMS
devi-dhama-the place of the external energy; nama-named; tara-its; jiva
the conditioned living entities; yara-of which; vasi-the inhabitants; jagat
lak$mi-the material energy; rakhi'-keeping them; rahe-exists; yahar'l
wherein; maya-the external energy; dasi-maidservant.
TRANSLATION
"The abode of the external energy is called Devi-dhama, and its inhabitants
are conditioned souls. It is there that the material energy, Durga, resides with
many opulent maidservants.
PURPORT
Because he wants to enjoy the material energy, the conditioned soul is allowed
to reside in DevT-dhama, the external energy, where the goddess Durga carries
out the orders of the Supreme Lord as His maidservant. The material energy is
called jagal-lak$mi because she protects the bewildered conditioned souls. The
goddess Durga is therefore known as the mother, and Lord Siva, her husband, is
known as the father. Lord Siva and goddess Durga are therefore known as the ma
terial father and mother. Goddess Durga is so named because this material world
is like a big fort where the conditioned soul is placed under her care. For material
facilities, the conditioned soul tries to please the goddess Durga, and mother
Durga supplies all kinds of material facilities. Because of this, the conditioned souls
are allured and do not wish to leave the external energy. Consequently they are
continuously making plans to live here peacefully and happily. Such is the material
world.
TEXT 54
1.!1� f'!i{ �tt�� HI �� I

'�tt��-��t�'Pl- ��f'!� �� 11 as 11
ei tina dhamera haya k[$Qa adhisvara
goloka-paravyoma - prakrtira para
SYNONYMS
ei tina dhamera-of these three dhamas, or residential places, namely Goloka

Vrndavana-dhama, Vaikul)�ha-dhama (Hari-dhama) and Devi-dhama (the material
world); haya-is; k[$Qa-Lord Kr�l)a; adhisvara-the supreme master; goloka
paravyoma-the spiritual planet Goloka and the spiritual sky; prakrtira para
beyond this material energy.
TRANSLATION
"Kr��a is the supreme proprietor of all dhamas, including Goloka-dhama,

Vaiku�tha-dhama and Devi-dhama. The paravyoma and Goloka-dhama are
beyond Devi-dhama, this material world.
PURPORT
When a living entity is liberated from Devi-dhama but does not know of the
opulence of Hari-dhama, he is placed in Mahesa-dhama, which is between the
other two dhamas. The liberated soul does not get an opportunity to serve the
Supreme Personality of Godhead there; therefore although this Mahesa-dhama is
Lord Siva's dhama and above the Devi-dhama, it is not the spiritual world. The
spiritual world begins with Hari-dhama, or Vaikul)�haloka.
TEXT 55
f�f·��f'!·�'Pl-fui�t��fi-;{1� I
11tfi� �'tf�-l.!l��tlf �f<e�i{ II ao: II
cic-chakti-vibhati-dhama - tripad-aisvarya-nama
mayika vibhati - eka-pada abhidhana
SYNONYMS
cit-sakti-of the spiritual energy; vibhuti-dhama-opulent abode; tri-pad
three fourths; aisvarya-opul ence; nama-named; mayika vibhati-material
opulence; eka-pada-one fourth; abhidhana-known.
TRANSLATION
"The spiritual world is considered to be three fourths of the energy and
opulence of the Supreme Personality of Godhead, whereas this material world
is only one fourth of that energy. That is our understanding.
PURPORT
Hari-dhama (paravyoma) and Goloka Vrndavana are beyond the material cos
mic manifestation. They are celebrated as three fourths of the Lord's energy. The
material world, conducted by the Supreme Lord's external energy, is called Devi
dhama and is a manifestation of one fourth of His energy.
TEXT 56
f�"flf��r;�l\'lJT�l� f�"ftlf,�� f� �" "flf"{_ I
f<l�f"!*fir<ll'11!{1 C<�t�&1 "f1lftf�'fl �\!: II ¢� II
tripad-vibhater dhamatvat
tripad-bhutarh hi tat padam
vibhutir mayiki sarva
prokta padatmika yata/:1
SYNONYMS
tri-pad-vibhute/:1-of the three fourths of the energy; dhamatvat-because of

being the abode; tri-pad-bhDtam-consisting of three fourths of the energy; hi
certainly; tat padam-that abode; vibhuti/:1-the energy or potency; mayiki
material; sarva-all; prokta-said; pada-atmika-only one fourth; yata/:1-
therefore.
TRANSLATION
"'Because it consists of three fourths of the Lord's energy, the spiritual

world is called tripad-bhuta. Being a manifestation of one fourth of the Lord's
energy, the material world is called eka-pada.'
PURPORT
This verse is found in Laghu-bhagavatamrta (1.5.286).
TEXT 57
f!i�!_f% �t�1l-�t�J·�t'St1G1ll
��"tlf �,f�1l �i{� ��11lll a'l II
tripada-vibhuti kr�f)era- vakya-agocara

eka-pada vibhatira sunaha vistara
SYNONYMS
tri-pada-vibhati kr�f!era-three fourths of the energy of Lord Kr�r:Ja; vakya
agocara-beyond words; eka-pada vibhDtira-of one fourth of the energy;
sunaha-please hear; vistara-breadth.
TRANSLATION
"The three-fourths part of Lord Kr�r;�a's energy is beyond our speaking

power. Let us therefore hear elaborately about the remaining one fourth of His
energy.
TEXT 58
"C��• �tt�� i! a�·1t"(ft�'l 1

��t�<TS?f�·-tt."'f l!t�"Rf �'I� II <tlr II
ananta brahmaQ(iera yata brahma-rudra-gaf)a

cira-loka-pa/a-sabde tahara gaf)ana
SYNONYMS
ananta-unlimited; brahmaf)(iera-of the universes; yata-all; brahma-Lord
Brahmas; rudra-gaf)a-and Lord Sivas; cira-loka-pala-permanent governors of
the worlds; sabde-by the word; tahara-of them; gaQana-counting.
TRANSLATION
"Actually it is very difficult to ascertain the number of universes. Every uni

verse has its separate Lord Brahma and Lord Siva, who are known as perma
nent governors. Therefore there is also no counting of them.
PURPORT
Lord Brahma and Lord Siva are called cira-loka-pala, permanent governors. This
means that they govern the affairs of the universe from the beginning of the crea
tion to the end. In the next creation, the same living entities may not be present,
but because Brahma and Siva are existing from the beginning to the end, they are
called cira-loka-pala, permanent governors. Loka-pa/a means "predominating
deities." There are eight predominating deities of the prominent heavenly planets,
and they are lndra, Agni, Yama, Varul)a, Nirrti, Vayu, Kuvera and Siva.
TEXT 59
��Fifil �1f�W! � ,m'!lrof ,

t3'i1l1 �lt�,- m9f� � �·t1f II <t� II
eka-dina dvarakate kr�Qa dekhibare
brahma aila, -dvara-pa/a janaila kr�Qere
SYNONYMS
eka-dina-one day; dvarakate-in Dvaraka; kr�Qa dekhibare-to see Kr�r:Ja;
brahma ai /a- Lo rd Brahma came; dvara-pala-the doorman; janaila-informed;
kr�Qere-Lord Kr�r:Ja.
TRANSLATION
"Once, when K��a was ruling Dvaraka, lord Brahma came to see Him, and
the doorman immediately informed lord K��a of Brahma's arrival.
TEXT 60
''<'fl"'tit a'fii, f..,s ilt'lf ��t1f ?'

�· ..,s�il -
� �t�' ��1f �Ti �t1f � II �" II

kr�Qa kahena-'kon brahma, ki nama tahara?'
dvari asi' brahmare puche ara bara
SYNONYMS
kr�Qa kahena-Kr�r:Ja said; kon brahma-which Brahma; ki nama tahara-what
is his name; dvari asi'-the doorman, coming back; brahmare-to Lord Brahma;
puche-inquires; ara bara-again.
TRANSLATION
"When K��a was so informed, He immediately asked the doorman, 'Which
Brahma? What is his name l' The doorman therefore returned and questioned
Lord Brahma.
PURPORT
From this verse we can understand that Brahma is the name of the post and
that the person occupying the post has a particular name also. From Bhagavad
gita: imarh vivasvate yogam. Vivasvan is the name of the present predominating
deity of the sun. He is generally called Sorya, the sun-god, but he also has his own
Text 62] The Opulence and Sweetness of K�� 265
particular name. The governor of the state is generally called raja-pala, but he also
has his own individual name. Since there are hundreds and thousands of Brahmas
with different names, Kr�r:Ja wanted to know which of them had come to see Him.
TEXT 61
�f�i! ��1 � �itlt<ti <tif� I

'� fost111 �il<f.·f�\!1 ij'{(� �i�"l1' II �� II
vismita haiia brahma dvarike kahila

'kaha giya sanaka-pita caturmukha aila'
SYNONYMS
vismita hafia-becoming surprised; brahma-Lord Brahma; dvarike-unto the

doorman; kahi/a-replied; kaha-inform; giya-going; sanaka-pita-the father
of the four Kumaras; catuh-mukha-four-headed; ai/a-has come.
TRANSLATION
"When the doorman asked, 'Which Brahma?' Lord Brahma was surprised.
He told the doorman, 'Please go inform Lord K��l)a that I am the four-headed
Brahma who is the father of the four Kumaras.'
TEXT 62
?� iS'ftilt�1 �iif �'ifitt� "l�1 (;'Sf"fi I

?t�� ij�t'l �'ifii W�<te. C<f."li II �� II
kmJe janaiia dvari brahmare laiia gela
kr�Qera caral)e brahma daQ(favat kaila
SYNONYMS
kr�Qe janafia-informing Lord Kr�r:Ja; dvari-the doorman; brahmare-Lord

Brahma; /aiia-taking; ge/a-went; kr�Qera caraQe-at the lotus feet of Kr�r:Ja;
brahma-Lord Brahma; daQ(favat kaila-offered obeisances.
TRANSLATION
"The doorman then informed Lord K��l)a of Lord Brahma's description, and
Lord K��l)a gave him permission to enter. The doorman escorted Lord Brahma
in, and as soon as Brahma saw Lord K��l)a, he offered obeisances at His lotus
feet.
TEXT 63
� 1ft�·�Sf1 �fit' �t?;� !2115t ,�'"1 I

'f� "'tR!' '�t1ft� �ti ��1fil '?t� ?'��II
kr�f)a manya-puja kari' talire prasna kai/a
'ki lagi' tamara ihali agamana hai/a?'
SYNONYMS
kr�Qa-Lord Kr�t:�a; manya-puja-respect and worship; kari'-showing; talire
to him; prasna kaila-put a question; ki lagi'-for what reason; tamara-your;
ihan-here; agamana hai/a-there was arrival.
TRANSLATION
"A fter being worshiped by lord Brahma, lord Kr��;�a also honored him with
suitable words. Then lord Kr��;�a asked him, 'Why have you come here?'
TEXT 64
�1 �?;?t,-''!t?t1 �?;li �fif� fil?;�i{ I
1.!1� �R-nl 1f?;i{ �' ��?t ��i{ II �8 II
brahma kahe,- 'taha pache kariba nivedana

eka sarilsaya mane haya, karaha chedana
SYNONYMS
brahma kahe-Lord Brahma said; taha-that; pache-later; kariba nivedana-1
shall submit unto You; eka-one; sarilsaya-doubt; mane-in the mind; haya
there is; karaha chedana-kindly dissipate it.
TRANSLATION
"Being questioned, lord Brahma immediately replied, 'I shall later tell You
why I have come. First of all there is a doubt in my mind which I wish You
would kindly dissipate.
TEXT 65
,,�ti{. Btffi1 ?' �� '�_fif c;�tif.. ��t� ?

��1 � iS?�?;� �HI c;�tif.. � ?t� ?' �� II
Text 67] The O pulence and Sweetness of Kr��;�a 267
'kon brahma?' puchile tumi kon abhipraye?

ama ba-i jagate ara kon brahma haye?'
SYNONYMS
kon brahma-which Brahma; puchi/e tumi-You inquired; kon abhipraye-by

what intention; ama ba-i-except me; jagate-within this universe; ara-other;
kon-which; brahma-Lord Brahma; haye-is there.
TRANSLATION
"'Why did you inquire which Brahma had come to see You? What is the
purpose of such an inquiry? Is there any other Brahma besides me within this
universe?'
TEXT 66
��' �tfil' �� i!� <fim'iil Wil I

'C{��J Ell5fit� 'ij'J 'C{t�'ii i!I!"��Sr;;'l ll �� ll
suni' hasi' kr�Qa tabe karilena dhyane

asankhya brahmara gaf)a aila tata-k�af)e
SYNONYMS
suni'-hearing; hasi'-smilingly; kr�Qa-Lord Kr�r:Ja; tabe-then; karilena-did;
dhyane-meditation; asailkhya-unlimited; brahmara-of Lord Brahmas; gaQa
the group; ai/a-arrived; tata-k�af)e-at that time.
TRANSLATION
"Upon hearing this, Sri Kr��;�a smiled and immediately meditated. Un
limited Brahmas arrived instantly.
TEXT 67
�llf·f<if-t·llfi!·��i!:f·'C{�·'i'IIS·�il I
��r(� 3J...� <TStr;;�1, ifl �rn 'ij'Jil u �� u
da5a-bisa-sata-sahasra-ayuta-lak�a-vadana
koty-arbuda mukha karo, na yaya gaQana
SYNONYMS
dasa-ten; bisa-twenty; sata-hundred; sahasra-thousand; ayuta-ten
thousand; lak�a-a hundred thousand; vadana-faces; koti-ten million; ar-
buda-a hundred million; mukha-faces; karo-of some of them; na yaya

gaQana-not possible to count.
TRANSLATION
"These Brahmas had different numbers of heads. Some had ten heads, some
twenty, some a hundred, some a thousand, some ten thousand, some a
hundred thousand, some ten million and others a hundred million. No one can
count the number of faces they had.
TEXT 68
111\!f'St'l �t�� 'Jti �t$·�\ifi{ I

�'St'l �� "''Jti <;�t$·i111i{ II �11- II
rudra-gaQa aila lak�a koti-vadana

indra-gaQa ai/a /ak�a koti-nayana
SYNONYMS
rudra-gaQa-the Sivas; ai/a-arrived; lak�a koti-vadana - possessing a hundred

thousand and ten million faces; indra-gaQa-the lndras; ai/a-arrived; /ak�a-a
hundred thousand; koti-ten million; nayana-eyes.
TRANSLATION
"There also arrived many Lord Sivas with various heads numbering one
hundred thousand and ten million. Many lndras also arrived, and they had
hundreds of thousands of eyes all over their bodies.
PURPORT
It is said that lndra, the King of heaven, is very lusty. Once he tactfully had sex
ual intercourse with the wife of a great sage, and when the sage learned about
this, he cursed the lusty lndra with a curse that put vaginas all over his body. Being
very ashamed, lndra fell down at the lotus feet of the great sage and begged his
pardon. Being compassionate, the sage turned the vaginas into eyes; therefore ln
dra possesses hundreds and thousands of eyes all over his body. just as Lord
Brahma and Lord Siva have many faces, the King of heaven, lndra, has many eyes.
TEXT 69
"'f�' �'l('� � 1Jt�J �� I

�RJ'St'l·1lttfJ c;� llfllf� 11'�� II �� II
Text 71] The Opulence and Sweetness of Kr�r:'la 269
dekhi' caturmukha brahma phailpara ha-ifa

hasti-gal)a-madhye yena sasaka rahila
SYNONYMS
dekhi'-seeing; catu/:1-mukha brahma-the four-faced Lord Brahma of this uni

verse; phi1ilpara ha-ifa-became bewildered; hasti-gaQa-madhye-in the midst of
many elephants; yena-like; sasaka-a rabbit; rahi/a-remained.
TRANSLATION
"When the four-headed Brahma of this universe saw all these opulences of
Kr�r:'la, he became very bewildered and considered himself a rabbit among
many elephants.
TEXT 70
�tfit' :JI� i!t'fi"t �-�t�,;n�-�tt� I

��e, �fitt� 'l_"tl; �.,,;nr;� �tt� II '\ o II
asi' saba brahma kr$Qa-pada-pitha-age

daQc;favat karite mukuta pada-pithe /age
SYNONYMS
asi'-coming; saba brahma-aii the Brahmas; k[$Qa-pada-pitha-age-before
the lotus feet of Kr�l)a; daQc;favat karite-offering their obeisances; mukuta
helmets; pada-pithe-at the lotus feet; /age-touched.
TRANSLATION
"All the Brahmas who came to see Kr�Qa offered their respects at His lotus
feet, and when they did this, their helmets touched His lotus feet.
TEXT 71
�� ftMJ·-t� �f�t� <;�� ilttf I

� i3'fi1, �� 1.!1�� -tiltf II '\ � II
k[$1)era acintya-sakti /akhite keha nare

yata brahma, tata murti eka-i sarire
SYNONYMS
k[$1)era-of Lord Kr�l)a; acintya-sakti -inconceivable potencies; lakhite-to
observe; keha-anyone; nare-not able; yata brahma-aii Brahmas; tata murti
so many forms; eka-i sarire-in the same body.
TRANSLATION
"No one can estimate the inconceivable potency of Kr�Qa. A ll the Brahmas
who were there were resting in the one body of Kr�Qa.
TEXT 72
�15f�t-�'f_ttt1t·��t� �t� 'fiffi{ I

�t�� fl! �til "l'f_fi '�i{ 11Pt�' II 'I� II
pada-pita-mukutagra-sanghatte uthe dhvani

pada-pithe stuti kare mukuta hena jani'
SYNONYMS
pada-pita-at Kr�r:Ja's lotus feet; mukuta-agra-of the tops of the helmets;

sanghatte-in the crowding together; uthe dhvani -there arose a sound; pada
pithe stuti-offering prayers unto the lotus feet; kare-do; mukuta-the helmets;
hena jani'-appearing as such.
TRANSLATION
"When all the helmets struck together at Kr�1;1a's lotus feet, there was a
tumultuous sound. It appeared that the helmets themselves were offering
prayers unto Kr�Qa's lotus feet.
TEXT 73
�-�tt'! �-1fit!ft� �t11 �<li{ I

"�� ?� �fif"ft ��' ,w�·t�"ft �11'1 II 'I� II
yoc;ia-hate brahma-rudradi karaye stavana

"bac;Ja krpa karila prabhu, dekhaila caraQa
SYNONYMS
yoc;Ja-hate-with folded hands; brahma -the Lord Brahmas; rudra-adi-the

Lord Sivas and others; karaye stavana-offered their prayers; bac;ia krpa - g reat
mercy; karila-You have shown; prabhu-0 Lord; dekhaila caraQa-You have
shown Your lotus feet.
TRANSLATION
"With folded hands, all the Brahmas and Sivas began to offer prayers unto
Lord Kr�Qa, saying, '0 Lord, You have shown me a great favor. I have been
able to see Your lotus feet.'
Text 76] The O pulence and Sweetness of Kmta 271
TEXT 74
�t'm, <;�tt1f <;�t�t�"ff 'wt�' �tft��' 1

<;�t� �t� ��' �t�1 <tifit' f-tt11' ${�' II" '\8 II
bhagya, more bolaila 'dasa' angikari'

kon ajna haya, taha kari sire dhari'
II
SYNONYMS
bhagya-great fortune; more-me; bo/aila-You have called; dasa-as a ser

vant; angikari' -accepting; kon ajna haya -what is Your order; taha-that; kari
let me accept; sire dhari'-holding it on my head.
TRANSLATION
"All of them then said, 'It is my great fortune, lord, that You have called me,
thinking of me as Your servant. Now let me know what Your order is so that I
may carry it on my heads.'
TEXT 75
�� t�,- <;�'tlfl-11�1 <;W�� fu� C�if I

I!� �rf�' �� tf$ ��1 ,�r�� 11 '\�t u
kr�Qa kahe,-toma-saba dekhite citta haifa

taha lagi' eka thani saba bo/aila
SYNONYMS
kr�Qa kahe-Lord Kr�t:�a said; toma-saba-all of you; dekhite-to see; citta

haifa-there was a desire; taha lagi'-for that reason; eka thani-in one place;
saba-all of you; bolaila-l called for.
TRANSLATION
"lord Kr�r:ta replied, 'Since I wanted to see all of you together, I have called
all of you here.
TEXT 76
�� t�, f<fii; i{t� C$i�-�� ?

i!t11'1 �t�,-'<;i!t1rt11' ��ttw �(�� iS'RI It '\ � II
sukhi hao sabe, kichu nahi daitya-bhaya?

tara kahe, -'tamara prasade sarvatra-i jaya
SYNONYMS
sukhi hao-be happy; sabe-all of you; kichu-some; nahi-there is not;

daitya-bhaya-fear of the demons; tara kahe-all of them replied; tamara
prasade-by Your mercy; sarvatra-i-everywhere; jaya-victorious.
TRANSLATION
"'All of you should be happy. Is there any fear from the demons?' They
replied, 'By Your mercy, we are victorious everywhere.
TEXT 77
�� 11J��t\! (;��i ��t�� 'e� I

��5{' �$1 \!� <tiftl'�i �R� II' 99 II
samprati prthivite yeba haiyachila bhara
avatirQa hana taha karila samhara'
SYNONYMS
samprati-presently; prthivite-upon the earth; yeba-whatever; haiyachila

there was; bhara-burden; avatirQa hafia-descending; taha-that; karila
sarhhara-You have taken away.
TRANSLATION
" 'Whatever burden was upon the earth You have taken away by descending
on that planet.'
TEXT 78
lft1f<1itf1f- �'t_, '!t1f �� I;! ��t'l I

'�flrt11� �� ' �t1f '�� 9fti{ II 91P- II
dvarakadi-vibhu, tara ei ta pramaQa
'amara-i brahmaQ{ie kr$Qa' sabara haila jnana
SYNONYMS
dvaraka-adi-Dvaraka-dhama and other abodes; vibhu-transcendental

abode; tara ei ta pramaQa-this is the evidence of that; amara-i brahmaQ{ie-in
my brahmaQ{ia; k[$Qa-Kr�r;.a is now present; sabara-of all of them; haila
jfiana-there was this knowledge.
TRANSLATION
"This is the proof of Dvaraka's opulence: all the Brahmas thought, 'Kr�Qa is
now staying in my jurisdiction.'
TEXT 79
��-�� m�1·,�<e<� �ll.<e<t �" 1

��\! �� '�� tt�1 i11 Qff� II 'I� II
kr�Qa-saha dvaraka-vaibhava anubhava haila

ekatra milane keha kaho na dekhila
SYNONYMS
kr�Qa-saha-with Kr�r:Ja; dvaraka-vaibhava-the opulence of Dvaraka;

anubhava haila - there was perception; ekatra mi/ane-although they came
together; keha-someone; kaho-anyone else; na dekhila - did not see.
TRANSLATION
"Thus the opulence of Dvaraka was perceived by each and every one of
them. Although they were all assembled together, no one could see anyone
but himself.
PURPORT
The four-headed Brahma perceived the opulence of Dvaraka-dhama where
Kr�r:Ja was staying, and although there were Brahmas present having ten to ten
million heads, and also many Lord Sivas were also assembled, only the four
headed Brahma of this universe could see all of them. By the inconceivable po
tency of Kr�r:Ja, the others could not see one another. Althouth all the Brahmas
and Sivas were assembled together, due to Kr�r:Ja's energy, they could not meet
or talk among themselves individually.
TEXT 80
'Wt �� r;'l ��1� fii"'1 I

�<{e, ��1 �� fil� �t� '�"f1111ro II
tabe kr�Qa sarva-brahma-gaf)e vidaya dila

daQc;favat hana sabe nija ghare gela
SYNONYMS
tabe-thereafter; kr?Qa-Lord Kr�r:Ja; sarva-brahma-ga(le-unto all the
Brahmas; vidaya dila-bade farewell; daQc;favat hafia-offering obeisances;
sabe-all of them; nija ghare ge/a-returned to their respective homes.
TRANSLATION
"Lord Kr�r:ta then bade farewell to all the Brahmas there, and after offering
their obeisances, they all returned to their respective homes.
TEXT 81
�M' �'�_('� at'l'it� �� e,<fit� I

�� t'l �t�' '<fi"f1 �11� II lr� II
dekhi' caturmukha brahmara haifa camatkara

kr?Qera cara(le asi' kai/a namaskara
SYNONYMS
dekhi'-seeing; catuf)-mukha brahmara-of the four-headed Brahma of this
universe; hai/a-there was; camatkara-astonishment; kr?Qera cara(le asi'-com
ing to the lotus feet of Lord Kr�r:Ja; kai/a namaskara-offered his respects.
TRANSLATION
"After observing all these opulences, the four-headed Brahma of this uni
verse was astonished. He again came before the lotus feet of Kr�r:ta and offered
Him obeisances.
TEXT 82
�1 �t"J,-�('�tfif '� fi\116� <fiRt( I

i!'l1l' @�m'l �tfif �tfiSf i!' ,�r�( 111r� 11
brahma bale,-parve ami ye niscaya karilwi

tara udahara(la ami aji ta' dekhiluri
SYNONYMS
brahma ba/e-Brahma said; purve-formerly; ami-1; ye-whatever; ni5caya
kari/uri-decided; tara-of that; udahara(la-the example; ami-1; aji-today;
ta'-certainly; dekhiluri-have seen.
TRANSLATION
"Brahma then said, 'Whatever I formerly decided about my knowledge, I

have just now had personally verified.'
TEXT 83
�101� o.!l<l �101� f<g <l�'e'Ji 01 C� ·�C�i I
�01C'I1 <l9JC�I <ttcl>1 C<l�<l� �<l C�ll5�: II I>" u
jananta eva janantu

kim bahuktya na me prabho
manaso vapu$0 vaco
vaibhavarh tava gocara/:1
SYNONYMS
jananta/:1-persons who think they are aware of Your unlimited potency; eva
certainly; janantu-let them think like that; kim-what is the use; bahu-uktya
with many words; na-not; me-my; prabho-0 my Lord; manasa/:1-of the
mind; vapu$a/:!-of the body; vaca/:1-of the words; vaibhavam-opulences;
tava-Your; gocara/:1-within the range.
TRANSLATION
"'There are people who say, "I know everything about Kr��a." let them
think in that way. As far as I am concerned, I do not wish to speak very much
about this matter. 0 my lord, let me say this much. As far as your opulences
are concerned, they are all beyond the reach of my mind, body and words.'
PURPORT
This is a quotation from Srimad-Bhagavatam (1 0.14.38), spoken by Lord Brahma.
TEXT 84
� ��," �� a!'fit� �fiPMe. '�1$ '�t�et I

�� IJfilf, l!tti! '1!11l1� 1Hf� ��it II \r-8 II
km;a kahe, "ei brahmaQc;fa paticasat koti yojana

ati k$udra, tate tamara cari vadana
SYNONYMS
km.Ja kahe- Kr�r;� a said; ei brahma1,1c;/a-this universe; paficasat koti yojana

four billion miles; ati k?udra-very small; tate-therefore; tamara-your; cari
vadana-four faces.
TRANSLATION
"Kr�r;�a said, 'Your particular universe extends four billion miles; therefore
it is the smallest of all the universes. Consequently you have only four heads.
PURPORT
SrTia Bhaktisiddhanta SarasvatT Thakura, one of the greatest astrologers of his

time, gives information from Siddhanta-siroma1,1i that this universe measures
18,712,069,200,000,000 x 8 miles. This is the circumference of this universe. Ac
cording to some, this is only half the circumference.
TEXT 85
G;�'tit �t� -ti!t�t$, G;� ll(�t$ I

'� fil�l!t�1$, �til c;�t$-,�1$11 "'� 11
kana brahmaf,lc;/a sata-koti, kana lak?a-koti
kana niyuta-koti, kana koti-koti
SYNONYMS
kana brahmaf,lc;/a-some universes; sata-koti-one billion yojanas; kana

some; lak?a-koti-one trillion yojanas; kana-some; niyuta-koti-ten trillion;
kana-some; koti-koti-one hundred trillion.
TRANSLATION
" 'Some of the universes are one billion yojanas, some one trillion, some ten
trillion and some one hundred trillion yojanas. Thus they are almost unlimited
in area.
PURPORT
A yojana equals eight miles.
TEXT 86
��t'1.�9f a�Hl -tit�·�lifil I
1.!1l�t9f 9ft� �t� �tro� '5!'1 II \r� II

Text 88] The Opulence and Sweetness of Kr�1.1a 277
brahmar:u;fanurupa brahmara sarira-vadana

ei-rupe pali ami brahmarxfera gaQa
SYNONYMS
brahmaQ(ia-anurupa-according to the size of a universe; brahmara-of Lord

Brahma; sarira-vadana-heads on the body; ei-rupe-in this way; pali ami-1
maintain; brahmaQ(iera gaQa-all the innumerable groups of universes.
TRANSLATION
"'According to the size of the universe, there are so many heads on the
body of Brahma. In this way I maintain innumerable universes [brahma1.1<;1asl.
TEXT 87
'lfl<li�llf ��' ��t1f e{t� �Bf';ft'l I

•f��ilf �'¥_�'� '<ri"f! �?;� �BfJ!t'l II" lr'l II
'eka-pada vibhuti' ihara nahi parimaQa

'tripada vibhati'ra keba kare parimaQa"
SYNONYMS
eka-pada vibhati-a one-fourth manifestation of My opulence; ihara-of this;
nahi-there is not; parimaQa-measurement; tri-pada vibhatira-of the spiritual
world, having three fourths of My energy; keba-who; kare-can do;
parimaQa-measurement.
TRANSLATION
"'No one can measure the length and breadth of one fourth of My energy.
Who can measure the three fourths that is manifested in the spiritual world?'
TEXT 88
��J!: 9fW'l 9fQ"C'l:lt1f T\1l<>fll'f,�\!� 'l�l\!'�'\_ I

'51'1[\!!\ "r-t1�� f��Pl�� ?fst'l� '1lf'\_ II 17\r II
tasya/:1 pare paravyoma

tripad-bhataril sanatanam
amrtaril sasvataril nityam
anantaril paramaril padam
SYNONYMS
tasya/:r pare-on the other bank of the Viraja River; para- vyo ma-the spiritual
sky; tri-pad - bhatam-existing as three fourths of the opulence of the Supreme
Lord; sanatanam-eternal; amrtam-without deterioration; sasvatam-without
being subjected to the control of time; nityam-constantly existing; anantam
unlimited; paramam-supreme; padam-abode.
TRANSLATION
" 'Beyond the River Viraja is a spiritual nature, which is indestructible, eter
nal, inexhaustible and unlimited. It is the supreme abode consisting of three
fourths of the lord's opulences. It is known as paravyoma, the spiritual sky.'
PURPORT
This is a verse from the Padma Puraf)a, recited here by Lord Km1a.
TEXT 89
\!t� �� r;� flft� ��t� I

��!%-:Ill�� iSf'tifti{ i1i �t� lr� II
tabe kr�f)a brahmare dilena vidaya

kr�f)era vibhati-svarupa janana na yaya
SYNONYMS
tabe-thereafter; kr�Qa-Lord Kr�l)a; brahmare-unto the Lord Brahma of this
universe; dilena vidaya-bade farewell; kr�f)era-of Lord Kr�l)a; vibhOti
svarOpa-spiritu al verification of opulence; janana na yaya-is not possible to
understand.
TRANSLATION
"In this way lord Kr��a bade farewell to the four-headed Brahma of this
universe. We may thus understand that no one can calculate the extent of
Kr��a's energies.
TEXT 90
'��'·lift� Cfi!Gf' ''5J:f �t� � I

'flJ'·-t� �� i{ <;a,t� ��II �o II
'tryadhisvara'-sabdera artha 'gu(fha' ara haya
'tri'-sabde kr�f)era tina /aka kaya
SYNONYMS
tri-adhisvara-tryadhisvara; sabdera-of the word; artha-a meaning; guc;iha

confidential; <'ira-another; haya-there is; tri-sabde-by the word "three";
kr?Qera-of Kr�t:Ja; tina loka kaya-the three places or properties of Lord Kr�t:Ja.
TRANSlATION
"There is a very deep meaning in the word tryadhisvara, which indicates

that Kr��a possesses three different lokas, or natures.
PURPORT
The word tryadhisvara means "proprietor of the three worlds." There are three
worlds of which Kr�t:�a is the supreme proprietor. This is explained in Bhagavad
gita:
bhoktararh yajna-tapasarh
sarva-loka-mahesvaram
suhrdarh sarva-bhatanarh
jnatva marh santim rcchati
"The sages, knowing Me as the ultimate purpose of all sacrificies and austerities,
the Supreme Lord of all planets and demigods and the benefactor and well-wisher
of all living entities, attain peace from the pangs of material miseries." (Bg. 5.29)
The word sarva-/oka means "all three worlds," and the word mahesvara means
"the supreme proprietor." Kr�t:�a is the proprietor of both material and spiritual
worlds. The spiritual world is divided into two portions-Goloka Vrndavana and
the Vaikut:�thas. The material world is a combination of universes unlimited in
number.
TEXT 91
(;'$ft�1�t�J (;'$ft��' �;_�,·��I

�� '�� iST fii'!Jfvi� II � � II
golokakhya goku/a, mathura, dvaravati

ei tina loke kr?Qera sahaje nitya-sthiti
SYNONYMS
goloka-akhya-called Goloka; g oku /a-Gokula; mathura-Mathura; dvara

vati-Dvaraka; ei tina lake-all three of these places; kr?Qera-of Lord Kr�t:Ja;
sahaje-naturally; nitya-sthiti -eternal residence.
TRANSLATION
"The three lokas are Gokula (Goloka), Mathura and Dvaraka. Kr�r;�a lives
eternally in these three places.
PURPORT
SrTia Bhaktisiddhanta SarasvatT Thakura comments that in the Goloka planet

there are three divisions: Gokula, Mathura and Dvaraka. In His incarnation as
Gaurasundara, Lord SrT Caitanya Mahaprabhu, the Lord conducts His pastimes in
three areas: Navadvrpa, jagannatha Purr (and South India) and Vraja-mar;�c;lala (the
area of Vrndavana-dhamal.
TEXT 92
�lJ�PJr-�(��11J:..( fi!i{ �t� I

fl!� 'C!if\��- �� ' 'e��"fit II �� II
antaranga-purf)aisvarya-purf)a tina dhama

tinera adhisvara-kr�Qa svayarh bhagavan
SYNONYMS
antaraliga - internal ; pOrf)a-aisvarya-purf)a-full of all opulences; tina dhama
three abodes; tinera adh isvara - the Lord of all three; kr�Qa-Lord Kr�r:Ja; svayam
bhagavan-the Supreme Personality of Godhead.
TRANSLATION
"These three places are full of internal potencies, and Kr�r;�a, the Supreme
Personality of Godhead, is their sole proprietor.
TEXTS 93-94
11J:,.<(..i§� �'fitt�� i! ��'Pi� I

�i{� '��t<l�SJ, ��t"ii<f''Pit� II �� II
i1·li�HI �� 9ftij��-�it� I
W'G�e. <f'tt� �t� lff'l �� it� II �8 II
purva-ukta brahmaf)(iera yata dik-pala

ananta vaikuQthavaraf)a, cira-loka-pala
tan-sabara mukuta kr�Qa-pada-pitha-age

daf)(iavat-ka/e tara maf)i pithe /age
Text 96] The Opulence and Sweetness of Kr�1;1a 281
SYNONYMS
purva-ukta-as mentioned above; brahmal)c;/era-of all the universes; yata

all; dik-pa/a-the governors of the directions; ananta vaikuQtha-avaral)a-the ex
pansions surrounding the innumerable Vaikur:Jthas; cira-/oka-pa/a-permanent
governors of the universe; tafi-sabara-of all of them; mukuta-helmets; kr�Qa
pada-pitha-age-in front of the lotus feet of Kr�r:Ja; dal)c;/avat-kale-at the time of
offering obeisances; tara-of them; mal)i-the jewels; pithe-on the throne;
/age-touch.
TRANSLATION
11
As previously mentioned, the jewels on the helmets of all the pre
dominating deities of all the universes and Vaiku1;1tha planets touched the
throne and the lotus feet of the Lord when they all offered obeisances.
TEXT 95
�f'l-�f;� ,�<T�tt�f<�S, \9c;� �ii.,�M I

�c;�� <�Sc;� ��1J-,� �fi{ II �<t II
mal)i-pithe thekatheki, uthe jhanjhani

pithera stuti kare mukuta-hena anumani
SYNONYMS
mal)i-pithe-between the gems and the lotus feet or the throne; thekatheki
collision; uthe-arises; jhanjhani-a jingling sound; pi.thera-to the lotus feet or
the throne; stuti-prayers; kare-offer; mukuta-all the helmets; hena-thus;
anumani-we can imagine.
TRANSLATION
"When the gems on the helmets of all the predominating deities collide
before the throne and the Lord's lotus feet, there is a jingling sound, which
seems like prayers offered by the helmets at Kr�Qa's lotus feet.
TEXT 96
f�sr-1%�� ?� �'!J Pl�tiST�t� 1

f%��-ll�f�� '�t��' �� II �� II
nija-cic-chakte kr�Qa nitya virajamana

cic-chakti-sampattira '�ac;f-aisvarya' nama
SYNONYMS
nija-His own; cit-sakte-in spiritual potency; kr,sQa-Lord Kr�Qa; nitya-eter
nally; virajamana-existing; cit-sakti-of the spiritual potency; sampattira-of the
opulence; ,sat-aisvarya-the six opulences; nama-named.
TRANSLATION
"Kr,r:Ja is thus situated eternally in His spiritual potency, and the opulence
of that spiritual potency is called ,a<;t-aisvarya, indicating six kinds of
opulence.
TEXT 97
c;:Jt� 115fffi�ffllli11 <fit� ��J �� <fitlf I

'fSI�� t� � '�� <e'Sf�te\_' II �'I II
sei svarajya-lak,smi kare nitya purl)a kama

ataeva vede kahe 'svayaril bhagavan'
SYNONYMS
sei svarajya-lak,smi-that personal opulence; kare-does; nitya-eternally;
purl)a-fulfilling; kama-all desires; ataeva-therefore; vede-in the Vedas;
kahe-it is said; svayam bhagavan-Kr�Qa is the Supreme Personality of Godhead.
TRANSLATION
"Because He possesses the spiritual potencies which fulfill all His desires,
Kr,r:Ja is accepted as the Supreme Personality of Godhead. This is the Vedic
version.
TEXT 98
�l;·� ��1{- 'fSI?ft� �� filt I

�<!l'Sfif�l! iltRJ, �t� �.��· �<�" R'!_ II �lr II
kr,sQera aisvarya-apara amrtera sindhu

avagahite nari, tara chuilari eka bindu
SYNONYMS
kr,sQera aisvarya-the opulence of Kr�Qa; apara-unlimited; amrtera sindhu
an ocean of nectar; avagahite-to bathe; nari-1 am unable; tara-of that;
chui/ari-1 touched; eka bindu-only one drop.
Text 100] The Opulence and Sweetness of K��l)a 283
TRANSLATION
"The unlimited potencies of K��l)a are just like an ocean of nectar. Since
one cannot bathe within that ocean, I have only touched a drop of it."
TEXT 99
�'!l� <��&t� �� '�� I

1ft�� 11'�� ';fif, �� '�t� �f� II �� II
ai5varya kahite prabhura kr?Qa-sphurti haifa

madhurye majila mana, eka 5/oka par;fi/a
SYNONYMS
ai5varya kahite-while describing the opulence; prabhura-of Sri Caitanya
Mahaprabhu; kr?Qa-sphurti-awakening of love of Kr�r:Ja; hai/a-there was;
madhurye-in the sweetness of conjugal love; majila mana-the mind became
immersed; eka-one; 5/oka-verse; pa(ii/a-recited.
TRANSLATION
When Sri Caitanya Mahaprabhu described the opulences and spiritual

potencies of K��l)a in this way, there was an awakening of love of K��l)a within
Him. His mind was immersed in the sweetness of conjugal love, and He
quoted the following verse from Srimad-Bhagavatam.
TEXT 100
�ijf�J<"J"tr'-'1�9ffi!<r>� �r�Nm�t<l"'� l'!"'f�� ,�� 1
f<t"l!t9fOJ� �'lJ S C'l��'if?;(: 9f�� 9f!T� �1{<f�11'<ft�'\.ll � • • II
yan martya-lilaupayikarh svayoga

mii.ya-balarh dar5ayata grhitam
vismapanarh svasya ca saubhagardhel)
pararh padarh bhD?aQa-bhD?aQailgam
SYNONYMS
yat-that which; martya-/i/a-pastimes in the material world; aupayikam-just
suitable for; sva-His own; yoga-maya-of the spiritual potency; ba/am-the
strength; dar5ayata-showing; grhitam-accepted; vismapanam-even pro
ducing wonder; svasya-for Himself; ca-also; saubhaga-rdhel)-of abundant
good fortune; param-supreme; padam-abode; bhD?af)a-of ornaments;
bhD?aQa-arigam-the limbs of which were the ornaments.
TRANSLATION
"'To exhibit the strength of His own spiritual potency, lord Kr�J:Ja
manifested a suitable form just for His pastimes in the material world. This
form was wonderful even for Him and was the supreme abode of the wealth of
good fortune. Its limbs were so beautiful that they increased the beauty of the
ornaments worn on different parts of His body.'
PURPORT
This verse from Srimad-Bhagavatam (3.2.12) is stated in a conversation be

tween Vidura and Uddhava. Uddhava thus begins his description of the pastimes
of Sri Kr�l!a in His form exhibited by yogamaya.
TEXT 101
�� t\!� '*"1, �c«�J� il�1,

�� l!t�t1f115t¥t I
<;'Stt�' <;�'l_<!$�, il<tRT>t-t�, ilt��,
iHffTI'It� � �11�9f ll � � ll o
kr$f)era yateka khe/a, sarvottama nara-li/a,

nara-vapu tahara svarupa
gopa-vesa, vef)u-kara, nava-kisora, nata-vara,
nara-lilara haya anurupa
SYNONYMS
kr$f)era-of Lord Kr�l)a; yateka-all; khe/a-pastimes; sarva-uttama-the most

attractive of all; nara-lila-the pastimes as a human being; nara-vapu-a body
just like that of a human being; tahara-of that; sva rupa-the real form; gopa
-
vesa-the dress of a cowherd boy; vef)u-kara-with a flute in the hands; nava

kisora-newly youthful; nata-vara-an expert dancer; nara-lilara-for exhibiting
the pastimes as a human being; haya-is; anurupa-suitable.
TRANSLATION
"lord Kr�J:Ja has many pastimes, of which His pastimes as a human being are
the best. His form as a human being is the supreme transcendental form. In
this form He is a cowherd boy. He carries a flute in His hand, and His youth is
new. He is also an expert dancer. All this is just suitable for His pastimes as a
human being.
Text 103] The Opulence and Sweetness of Kr�r:-a 285
TEXT 102
�t·11' 11� fi?f, 'eli{, �i{t�i{ I

'� fit?f11' l.tl� �'!, �111 �<{ �<{i{,
�� 11\\ ��if ·�rt<r-�'111 �o� ll.!li 11
k[$1)era madhura rupa, suna, sanatana
ye rupera eka kaua, <;iubaya saba tribhuvana,
sarva pral)i kare akar$al)a
SYNONYMS
k[$1)era-of Lord Kr�r;a; madhura-sweet; rupa-form; suna-please hear;

sanatana-0 My dear Sanatana; ye rupera-of which form; eka kaua-even a
fraction; <;iubaya-floods; saba-all; tri-bhuvana-the three worlds; sarva praui
all living entities; kare-does; akar$al)a-attracting.
TRANSLATION
"My dear Sanatana, the sweet, attractive transcendental form of Kr�r:-a is so

nice. Just try to understand it. Even a fractional understanding of Kr�r:-a's
beauty can merge all three worlds in the ocean of love. He attracts all the
living entities within the three worlds.
TEXT 103
�'Sl1ftm w�r., ��ll5'�"·?tff'ff�,

�til -tf9 (;i'flt� (;�-tt�t� I
�� 11\?f·if��, ��'Slt't11 �-.,
<21�i � fil�J�"f1 ��t� II �o� II
yogamaya cic-chakti, visuddha-sattva-pariuati,
tara sakti Joke dekhaite
ei rupa-ratana, bhakta-gauera gu<;iha-dhana,
prakata kaiJa nitya-JiJa haite
SYNONYMS
yoga-ma ya - internal energy; cit-sakti-spiritual potency; visuddha-sattva-of
transcendental pure goodness; paril)ati-a transformation; tara sakti-the po
tency of such energy; Joke dekhaite-to exhibit within the material world; ei
rupa-ratana -this beautiful, transcendental, jewellike form; bhakta-gauera
gu<;iha-dhana-the most confidential treasure of the devotees; prakata-exhibi
tion; kaiJa-made; nitya-JiJa haite-from the eternal pastimes of the Lord.
ratana-this beautiful, transcendental, jewellike form; bhakta-gaQera gCu;iha

dhana-the most confidential treasure of the devotees; prakata-e x hibition;
kaifa-made; nitya-fifa haite-from the eternal pastimes of the Lord.
TRANSLATION
"The transcendental form of K��r;�a is shown to the world by lord K��r;�a's in
ternal spiritual energy, which is a transformation of pure goodness. This
jewellike form is the most confidential treasure of the devotees. This form is
manifest from K��r;�a's eternal pastimes.
TEXT 104
1ti'Pf '"�' �'Pfii"Rt, �t�� a, i�e...,..t1f,

�t�tPft� ;rei� !j}t� �t1f I
'd-et'itJ' �� ift1f, ��fW-�tJc$l',
�l1ti9f fili.!l i!t1f � ll � "8 ll
rupa dekhi' apanara, kr$Qera haifa camatkara,
asvadite mane uthe kama
'svasaubhagya' yarira nama, saundaryadi-guQa-grama,
ei-rupa nitya tara dhama
SYNONYMS
rupa dekhi -by seeing the form; apanara-His own; kr$Qera-of Lord Kf�l)a;
'
haifa-there was; camatkara-wonde r; asvadite-to taste; mane-in the mind;

uthe-arises; kama-a desire; sva-saubhagya-one's own good fortune; yarira
of which; nama-the name; saundarya-adi-guQa-grama-the transcendental
qualities, headed by beauty; ei rupa - this form; ni tya-ete rnal; tara-of them;
dhama-the abode.
TRANSLATION
"The wonder of K��r;�a in His personal feature is so great that it attracts even
K��r;�a to taste His own association. Thus K��r;�a becomes very eager to taste
that wonder. Total beauty, knowledge, wealth, strength, fame and renuncia
tion are the six opulences of K��r;�a. He is eternally situated in His opulences.
PURPORT
Kf�l)a has many pastimes, of which His pastimes in Goloka Vrndavana (the
gokula-lila) are supreme. He also has pastimes in the Vaikul)thas, the spiritual
world, as Vasudeva, Sarikar�ar:Ja, Pradyumna and Aniruddha. In His pastimes in the

spiritual sky, He lies down in the Causal Ocean as Karar:Jarr:JavasayT, the puru?a
avatara. His incarnations as a fish, tortoise and so on are called His causal incarna
tions. He incarnates in the modes of nature as Lord Brahma, Lord Siva and Lord
Vi�r:JU. He also incarnates as empowered living entities like Prthu and Vyasa. The
Supersoul is His localized incarnation, and His all-pervasive aspect is the imper
sonal Brahman.
When we consider impartially all the unlimited pastimes of the Lord, we find
that His pastimes as a human being on this planet-wherein He sports as a
cowherd boy with a flute in His hands and appears youthful and fresh like a ballet
dancer-are pastimes and features that are never subj ected to material laws and
inebrieties. The wonderful beauty of Kr�r:Ja is presented in the supreme planet,
Gokula (Goloka Vrndavana). Inferior to that is His representation in the spiritual
sky, and inferior to that is His representation in the external energy (DevT-dhama).
A mere drop of Kr�r:Ja's sweetness can drown these three worlds-Goloka
Vrndavana, Hari-dhama (Vaikur:Jthaloka), and DevT-dhama (the material world).
Everywhere, Kr�r:Ja's beauty merges everyone in the ecstasy of transcendental
bliss. Actually the activities of yogamaya are absent in the spiritual sky and the
Vaikur:Jtha planets. She simply works in the supreme planet, Goloka Vrndavana,
and she works to manifest the activities of Kr�r:Ja when He descends to the ma
terial universe to please His innumerable devotees within the material world. Thus
a replica of the Goloka Vrndavana planet and the pastimes there are manifest on
this planet on a specific tract of land -Bhauma Vrndavana, the Vrndavana-dhama
on this planet.
TEXT 105
�'111' �'I �er, �tt fffot'! �er,

\!t� �� i:ii�-il�il I
(;C!11'� 'il�t� �t'l, �� ' �llifitil,
f� �t${1-,'itt�ht'l·lfil n � o� n
bhO?af)era bha?af)a aliga, taheli Ialita tribhaliga,

tahara upara bhradhanu-nartana
terache netranta baf)a, tara drc;lha sandhana,
vindhe radha-gopi-gaf)a-mana
SYNONYMS
bhO?af)era-of the ornament; bha?af)a-the ornament; alig a-the limbs of the
body; taheli-that feature; /a/ita-delicate; tri - bhaliga-bent in three places;
tahara upara-above that; bhra-dhanu-nartana-dancing of the eyebrows;

terache-crooked; netra-anta-the end of the eye; baQa-arrow; tara-of that
arrow; drc;fha-strong; sandhana-fixing; vindhe-pierces; radha-of Srimatr
Radharal)i; gopi-gaQa-of the gopis also; mana-the minds.
TRANSLATION
"Ornaments caress that body, but the transcendental body of Kr�r;�a is so

beautiful that it beautifies the ornaments He wears. Therefore Kr�r;�a's body is
said to be the ornament of ornaments. Despite the wonderful beauty of Kr�r;�a,
there is His three-curved style of standing, which beautifies that form. Above
all these beautiful features, Kr�r;�a's eyes dance and move obliquely, acting
like arrows to pierce the minds of Srimati Radharar;�i and the gopis. When the
arrow succeeds in hitting its target, their minds become agitated.
TEXT 106
�trot11Rf 111t�Jtlf, ��1 � �Hii11�'f,

til·lf<mf � �1:1 ';fi{ I
11��1-�t';ff'l, �tt1f �t� ��tilt,
��r;� '�� t'l�'it'f II�.,� II
brahmal)c;fopari paravyoma, tahari ye svarOpa-gaQa,

tari-sabara bale hare mana
pati-vrata-siromaQi, yarire kahe veda-val)i,
akar�aye sei lak�mi-gal)a
SYNONYMS
brahmal)c;fa-upari-above all the universes; para-vyoma-the spiritual sky;
tahari-there; ye-all those; svarOpa-gaQa-transcendental personal expansions;
tari-sabara-of all of Them; bale-by force; hare mana-it enchants the minds;
pati-vrata-of those who are chaste and devoted to the husband; siromal)i-top
most; yarire-unto whom; kahe-describe; veda-vaQi-hymns of the Vedas;
akar�aye-it attracts; sei-those; lak�mi-gaQa-all the goddesses of fortune.
TRANSLATION
"The beauty of Kr�r;�a's body is so attractive that it attracts not only the
demigods and other living entities within this material world but the per
sonalities of the spiritual sky as well, including the Narayar;�as, who are expan
sions of Kr�r;�a's personality. The minds of the Narayar;�as are thus attracted by
the beauty of Kr�r;�a's body. In addition, the goddesses of fortune [Lak�mis]-
who are wives of the Narayar;�as and are the women described in the Vedas as
most chaste-are also attracted by the wonderful beauty of Kr�r;�a.
TEXT 107
w;�' <;1tt4b·1tte{HitQf,
ift1f 'ftf '1f'fe{t1f�' I
��' 9f•-tf·'f'Pf, �1:. ��
i'Pt �tf Gll'$1 <;'$f1�'$ftf II �oct II
ca<;li' gopi-manorathe, manmathera mana mathe,

nama dhare 'madana-mohana'
jini' paiicasara-darpa, svayarh nava-kandarpa,
rasa kare lana gopi-gaQa
SYNONYMS
ca<;li'-riding; gopi-manab-rathe-on the chariot of the minds of the gopis;

manmathera-of Cupid; mana-the mind; mathe-churns; nama-the name;
dhare-accepts; madana-mohana-Madana-mohana, the deluder of Cupid;
jini'-conquering; paiica-sara-of Cupid, the master of the five arrows of the
senses; darpa-the pride; svayam-personally; nava-new; kandarpa-Cupid;
rasa-rasa dance; kare-performs; /aiia-with; gopi-gaQa-the gopis.
TRANSLATION
"Favoring them, Kr�r;�a rides on the chariot of the minds of the gopis, and
just to receive loving service from them, He attracts their minds like Cupid.
Therefore He is also called Madana-rnohana, the attractor of Cupid. Cupid has
five arrows, representing form, taste, smell, sound and touch. Kr�r;�a is the
owner of these five arrows, and with His Cupid-like beauty, He conquers the
minds of the gopis, though they are very proud of their superexcellent beauty.
Becoming a new Cupid, Kr�r;�a attracts their minds and engages in the rasa
dance.
TEXT 108
�'Sf·ll1f ll�1·llt�' <;1tf'$ftf·51itf ft'r'

�"t1� 'l5!�"' f<l�� I
�tf <;<!f'l::ttiit� ��', •t�-� �t2tt,
'1_�, ��' �(!ji <!ft� �HI II �o\r II
nija-sama sakha-sange, go-gaQa-caraQa range,

vrndavane svacchanda vihara
yanra veQu-dhvani suni' sthavara-jangama praQi,
pulaka, kampa, asru vahe dhara
SYNONYMS
nija-sama-equal to Himself; sakha-sange-with the friends; go-gaQa-an un

limited number of cows; caraQa-tending; range-such pastimes; vrndavane-in
Vrndavana; svacchanda-spontaneous; vihara-blissful enjoyment; yanra-of
whom; veQu-dhvani suni'-hearing the vibration of the flute; sthavara-jangama
praQi-all living entities, moving and not moving; pu/aka-jubilation; kampa
trembling; asru-tears; vahe-flow; dhara-streams.
TRANSLATION
"When Lord Kr�t:la wanders in the forest of Vrndavana with His friends on
an equal level, there are innumerable cows grazing. This is another of the
Lord's blissful enjoyments. When He plays on His flute, all living entities-in
cluding trees, plants, animals and human beings-tremble and are saturated
with jubilation. Tears flow constantly from their eyes.
TEXT 109
��t�- �"'-Pttf�, �!i�'l.·f�� f!,

�llif�-�·lf·tf I
�� i{�·Sf'i�, Sf'$fe.-�-��'
<!Rf�'� ��1��·�"tf II �oi\111
mukta-hara-baka-panti, indra-dhanu-piiicha tati,

pitambara-vijuri-saficara
kr?Qa nava-jaladhara, jagat-sasya-upara,
vari?aye lilamrta-dhara
SYNONYMS
mukta-hara-a necklace of pearls; baka-panti-like a row of white ducks; in
dra-dhanu-like a rainbow; piiicha-a peacock feather; tati-there; pita-am
bara-yellow garments; vijuri-saficara-like the appearance of lightning in the
sky; kr?Qa-Lord Kr��a; nava-new; jala-dhara-cloud carrying water; jagat-the
universe; sasya-like crops of grains; upara-upon; vari?aye-rains; lila-amrta
the pastimes of Lord Kr��a; dhara-like a shower.
TRANSLATION
"Kr�r;�a wears a pearl necklace that appears like a chain of white ducks
around His neck. The peacock feather in His hair appears like a rainbow, and
His yellow garments appear like lightning in the sky. Kr�r;�a appears like a
newly risen cloud, and the gopis appear like newly grown grains in the field.
Constant rains of nectarean pastimes fall upon these newly grown grains, and
it seems that the gopis are receiving beams of life from Kr�r;�a, exactly as
grains receive life from the rains.
TEXT 110
'lf1� 'e��i-llt1f, at\'Jf '�" 9fUtl,

!!�i �(fi-�� "fil I
� � •t'5t�t!!, �fit"tt� \9fti1t�,
�1 ��' 'lft�i! <e�'$f'l II ��o II
madhurya bhagavatta-sara, vraje kaila paracara,

taha suka-vyasera nandana
sthane sthane bhagavate, varQiyache janaite,
taha suni' mate bhakta-gaf)a
SYNONYMS
madhurya-sweetness; bhagavatta-sara-the quintessence of the Supreme
Personality of Godhead; vraje-in Vrndavana; kaila-did; paracara-propaga
tion; taha-that; suka-Sukadeva Gosvami; vyasera nandana-the son of
Vyasadeva; sthane sthane-in different places; bhagavate-in Srimad
Bhagavatam; varQiyache-has described; janaite-in order to explain; taha
suni'-hearing those statements; mate-become maddened; bhakta-gaf)a-all
the devotees.
TRANSLATION
"The Supreme Personality of Godhead, Kr�r;�a, is full in all six opulences, in
cluding His attractive beauty, which engages Him in conjugal love with the
gopis. Such sweetness is the quintessence of His qualities. Sukadeva Gosvami,
the son of Vyasadeva, has described these pastimes of Kr�r;�a throughout
Srimad-Bhagavatam. Hearing the descriptions, the devotees become mad
with love of God."
TEXT 111
�� t·1f �tlt, <;�t� 9f�� (;�'lftf.;�r;-t,

(;�t'l{ lli1ti!il·�'! 'fBI' I
"'�·'et'$1J, �� '!, '� <liRt"' �(if,

'6-t�t�t-t ';!�1·ift�it II !> !> !> II
kahite k[$f)era rase, 5/oka pac;le premave5e,
preme sanatana-hata dhari'
gopi-bhagya, k[$f)a guf)a, ye karila varf)ana,
bhavave5e mathura-nagari
SYNONYMS
kahite-to describe; k[$f)era-of Lord Kr�l)a; rase-the different types of

mellows; 5/oka-a verse; pac;le-recites; prema-ave5e-absorbed in ecstatic
love; preme-in such love; sanatana-hata dhari' - catching the hand of Sanatana
Gosvami; gopi-bhagya-the fortune of the gopis; k[$f)a gul)a-the transcenden
tal qualities of Kr�l)a; ye-which; karila varl)ana-described; bhava-ave5e-in
ecstatic love; mathura-nagari-the women of the city of Mathura.
TRANSLATION
Just as the women of Mathura ecstatically described the fortune of the gopis
of V�ndavana and the transcendental qualities of K��r:Ja, Sri Caitanya
Mahaprabhu described the different mellows of K��r:Ja and became over
whelmed with ecstatic love. Grasping the hand of Sanatana Gosvami, He
recited the following verse.
TEXT 112
C5\i9fJ�9f: f<fi1lSQ1. <lif�'ID �9f\
"'i�'IP'li�1!11C1lt1'{....1!01"�f'l�"{_ I
i[5fJ:,s: f?�•r�rwr<�"tf�OI"'l� 1[{�t9f

C1l'fl�lft1l <l'"f'l: fi!!ll! �1i!'IJ II ') � � II
gopyas tapa/:! kim acaran yad amu$ya ruparil

lavaf)ya-saram asamordhvam ananya-siddham
drgbhi/:1 pibanty anusavabhinavaril durapam
ekanta-dhama ya5asa/:l 5riya ai5varasya
SYNONYMS
gopya/:1-the gopis; tapa/:1-austerities; kim - what; acaran-perfo rmed; yat
from which; amu$ya-of such a one (Lord Kr�l)a); rupam-the form; lavaf)ya
saram-the essence of loveliness; asama-Ordhvam-not paralleled or surpassed;
ananya-siddham-not perfected by any other ornament (self-perfect); drgbhi/:1-

by the eyes; pibanti-they drink; anusava-abhinavam-constantly new;
durapam-difficult to obtain; ekanta-dhama-the only abode; yasasa/:1-of fame;
sriya/:1-of beauty; aisvarasya-of opulence.
TRANSLATION
"'What austerities must the gopis have performed? With their eyes they al
ways drink the nectar of the face of Lord Kr�r;1a, which is the essence of loveli
ness and is not to be equaled or surpassed. That loveliness is the only abode of
beauty, fame and opulence. It is self-perfect, ever fresh and unique.'
PURPORT
This verse from Srimad-Bhagavatam (1 0.44.14) was spoken by the women of

Mathura when they saw Kr�t:�a in the wrestling arena.
TEXT 113
��- �' �tr-"ft<�'IJ�t�,

�tt\! '� �t<l� �� I
<i�JtltMfit-��'!, �� -"'l�t�,
��<It�, �1 ��II�� II
tarul)yamrta-paravara, taratiga-laval)ya-sara,
tate se avarta bhavodgama
varhsi-dhvani-cakravata, narira mana-twa-pata,
taha c;fubaya na haya udgama
SYNONYMS
tarul)ya-amrta-eternal youth; paravara-like a great ocean; taratiga-waves;

laval)ya-sara-the essence of bodily beauty; tate-in that ocean; se-that;
avarta-like a whirlpool; bhava-udgama-awakening of different ecstatic emo
tions; varhsi-dhvani-the vibration of the flute; cakravata-a whirlwind; narira
of the women; mana-the minds; twa-pata-leaves of grass; taha-that;
c;fubaya-plunge down; na haya udgama-never to come up again.
TRANSLATION
"The bodily beauty of Sri Kr�l)a is like a wave in the ocean of eternal youth.
In that great ocean is the whirlpool of the awakening of ecstatic love. The
vibration of Kr�l)a's flute is like a whirlwind, and the flickering minds of the
gopis are like straws and dry leaves. After they fall down in the whirlwind,
they never rise again but remain eternally at the lotus feet of Kr�r;�a.
TEXT 114
�r� �, ,�� '!'Pf '�" ,'Stt�ht'l 1

�..111-Pf·��, f9iA9 �A' <;i�(][ refil',
ttt�J � iSTIJf·'!'l_·1filll ��8 II ali II
sakhi he, kon tapa kaila gopi-gal)a
kr$Qa-rupa-sumadhuri, pibi' pibi' netra bhari',
slaghya kare janma-tanu-mana
SYNONYMS
sakhi he-My dear friend; k on-what; tapa-austerity; kai/a-have executed;

gopi-gal)a-all the gopis; kr$Qa-rupa-of the beauty of Lord Kr��a; su-madhuri
the essence of all sweetness; pibi' pibi'-d rinking and drinking; netra bhari'
filling the eyes; slaghya kare-they glorify; janma-tanu-mana-their births, bodies
and minds.
TRANSLATION
"0 my dear friend, what severe austerities have the gopis performed to
drink His transcendental beauty and sweetness through their eyes in complete
fulfillment? Thus they glorify their births, bodies and minds.
TEXT 115
� Itt�� tf<f"' �tif, ift� �a- �'

9f�r;;<'!Jtr;;�t �11il';;9(� 'Str;;'l I
�r:;� ��-'f;l�'!tit, ��t1f-�fif�,
� 111� ift� il�t�'lll ��<t II
ye madhurira urdhva ana, nahi yara samana,

paravyome svarupera gal)e
yenho saba-avatari, paravyoma-adhikari,
e madhurya nahi narayal)e
SYNONYMS
ye madhurira-that sweetness; urdhva-highe r; ana-another; nahi-there is

not; yara samana-eq ual to which; para-vyome-the spiritual sky; sva-rupera
gaQe-among the expansions of Kr�r;�a's personality; yenho-who; saba-avatari

the source of all the incarnations; para-vyoma-adhikari-the predominating Deity
of the Vaikur;�tha planets; e madhurya-this ecstatic sweetness; nahi-is not;
narayaQe-even in Lord Narayar;�a.
TRANSLATION
"The sweetness of Kr�r;�a's beauty enjoyed by the gopis is unparalleled.

Nothing is equal to or greater than such ecstatic sweetness. Even the pre
dominating Deities of the Vaikur;�fha planets, the Narayar;�as, do not possess
such sweetness. Indeed, none of the incarnations of Kr�r;�a up to Narayar;�a
possess such transcendental beauty.
TEXT 116
'!tti! :111..,_ <;:11� 1f111, •mrrnt'11f f�\!111,

9lf!i31i!1�t'l1f �9l1�1 I
f!t� '�11tf!_�"t1t�, 61�' �� <IS�tt�,

a\! <�Sfit' � '!'PI9JJi II �� II
tate sak?i sei rama, narayaQera priyatama,

pativrata-gaQera upasya
tinho ye madhurya-lobhe, cha(ii' saba kama-bhoge,
vrata kari' kari/a tapasya
SYNONYMS
tate-in this regard; sak?i-the evidence; sei rama-that goddess of fortune;

narayaQera priya-tama-the most dear consort of Narayar;�a; pati-vrata-gaQera
of all chaste women; upasya-worshipable; tinho--she; ye-that; madhurya
lobhe-being attracted by the same sweetness; cha(ii'-givihg up; saba-all;
kama-bhoge-to enjoy with Kr�r;�a; vrata kari'-taking a vow; kari/a tapasya
executed austerities.
TRANSLATION
"Even the dearest consort of Narayar;�a, the goddess of fortune, who is

worshiped by all chaste women, is captivated by the unparalleled sweetness
of Kr�r;�a. She even gave up everything in her desire to enjoy Kr�r;�a, and taking
a great vow, she underwent severe austerities.
TEXT 117
� �' Jrtspi-�t11', �!11-�� ilt� �rn,

fit� -Jft�tflr·�'l�fi{ I
�tl � ��t-t, tt1f q �'I 'e'tt�,
��1 �� <fittllf <fi't1i iSftfj{ II ��'t II
sei ta' madhurya-sara, anya-siddhi nahi tara,

tiliho -madhuryadi-guQa-khani
ara saba praka.Se, talira datta gul)a bhase,
yahali yata prakase karya jani
SYNONYMS
sei ta' madhurya-sara-that is the quintessence of sweetness; anya-siddhi

perfection due to anything else; nahi-there is not; tara-of that; tiliho-Lord
Kr��a; madhurya-adi-guQa-khani-the mine of transcendental mellows, headed
by sweetness; ara saba-all other; prakase-in manifestations; talira-His; dat
ta-given; guQa-transcendental qualities; bhase-are exhibited; yahali-where;
yata-as much as; prakase-in that manifestation; karya-to be done; jani-i
understand.
TRANSLATION
"The quintessence of Kr�Qa's sweet bodily luster is so perfect that there is

no perfection above it. He is the immutable mine of all transcendental
qualities. In His other manifestations and personal expansions, there is only a
partial exhibition of such qualities. We understand all His personal expan
sions in this way.
TEXT 118
C'Stt;n�Cf·W11'9f'l, iiCf iiCf -.t'l -.'1,

�t11' �tt'St �t�11' 2lt'I!i I
&t� <fit11' l(��f�, <!It�, I!� ilt� �'
il<!l iiCf '�t�rn �� II ��lr II
gopi-bhava-darapal)a, nava nava k�al)e k�al)a,

tara age kr�l)era madhurya
dolihe kare huc;fahuc;fi, bac;le, mukha nahi muc;li,
nava nava dolihara pracurya
SYNONYMS
gopi-bhava-darapaQa-the gopis' ecstasy is like a mirror; nava nava k?aQe

k?aQa-newer and newer at every moment; tara age -in front of that; kr?Qera
madhurya-the sweetness of Kr��a's beauty; doilhe-both; kare-do;
hu9ahu9i-struggling together; bade-increases; mukha nahi mu9i-never
turning away the faces; nava nava-newer and newer; donhara-of both of
them; pracurya-abundance .
TRANSLATION
"Both the gopis and Kr��a are complete. The gopis' ecstatic love is like a
mirror that becomes newer and newer at every moment and reflects Kr��a's
bodily luster and sweetness. Thus competition increases. Since neither give
up, their pastimes become newer and newer, and both sides constantly
increase.
TEXT 119
<R, �9(, ,��' �il, ��-��, i519f, tOtif,

��1 C�� t� �a{l5 I
,� � ��tt�, cetiS'f .,,. ��m�,
�tt� 'f•�tst1i �� II � � C\l II
karma, tapa, yoga, jfiana, vidhi-bhakti, japa, dhyana,
iha haite madhurya dur/abha
kevala ye raga-marge, bhaje kr?Qe anurage,
tare kr?Qa-madhurya su/abha
SYNONYMS
karma-fruitive activities; tapa-austerities; yoga-the practice of mystic

yoga; jfiana-speculat ive cultivation of knowledge; vidhi-bhakti-regulative
principles in devotional service; japa-chanting; dhyana-meditation; iha haite
from these things; madhurya-the sweetness of Kr��a; durlabha-very difficult to
perceive; keva/a-only; ye-one; raga-marge-by the path of spontaneous
ecstatic love; bhaje-worships; kr?Qe-Lord Kr��a; anurage-with transcenden
tal feeling; tare-unto him; kr?Qa-madhurya-the sweetness of Kr��a's;
su/abha-very easily appreciated.
TRANSLATION
"The transcendental mellows generated from the dealings between the

gopis and Kr�r:Ja cannot be tasted by fruitive activity, yogic austerities,
speculative knowledge, regulative devotional service, mantra-yoga or

meditation. This sweetness can be tasted only through the spontaneous love
of liberated persons who chant the holy names with great ecstatic love.
TEXT 120
,��<Jii� �t�11, �..�·1ft,�1!11,

flf�J�"''St'l·�� I
�il� '��Cf·lf�, ��w� oe�,
��-lf.r-�,:rr, lf<t�11ll ��on
se1-rupa vra1asraya, aisvarya-madhuryamaya,
divya-guQa-gaQa-ratnalaya
anera vaibhava-satta, kr�Qa-datta bhagavatta,
kr�Qa -sarva-amsi, sarvasraya
SYNONYMS
sei-rDpa-that supernatural beauty; vraja-asraya-whose abode is in

Vrndavana; aisvarya-madhurya-maya-full of opulence and the sweetness of
love; divya-guQa-gaQa-of transcendental qualities; ratna-alaya-the source of all
the gems; anera-of o thers; vaibhava-satta-the presence of opulences; kr�Qa
datta - all bestowed by Kr�r:Ja; bhagavatta - qualities of the Supreme Personality
of Godhead; kr�Qa-Lord Kr�r:Ja; sarva-amsi-the original source of all of them;
sarva-asraya-the shelter of all of them.
TRANSLATION
"Such ecstatic transactions between Kr�Qa and the gopis are only possible
in Vrndavana, which is full of the opulences of transcendental love. The form
of Kr�Qa is the original source of all transcendental qualities. It is like a mine
of gems. The opulences belonging to all the personal expansions of Kr�Qa are
to be understood to be bestowed by Kr�Qa; therefore Kr�Qa is the original
source and shelter of everyone.
TEXT 121
!), l'tli!1, lf111, ��' ''f�, �llftJ� 1ffl!,

�� 11� �� f%� I
�Jit�, �' �wt�, ��-111f ilt� �ilJ,
�� 7;11 <sr'Stti!J � II �� II
Text 122) The Opulence and Sweetness of Kr�r:'la 299
sri, lajja, daya, kirti, dhairya, vaisaradi mati,

ei saba kr�f)e prati�thita
susila, mrdu, vadanya, kr�f)a-sama nahi anya,
kr�f)a kare jagatera hita
SYNONYMS
sri-beauty; lajja -humility; daya-mercy; kirti-merit; dhairya -patience;

vaisaradi-very expert; mati-intelligence; ei s aba-all these; kr�Qe-in Lord
Kr�r:Ja; prati�thita-situated; su-sila-well behaved; mrdu-mild; vadanya-mag
nanimous; kr�f)a-sama-like Kr�r:Ja; nahi-there is no one; anya-else; kr�f)a
Lord Kr�r:Ja; kare-does; jagatera-of the world; hita-welfare.
TRANSLATION
"Beauty, humility, mercy, merit, patience and expert intelligence are all
manifest in Kr�r;1a. But besides these, Kr�r:'la has other qualities like good
behavior, mildness and magnanimity. He also performs welfare activities for
the whole world. All these qualities are not visible in expansions like
Narayar;1a.
PURPORT
SrTia Bhaktivinoda Thakura mentions that the qualities of beauty, humility,
mercy, merit, patience and expert intelligence are brilliant qualities, and when
they are exhibited in the person of Narayal)a, one should know that they are be
stowed upon Narayal)a by Kr�r:Ja. Good behavior, mildness and magnanimity are
found only in Kr�r:Ja. Only Kr�r:Ja performs welfare activities for the whole world.
TEXT 122
� �f�' ilfifl 'Sfil,

c<r.� filfif� ��ttil,
� �fit firc;"f �'$ft�'$f'l 1
�� OO<fi 9f�', ;"/�t� �( <r-�',
�c;� 11t� <f.tit �t�'tlfe{ II H� II
kr�f)a dekhi' nana jana, kaila nimi�e nindana,

vraje vidhi ninde gopi-gaf)a
sei saba s/oka pac;fi', mahaprabhu artha kari',
sukhe madhurya kare asvadana
SYNONYMS
kr�f)a-Lord Kr�r:Ja; dekh i'-seeing ; nana jana -various persons; kai/a-did;

nimi�e-due to the blinking of the eyes; nindana-blaming; vraje-in
Vrndavana; vidhi-Lord Brahma; ninde-blame; gop i-ga1,1a all the gopis; sei-
saba-all those; 5/oka-verses; paqi - reciting; mahaprabhu-Sri Caitanya

'
Mahaprabhu; artha kari'-explaining the meaning; sukhe-in happiness;

madhurya-transcendental sweetness; kare-does; asvadana-tasting .
TRANSLATION
11
After seeing Kr�r;�a, various people criticize the blinking of their eyes. In
Vrndavana, especially, all the gopis criticize Lord Brahma because of this
defect in the eyes." Then Sri Caitanya Mahaprabhu recited some verses from
Srimad-Bhagavatam and explained them vividly, thus enjoying the taste of
transcendental sweetness with great happiness.
TEXT 123
<r�tO!O!� Jf<f�FJ.�:�<'�Si��.f-
�t��r?ft<'��?t� )\�<'�t'l�t)\"!_ 1
fol�Jt�)\<f� "! '!W9j"_,"ficr�: M<1nm
OTtr�1 OT�t"D ·�J1r�r: � f?f\!"1 f<lr"T•t> 11 � �" 11
yasyananarh makara-kuQqala-caru-karQa
bhrajat-kapola-subhagarh savilasa-hasam
nityotsavarh na tatrpur drsibhih pibantyo
naryo naras ca muditah kupita nimes ca
SYNONYMS
yasya-of Kr�t:Ja; ananam-face; makara-kuQqa/a-by earrings resembling

sharks; caru-beautified; kar1,1a-the ears; bhrajat-shining; kapo/a-cheeks;
subhagam-delicate; sa-vi/asa-hasam-smiling with an enjoying spirit; nitya-ut
savam-in which there are eternal festivities of joy; na not; tatrpuh-satisfied;
-
drsibhih-by the eyes; pibantyah-dri nking; naryah-all the women; narah-the

men; ca-and; muditah-very pleased; kupitah-ver y angry; nimeh-at the
creator of the blinking of the eyes; ca-also.
TRANSLATION
11
'All men and women were accustomed to enjoying the beauty of the
shining face of Lord Kr�r;�a, as well·as His sharklike earrings swinging on His
ears. His beautiful features, His cheeks and His playful smiles all combined to
form a constant festival for the eyes, and the blinking of the eyes became
obstacles that impeded one from seeing that beauty. For this reason, men and
women became very angry at the creator [Lord Brahma].'
PURPORT
This is a verse from Srimad-Bhagavatam (9.24.65).
TEXT 124
'<!{�f� <t�<!tOJf� �tOJ"OJ� d!'ffl1! 5ft�r� �i'"l9f�r�tl{. 1

....
lfi; a,�:g<;� .!�\�� $ c� �lli �!;��\!it� 9f"�'t'l!"ttl{_ll � � su
atati yad bhavan ahni kananarh

trutir yugayate tvam apasyatam
kutila-kuntalarh sri-mukharh ca te
jat;la udik?atarh pak?ma-krd drsam
SY NONYMS
atati-goes; yat-when; bhavan-Your Lordship; ahni-in the day; kananam

to the forest; trutih-half a second; yugayate-appears like a yuga; tvam-You;
apasyatam-of those not seeing; kutila-kuntalam-adorned with curled hair; sri
mukham-beautiful face; ca-and; te-Your; jat;laQ-stupid; udik?atam-looking
at; pak?ma-krt-the maker of eyelashes; drsam-of the eyes.
TRANSLATION
" '0 Kr�r:-a, when You go to the forest during the day and we do not see Your
sweet face, which is surrounded by beautiful, curling hair, half a second
becomes as long as an entire age for us. And we consider the creator, who
has put eyelids on the eyes we use for seeing You, to be simply a fool.'
PURPORT
This verse is spoken by the gopis in Srimad-Bhagavatam (10.31.15).
TEXT 125
�11('5ttu1-�?t, � �� ?t,
�(.�f� �'!if �-m � I
'" �1{ '�i!!' lt�, � �' �5RI,
�'5te, ,�1 �tJ!'Il� II�� II
kama-gayatri-mantra-rupa, haya kr?Qera svarapa,

sardha-cabbisa ak?ara tara haya
se ak?ara 'candra' haya, kr?f'.le kari' udaya,
trijagat kaila kamamaya
SYNONYMS
kama-gayatri-mantra-rupa-the hymn known as kama-gayatri; haya-is;
kr?Qera svarupa-identical with Kr�r:Ja; sardha-cabbisa-twenty-four and a half;
ak?ara-syllables; tara-of that; haya-are; se ak?ara-these syllables; candra
haya-are like the moon; kr?Qe-Lord Kr�r:Ja; kari' udaya-awakening; tri-jagat
the three worlds; kai /a-made; kama-maya-full of desire.
TRANSLATION
"Kr��a, the Supreme Personality of Godhead, is identical with the Vedic
hymn known as the kama-gayatri, which is composed of twenty-four and a
half syllables. Those syllables are compared to moons that arise in Kr��a. Thus
all three worlds are filled with desire.
TEXT 126
:J�f't �' ��'!�-�i9f-� I

��Jlf;i{, �' Jt"l·�,
� � Gt�l :Jf�� II �� II� II
sakhi he, kr?Qa-mukha-dvija-raja-raja

kr?Qa-vapu-simhasane, vasi' rajya-sasane,
kare sange candrera samaja
SYNONYMS
sakhi he-0 dear friend; kr?Qa-mukha-the face of Lord Kr�r:Ja; dvija-raja

raja-the king of moons; kr?Qa-vapu-of the transcendental body of Kr�r:Ja;
simhasane-on the throne; vasi'-sitting; rajya sasane-ruling of the kingdom;
-
kare-does; sange-in the company of; candrera samaja-the society of moons.
TRANSLATION
"The face of Kr��a is the king of all moons, and the body of Kr��a is the
throne. Thus the king governs a society of moons.
PURPORT
The entire face is called the king of moons. The mouth is another moon, the left
cheek is a moon, and the right cheek is a moon. The spots of sandalwood pulp on
Kr�r:Ja's face are also considered different moons, and His fingernails and toenails
are also different moons. His forehead is considered a half moon, His face is con
sidered the king of moons, and His body is considered the throne. All the other
candras (moons) are considered to be subordinate moons.
Text 128) The Opulence and Sweetness of Kr�r:ta 303
TEXT 127
�'Sf'$ �f�•'l, �f-1' ��.,,

(;ll� 'i� �sf'�!! !Sftfil I
""� ��-�ifk 1!1��1! �"fi'-�
(;�� <ti �(�e! o;rtfi{ II H.� II
dui gaf)c;ia sucikkaf);;J., jini' maf)i-sudarpaf)a,

sei dui pOrf)a-candra jani
/alate a�tami-indu, tahate candana-bindu,
sei eka pDrf)a-candra mani
SYNONYMS
dui-two; gaf)c;ia-cheeks; su-cikkaf)a-very shiny; jini'-conquering; maf)i

su-darpaf)a-glowing gems; sei dui-those two; purf)a-candra-fuli moons;
jani-1 consider; /alate-on the forehead; a�tami-indu-eighth-day moon (half
moon); tahate-on that; candana-bindu-the drop of sandalwood pulp; sei
that; eka-one; pDrf)a-candra-fuli moon; mani-1 consider.
TRANSLATION
"Kr�r:ta has two cheeks that shine like glowing gems. Both are considered
full moons. His forehead is considered a half moon, and His spots of sandal
wood are considered full moons.
TEXT 128
��-� �' ��ltr·''Pff �tJ Jttt,

1!'11f ;ftl! �� l!ti{ I
��-��'1, l!�ll( �tJ �'
iJ..�1f �fil �Rf �ti{ II ��lr II
kara-nakha-candera hata, varilsi-upara kare nata,
tara gita muralira tana
pada-nakha-candra-gaf)a, tale kare nartana,
napurera dhvani yara gana
SYNONYMS
kara-nakha-of the nails on the hands; candera-of the full moons; hata-the
bazaar; vamsi-the flute; upara-on; kare-do; nata-dancing; tara-of them;
gita-the song; muralira tana-the melody of the flute; pada-nakha-of the nails
on the toes; candra-gaQa-the different full moons; tale-on the ground; kare
do; nartana-dancing; nOpurera-of the ankle bells; dhvani-the sound; yara
whose; gana-musical song.
TRANSLATION
"His fingernails are many full moons, and they dance on the flute on His
hands. Their song is the melody of that flute. His toenails are also .many full
moons, and they dance on the ground. Their song is the jingling of His ankle
bells.
TEXT 129
iltti ��·�ill, �-�-<15�,

�"'t� �� I! iltit� I
i!ji-� �-<tttf, 'fil:�(tf-l� �"'
•rt��ii·Q'I'I!il ��'fi l!t1f II �� II
nace makara-kuQc;la/a, netra -lila-kamala,
vi/asi raja satata nacaya
bhru-dhanu, netra-baQa, dhanur-guQa-dui kaQa,
nari-mana-lak�ya vindhe taya
SYNONYMS
nace-dance; makara-kuQc;lala-the earrings shaped like sharks; netra-the

eyes; lila-for play; kama/a-like lotus flowers; vi/asi-the enjoyer; raja-the
king; satata nacaya-always causes to dance; bhru-two eyebrows; dhanu-just

like bows; netra-the eyes; baQa - just like arrows; dhanub-guQa-the string of
the bow; dui kaQa-the two ears; nari-mana-the minds of the gopis; /ak�ya
the target; vind h e-pierces; taya-there.
TRANSLATION
"Kr�r:Ja's face is the enjoyer king. That full-moon face makes His shark
shaped earrings and lotus eyes dance. His eyebrows are like bows, and His
eyes are like arrows. His ears are fixed on the string of that bow, and when His
eyes spread to His ears, He pierces the hearts of the gopis.
TEXT 130
��fJ'
�� <(iJ ertit, ��
$,
�fil�ilf f�� f�.\! I
Text 131] The Opulence and Sweetness of K��r;1a 305
<f'ftt1 ffi·(;�Jnt��tl!, ·�rot 'C{�tl!,

� <;�t<f' <f'tf �9fltfili! II ��o II
ei candera ba(la nata, pasari' candera hata,

vinimule vilaya nijamrta
kahoil smita-jyotsnamrte, kailhare adharamrte,
saba /aka kare apyayita
SYNONYMS
ei candera-of this moon of the face; ba(la-big; nata-dancing; pasari'-ex

panding; candera hata-the marketplace of full moons; vinimu/e-without a
price; vi/aya-distributes; nija-amrta-its personal nectar; kahoil-to some;
smita-jyotsna-amrte-by the nectar of the sweetly smiling moonrays; kailhare
to someone; adhara-amrte-by the nectar of the lips; saba /aka-all people; kare
apyayita-pleases.
TRANSLATION
"The dancing features of His face surpass all other full moons and expand
the marketplace of full moons. Although priceless, the nectar of K��r;1a's face
is distributed to everyone. Some purchase the moonrays of His sweet smiles,
and others purchase the nectar of His lips. Thus He pleases everyone.
TEXT 131
��llft�1!1111'1, J'f�il·��-�(il,
'atit �t� � �� il�il I
'ft<t'IJt<f'f'i'·#1'5fil, i!fil·(;il(]f·��rnil,
�� <;'5tt�"!·<t'5fil II �� II
vipulayataruQa, madana-mada-ghUrQana,
mantri yara e dui nayana
lavaQya-keli-sadana, jana-netra-rasayana,
sukhamaya govinda-vadana
SYNONYMS
vipula-ayata-broad and spread; aruQa-reddish; madana-mada-the pride of

Cupid; ghUrQana-bewildering; mantri-ministers; yara-whose; e-these;
dui-two; nayana-eyes; lavaQya-ke/i-of pastimes of beauty; sadana-home;
jana-netra-rasa-ayana-very pleasing to the eyes of everyone; sukha-maya-full
of happiness; govinda-vadana-the face of Lord Kr�t:Ja.
TRANSLATION
"Kr�Qa has two reddish, widely spread eyes. These are ministers of the
king, and they subdue the pride of Cupid, who also has beautiful eyes. That
face of Govinda, which is full of happiness, is the home of the pastimes of
beauty, and it is very pleasing to everyone's eyes.
TEXT 132
�� t:J�Cflfit'f, <;lf·��-�-f-1 filtllf,

tt �tf� r� �f1ft<� 9ftti{ 1
�� <Itt� �1-<;'ftlfj, f9ft� il:ttJ-";{e{:t'lfit.S,
t:t� �t1f �fit� �'Wti{ II �� II
yafira puQya-pufija-phale, se-mukha-darsana mile,

dui afikhi ki karibe pane?
dviguQa bac;Je tr�Qa-lobha, pite nare-mana/:1-k�obha,
du/:lkhe kare vidhira nindane
SYNONYMS
yalira-whose; puQya-pufija-phale-by the result of many pious activities; se

mukha-of that face; darsana-seeing; mile-if one gets to do; dui afikhi-two
eyes; ki - how; karibe-will do; pane drinking; dvi-guQa-twice; bac;Je-in
-
creases; tr�Qa-lobha-greed and thirst; pite-to drink; nare-not able; mana/:1-

k�obha-agitation of the mind; du/:lkhe-in great distress; kare-does; vidhira
of the creator; nindane - criticizing .
TRANSLATION
"If by devotional service one gets the results of pious activities and sees
Lord Kr�Qa's face, he can relish the Lord with his eyes. His greed and thirst
then increase twofold by seeing the nectarean face of Kr�Qa. Due to one's in
ability to sufficiently drink that nectar, one becomes very unhappy and criti
cizes the creator for not having given more than two eyes.
TEXT 133
il:1 flft'f<�S "'��'-�t$ , lft<� t5r&��1 re1rf� ,$,

�tt� �'11 filf'l{l{·151��i{ I
�flt-� �t9lt�, �lf�t.J �f ";{i{,
il:t� �tti{ <;�'$fJ � II �� II
Text 134] The Opulence and Sweetness of Kr�r:ea 307
na dileka lak�a-koti, sabe dila ankhi duti,

tate dila nimi�a-acchadana
vidhi-jac;la tapodhana, rasa-sOnya tara mana,
nahi jane yogya srjana
SYNONYMS
na dileka -did not award; lak�a-koti-thousands and millions; sabe -only;
dila-gave; ankhi duti-two eyes; tate-in them; dila -gave; nimi�a-ac

chadana-covering of the eyelids; vidhi-creator; jac;/a-dull; tapab-dhana
assets of austerities; ras a-sOnya-without juice; tara-his; mana-mind; nahi
jane-does not know; yogya-suitable; srjana -creating.
TRANSLATION
"When the onlooker of Kr�r:ea's face becomes dissatisfied in this way, he

thinks, 'Why didn't the creator give me thousands and millions of eyes? Why
has he given me only two? Even these two eyes are disturbed by blinking,
which keeps me from continuously seeing Kr�r:ea's face.' Thus one accuses the
creator of being dry and tasteless due to engaging in severe austerities. 'The
creator is only a dry manufacturer. He does not know how to create and set
things in their proper places.
TEXT 134
,� ,wr�� ?•tilil, '!Rt �r;;11: �-i{�il,

�f${ �$1 G;�il ��t11: I
G;'lft1f �ftf '�t"'' ${7;1{, '�itG �tf� 1!111: �tif,
'!t� 'Sftfil G;��J �m '!tif II ��8 II
ye dekhibe kr�l)anana, tara kare dvi-nayana,
vidhi hana hena avicara
mora yadi bola dhare, koti ankhi tara kare,
tabe /ani yogya sr�ti tara
SYNONYMS
ye-anyone who; dekhibe-will see; kr�Qa-anana-the face of Kr�l)a; tara-of
him; kare-make; dvi -nayana -two eyes; vidhi-an authority in creation; hafla
being; hena-such; avicara-lack of consideration; mora-my; yadi -if; bola
instruction; dhare-acce pts; koti a r'lkhi-mill ions of eyes; tara-of him; kare
would create; tabe jani-then I would understand; yogya-suitable; sr�ti-cre
ation; tara-his.
TRANSLATION
"'The creator says, "Let those who will see Kr�r:-a's beautiful face have two
eyes." Just see the lack of consideration exhibited by this person posing as a
creator. If the creator took my advice, he would give millions of eyes to the
person who intends to see Sri Kr�r:-a's face. If the creator will accept this ad
vice, then I would say that he is competent in his work.'
TEXT 135
�·ttr·111�-fit1, �11� 11_�-��

�fi!·';lf!, f"iii!-�f�11?;'i I
<J�·f!r;� �tHtG'I ';{�, '"tr;� �'11' �t��,
<;ttt<�S ?It" ��··�tll'lt� II ��<t II
k[$Qiiliga-madhurya-sindhu, sumadhura mukha -indu,

ati-madhu smita-sukiral)e
e-tine lagila mana, /obhe kare asvadana,
5/oka pac;fe svahasta-ca/ane
SYNONYMS
k[$Qa-aliga-of the transcendental body of Kr�r:Ja; madhurya-of sweetness;

sindhu-the ocean; su-madhura-very sweet; mukha-face; indu-like t�e full
moon; ati-madhu- extraordinarily sweet; smita-smiling; su-kiraQe-beam of
moonlight; e-tine-these three; lagila mana-attracted the mind; /obhe-with
more and more greed; kare asvadana- relished; 5/oka pac;/e-recites a verse; sva
hasta- ca/ane-moving His own hand.
TRANSLATION
"The transcendental form of lord Sri Kr�r;�a is compared to an ocean. A par

ticularly extraordinary vision is the moon above that ocean, and another vision
is His smile, which is sweeter than sweet and is like shining beams of
moonlight." While speaking of these things with Sanatana Gosvami, Sri
Caitanya Mahaprabhu began to remember one thing after another. Moving
His hands in ecstasy, He recited a verse.
TEXT 136
'fli_�� q'PJ:�� f<rrs11i�i_�� l{�� 'll'fO!� �li.�"l\. 1

�l{5\f'4i �f"i!�C��11C�1 �li_� � �li_�� li_"ll"� �li_�"l{_ II� "�II
madhurarh madhurarh vapur asya vibhor

��rh��rh��mrh��m
madhu-gandhi mrdu-smitam etad aho
madhurarh madhurarh madhurarh madhuram
SYNONYMS
madhuram-sweet; madhuram-sweet; vapub-the transcendental form;
asya-His; vibhob-of the Lord; madhuram-sweet; madhuram-sweet;
vadanam-face; madhuram-more sweet; madhu-gandhi-the fragrance of
honey; mrdu-smitam-soft smiling; etat-this; aho-0; madhuram-sweet;
madhuram-sweet; madhuram-sweet; madhuram-still more sweet.
TRANSLATION
" '0 my Lord, the transcendental body of Kr�r:-a is very sweet, and His face
is even sweeter than His body. The soft smile on His face, which is like the
fragrance of honey, is sweeter still.'
PURPORT
This is a verse quoted from Kr?Qa-karf)amrta by Bilvamarigala Thakura.
TEXT 137
�i{�, ��1ft�-�� Pt'Ji I

�tf ';fi{- ��tf% �� f� �tl';ff?!,
l�(�·C'i�W i{i <;�� <11<\'i �'{II ��'l II o!1i II
sanatana, kr?Qa-madhurya-amrtera sindhu

mora mana-sannipati, saba pite kare mati,
durdaiva-vaidya na deya eka bindu
SYNONYMS
sanatana-0 My dear Sanatana; kr?f)a-madhurya-the sweetness of Lord

Kr�r;�a; amrtera sindhu-an ocean of ambrosia; mora mana-my mind; sannipati
a disease of convulsions; saba-all; pite-to drink; kare-does; mati-desire;
durdaiva-vaidya-a physician who suppresses; na-not; deya-gives; eka-one;
bindu-drop.
TRANSLATION
"My dear Sanatana, the sweetness of Kr�r:-a's personality is just like an
ocean of ambrosia. Although My mind is now afflicted by convulsive diseases
and I wish to drink that entire ocean, the repressive physician does not allow
Me to drink even one drop.
PURPORT
When there is a combination of kapha, pitta and vayu, the three bodily ele
ments, there occurs sannipati, or a convulsive disease. "This disease is caused by
the personal features of Lord Kr�r:ta. The three elements are the beauty of Kr�r:ta's
body, the beauty of His face, and the beauty of His smile. Stricken by these three
beauties, My mind goes into convulsions. It wishes to drink the ocean of Kr�r:ta's
beauty, but because I am undergoing convulsions, My physician, who is Sri Kr�r:ta
Himself, does not even allow Me to take a drop of water from that ocean." Sri
Caitanya Mahaprabhu was ecstatic in this way because He was presenting Him
self in the mood of the gopis. The gopis wanted to drink the ocean of sweetness
arising from the bodily features of Kr�r:ta, but Kr�r:ta did not allow them to come
near. Consequently their desire to meet Kr�r:ta increased, and being unable to
drink the ambrosia of Kr�r:ta's bodily features, they became very unhappy.
TEXT 138
�-ttr-�<1'1)�, 11� �tl! �11�,

'!ttl! �� -t �'ft<!i1f I
11!11 i�t\! �11'!11, �t�1 �-t� �11'1_11,
�t1f '�� f-sti! '�SFJte.�1·�J II �'-ellr II
kmJailga-laval)ya-pura, madhura haite sumadhura,
tate yei mukha sudhakara
madhura haite sumadhura, taha ha-ite sumadhura,
tara yei smita jyotsna-bhara
SYNONYMS
kr?Qa-ailga-the bodily features of Kr�r:ta; laval)ya-pura-the city of attractive

beauty; madhura-sweetness; haite-than; su-madhura-still more sweet;
tate-in that body; yei-that; mukha-face; sudhakara-like the moon;
madhura haite su-madhura-sweeter than sweetness; taha ha-ite-than that; su
madhura-still more sweet; tara-of which; yei-that; smita-smiling; jyotsna
bhara-like the moonshine.
TRANSLATION
"Kr�r,a's body is a city of attractive features, and it is sweeter than sweet.

His face, which is like the moon, is sweeter still, and the gentle smile on that
moonlike face is like rays of moonshine.
Text 140] The Opulence and Sweetness of Kr�r:ta 311
PURPORT
The smile on Kr�r:Ja's face is just like the smiling of the moon, which generates
greater and greater happiness for the gopis.
TEXT 139
11� c��:i! ��' l!t�i c�ti! ��'

I!� C�ti! �f\! "c;f1l� I
�t9fift1f �'fi �t'l, <lJit"Pt �<1 f�te',
Wllffw� <lJit"Pt �t� �� II �� II
madhura haite sumadhura, taha haite sumadhura,

taha haite ati sumadhura
apanara eka kaf)e, vyape saba tribhuvane,
dasa-dik vyape yara para
SYNONYMS
madhura haite su-madhura-sweete r than sweet; taha haite-than that; su
madhura-still sweeter; taha haite-than that; ati su-madhura-still much more
sweet; apanara-of Himself; eka kaf)e-by one particle; vyape-spreads; saba
all; tri-bhuvane - thro u ghou t the three worlds; dasa-dik-ten directions; vyape
spreads; yara-whose; para-the city of Kr�r:Ja's beauty.
TRANSLATION
"The beauty of Kr�r:ta's smile is the sweetest feature of all. His smile is like a
full moon that spreads its rays throughout the three worlds-Goloka
Vrndavana, the spiritual sky of the Vaikur;tthas, and Devi-dhama, the material
world. Thus Kr�r;�a's shining beauty spreads in all ten directions.
TEXT 140
r��-r��'l-"c;f<fi ��, c9ft-t ��-1!�,

�� 11� 1lii!t11 f�'t_<lf:i( I
C��fe �t<fiit-t, l!i� �'� � c�,

1fil��7;9f 9ft�i 9ff11-'ltl;1l II �So II
smita-kiraf)a-sukarpare, paise adhara-madhure,

sei madhu mataya tribhuvane
varhsi-chidra akase, tara guf)a sabde paise,
dhvani-rape pafia parif)ame
SYNONYMS
smita-kiraQa-the shining of Kr�t:Ja's smile; su-karpa re-com pared to camphor;

paise-enters; adhara-madhure-within the sweetness of the lips; sei madhu
that ambrosia; mataya-maddens; tri-bhuvane-the three worlds; varhsi
chidra-of the holes in the flute; akase-in the space; tara guQa-the quality of
that sweetness; sabde-in sound vibration; p aise-enters; dhvani-ru pe-the
form of sound vibration; pafia-obtaining; pariQame-by transformation.
TRANSLATION
"His slight smililfg and fragrant illumination are compared to camphor,

which enters the sweetness of the lips. That sweetness is transformed and en
ters into space as vibrations from the holes of His flute.
TEXT 141
'� '!Ct� ,�)fw?;;� -rt�, �� '�f$f' c��;-b �rn,

'9ftllf �'il7;;�11 �t?;;'l I
�?;l'f
� �tl'f �fit', �e. �tt11' � 'fRt',
�1!: �11' 'Stt'l " �8� "
se dhvani caudike dhaya, aQ<;fa bhedi' vaikuQthe yaya,

bale paise jagatera kaQe
saba matoyala kari', balatkare ane dhari',
vise?atah yuvatira gaQe
SYNONYMS
se dhva n i-that vibration; cau-dike-in the four directions; dhaya-runs; aQ<;fa

bhedi '-piercing the coverings of the universe; vaikuQthe yaya-goes to the
spiritual sky; bale - by force; paise-enters; jagatera-of the three worlds;
kaQe-in the ears; saba-everyone; matoyala kari '- making drunk; balatkare
by force; ane-brings; dhari '-catchin g; vise?atab-speCi fical l y; yuvatira gaQe
all the young damsels of VrajabhOmi.
TRANSLATION
"The sound of Kr�r;�a's flute spreads in four directions. Even though Kr�r;�a
vibrates His flute within this universe, its sound pierces the universal covering
and goes to the spiritual sky. Thus the vibration enters the ears of all inhabi·
tants. It especially enters Goloka Vrndavana-dhama and attracts the minds of
the young damsels of Vrajabhlimi, bringing them forcibly to where Kr�r;�a is
present.
TEXT 142
.-f.{-�'�' 9ff!�rn retter �'

9f�-c;�t'l �� \Jtfit' �tt� I
�� l'f�'$ftcf' c;�l �t� �t<Tititcf'
� �tt'it (;��1 c;'itt�'ittcf II �8� II
dhvani-bac;fa uddhata, pativratara bhatige vrata,

pati-kola haite tani' ane
vaikuQthera /ak?mi-gal)e, yei kare akar?al)e,
tara age keba gopi-gal)e
SYNONYMS
dhvani-vibration; bac;fa-very much; uddhata-aggressive; pati-vratara-of

chaste wives; bhatige-breaks; vrata-the vow; pati-of the husband; kola-the
lap; haite-from; tani -taking; ane-brings;
' vaikuQthera-of the Vaikul)tha
planets; lak?mi-gal)e-all the goddesses of fortune; yei-that which; kare akar
?a!)e-attracts; tara-of that; age-in front; keba-what to speak of; gopi
gal)e-the gopis of Vrndavana.
TRANSLATION
"The vibration of Kr�r;�a's flute is very aggressive, and it breaks the vows of
all chaste women. Indeed, its vibration takes them forcibly from the laps of
their husbands. The vibration of His flute attracts even the goddesses of for
tune in the Vaikur;�tha planets, to say nothing of the poor damsels of
Vrndavana.
TEXT 143
� �lit� 9ff!-�tt'it, 'SJ�� 'hl \!Jt.t'it,

�tl'l �fit' �tt� ��'Itt� I
c;l'lt�SI�, I(V:!ii1, re�, ll� �t� �� 11,
�tli �wrn ll� �t�'ittct n �s� 11
nivi khasaya pati-age, grha-dharma karaya tyage,
bale dhari' ane kr?Qa-sthane
/aka-dharma, /ajja, bhaya, saba jfiana lupta haya,
aiche nacaya saba nari-gaQe
SYNONYMS
nivi-the knots of the underwear; khasaya-loosens; pati-age-even in front

of the husbands; grha-dharma-household duties; karaya tyage-causes to give
up; bale-by force; dhari'-catching; ane-brings; k[$f)a-sthane-before Lord
Kr�l)a; /aka-dharma-social etiquette; /ajja-shame; bhaya-fear; saba-all;
jnana-such knowledge; lupta haya-becomes hidden; aiche-in that way;
nacaya-causes to dance; saba-all; nari-gaQe-the women.
TRANSLATION
"The vibration of His flute slackens the knots of their underwear even in
front of their husbands. Thus the gopis are forced to abandon their household
duties and come before lord Kr�r:-a. In this way all social etiquette, shame and
fear are vanquished. The vibration of His flute causes all women to dance.
TEXT 144
<�"tt� f�i!11' �1 <�"�, �t�til i!t�1 � �c�,

�il � il1 '5f� �f-tt� I
�til <f'Qf'l il1 �til <lit'!, �-je{ <!l�t� c;<�t�� til,
�� t�� <!l�iltJ ��t� ll �88 II
kaQera bhitara vasa kare, apane tanha sada sphure,

anya sabda na deya pravesite
ana katha na sune kaf)a, ana balite bolaya ana,
ei kr$Qera varhsira carite
SYNONYMS
kaf)era-the hole of the ear; bhitara-within; vasa kare-makes a residence;

apane-personally; tanha-there; sada-always; sphure-is prominent; anya
other; sabda-sounds; na-not; deya-allows; pravesite-to enter; ana katha
other talks; na-not; sune-hears; kaf)a-the ear; ana-something else; balite
to speak; bo/aya-speaks; ana-another thing; ei kr?Qera-of Lord Kr�l)a;
varhsira-of the flute; carite-characteristics.
TRANSLATION
"The vibration of His flute is just like a bird that creates a nest within the
ears of the gopis and always remains prominent there, not allowing any other
sound to enter their ears. Indeed, the gopis cannot hear anything else, nor are
they able to concentrate on anything else, not even to give a suitable reply.
Such are the effects of the vibration of lord Kr�r:-a's flute."
PURPORT
The vibration of Kr��a's flute is always prominent in the ears of the gopis.
Naturally they cannot hear anything else. Constant remembrance of the holy
sound of Kr��a's flute keeps them enlightened and enlivened, and they do not
allow any other sound to enter their ears. Since their attention is fixed on Kr��a's
flute, they-cannot divert their minds to any other subject. In other words, a devo
tee who has heard the sound of Kr��a's flute forgets to talk or hear of any other
subject. This vibration of Kr��a's flute is represented by the Hare Kr��a maha
mantra. A serious devotee of the Lord who chants and hears this transcendental
vibration becomes so accustomed to it that he cannot divert his attention to any
subject matter not related to Kr��a's blissful characteristics and paraphernalia.
TEXT 145
�: <fit� ��tii'tr;i{, 'fS{ti{ <ti�ti! ��.: 'fS{tti{,

fl·"t?li 'l!t�t� �?tr;� I
(;1{� ti�-� <f.�', fil�-�-'lft�"'
(;1{� �� ·rrn 'i!� 11 �s� 11
puna/:! kahe bahya-jfiane, ana kahite kahilun ane,

kr$f)a-krpa tamara upare
mora citta-bhrama kari', nijaisvarya-madhuri,
mora mukhe sunaya tomare
SYNONYMS
puna/:1 - agai n; kahe-He says; bahya-jfiane-in external consciousness; ana

something else; kahite-to speak; kahilun-l have spoken; ane-another thing;
k[$f) a krpa -the mercy of Lord Kr��a; to mara-you; upare-upon; mora-My;
-
citta-bhrama -mental concoction; kari -maki ng;

' nija-aisvarya-His personal
opulence; madhuri-sweetness; mora mukhe - through My mouth; sunaya
causes to hear; tomare-you.
TRANSLATION
Resuming His external consciousness, Sri Caitanya Mahaprabhu told

Sanatana Gosvami, "I have not spoken of what I intended. Lord Kr�r:-a is very
merciful to you because by bewildering My mind, He has exposed His per
sonal opulence and sweetness. He has caused you to hear all these things from
Me for your understanding.
PURPORT
SrT Caitanya Mahaprabhu admitted that He was speaking like a madman, which
He should not have done for the understanding of those who are externally situ
ated. Statements about Kr�r:Ja's body, His characteristics and His flute would ap
pear like a madman's statements to a mundane person. It was actually a fact that
Kr�r:Ja wanted to expose Himself to Sanatana GosvamT due to His specific mercy
upon him. Somehow or other, Kr�r:Ja explained Himself and His flute to Sanatana
GosvamT through the mouth of SrT Caitanya Mahaprabhu, who appeared as
though mad. SrT Caitanya Mahaprabhu admitted that He wanted to tell Sanatana
GosvamT something else, but somehow or other, in a transcendental ecstasy, He
spoke of a different subject matter.
TEXT 146
Cf;!tfif I!' �t��, �t� ��tl! �t� <fi� I
�t�� lltf!_�t�l!ti:!!ftt'! lit��' II �8� II
ami ta' baula, ana kahite ana kahi

kr�Qera madhuryamrta-srote yai vahi'
SYNONYMS
ami ta' bau/a-1 am a madman; ana kahite-to speak something; ana kahi-1
speak on something else; kr�Qera-of Lord Kr�r:Ja; madhurya-amrta-of the nectar
of the sweetness; srote-in the waves of; yai-1 go; vahi'-being carried away.
TRANSLATION
"Since I have become a madman, I am saying one thing instead of another.

This is because I am being carried away by the waves of the nectarean ocean
of Lord Kr�Qa's transcendental sweetness."
TEXT 147
l!t� ��t�f 'Jfit'f<fi 'Ill� ��' �� I
lit�� <fi�' ��: lf�tl!ti{ <fit� II �8� II
tabe mahaprabhu k�af)eka mauna kari' rahe

mane eka kari' puna/:! sanatane kahe
SYNONYMS
tabe-thereupon; mahaprabhu-SrT Caitanya Mahaprabhu; k�af)eka-for a

moment; mauna-silence; kari'-making; rahe-remained; mane-within His
mind; eka kari'-adjusting things; puna� -again; sanatane-unto Sanatana

GosvamT; kahe-instructs.
TRANSLATION
Sri Caitanya Mahaprabhu then remained silent for a moment. Finally, ad
justing thtngs within His mind, He again spoke to Sanatana Gosvami.
TEXT 148
��11' �� t11' �� I

��1 '�� ti{, (;�l �tt� (;i2!11�t� II �81r II
kr�f)era madhuri ara mahaprabhura mukhe
iha yei sune, sei bhase prema-sukhe
SYNONYMS
kr�f)era-of Lord Kr�t:Ja; madhuri-the sweetness; ara-and; mahaprabhura

mukhe-in the mouth of SrT Caitanya Mahaprabhu; iha-this statement; yei
anyone who; sune-hears; sei-that person; bhase-floats ; prema-sukhe-in
the transcendental bliss of love of Godhead.
TRANSLATION
I now summarize these teachings of Sri Caitanya Mahaprabhu. If anyone

gets an opportunity to hear about the sweetness of Kr��a in this chapter of Sri
Caitanya-caritamrfa, he will certainly be eligible to float in the transcenden
tally blissful ocean of love of God.
TEXT 149
��11-�t�·�tW �t11' �"P't I

��'!iiJ�Rfi!�i! <tit� '�wt� II �8Cil II
sri-rupa-raghunatha-pade yara asa
SYNONYMS
sri-rOpa-SrTla ROpa GosvamT; raghunatha-SrTia Raghunatha dasa GosvamT;
pade-at the lotus feet; yara-whose; asa-expectation; caitanya-caritamrta
the book named Caitanya-caritamrta; kahe - descri bes; kr�Qadasa-SrTla
Kr�t:�adasa Kaviraja GosvamT.
TRANSLATION
Praying at the lotus feet of Sri Riipa and Sri Raghunatha, always desiring
their mercy, I, Kr�r:tadasa, narrate Sri Caitanya-caritamrta, following in their
footsteps.
Thus end the Bhaktivedanta purports to the Sri Caitanya-caritamrta, Madhya

lila, Twenty-first Chapter, describing the blissful characteristics of Kr?Qa.
CHAPTER 22
The Process of Devotional Service
In this Twenty-second Chapter, SrT Caitanya Mahaprabhu describes the process of

devotional service. In the beginning He describes the truth about the living entity
and the superexcellence of devotional service. He then describes the uselessness
of mental speculation and mystic yoga. In all circumstances the living entity is
recommended to accept the path of devotional service as personally explained by
SrT Caitanya Mahaprabhu. The speculative method of the so-called jnanis is con
sidered a waste of time, and that is proved in this chapter. An intelligent person
should abandon the processes of karma-kaf)c;la, jnana-kal)c;la and mystic yoga.
One should give up all these useless processes and take seriously to the path of
Kr�Qa consciousness. In this way one's life will be successful. If one takes to Kr�Qa
consciousness fully, even though he may sometimes be agitated due to having
previously practiced mental speculation and yogic mysticism, he will be saved by
Lord Kr�Qa Himself. The fact is that devotional service is bestowed by the
blessings of a pure devotee (sa mahatma sudurlabhaf)). A pure devotee is the
supreme transcendentalist, and one has to receive his mercy for one's dormant
Kr�Qa consciousness to be awakened. One has to associate with pure devotees. If
one has firm faith in the words of a great soul, pure devotional service will
awaken.
In this chapter SrT Caitanya Mahaprabhu has differentiated between a pure
devotee and others. He also describes the characteristics of a pure devotee. A
devotee's most formidable enemy is association with women in an enjoying spirit.
Association with nondevotees is also condemned because it is also a formidable
enemy on the path of devotional service. One has to fully surrender unto the
lotus feet of Kr�Qa and give up attraction for women and nondevotees.
The six symptoms of fully surrendered souls are also described in this chapter.
Devotional service has been divided into two categories-regulative devotional
service and spontaneous love. There are sixty-four items listed in regulative devo
tional service, and out of these sixty-four the last five are considered very impor
tant. By practicing even one of the nine processes of devotional service, one can
become successful. Speculative knowledge and mystic yoga can never help one
in devotional service. Pious activity, nonviolence, sense control and regulation are
not separate from devotional service in its pure form. If one engages in devotional
service, all good qualities follow. One does not have to cultivate them separately.
Spontaneous devotional service arises when one follows a pure devotee who is
awakened to spontaneous love of God. SrT Caitanya Mahaprabhu has described
319
the symptoms of devotees who are already situated in spontaneous love of God.
He has also described the devotees who are trying to follow in the footsteps of
the pure devotees.
TEXT 1
��"�� pttc(� I
�"'
�9ij��\RI� ��i{ t2l�t�111 => II
vande sri-kr?Qa-caitanya
devarh tarh karuf)arf)avam
kalav apy ati-guc;Jheyarh
bhaktir yena prakasita
SYNONYMS
vande-1 offer my respectful obeisances; sri-kr?Qa-caitanya-devam-unto Lord

Sri Caitanya Mahaprabhu; tam-unto Him; karuf)a-arf)avam-who is an ocean of
mercy; ka/au-in this age of Kali; api-even; ati-very; guc;Jha-confidential;
iyam-this; bhaktiQ-devotional service; yena-by whom; prakasita
manifested.
TRANSLATION
I offer my respectful obeisances unto Lord Sri Caitanya Mahaprabhu. He is

an ocean of transcendental mercy, and although the subject matter of bhakti
yoga is very confidential, He has nonetheless manifested it so nicely, even in
this age of Kali, the age of quarrel.
TEXT 2
��ti�IJ fi\�Jti{"' I
Q '?11
111?1!1
1�'4'!., ;rn (;'$f�'e9�"1 II� II
jaya jaya sri-kr?Qa-caitanya nityananda
j�yadvaita-candra jaya gaura-bhakta-vrnda
SYNONYMS
jaya jaya-all glories; sri-kr$f)a-caitanya nityananda-to Sri Kr�Qa Caitanya

Mahaprabhu and Nityananda Prabhu; jaya-all glories; advaita-candra-to
Advaita Prabhu; jaya-all glories; gaura-bhakta-vrnda-to the devotees of Sri
Caitanya Mahaprabhu.
Text 4] The Process of Devotional Service 321
TRANSLATION

All glories to Advaitacandra! All glories to all the devotees of Sri Caitanya
Mahaprabhu!
TEXT 3
�� "�(_ ��·�'fl' ��til' I

�tsr ij;�wsr, fl-�� 111' 11 � 11
eita kahilun sambandha-tattvera vicara
veda-sastre upadese, kr?Qa-eka sara
SYNONYMS
eita-thus; kahi/un-1 have described; sambandha-tattvera vicara-considera

tion of one's relationship with Kr�Qa; veda-sastre-all Vedic literature; upadese
instructs; kr?Qa-Lord Kr�Qa; eka sara-the only essential point.
TRANSLATION
Sri Caitanya Mahaprabhu said, "I have described one's relation with Kr��a
in various ways. This is the subject matter of all the Vedas. Kr��a is the center
of all activities.
TEXT 4
��, �i{, ��-m-'lllltl'll

��
��I!�-�·' �·t<!11t'filll811
ebe kahi, suna, abhidheya-lak?aQa
yaha haite pai-kr?Qa, kr?Qa-prema-dhana
SYNONYMS
ebe-now; kahi-1 shall explain; suna-please hear; abhidheya-lak?aQa

one's prime business (devotional service); yaha haite-from which; pai -one can
get; kr?Qa-Lord Kr�Qa; kr?Qa-prema-dhana-and the wealth of transcendental
love for Him.
TRANSLAliON
"Now I shall speak about the characteristics of devotional service, by which

one can attain the shelter of Kr��a and His loving transcendental service.
TEXT 5
"oef.-�t-m, ��?I "'' 1

�1:!\f!Cf l!fii'St'1 "'f�ttti filan II t II
kr?Qa-bhakti-abhidheya, sarva-sastre kaya

ataeva muni-gaf)a kariyache niscaya
SYNONYMS
kr?Qa-bhakti-devotional service to Lord Kr�l)a; abhidheya-the real activity of

life; sarva-sastre-all Vedic literatures; kaya-say; ataeva-therefore; muni
gaf)a-all saintly persons; kariyache-have made; niscaya-ascertainment.
TRANSLATION
"A human being's activities should be centered only about devotional ser
vice to lord Kr�r:Ja. That is the verdict of all Vedic literatures, and all saintly
people have ascertained this.
TEXT 6
�f'i!i�T'�I 9J<g1 N"ff� ii:i<r�t�NOTf<tf'f�

<��1 'lTtvr9t -vr��f9f ��i <if� i!:i�Of� 1
<9J.:�t'!t�l C<! <!1 'l��f'l<t�lC� �W�'i\1

'15{�: 'I�J� i93t�� ,�� i!:i<!t"C'l<! "f�9'{_ II � II
srutir mata Pf?ta disati bhavad-aradhana-vidhiril

yatha matur vaf)i smrtir api tatha vakti bhagini
puraf)adya ye va sahaja-nivahas te tad-anuga
ata/:1 satyaril jnataril murahara bhavan eva saraf)am
SYNONYMS
sruti/:1-Vedic knowledge; mata-like a mother who is affectionate to her

children; p[?ta-when questioned; disati-she directs; bhavat-of You;
aradhana-worship; vidhim-the process; yatha-just as; matUQ Vaf)i-the in
structions of the mother; smrti/:1-smrti-sastras, which explain the Vedic
literatures; api-also; tatha-similarly; vakti-express; bhagini-like a sister;
puraf)a-adya/:1-headed by the Puraf)as; ye-which; va-or; sahaja-nivaha/:1-like
brothers; te-all of them; tat-of the mother; anuga/:1-followers; ata/:1-
therefore; satyam-the truth; jnatam-known; mura-hara-0 killer of the demon
Mura; bhavan-Your Lordship; eva-only; saraf)am-the shelter.
TRANSLATION
11
'When the mother Vedas [sruti] is questioned as to whom to worship, she
says that You are the only Lord and worshipable object. Similarly, the corol
laries of the sruti-sastras, the smrti-sastras, give the same instructions, just
like sisters. The Purar:tas, which are like brothers, follow in the footsteps of
their mother. 0 enemy of the demon Mura, the conclusion is that You are the
only shelter. Now I have understood this in truth.'
PURPORT
This quotation from the Vedic literature was spoken by great sages.
TEXT 7
��1il·�, �� -�� '$f�i{_ I

'"'Q\91 ·'llf�'�t'?f' it� �11 ��O!Itit II 'l II
advaya-jfiana-tattva kmJa -svayarh bhagavan

'svarOpa-sakti' rOpe tanra haya avasthana
SY NONYMS
advaya-jfiana-of nondual knowledge; tattva-the principle; kr�Qa-Lord
Kr�r:Ja; svayam bhagavan-Himself the Supreme Personality of Godhead;
svarOpa-personal expansions; sakti-of potencies; rOpe-in the form; tar'lra
His; haya-there is; avasthana-existence.
TRANSLATION
"Kr�r:Ja is the nondual Absolute Truth, the Supreme Personality of Godhead.

Although He is one, He maintains different personal expansions and energies
for His pastimes.
PURPORT
The Lord has many potencies, and He is nondifferent from all these potencies.
Because the potencies and the potent cannot be separated, they are identical.
Kr�r:Ja is described as the source of all potencies, and He is also identified with the
external potency, the material energy. Kr�r:Ja also has internal potencies, or
spiritual potencies, which are always engaged in His personal service. His internal
potency is different from His external potency. Kr�r:Ja's internal potency and Kr�r:Ja
Himself, who is the potent, are always identical.
TEXT 8
C�Jtt�-t-��:lt�llf-tit9f ��1 R�t11' I
�� C��-�tro <ti�i{ ��t� II IY II
svarhsa-vibhinnarhsa-rape hafia vistara

ananta vaikuf)tha-brahmaf)<;:/e karena vihara
SYNONYMS
sva-arhsa-of personal expansions; vibhinna-arhsa-of separated expansions;
rape-in the forms; haii a-becoming; vistara-expanded; ananta-unlimited;
vaikuf)tha-in the spiritual planets known as Vaikur:tthas; brahmaf)<;:/e-in the ma
terial universes; karena vihara-performs His pastimes.
TRANSLATION
"Kr�r:Ja expands Himself in many forms. Some of them are personal expan
sions, and some are separate expansions. Thus He performs pastimes in both
the spiritual and material worlds. The spiritual worlds are the VaikuQtha
planets, and the material universes are brahmaQ«;tas, gigantic globes governed
by Lord Brahma.
TEXT 9
GStt�llf-��11f-�'!(J�, ��t�"it'l I
��t�llf �� -� llff•t� "'t'!� II � II
svarhsa-vistara-catur-vyaha, avatara-gaf)a
vibhinnarhsa jiva -tarira saktite gaf)ana
SYNONYMS
sva-arhsa-vistara-the expansion of His personal forms; catuh-vyaha-His
quadruple form; avatara-gaf)a-the incarnations; vibhinna-arhsa-His separated
forms; jiva-the living entities; tarira-His; saktite-in the category of potency;
gaf)ana -calculating.
TRANSLATION
"Expansions of His personal self-like the quadruple manifestations of

Sankar�aQa, Pradyumna, Aniruddha and Vasudeva-descend as incarnations
from VaikuQtha to this material world. The separated expansions are living en
tities. Although they are expansions of Kr�Qa, they are counted among His dif
ferent potencies.
PURPORT
The personal expansions are known as vi�Qu-tattva, and the separated expan
sions are known as jiva-tattva. Although the jivas {living entities) are part and
parcel of the Supreme Personality of Godhead, they are still counted among His
multi-potencies. This is fully described in Bhagavad-gita:
apareyam itas tv anyarh

prakrtirh viddhi me param
jiva-bhatarh maha-baho
yayedarh dharyate jagat
"Besides this inferior nature, 0 mighty-armed Arjuna, there is a superior energy of

Mine, which consists of all living entities who are struggling with material nature
and are sustaining the universe." (Bg. 7.5)
Although the living entities are Kr�l)a's parts and parcels, they are prakrti, not
puru�a. Sometimes prakrti (a living entity) attempts to imitate the activities of the
puru�a. Due to a poor fund of knowledge, living entities conditioned in this ma
terial world claim to be God. They are thus illusioned. A living entity cannot be on
the level of a vi�Qu-tattva, or the Personality of Godhead, at any stage; therefore it
is ludicrous for a living entity to claim to be God. Advanced spiritualists would
never accept such a thing. Such claims are made to cheat ordinary, foolish people.
The Kr�l)a consciousness movement declares war against such bogus incarna
tions. The bogus propaganda put out by people claiming to be God has killed God
consciousness all over the world. Members of the Kr�l)a consciousness movement
must be very alert to defy these rascals who are presently misleading the whole
world. One such rascal, known as Paul)<;lraka, appeared before Lord Kr�l)a, and the
Lord immediately killed him. Of course, those who are K[�l)a's servants cannot kill
such imitation gods, but they should try their best to defeat them through the evi
dence of sastra, authentic knowledge received through the disciplic succession.
TEXT 10
'�� f��t�-t �<1--�� i!' �<fi� I
�<fi-'fil��', �<fi -'fii�J-ll��t�' ll �0 ll
sei vibhinnarhsa jiva-dui ta' prakara

eka-'nitya-mukta', eka-'nitya-sarhsara'
SYNONYMS
sei vibhinna-arhsa-that separated part and parcel of Kr�l)a; jiva-the living en
tity; dui ta' prakara -two categories; eka-one; nitya-mukta -eternally liber
ated; eka-one; nitya sarhsara-perpetually conditioned.
-
TRANSLATION
"The living entities [jivas] are divided into two categories. Some are eter
nally liberated, and others are eternally conditioned.
TEXT 11
'fili!J��' - f.li!J ��'1 �'�_� I

'��-�t�' i{'fll, �tfl <.;�-�� II � � II
'nitya-mukta'-nitya km!a-caral)e unmukha
'kr?Qa-pari?ada' nama, bhufije seva-sukha
SYNONYMS
nitya-mukta-eternally liberated; nitya-always; kr?Qa-caraQe-the lotus feet
of Lord Kr�r:Ja; unmukha-turned toward; kr?Qa-pari?ada-associates of Lord
Kr�r:Ja; nama-known as; bhufije-enjoy; seva-sukha-the happiness of service.
TRANSLATION
"Those who are eternally liberated are always awake to Kr�r:'la conscious
ness, and they render transcendental loving service at the feet of Lord Kr�l)a.
They are to be considered eternal associates of Kr�r;1a, and they are eternally
enjoying the transcendental bliss of serving Kr�l)a.
TEXT 12
'fili!J�'fi'-� �ti! fiii!J·�� I

'f.li!Jll�llt�', t_tfl iHl�tfw �� II �� II
'nitya-bandha'-kr?Qa haite nitya-bahirmukha

'nitya-sarilsara', bhufije narakadi du/:lkha
SYNONYMS
nitya-bandha-perpetually conditioned; kr?Qa haite-from Kr�r:Ja; nitya-eter
nally; bahi/:1-mukha-averse; nitya-sarilsara-perpetually conditioned in the ma
terial world; bhufije-enjoy; naraka-adi du/:lkha-the tribulations of hellish condi
tions of life.
TRANSLATION
"Apart from the ever-liberated devotees, there are the conditioned souls
who always turn away from the service of the Lord. They are perpetually con
ditioned in this material world and are subjected to the material tribulations
brought about by different bodily forms in hellish conditions.
TEXT 13
,� �t� "attm·M� �� <l'it1f l!tt1f 1
�rotf•<fitffll!t� l!tt1f iS?tRI' "attt1f II �� II
sei do?e maya-pisaci dai)Qa kare tare

adhyatmikadi tapa-traya tare jari' mare
SYNONYMS
sei do?e-because of this fault; maya-pisaci-the witch known as the external

energy; dai)Qa kare-gives punishment; tare-unto him; adhyatmika-adi
beginning with those pertaining to the body and mind; tapa-traya-the threefold
miseries; tare-him; jari'-burning; mare-gives pain.
TRANSLATION
"Due to his being opposed to Kr�r;�a consciousness, the conditioned soul is

punished by the witch of the external energy, maya. He is thus ready to suffer
the threefold miseries-miseries brought about by the body and mind, the in
imical behavior of other living entities and natural disturbances caused by the
demigods.
TEXTS 14-15
�-�� lfP11!1'1f "ftN �1lt I
i!l� i!lflitl! �f(f �t'£:��'iJ � II �8 II
il'1f �9ftlfllf·1lt!l f9£-tt51 �"'t� I
��r� �t�, '!t� ��·fil<l'i(; �1ll 11 �(t "
kama-krodhera dasa hafia tara lathi khaya

bhramite bhramite yadi sadhu-vaidya paya
tanra upadesa-mantre pisaci palaya

kr?Qa-bhakti paya, tabe kr?Qa-nikata yaya
SYNONYMS
kama-of lusty desires; krodhera-and of anger; dasa-the servant; hafia-be

coming; tara-by them; Jathi khaya-is kicked; bhramite bhramite-wandering
and wandering; yadi-if; sadhu-a devotee; vaidya-physician; paya-he gets;
tanra-his; upadesa-mantre-by instruction and hymns; pisaci-the witch (the
external energy); palaya-flees; k[?l)a-bhakti -devotional service to Kr�l)a;
paya-obtains; tabe-in this way; kr?Qa-nikata yaya-he goes to Kr�l)a.
TRANSLATION
"In this way the conditioned soul becomes the servant of lusty desires, and
when these are not fulfilled, he becomes a servant of anger and continues to
be kicked by the external energy, maya. Wandering and wandering
throughout the universe, he may by chance get the association of a devotee
physician, whose instructions and hymns rttake the witch of external energy
flee. The conditioned soul thus gets into touch with the devotional service of
Lord Kr�r:Ja, and in this way he can approach nearer and nearer to the Lord.
PURPORT
An explanation of verses 8 through 15 is given by SrTia Bhaktivinoda Thakura in
his Amrta-pravaha-bha$ya. The Lord is spread throughout the creation in His
quadruple expansions and incarnations. Kr�!)a is fully represented with all poten
cies in each and every personal extension, but the living entities, although sepa
rated expansions, are also considered one of the Lord's energies. The living en
tities are divided into two categories-the eternally liberated and eternally condi
tioned. Those who are ever-liberated never come in contact with maya, the exter
nal energy. The ever-conditioned are always under the clutches of the external
energy. This is described in Bhagavad-gita:
daivi hy e$a gw;amayi

mama maya duratyaya
"This divine energy of Mine, consisting of the three modes of material nature, is
difficult to overcome." (Bg. 7.14)
The nitya-baddhas are always conditioned by the external energy, and the
nitya-muktas never come in contact with the external energy. Sometimes an ever
liberated personal associate of the Supreme Personality of Godhead descends
into this universe just as the Lord descends. Although working for the liberation of
conditioned souls, the messenger of the Supreme Lord remains untouched by the
material energy. Generally ever-liberated personalities live in the spiritual world as
associates of Lord Kr�!)a, and they are known as km1a-pari$ada, associates of the
Lord. Their only business is enjoying Lord Kr�!)a's company, and even though such
eternally liberated persons come within this material world to serve the Lord's
purpose, they enjoy Lord Kr�t:la's company without stoppage. The ever-liberated
person who works on Kr�!)a's behalf enjoys Lord Kr�!)a's company through his
engagement. The ever-conditioned soul, provoked by lusty desires to enjoy the
material world, is subjected to transmigrate from one body to another. Sometimes
he is elevated to higher planetary systems, and sometimes he is degraded to
hellish planets and subjected to the tribulations of the external energy.
Due to being conditioned by the external energy, the conditioned soul within
this material world gets two kinds of bodies-a gross material body and a subtle
body composed of mind, intelligence and ego. Due to the gross and subtle
bodies, he is subjected to the threefold miseries (adhyatmika, adhibhautika and
adhidaivika), miseries arising from the body and mind, other living entities, and
natural disturbances caused by demigods from higher planetary systems. The con
ditioned soul subjected to the threefold material miseries is ceaselessly kicked by
maya, and this is his disease. If by chance he meets a saintly person who works on
Kr�l)a's behalf to deliver conditioned souls, and if he agrees to abide by his order,
he can gradually approach the Supreme Personality of Godhead, Kr�l)a.
TEXT 16
'filltif!ort' <1>f� "�' <ff�lf1 9ftr'1�1 �f"I'Cif"fi

�"��t' �t�Plf� Of <fl¥<f1 Of l!'i?f1 C'!t9f"fif�: I
�'�c�n�t"�'� �'ii;9fc� 'ft��' .,-��

'ftllnrt�= "!"il'll!�"ll' �t' fol�.1�1!"tc'$ II ) � II
kamadinam kati na katidha palita durnidesas

te?aril jata mayi na karul)a na trapa nopasantif)
utsrjyaitan atha yadu-pate samprataril labdha-buddhis
tvam ayataf) saral)am abhayariJ mariJ niyuflk?Vatma-dasye
SYNONYMS
kama-adinam-of my masters such as lust, anger, greed, illusion and envy;

kati-how many; na-not; katidha-in how many ways; palitaf)-obeyed; dur
nidesaf)-undesirable orders; te?am-of them; jata-generated; mayi-unto me;
na-not; karul)a-mercy; na-not; trapa-shame; na-not; upasantif)-desire to
cease; utsrjya-giving up; etan-all these; atha-herewith; yadu-pate-0 best
of the Y adu dynasty; sampratam-now; labdha-buddhif)-having awakened in
telligence; tvam-You; ayataf)-approached; saral)am-who are the shelter;
abhayam-fearless; mam-me; niyur'lk?va-please engage; atma-dasye-in Your
personal service.
TRANSLATION
" '0 my Lord, there is no limit to the unwanted orders of lusty desires. A l
though I have rendered them so much service, they have not shown any mercy
to me. I have not been ashamed to serve them, nor have I even desired to give
them up. 0 my Lord, 0 head of the Y adu dynasty, recently, however, my in
telligence has been awakened, and now I am giving them up. Due to transcen
dental intelligence, I now refuse to obey the unwanted orders of these desires,
and I now come to You to surrender myself at Your fearless lotus feet. Kindly
engage me in Your personal service and save me.'
PURPORT
This verse is also quoted in Bhakti-rasamrta-sindhu (3.2.35). When we chant

the Hare Kr�l)a maha-mantra we are saying, "Hare! 0 energy of the Lord! 0 my
Lord Kr�l)a!" In this way we are simply addressing the Lord and His spiritual poten
cy represented as Radha-Kr�l)a, Sita-Rama, or Lak�mi-Narayal)a. The devotee al
ways prays to the Lord and His internal energy (consort) so that he may engage in
Their transcendental loving service. When the conditioned soul attains his real
spiritual energy and fully surrenders unto the Lord's lotus feet, he tries to engage
in the Lord's service. This is the real constitutional position of the living entity.
TEXT 17
�oef• �� t-rn·i21•fti1 1
oef��·filil-.<ti <fi�-c;�t'$f·�ti111 �� 11
k[$Qa-bhakti haya abhidheya-pradhana

bhakti-mukha-nirik$aka karma-yoga-jnana
SYNONYMS
kr$t.la-bhakti-devotional service to Lord Kr�l)a; haya-is; abhidheya
pradhana-the chief function of the living entity; bhakti-mukha-of the face of
devotional service; nirik$aka-observers; karma-yoga-ji'iana-fruitive activities,
mystic yoga and speculative knowledge.
TRANSLATION
"Devotional service to Kr�Qa is the chief function of the living entity. There
are different methods for the liberation of the conditioned soul-karma,
jiiana, yoga and bhakti-but all are dependent on bhakti.
TEXT 18
�� ${t� �f'! 1:[� �� I

�� Ri11 '!t� �t'! �tt� �"'II �lr II
ei saba sadhanera ati tuccha ba/a

k[$Qa-bhakti vina taha dite nare phala
SYNONYMS
ei saba-all these; sadhanera-of methods of spiritual activities; ati-very; tuc
cha-insignificant; ba/a-strength; k[$Qa-bhakti-devotional service to Lord
Kr�l)a; vina-without; taha-all these; dite-to deliver; nare-are not able;
pha/a-the desired result.
TRANSLATION
"But for devotional service, all other methods for spiritual self-realization
are weak and insignificant. Unless one comes to the devotional service of lord
Kr��a, jnana and yoga cannot give the desired results.
PURPORT
In Vedic scriptures, stress is sometimes given to fruitive activity, speculative

knowledge and the mystic yoga system. Although people are inclined to practice
these processes, they cannot attain the desired results without being touched by
k[$Qa-bhakti, devotional service. In other words, the real desired result is to invoke
dormant love for Kr�l)a. Srimad-Bhagavatam (1.2.6) states:
sa vai purilsaril para dharma

yato bhaktir adhok$aje
ahaituky apratihata
yayatma suprasidati
Karma, jnana and yoga cannot actually awaken love of Godhead. One has to take
to the Lord's devotional service, and the more one is inclined to devotional ser
vice, the more he loses interest in other so-called achievements. Dhruva Maharaja
went to practice mystic yoga to see the Lord personally face to face, but when he
developed an interest in devotional service, he saw that he was not being
benefited by karma, jflana and yoga.
TEXT 19
C<l�1iJ"li9fJ�J��<�-<�f'S'f�'
� C"fi�r.� i!fii'!'I'1'J"1�g)O(l(_ I
�\!: 1.'1: "t11f�Jf1l'�·R�
'! P"if9r�' �1i �if9fJ'l'T�Cfl( II �., n
nai$karmyam apy acyuta-bhava-varjitaril

na sobhate jnanam a/am nirafljanam
kutab punab sasvad abhadram isvare
na carpitaril karma yad apy akaral)am
SYNONYMS
nai$karmyam -which does not produce enj oyment of the resultant action;
api-although; acyuta-bhava-of devotional service to the Supreme Personality
of Godhead; varjitam - devoid; na-not; sobhate-looks beautiful; jflanam
speculative knowledge; a/am-exceedingly; nirafljanam -which is without
material contamination; kuta/:1-how much less; puna/:1-again; sasvat-always

(at the time of practicing and at the time of achieving the goaD; abhadram-in
auspicious; isvare-to the Supreme Personality of Godhead; na-not; ca-also;
arpitam-dedicated; karma-activities; yat-which; api-although; akaraQam
causeless.
TRANSLATION
" 'When pure knowledge is beyond all material affinity but is not dedicated
to the Supreme Personality of Godhead [Kr�r;�a], it does not appear very
beautiful, although it is knowledge without a material tinge. What, then, is the
use of fruitive activities-which are naturally painful from the beginning and
transient by nature-if they are not utilized for the devotional service of the
lord? How can they be very attractive?'
PURPORT
This is a quotation from Srimad-Bhagavatam (1.5.12). Even after writing many
Vedic literatures, Vyasadeva felt very morose. Therefore his spiritual master,
Naradadeva, told him that he could be happy by writing about the activities of
the Supreme Personality of Godhead. Up to that time, SrTia Vyasadeva had written
the karma-kaQc;ia and jfiana-kaQc;ia sections of the Vedas, but he had not written
about upasana-kal)c;ia, or bhakti. Thus his spiritual master, Narada, chastised him
and advised him to write about the activities of the Supreme Personality of
Godhead. Therefore Vyasadeva began writing Srimad-Bhagavatam.
TEXT 20
�9lf�'COI11'fl01"1�1 <l111f�'C"I1
'11-ff�'COII "!��If: �"l'f�j: I
c�"l� 01 f<Tiilf� f<TOT'I <JI'f9f<t�

\!ih �:S::!f\!1 <t'C 11 01'C"Ii 0101: II � •
tapasvino dana-para yasasvino

manasvino mantra-vida/:! sumarigala/:1
k$emarh na vindanti vina yad-arpaQarh
tasmai subhadra-sravase namo nama/:!
SYNONYMS
tapasvina/:1-those engaged in severe austerities and penances; dana-para/:1-
those engaged in giving his possessions as charity; yasasvina/:1-those famous
in society; manasvina/:1-experts in mental speculation or meditation; mantra-
vidaQ-experts in reciting the Vedic hymns; su-maliga/aQ-very ausp1c1ous;

k$emam-real eternal auspiciousness; na-never; vindanti-obtain; vina-with
,
out; yat arpa('Jam-dedicating unto whom (the Supreme Personality of God

-
head); tasmai-unto that Supreme Personality of Godhead; su-bhadra sravase

whose glory is very auspicious; namaQ namaQ-1 offer my repeated respectful
obeisances.
TRANSLATION
" 'Those who perform severe austerities and penances, those who give
away all their possessions out of charity, those who are very famous for their
auspicious activity, those who are engaged in meditation and mental specula
tion, and even those who are very expert in reciting the Vedic mantras, are not
able to obtain any auspicious results, although they are engaged in auspicious
activities, if they do not dedicate their activities to the service of the Supreme
Personality of Godhead. I therefore repeatedly offer my respectful obeisances
unto the Supreme Personality of Godhead, whose glories are always
auspicious.'
PURPORT
This is also a quotation from Srimad-Bhagavatam (2.4.17).
TEXT 21
,��" 9ftil' '�I�' rw� ettt� �� Rti{ 1

��t�� 'i'� ��ill sttti{ U �)II
kevala jfiana 'mukti' dite nare bhakti vine

k[$(10nmukhe sei mukti haya vina jfiane
SYNONYMS
keva/a-only; jfiana-speculative knowledge; mukti-liberation; dite-to

deliver; nare-is not able; bhakti vine-without devotional service; krwa-un
mukhe-if one is attached to the service of Lord Kr��a; sei mukti - that liberation;
haya-appears; vina-without; jfiane-knowledge.
TRANSLATION
"Speculative knowledge alone, without devotional service, is not able to

give liberation. On the other hand, even without knowledge one can obtain
liberation if one engages in the Lord's devotional service.
PURPORT
One cannot attain liberation simply by speculative knowledge. Even though

one may be able to distinguish between Brahman and matter, one's liberation will
be hampered if one is misled into thinking that the living entity is as good as the
Supreme Personality of Godhead. Indeed, one falls down again onto the material
platform because considering oneself the Supreme Person, the Supreme Absolute
Truth, is offensive. When such a person comes in contact with a pure devotee, he
can actually become liberated from material bondage and engage in the Lord's
service. A prayer by Bilvamarigala Thakura is relevant here:
bhaktis tvayi sthiratara bhagavan yadi syad

daivena nai) phalati divya-kisora-murti/:1
mukti/:1 svayam muku/itafljali/:1 sevate 'sman
dharmartha-kama-gataya/:1 samaya-pratik�a/:1
"0 my Lord, if one engages in Your pure devotional service with determination,
You become visible in Your original transcendental youthful form as the Supreme
Personality of Godhead. As far as liberation is concerned, she stands before the
devotee with folded hands waiting to render service. Religion, economic develop
ment and sense gratification are all automatically attained without separate en
deavor."
TEXT 22
ci!l�:�r�� r�'l.:if� c� f<rc�·l

f�'$� C� C<1'<l:<'I"C<l:N'-'l�C� I
C\!i"!ftlf?:'fl Cf"f� �� f"flJTt\!

iltWl( l!'41 l��"lft��tfi!�tl( II H II
sreya/:l-srtim bhaktim udasya te vibho

klisyanti ye keva/a-bodha-labdhaye
te�am asau klesala eva si�yate
nanyad yatha sthola-tu�avaghatinam
SYNONYMS
sreya/:l-srtim-the auspicious path of liberation; bhaktim-devotional service;
udasya-giving up; te-of You; vibho-0 my Lord; klisyanti-accept increased
difficulties; ye-all those persons who; keva/a-only; bodha-labdhaye-for ob
taining knowledge; te�am-for them; asau-that; k/esa/ai)-trouble; e va-only;
si�yate-remains; na-not; anyat-anything else; yatha-as much as; stho/a
bulky; tu�a-husks of rice; avaghatinam-of those beating.
TRANSLATION
11
'My dear Lord, devotional service unto You is the only auspicious path. If
one gives it up simply for speculative knowledge or the understanding that
these living beings are spirit souls and the material world is false, he under
goes a great deal of trouble. He only gains troublesome and inauspicious ac
tivities. His endeavors are like beating a husk that is already devoid of rice.
One's labor becomes fruitless.'
PURPORT
This is a verse from Srimad-Bhagavatam (1 0.14.4).
TEXT 23
h'�") C�'lf1 ·�'1'11'� '11'1! 'll'i�i ��Hli I
'll'it1l� Cl( <f!9f�C� 'l\'i�it1!\!i� ��Rg C\! II �" II
daivi hy e?a guQamayi

mama maya duratyaya
mam eva ye prapadyante
mayam etarh taranti te
SY NONYMS
daivi-belonging to the Supreme Lord; hi-certainly; e?a-this; guQa-mayi

made of the three modes; mama-My; maya-external energy; duratyaya-very
difficult to surpass; mam-unto Me; eva-certainly; ye-those who; prapad
yante-surrender fully; mayam-illusory energy; etam-this; taranti-cross over;
te-they.
TRANSLATION
11
' This divine energy of Mine, consisting of the three modes of material
nature, is difficult to overcome. But those who have surrendered unto Me can
easily cross beyond it.'
PURPORT
This is a quotation from Bhagavad-gita (7.14).
TEXT 24
't•·�tlt'�� 'St� 'tfif' <;'Stif I

lflt �t� 'aft� !;!nf 'if'lnt �r.'f II �8 II
336 Sri Caitanya-caritamfta [Madhya-lila, Ch. 22
'kr?Qa-nitya-dasa'-jiva taha bhu/i' gela

ei dO$€ maya tara ga/aya bandhi/a
SYNONYMS
kr?Qa-nitya-dasa-eternal servant of Kr�l)a; jiva-the living entity; taha-that;

bhu/i' - forgetting; ge/a-went; ei do?e-for this fault; maya-the material en
ergy; tara-his; galaya-on the neck; bandhila-has bound.
TRANSLATION
"The living entity is bound around the neck by the chain of maya because
he has forgotten that he is eternally a servant of Kf�Qa.
TEXT 25
�� " 'et'P, <fitf •t�t <;li�J{ I

� Jtll, �At �� R'l II �� II
tate kr?Qa bhaje, kare gurura sevana

maya-ja/a chute, paya kr?Qera caraf)a
SYNONYMS
tate-therefore; kr?f.la bhaje-if one worships Lord Kr�l)a; kare -performs;
gurura sevana-service to his spiritual master; maya-jala chute-gets free from
the binding net of maya; paya-gets; kr?Qera cara(l a-shelter at the lotus feet of
Kr�r:Ja.
TRANSLATION
"If the conditioned soul engages in the service of the Lord and
simultaneously carries out the orders of his spiritual master and serves him, he
can get out of the clutches of maya and become eligible for shelter at Kf�Qa's
lotus feet.
PURPORT
It is a fact that every living entity is eternally a servant of Kr�r:Ja. This is forgotten
due to the influence of maya, which induces one to believe in material happiness.
Being illusioned by maya, one thinks that material happiness is the only desirable
object. This material consciousness is like a chain around the neck of the condi
tioned soul. As long as he is bound to that conception, he cannot get out of
maya's clutches. However, if by Kr�l)a's mercy he gets in touch with a bona fide
spiritual master, abides by his order and serves him, engaging other conditioned
souls in the Lord's service, he then attains liberation and Lord SrT Kr�r:Ja's shelter.
TEXT 26
5tfi{ �cftl!t1fl �fif �· �� I

�$f "fm! "' �'H� 9l�' 1ft" II �� II
cari varf)asrami yadi kr�Qa nahi bhaje

svakarma karite se raurave pagi' maje
SYNONYMS
cari varf)a-asrami -followers of the four social and spiritual orders of life; yadi
if; kr�Qa-Lord Kr�r:Ja; nahi -not; bhaje-serve; sva-karma karit e-performing his
duty in life; se-that person; raurave-in a hellish condition; pagi '-falling down;
maje-becomes immersed.
TRANSLATION
"The followers of the varr;�asrama institution accept the regulative prin
ciples of the four social orders [brahmar;�a, k�atriya, vaisya and sudra] and four
spiritual orders [brahmacarya, grhastha, vanaprastha and sannyasa]. However,
if one carries out the regulative principles of these orders but does not render
transcendental service to Knr;�a, he falls into the hellish condition of material
life.
PURPORT
One may be a brahmaQa, k�atriya, vaisya or sudra, or one may perfectly follow
the spiritual principles of brahmacarya, grhastha, vanaprastha and sannyasa, but
ultimately one falls down into a hellish condition unless one becomes a devotee.
Without developing one's dormant Kr�r:Ja consciousness, one cannot be factually
elevated. The regulative principles of varf)asrama-dharma in themselves are in
sufficient for attainment of the highest perfection. That is confirmed in the
following two quotations from Srimad-Bhagavatam (11.5.2-3).
TEXT 27
,.�1"�1��9\Wr�T: �11"�1��11: '!� I

5�1{"�1 "Gif!rlr;� �{I �C'!R�1lf�= '!>J� II �, q
mukha-bahUru-padebhyaf)
puru�asyasramaif) saha
catvaro jajtiire varQa
guQair vipradayaf) prthak
SYNONYMS
mukha-the mouth; bahu-the arms; uru-the waist; padebhya/:1-from the

legs; puru$asya-of the Supreme Person; asramai/:1-the different spiritual orders;
saha-with; catvara/:1-the four; jajfiire-appeared; varQa/:1-social orders;
guQai/:1-with particular qualifications; vipra-adaya/:1-brahmat:Jas and so on;
prthak-separately.
TRANSLATION
" 'From the mouth of Brahma, the brahminical order has come into exis
tence. Similarly, from his arms the k�atriyas have come, from his waist the
vaisyas have come, and from his legs the sudras have come. These four orders
and their spiritual counterparts [brahmacarya, grhastha, vanaprastha and san
nyasa] combine to make human society complete.
TEXT 28
� �� '!1�1if1��<!�,1"il"\.. I
Of ��J��10ff� �t•rt"if.'!1"�t: 9(\!i�J'f: II �\7 II
ya €$arh puru$arh sak$ad

atma-prabhavam isvaram
na bhajanty avajananti
sthanad bhra$ta/:l patanty adha/:1
SYNONYMS
ye-anyone who; e$am-of those divisions of social and spiritual orders;

puru$am-the Supreme Personality of Godhead; sak$at-directly; atma
prabhavam-the source of everyone; isvaram-the supreme controller; na-not;
bhajanti - worship; avajananti-or who neglect; sthanat-from their proper
place; bhra$ta/:l-being fallen; patanti-fall; adha/:1-downward into hellish con
ditions.
TRANSLATION
"'If one simply maintains an official position in the four varr;�as and asramas
but does not worship the Supreme Lord Vi�r;�u, he falls down from his puffed
up position into a hellish condition.'
TEXT 29
'llt� ��-t1 �·ill �fit' Jttt� I

�1!3�: � '��' � �� t� II �� II
jfiani jivan-mukta-dasa painu kari' mane

vastutab buddhi 'suddha' nahe kr�Qa-bhakti vine
SYNONYMS
jfiani-the speculative philosophers; jivan-mukta-dasa-the stage of liberation

even while in this body; painu-1 have gotten; kari'-taking; mane-considers;
vastutab-factually; buddhi-intelligence; suddha-purified; nahe-not; kr�f)a
bhakti vine-w ithout devotional service to Kr�r:Ja.
TRANSLATION
"There are many philosophical speculators [jiianis] belonging to the

Mayavada school who consider themselves liberated and call themselves
Narayar;�a. However, their intelligence is not purified unless they engage in
Kr�r;�a's devotional service.
TEXT 30
C'lf�.r'lf�:'\'1 f<t'\ft"T- Pl"J,.'& �t f"O!O!

��J'{g�t<�t'fr<��>.ii'll: 1
'l!ift�� WT.t§'l 9f�� 9f'f� \!i\!i:

9f\!i'ijJ?:<ft�0!1�\!i�"lllf��: II �. II
ye 'nye 'ravindak�a vimukta-maninas

tvayy asta-bhavad avisuddha-buddhayab
aruhya krcchref)a pararh padarh tatab
patanty adho 'nadrta-yu�mad-anghrayab
SYNONYMS
ye-all those who; anye-others (nondevotees); aravinda-ak�a-0 lotus-eyed
one; vimukta-maninab-who consider themselves liberated; tvayi-unto You;
asta-bhavat-without devotion; avisuddha-buddhayab-whose intelligence is
not purified; aruhya-having ascended; krcchref)a-by severe austerities and
penances; param padam-to the supreme position; tatab-from there; patanti
fall; adhab-down; anadrta-without respecting; yu�mat-You r; afighrayab
lotus feet.
TRANSLATION
" '0 lotus-eyed one, those who think they are liberated in this life but do
not render devotional service to You must be of impure intelligence. Although
they accept severe austerities and penances and rise to the spiritual position,
to impersonal Brahman realization, they fall down again because they neglect
to worship Your lotus feet.'
PURPORT
This verse is quoted from Srimad-Bhagavatam (1 0.2.32).
TEXT 31
�- ,�11 ; 11t�i �� llfi�� I

�til:i �·' l!til:i ilt� 1lt1l'Rt <c�fif�'t1f II �� II
kr�Qa-surya-sama; maya haya andhakara

yahan kr�Qa, tahan nahi mayara adhikara
SYNONYMS
kr�Qa-Kr�r:Ja, the Supreme Personality of Godhead; surya-sama-like the sun
planet; maya - the illusory energy; haya-is; andhakara-darkness; yahan
kr�Qa - wherever there is Kr�r:Ja; tahail-there; nahi-not; mayara-of maya, or
the darkness of illusion; adhikara-the jurisdiction.
TRANSLATION
"Kr�.,a is compared to sunshine, and maya is compared to darkness.
Wherever there is sunshine, there cannot be darkness. As soon as one takes to
Kr�.,a consciousness, the darkness of illusion (the influence of the external
energy) will immediately vanish.
PURPORT
In Srimad-Bhagavatam (2.9.34) it is stated:
rte 'rthariJ yat pratiyeta

na pratiyeta catmani
tad vidyad atmano mayariJ
yathabhaso yatha tama/:l
Wherever there is light, there cannot be darkness. When a living entity becomes
Kr�r:Ja conscious, he is immediately relieved of all material lusty desires. Lusty
desires and greed are associated with rajas and tamas, darkness and passion.
When one becomes Kr�r:Ja conscious, the modes of darkness and passion im
mediately vanish, and the remaining mode, sattva-guQa (goodness), remains.
When one is situated in the mode of goodness, he can make spiritual advance
ment and understand things clearly. This position is not possible for everyone.
When a person is Kr�t:�a conscious, he continuously hears about Kr�t:Ja, thinks

about Him, worships Him and serves Him as a devotee. If he remains in Kr�t:�a con
sciousness in this way, the darkness of maya certainly will not be able to touch
him.
TEXT 32
R<'��111"1"�i <r� �t�'l"'l'lft9fc��,-�n 1
f<IC'l1��1 f<!��C{g '!'11�PTRi ��"!1: II "� II
vilajjamanaya yasya
sthatum ik$a-pathe 'muya
vimohita vikatthante
mamaham iti durdhiya/:r
SYNONYMS
vilajjamanaya-being ashamed; yasya-of whom; sthatum-to remain; ik$a

pathe-in the line of sight; amuya-by that (maya); vimohita/:r-bewildered;
vikatthante-boast; mama-my; aham-1; iti-thus; durdhiyaJ:r-having poor in
telligence.
TRANSLATION
" 'The external illusory energy of Kr�l')a, known as maya, is always ashamed
to stand in front of Kr�l')a, just as darkness is ashamed to remain before the
sunshine. However, that maya bewilders unfortunate people who have no in
telligence. Thus they simply boast that this material world is theirs and that
they are its enjoyers.'
PURPORT
The entire world is bewildered because people are thinking, "This is my land,"
"America is mine," "India is mine." Not knowing the real value of life, people think
that the material body and the land where it is produced are all in all. This is the
basic principle behind nationalism, socialism and communism. Such thinking,
which simply bewilders the living being, is nothing but rascalism. It is due to the
darkness of maya, but as soon as one becomes Kr�t:�a conscious, he is immediately
relieved from such misconceptions. This verse is quoted from Srimad-Bhagavatam
(2.5.13). There is also another appropriate verse in Srimad-Bhagavatam (2.7.47):
sasvat prasantam abhayaril pratibodha-matraril

suddharil samaril sad-asata/:r paramatma-tattvam
sabdo na yatra puru-karakavan kriyartho
maya paraity abhimukhe ca vilajjamana

tad vai padarh bhagavatab paramasya purhso
brahmeti yad vidur ajasra-sukham visokam
"What is realized as the Absolute Brahman is full of unlimited bliss without grief.
That is certainly the ultimate phase of the supreme enjoyer, the Personality of
Godhead. He is eternally void of all disturbances, fearless, completely conscious
as opposed to matter, uncontaminated and without distinctions. He is the prin
cipal, primeval cause of all causes and effects, in whom there is no sacrifice for
fruitive activities and in whom the illusory energy does not stand."
This verse was spoken by Lord Brahma when he was questioned by the great
sage Narada. Narada was surprised to see the creator of the universe meditating,
for he was doubting whether there was someone greater than Lord Brahma.
While answering the great sage Narada, Lord Brahma described the position of
maya and the bewildered living entities. This verse was spoken in that connection.
TEXT 33
'�, <;l!i'aft� ��' �flf �"l �<fi� I

1fi11�'fi �I! � \!� <fit11' 9f� II �� II
'kr�f.la, tamara hana' yadi bale eka-bara
maya-bandha haite kr�f.la tare kare para
SYNONYMS
kr�f.la-0 my Lord Kr��a; tamara hana-1 am Yours; yadi - if; bale-someone
says; eka-bara-once ; maya-bandha haite-from the bondage of conditional life;
kr�f.la-Lord Kr��a; tare - him; kare para-releases .
TRANSLATION
"O ne is immediately freed from the clutches of maya if he seriously and
sincerely says, 'My dear Lord Kr�r:Ja, although I have forgotten You for so many
long years in the material world, today I am surrendering unto You. I am Your
sincere and serious servant. Please engage me in Your service.'
TEXT 34
11m� ·�9(C�1 <j"(g�1><il'lf� "D <!f"DC� I
'!>i'S�� lf1 �C"il lf'�1C�J�i(�� "ll"ll II -'8 II
sakrd eva prapanno yas

tavasmiti ca yacate
abhayaril sarvada tasmai

dadamy etad vrataril mama
SYNONYMS
sakrt-once only; eva-certainly; prapannab-surrendered; yab-anyone

who; tava-Yours; asmi-1 am; iti-thus; ca-also; yacate-prays; abhayam
fearlessness; sarvada-always; tasmai-unto him; dadami-1 give; etat-this;

vratam-vow; mama-My .
TRANSLATION
" 'It is My vow that if one only once seriously surrenders unto Me, saying,
"My dear Lord, from this day I am Yours," and prays to Me for courage, I shall
immediately award courage to that person, and he will always remain safe
from that time on.'
PURPORT
This is a quotation from the Ramayaf)a.
TEXT 35
!_f•·11f•·�f'fi� '��' � � I
'$ijf·<e�tlftt1t 1!7;� �7;�7;11' 'e'Sfll II �� II
bhukti-mukti-siddhi-kami 'subuddhi' yadi haya

gac;Jha-bhakti-yoge tabe k[$f)ere bhajaya
SYNONYMS
bhukti-of material enjoyment; mukti-of impersonal liberation; siddhi-of
achieving mystic power; kami-desirous; su-buddhi-act ually intelligent; yadi
if; haya-he is; gac;Jha-deep; bhakti-yoge-by devotional service; tabe-then;

k[$f)ere bhajaya-worships Lord Kr�r:Ja.
TRANSLATION
"Due to bad association, the living entity desires material happiness, libera
tion or merging into the impersonal aspect of the Lord, or he engages in
mystic yoga for material power. If such a person actually becomes intelligent,
he takes to Kr�r;�a consciousness by engaging himself in intense devotional
service to Lord Sri Kr�r;�a.
TEXT 36
';!lf'ftll: 'l�'fiCJti '1:1 C'lli�'fill %1'ft��t"1: I
'!i1C31'1 �NRl!if.5fO{ <Jr.�\5 ��"lf� 9f�'l_ll .!,� II

akama/:1 sarva-kamo va
mok$a-kama udara-dhT/:1
tTvreQa bhakti-yogena
yajeta puru$arh param
SYNONYMS
akama/:1-a pure devotee with no desire for material enjoyment; sarva

kama/:1-one who has no end to his desires for material enjoyment; va-or; mok
$a-kama/:l-one who desires to merge into the existence of Brahman; udara
dhT/:1-being very intelligent; tTvreQa-firm; bhakti-yogena-by devotional ser
vice; yajeta-should worship; puru$am-the person; param-supreme.
TRANSLATION
" 'Whether one desires everything or nothing, or whether he desires to

merge into the existence of the Lord, he is intelligent only if he worships Lord
K��r:Ja, the Supreme Personality of Godhead, by rendering transcendental
loving service.'
PURPORT
This is a verse from SrTmad-Bhagavatam (2.3.1 0).
TEXT 37
�1J1<tS11f\ �fir <!Stf �t�1f �\9fil I

lfl11tf'$f� �· l!tt1f (;�i{ 1l51·�1fct II �'\ II
anya-kamT yadi kare k[$Qera bhajana

na magiteha kr$Qa tare dena sva-caraQa
SYNONYMS
anya-kamT-one who desires many other things; yadi-if; kare-he performs;
k[$Qera bhajana - devotiona l service to Lord Kr�l)a; na magiteha-although not
asking; kf$Qa-Lord Kr�l)a; tare-to him; dena-gives; sva-caraQa-the shelter of
His lotus feet.
TRANSLATION
"If those who desire material enjoyment or merging into the existence of
the Absolute Truth engage in the Lord's transcendental loving service, they
will immediately attain shelter at K��r:Ja's lotus feet, although they did not ask
for it. K��r:Ja is therefore very merciful.
TEXT 38
'� ��,- '�t";Ji 'etiSf, 'lltt� R��-�� I

'CI�I! litf�' �� ";Jtt�,- �� "!_(" �\r'"
kr�Qa kahe, -'ama bhaje, mage vi�aya-sukha

amrta chagi' vi�a mage, -ei ba(la murkha
SYNONYMS
kr�Qa kahe-Kr�t:�a says; ama bhaje-he worships Me; mage-but requests;

vi�aya-sukha-material happiness; amrta chagi' -giving up the nectar; vi�a
mage-he begs for poison; ei baga murkha-he is a great fool.
TRANSLATION
"Kr�r;�a says, 'If one engages in My transcendental loving service but at the
same time wants the opulence of material enjoyment, he is very, very foolish.
Indeed, he is just like a person who gives up ambrosia to drink poison.
TEXT 39
�tfif-f<!eiJ, �� ( 'R��' <;�ti{ fw<� ?

�-ij�sft�� fii�1 'f��' '{�1�� " �� "
ami-vijfia, ei murkhe 'vi�aya' kene diba?

sva-caraf)amrta diya 'vi�aya' bhu/aiba
SYNONYMS
ami-1; vijfia-all-intelligent; ei murkhe-unto this foolish person; vi�aya-ma
terial enjoyment; kene diba-why should I give; sva-caral')a-amrta-the nectar of
shelter at My lotus feet; diya-giving; vi�aya-the idea of material enjoyment;
bhulaiba-1 shall make him forget.
TRANSLATION
" 'Since I am very intelligent, why should give this fool material
prosperity? Instead I shall induce him to take the nectar of the shelter of My
lotus feet and make him forget illusory material enjoyment.'
PURPORT
Those who are interested in material enjoyment are known as bhukti. One who
is interested in merging into the effulgence of Brahman or perfecting the mystic
yoga system is not a devotee at all. Devotees do not have such desires. However,
if a karmi, jfiani or yogi somehow contacts a devotee and renders devotional ser
vice, Kr�r:ta immediately awards him love of God and gives him shelter at His lotus
feet, although he may have no idea how to develop love of Kr�r:ta. If a person
wants material profit from devotional service, Kr�r:ta condemns such materialistic
desires. To desire material opulence while engaging in devotional service is
foolish. Although the person may be foolish, Kr�r:ta, being all-intelligent, engages
him in His devotional service in such a way that he gradually forgets material opu
lence. The point is that we should not try to exchange loving service for material
prosperity. If we are actually surrendered to the lotus feet of Kr�r:ta, our only desire
should be to satisfy Kr�r:ta. That is pure Kr�r:ta consciousness. Surrender does not
mean that we demand something from the Lord but that we completely depend
on His mercy.
TEXT 40
��g rr"f�Jf��"llf�c�1 OJ9i�

COI"<tNClf1 �� "J._O{i1��1 �\!: I
�� f�i:fC� \S�lf�i11fol��l

fll�tf"fi:fl'l"� fol�9f1lf"'t:!<l'{_ II B • II
satyaril disaty arthitam arthito nwam

naivarthado yat punar arthita yata/:l
svayaril vidhatte bhajatam anicchatam
iccha-pidhanaril nija-pada-pallavam
SYNONYMS
satyam-it is true; disati-He awards; arthitam-that which is desired;
arthital)-being requested; nwam-by human beings; na-not; eva-certainly;
artha-da/:l-giving desired things; yat-which; puna/:l-again; arthita-request ;
yata/:l-from which; s vayam-Himself ; vidhatte-He gives; bhajatam-of those
engaged in devotional service; anicchatam-even though not desiring; iccha
pidhanam-covering all other desires; nija-pada-pallavam-the shelter of His
own lotus feet.
TRANSLATION
"'Whenever K��r;�a is requested to fulfill one's desire, He undoubtedly does

so, but He does not award anything which, after being enjoyed, will cause
someone to petition Him again and again to fulfill further desires. When one
has other desires but engages in the Lord's service, K��r;�a forcibly gives one
shelter at His lotus feet, where one will forget all other desires.'
PURPORT
TEXT 41
� 'ftf'51' �t· 'et�, 9l"hl �··1ftlf I

�t'lf �f"' 'wt�' C�l:! �� t'ltt� II 8� II
kama lagi' k[$1)e bhaje, paya kr$Qa-rase

kama chac;fi' 'dasa' haite haya abhila$e
SYNONYMS
kama lagi'-for fulfillment of one's material desires; k[$1)e bhaj e-one engages
in the transcendental service of Lord Kr�r:Ja; pa ya- he gets; k[$1)a-rase-a taste of
the lotus feet of Lord Kr�r:Ja; kama chac;fi'-giving up all desires for material enjoy
ment; dasa haite-to be an eternal servant of the Lord; haya-there is; abhila$e
aspiration.
TRANSLATION
"When someone engages in Lord Kr��a's devotional service for the satisfac
tion of the senses and instead acquires a taste to serve Kr��a, he gives up his
material desires and willingly offers himself as an eternal servant of Kr��a.
TEXT 42
�t<�t�aor1�� 9ff'! f�c�t��e_

�t� �1��1'\ Clf�ll._<\�Of��J� I
'fit"S"� f.lfD�f9f fvr�Hl��

.,tf1l'\ w�tc�t�f� <t11� 0{ l!tc"S" 11 s� 11
sthanabhila$i tapasi sthito 'ham

tvaril praptavan deva-munindra-guhyam
kacaril vicinvann api divya-ratnaril
svamin krtartho 'smi vararil na yace
SYNONYMS
sthana-abhila$i-des iring a very high position in the material world; tapasi-in

severe austerities and penances; sthi ta/:1-situated; aham-1; tvam-You; prap
tavan-have obtained; deva-muni-indra-guhyam-difficult to achieve even for
great demigods, saintly persons and kings; kacam-a piece of glass; vicinvan
searching for; api-although; divya-ratnam-a transcendental gem; svamin-0
my Lord; krta-arthaf:r asmi-1 am fully satisfied; varam-any benediction; na
yace-1 do not ask.
TRANSLATION
[When he was being benedicted by the Supreme Personality of Godhead,

Dhruva Maharaja said] 11 1 0 my Lord, because I was seeking an opulent ma
terial position, I was performing severe types of penance and austerity. Now I
have gotten You, who are very difficult for the great demigods, saintly persons
and kings to attain. I was searching after a piece of glass, but instead I have
found a most valuable jewel. Therefore I am so satisfied that I do not wish to
ask any benediction from You.'
PURPO RT
This verse is from the Hari-bhakti-sudhodaya (7.28).
TEXT 43
�R�"AI' l!if';{ti! '�til' 'e1t'SIJ '<if.� l:!t1f I

il'�11' �Cftt� '�il' �t� 'ftt'5t @tt1f II 8� II
sarhsara bhramite kana bhagye keha tare

nadira pravahe yena ka?tha /age tire
SYNONYMS
samsara bhramite-wandering throughout the universe; kana bhagye-by

some good fortune; keha tare-someone crosses the ocean of nescience; nadira
pravahe-in the flow of the river; yena - j ust as; ka?tha-wood; /age - sticks;
tire-on the bank.
TRANSLATION
"There are unlimited conditioned souls who are bereft of Lord Kr�r;�a's ser
vice. Not knowing how to cross the ocean of nescience, they are scattered by
waves, time and tide. However, some are fortunate to contact devotees, and
by this contact they are delivered from the ocean of nescience, just as a log,
floating down a river, accidentally washes upon the bank.
TEXT 44
Cll<�� 'llllt�rll�lf'1 �lcif<l"tF'!iif1{"�"\. 1
��O!l'l: <ll"l"''<l�l �fl5�Si1f'\!i �"50f II 8 8 II

maivarh mamadhamasyapi
syad evacyuta-darsanam
hriyamaf)aQ kala-nadya
kvacit tarati ka5cana
SYNONYMS
ma-not; evam-thus; mama-of me; adhamasya-who is the most fallen;

api-although; syat-there may be; eva-certainly; acyuta-darsanam-seeing of
the Supreme Personality of Godhead; hriyamaf)aQ-being carried; kala-nadya
by the stream of time; kvacit-sometimes; tarati-crosses over; kascana-some
one.
TRANSLATION
" ' "Because I am so fallen, I shall never get a chance to see the Supreme
Personality of Godhead." This was my false apprehension. Rather, by chance
a person as fallen as I am may get to see the Supreme Personality of Godhead.
Although one is being carried away by the waves of the river of time, one may
eventually reach the shore.'
PURPORT
TEXT 45
�t� �r;1tJ �1fl ��rn -.r;11t'Jl_� � 1

�t'!_�� r;� 111% iS�� II 8(t II
kona bhagye karo sarhsara k$ayonmukha haya
sadhu-sailge tabe k[$f)e rati upajaya
SYNONYMS
kona bhagye- by fortune; karo-of someone; sarhsara-conditioned life;

k$aya-unmukha-on the point of destruction; haya-is; sadhu-sailge-by asso
ciation with devotees; tabe-then; k[$f)e-to Lord Kr�r:Ja; rati-attraction ; upa
jaya-awakens.
TRANSLATION
"By good fortune, one becomes eligible to cross the ocean of nescience,
and when one's term of material existence decreases, one may get an oppor
tunity to associate with pure devotees. By such association, one's attraction to
Kr�Qa is awakened.
PURPORT
SrTia Bhaktivinoda Thakura explains this point. Is this bhagya (fortune) the result
of an accident or something else? In the scriptures, devotional service and pious
activity are considered fortunate. Pious activities can be divided into three
categories-pious activities that awaken one's dormant Kr�r:Ja consciousness are
called bhakty-unmukhr sukrti. Pious activities that bestow material opulence are
called bhogonmukhr, and pious activities that enable the living entity to merge
into the existence of the Supreme are called mok$onmukhi. These last two
awards of pious activity are not actually fortunate. Pious activities are fortunate
when they help one become Kr�r:Ja conscious. The good fortune ofbhakty-un
mukhr is attainable only when one comes in contact with a devotee. By asso
ciating with a devotee willingly or unwillingly, one advances in devotional service,
and thus one's dormant Kr�r:Ja consciousness is awakened.
TEXT 46
�<�t9f<rc�1 <!ill"C�·1 �1!'1 iSC<I"-
�'l� \!i�J�J� 'l�'lllt'it'll: I
'��'l'Jfr:ll1 "l!f� �r'�'<�" 'J>t_'it-c-�1

9f�t<lu'rC"t �Rf �t�r;\! �f\!J: II B� II
bhavapavargo bhramato yada bhavej

janasya tarhy acyuta sat-samagama/:1
sat-sarigamo yarhi tadaiva sad-gatau
paravarese tvayi jayate rati/:1
SYNONYMS
bhava apavarga/:1-liberation from the nescience of material existence;

-
bhramata/:1 -wandering; yada-when; bhavet-should be; janasya-of a person;

tarhi-at that time; acyuta-0 Supreme Personality of Godhead; sat
samagama/:1 -association with devotees; sat-sarigama/:1-association with devo
tees; yarhi-when; tada-at that time; eva-only; sat-gatau-the highest goal of
life; paravarese-the Lord of the universe; tvayi-to You; jayate-appears;
rati/:1-attraction.
TRANSLATION
"'0 my Lord! 0 infallible Supreme Person! When a person wandering

throughout the universes becomes eligible for liberation from material exis
tence, he gets an opportunity to associate with devotees. When he associates
with devotees, his attraction for You is awakened. You are the Supreme Per
sonality of Godhead, the highest goal of the supreme devotees and the Lord of
the universe.'
PURPORT
TEXT 47
� �!if �� '�fe{ ret'it1� 1

�111-�fil-�� fit� �t�il II 8'1 II
kr$f)a yadi krpa kare kona bhagyavane
guru-antaryami-rupe sikhaya apane
SYNONYMS
kr$(1a-Lord Kr�r:Ja; yadi-if; krpa kare-shows His mercy; kona bhagyavane

to some fortunate person; guru-of the spiritual master; antaryami-of the
Supersoul; rape-in the form; sikhaya-teaches; apane-personally.
TRANSLATION
"Kr�r;�a is situated in everyone's heart as caitya-guru, the spiritual master

within. When He is kind to some fortunate conditioned soul, He personally
gives one lessons to progress in devotional service, instructing the person as
the Supersoul within and the spiritual master without.
TEXT 48
C.rc�t<>f<l�J<>f fSf\!i � ·<t><t��-c �"r
31"iilli.:�rr f<>� ��%�If: "inr�: 1
c<rt��<t��l�� f<l�
:�tst�Cs'SJ<t1_<!1 �5\f\!i� <lJO!f�& II 817 II
naivopayanty apacitirh kavayas tavesa

brahmayu$api krtam rddha-muda/:1 smaranta/:1
yo 'ntar bahis tanu-bhrtam asubharh vidhunvann
acarya-caittya-vapu$a sva-gatirh vyanakti
SYNONYMS
na eva-not at all; upayanti-are able to express; apacitim-their gratitude;
kavaya/:1-learned devotees; tava-Your;. isa-0 Lord; brahma-ayu$a-with a
lifetime equal to Lord Brahma's; api-in spite of; krtam-magnanimous work; rd
dha-increased; muda/:1-joy; smaranta/:1-remembering; ya/:1-who; anta/:1-
within; bahi/:1-outside; tanu-bhrtam-of those who are embodied; asubham-
misfortune; vidhunvan -dissipating; acarya-of the spiritual master; caittya-of

the Supersoul; vapu�a-by the forms; sva-own; gatim-path; vyanakti-shows.
TRANSLATION
"'0 my L ord! Transcendental poets and experts in spiritual science could

not fully express their indebtedness to You, even if they were endowed with
the prolonged lifetime of Brahma, for You appear in two features-externally
as the acarya and internally as the Supersoul-to deliver the embodied living
being by directing him how to come to You.'
PURPO RT
This is a verse from Srimad-Bhagavatam (11.29.6). It was spoken by Uddhava

after he had been instructed in yoga by Sri Kr�r;�a.
TEXT 49
�1�ttr ��t�J <'!1•1 �fif �� I

oef9�if '0�11'' P8{, ��t1t � -.� II 8� II
sadhu-sange k(�f)a-bhaktye sraddha yadi haya

bhakti-phala 'prema' haya, sarhsara yaya k�aya
SYNONYMS
sadhu-sange-by the association of devotees; kr�Qa-bhaktye-in discharging

devotional service to Kr�r;�a; sraddha-faith; yadi-if; haya-there is; bhakti
phala-the result of devotional service to Kr�r;�a; prema-love of Godhead;
haya-awakens; sarhsara-the conditioned life in material existence; yaya
k�aya-becomes vanquished.
TRANSLATION
"By associating with a devotee, one awakens his faith in devotional service
to Kr�r;�a. Because of devotional service, one's dormant love for Kr�r;�a
awakens, and thus one's material, conditional existence comes to an end.
TEXT 50
l!'1f�:�111��'4tCI'f� �t�� ll': 1_"It11, I

0{ folf<tcSli O{t0i1fC�1 ':Sl'€iT:ll'tC5Jt�� f11f�l'f: II � • II
yadrcchaya mat-kathadau
jata-sraddhas tu ya/:1 puman
na nirviQQO natisakto
bhakti-yogo 'sya siddhida/:1
SYNONYMS
yadr cchaya-by some good fortune; mat-katha-adau-in talk about Me; jata
sraddha/:1-has awakened his attraction; tu- but; ya/:1 puman-a person who; na
nirviQQa/:1-not falsely detached; na atisakta/:1-not attached to material exis
tence; bhakti-yoga/:1-the process of devotional service; asya-for such a person;
siddhi-da/:1-bestowing perfection.
TRANSLATION
11 'Somehow or other, if one is attracted to talks about Me and has faith in

the instructions I have set forth in Bhagavad-gita, and if one is actually
detached from material things and material existence, his dormant love for Me
will be awakened by devotional service.'
PURPORT
This verse from Srimad-Bhagavatam (11.20.8) was spoken by Kr�r:ta at the time
of His deparature from this material world. It was spoken to Uddhava.
TEXT 51
IJ�e.·li�i Ri{i �ti{ �til ''fj�' i{� I
"'fJ� � �1(, �R� � -.� II a-� II
mahat-krpa vina kana karme 'bhakti' naya

kr?Qa-bhakti dare rahu, sarhsara nahe k?aya
SYNONYMS
mahat-krpa-the mercy of great devotees; vina-without; kana karme - by

some other activity; bhakti naya-the re is not devotional service; k[$Qa-bhakti
love of Kr�r:ta or devotional service to Kr�r:ta; dare rah u-leav ing aside; sarhsara
the bondage of material existence; nahe-there is not; k?aya-destruction.
TRANSLATION
"Unless one is favored by a pure devotee, he cannot attain the platform of

devotional service. To say nothing of kr�r:ta-bhakti, one cannot even be
relieved from the bondage of material existence.
PURPORT
Pious activities bring about material opulence, but one cannot acquire devo
tional service by any amount of material pious activity, not by giving charity,
opening big hospitals and schools or working philanthropically. Devotional service
can be attained only by the mercy of a pure devotee. Without a pure devotee's
mercy, one cannot even escape the bondage of material existence. The word
mahat in this verse means "a pure devotee." As confirmed in Bhagavad-gita:
mahatmanas tu mam partha

daivirh prakrtim asrita/:1
bhajanty ananya-manaso
jnatva bhatadim avyayam
"0 son of Prtha, those who are not deluded, the great souls, are under the protec
tion of the divine nature. They are fully engaged in devotional service because
they know Me as the Supreme Personality of Godhead, original and inexhaust
ible." (Bg. 9.13)
One also has to associate with such a mahatma who has accepted Kr�r:Ja as the
supreme source of the entire creation. Without being a mahatma, one cannot
understand Kr�r:Ja's absolute position. A mahatma is rare and transcendental, and
he is a pure devotee of Lord Kr�r:Ja. Foolish people consider Kr�r:Ja a human being,
and they consider Lord Kr�r:Ja's pure devotee an ordinary human being also. What
ever one may be, one must take shelter at the lotus feet of a devotee mahatma
and treat him as the most exalted well-wisher of all human society. We should
take shelter of such a mahatma and ask for his causeless mercy. Only by his
benediction can one be relieved from attachment to a materialistic way of life.
When one is thus relieved, he can engage in the Lord's transcendental loving ser
vice through the mercy of the mahatma.
TEXT 52
��'1\C'I'!i:e"PII 'I <itf'!i

'I C15�HI1 fo\�"1'111(,5):�1�1 I
'�' �·�Pn hr<t �..,tf�c�-

f<l;rJ ·�r�� 9f11R!T:�1� �"C�<l', II a� II
rahagaQaitat tapasa na yati

na cejyaya nirvapaQad grhad va
na cchandasa naiva jalagni-suryair
vina mahat-pada-rajo-'bhi�ekam
SYNONYMS
rahDgaf)a-0 King Rahogat:�a; etat-this; tapasa-by severe austerities and
penances; na yati -one does not obtain; na-neither; ca-also; ijyaya-by
gorgeous worship; nirvapaf)at-by renounced order of life; grhat -by sacrifices
while living in the home; va-or; na chandasa-nor by scholarly study of the
Vedas; na-nor; eva-certainly; ja/a-agni-sDryai/:1-by those who worship water,
fire or scorching sunshine; vina-without; mahat-pada-raja/:1-of the dust of the
lotus feet of a mahatma; abhi$ekam-the sprinkling.
TRANSLATION
"'0 King Rahugar;�a, without taking upon one's head the dust from the lotus
feet of a pure devotee [a mahajana or mahatma], one cannot attain devotional
service. Devotional service is not possible to attain simply by undergoing
severe austerities and penances, by gorgeously worshiping the Deity, or by
strictly following the rules and regulations of the sannyasa or grhastha order,
nor by studying the Vedas, submerging oneself in water, or exposing oneself
to fire or scorching sunlight.'
PURPORT
This verse appears in Srimad-Bhagavatam (5.12.12). jac;la Bharata herein tells
King RahOgat:�a how he attained the paramaharilsa stage. Maharaja Rahogat:�a, the
King of Sindhu-sauvira, had asked Jac;la Bharata how he had attained the
paramaharilsa stage. The King had called him to carry his palanquin, but when the
King heard from paramaharilsa jac;la Bharata about the supreme philosophy, he ex
pressed surprise and asked Jac;la Bharata how he had attained such great libera
tion. At that time Jac;la Bharata informed the King how to become detached from
material attraction.
TEXT 53
C.r�t� "I!f��tq��ll!'"I!t��
�"f�J01'4l9f51"C"I�1 �vr-4: 1
"l1�'1"�r1ft� 9fi•nn:�r�f�rlf<f�
f01��"1l'li� 01 �'it� �jq<:. II it-!> II
nai$ari1 matis tavad urukramanghriril

sprsaty anarthapagamo yad-artha/:1
mahiyasaril pada-rajo-'bhi$ekari1
ni$kincananari1 na vwita yavat
SYNONYMS
na-not; e,sam-of those who are attached to household life; matib-the in
terest; tavat-that long; urukrama-arighrim-the lotus feet of the Supreme Per
sonality of Godhead, who is credited with uncommon activities; sprsati
touches; anartha-of unwanted things; apagamab-vanquishing; yat-of which;
arthab-result; mahiyasam-of the great personalities, devotees; pada-rajab-of
the dust of the lotus feet; abhi,sekam-sprinkling on the head; ni,skiiicananam
who are completely detached from material possessions; na vwita-does not do;
yavat-as long as.
TRANSLATION
" 'Unless human society accepts the dust of the lotus feet of great mahat
mas-devotees who have nothing to do with material possessions-mankind
cannot turn its attention to the lotus feet of Kr�Qa. Those lotus feet vanquish
all the unwanted miserable conditions of material life.'
PURPORT
This verse appears in the Srimad-Bhagavatam (7.5.32). When the great sage
Narada was giving instructions to Maharaja Yudhi?thira, he narrated the activities
of Prahlada Maharaja. This verse was spoken by Prahlada Maharaja to his father,
Hirar;tyakasipu, the king of demons. Prahlada Maharaja informed his father of the
nine basic processes of bhakti-yoga. Whoever takes to these processes is to be
considered a highly learned scholar. Hirar;tyakasipu, however, did not like his son
to talk about devotional service; therefore he immediately called his teacher, ?ar:t
<;lamarka. The teacher explained that he did not teach devotional service to
Prahlada but that the boy was naturally inclined that way. At that time
Hirar;tyakasipu became very angry and asked Prahlada why he had become a
Vai?r;tava. In answer to this question, Prahlada Maharaja recited this verse to the
effect that one cannot become the Lord's devotee without receiving the mercy
and blessings of another devotee.
TEXT 54
'��', '�i�'-�('ilfiar �� I
"f�'lft(! �t��'f �� II <t8 II
'sadhu-sariga', 'sadhu-sariga'-sarva-sastre kaya

lava-matra sadhu-sarige sarva-siddhi haya
SYNONYMS
sadhu-sariga sadhu-sariga-association with pure devotees; sarva-sastre-all

the revealed scriptures; kaya-say; /ava-matra-even for a moment; sadhu
sarige - by association with a devotee; sarva-siddhi-all success; haya-there is.
TRANSLATION
"The verdict of all revealed scriptures is that by even a moment's asso

ciation with a pure devotee, one can attain all success.
PURPORT
According to astronomical calculations, Java is one eleventh of one second.
TEXT 55
�"lli11! '1C<f011f9f '1 �of� 0!19J:.01;:5<f'\_ I
�5r<r�'lf5f'l5f� 11�n'�t� f<�>ll_�trr�: 11 tt<l 11
tulayama lavenapi
na svargarh napunar-bhavam
bhagavat-sangi-sangasya
martyanarh kimutasi?a/:1
SYNONYMS
tulayama-we make equal; /avena-with one instant; api-even; na-not;

svargam-heavenly planets; na-nor; apuna/:1-bhavam-merging into the exis
tence of the Supreme; bhagavat-sangi-sangasya-of the association of devotees
who are always associated with the Supreme Personality of Godhead; mar
tyanam-of persons destined to die; kim uta-what; asi?a/:1-the blessings.
TRANSLATION
"'The value of a moment's association with a devotee of the lord cannot

even be compared to the attainment of heavenly planets or liberation from
matter, and what to speak of worldly benedictions in the form of material
prosperity, which is for those who are meant for death.'
PURPORT
This is a quotation from Srimad-Bhagavatam (1.18.13). This verse concerns the

Vedic rites and sacrifices performed by the great sages of Naimi�aral)ya, headed
by Saunaka ��i. The sages pointed out that association with a devotee for even
less than a second is beyond comparison to a thousand Vedic rituals and
sacrifices, elevation to heavenly planets or merging into the existence of the
Supreme.
TEXT
56
�� ?l��i!(f;i{t1f llf..J ��1 I
iS'f�t1f 1ttf�r;� �� firm u �t� u
kmJa krpalu arjunere lak$ya kariya

jagatere rakhiyachena upadesa diya
SYNONYMS
k[$Qa-Lord Kr�r;�a; krpa/u-merciful; arjunere-Arjuna; lak$ya kariya-aiming
at; jagatere-the whole world; rakhiyachena-has protected; upadesa diya
giving instructions.
TRANSLATION
"Kr�Qa is so merciful that simply by aiming His instructions at Arjuna, He
has given protection to the whole world.
TEXTS 57-58
'1��\!i'l!� �11: "J'J_ C'! 9('�'Pl� <n>: I

�C�1�f'! t'l! �1'f'ff� �C\!>1 <\'�JlPl C� f��"{_ II t � II
'l!'ll•rl �<\' 'l!i!bC'€'1 'l!'ftlltill1� 'l!t� "1'11:l1' I

'l!tC'!bPJJf'! 'I�J' C� ��ill7tC01 f�llt�f'l C'l! 11�1711
sarva-guhyatamaril bhaya/:1
swu me paramaril vaca/:1
i$tO 'si me drc;iham iti
tato vak$yami te hitam
man-mana bhava mad-bhakto

mad-yaji maril namaskuru
mam evai$yasi satyaril te
pratijane priyo 'si me
SYNONYMS
sarva-guhya-tamam-most confidential of all; bhaya/:1-again; SfQU-hear;
me-My; paramam vaca/:1-supreme instruction; i$ta/:l-beloved; asi-you are;
me-My; drc;Jham iti-very firmly; tata/:1-therefore; vak$yami-l shall speak;
te-to you; hitam-words of benediction; mat-mana/:1-whose mind is always
on Me; bhava-become; mat-bhakta/:1-My devotee; mat-yaji-My worshiper;
mam-unto Me; namaskuru-offer obeisances; mam eva-to Me only; e$yasi
you will come; satyam-truly; te-to you; pratijane-1 promise; priya/:1 asi-you
are dear; me-My.
TRANSLATION
11 'Because you are My very dear friend, I am speaking to you the most con
fidential part of knowledge. Hear this from Me, for it is for your benefit. Al
ways think of Me and become My devotee, worship Me and offer obeisances
unto Me. Thus you will come to Me without fail. I promise you this because
you are My very dear friend.'
PURPORT
This is a quotation from Bhagavad-gita (18.64-65).
TEXT 59
��,-�·1{1l, <IS�, �t�, �t� I

�� tfif' <;lift� �� i-�'i�ti{_ ll q� ll
pOrva ajria,-veda-dharma, karma, yoga, jriana

saba sadhi' se�e ei ajria-balavan
SYNONYMS
pOrva ajria-previous orders; veda-dharma-performance of Vedic ritualistic

ceremonies; karma-fruitive activities; yoga-mystic yoga practice; jriana
speculative knowledge; saba sadhi'-executing all these processes; se�e-at the
end; ei ajria-this order; ba/avan-powerful.
TRANSLATION
11 Although Kr�r;�a has previously explained the proficiency of executing

Vedic rituals, performing fruitive activity as enjoined in the Vedas, practicing
yoga and cultivating jiiana, these last instructions are most powerful and stand
above all the others.
TEXT 60
�� e�t�'i �'@1f '�'iit' �rw �11 1

�<R '!Jt� <�Sfit' '� fl � ll �0 ll
ei ajria-bale bhaktera 'sraddha' yadi haya
sarva-karma tyaga kari' se kr�Qa bhajaya
SYNONYMS
ei ajria-bale-on the strength of this supreme order of the Supreme Personality

of Godhead; bhaktera-of the devotees; sraddha-faith; yadi-if; haya-there
is; sarva-karma�ll other activities, material and spiritual; tyaga kari -leaving '
aside; se-he; kr�Qa bhajaya-serves Lord Kr�r;�a.
TRANSLATION
"If the devotee has faith in the strength of this order, he worships Lord
Kr�Qa and gives up all other activities.
TEXT 61
\!it�" <fi�tr'1 �'{7� '� r01f<g<v� <�t�\!., 1

'lf'<fi�t��'1tr;w� �I !!1%1 <il�il �ti1?;\!i II �'> II
tavat karmaQi kurvita

na nirvidyeta yavata
mat-katha-sravaQadau va
sraddha yavan na jayate
SYNONYMS
tavat-up to that time; karmaQi-fruitive activities; kurvita-one should

execute; na nirvidyeta-is not satiated; yavata-as long as; mat-katha-of dis
courses about Me; sravaQa-adau-in the matter of sravaf)am, kirtanam, and so on;
va-or; sraddha-faith; yavat-as long as; na-not; jayate-is awakened.
TRANSLATION
" 'As long as one is not satiated by fruitive activity and has not awakened
his taste for devotional service by sravaQaril kirtanaril vi�Qol;l, one has to act
according to the regulative principles of the Vedic injunctions.'
PURPORT
TEXT 62
'�'·lrf�"'f-��t� <tl�� ,, f�ll6� I

� �f� '<fi� �(<15� �� l8t II �� II
'sraddha'-sabde-visvasa kahe sudr(lha niscaya

kr�Qe bhakti kaile sarva-karma krta haya
SYNONYMS
sraddha-sabde-by the word sraddha; visvasa-faith; kahe-is said; su
dr(lha-firm; ni5caya-ce rtai n; kr�Qe-unto Lord Kr�r;�a; bhakti-devotional ser-
vice; kaile-by executing; sarva-karma-all activities; krta-completed; haya

are.
TRANSLATION
"By rendering transcendental loving service to Kr�r;�a, one automatically

performs all subsidiary activities. This confident, firm faith, favorable to the
discharge of devotional service, is called sraddha.
PURPORT
Firm faith and confidence are called sraddha. When one engages in the Lord's
devotional service, he is to be understood to have performed all his respon
sibilities in the material world. He has satisfied his forefathers, ordinary living en
tities, and demigods and is free from all responsibility. Such a person does not
need to meet his responsibilities separately. It is automatically done. Fruitive ac
tivity (karma) is meant to satisfy the senses of the conditioned soul. However,
when one awakens to Kr�l)a consciousness, he does not have to work separately
for pious activity. The best achievement of all fruitive activity is detachment from
material life, and this detachment is spontaneously enjoyed by the devotee firmly
engaged in the Lord's service.
TEXT 63
<!'41 �c�t'( <'! r<�r�ROIOI

�·tJf{g \!.�.:��C�l9f"fl�1: I
·2ll"C'lt9f�t�l60 <!C'4f��t<fl�
�C'4<! 'lql�<f'l�JC��Jl II �"' II
yatha taror ma/a-ni?ecanena

trpyanti tat-skandha-bhujopasakha/:1
trpyanti tat-skandha-bhujopasakaha/:1
praf)opaharac ca yathendriyaf)arh
tathaiva sarvarhaf)am acyutejya
SYNONYMS
yatha-as; taro/:1-of a tree; mula-on the root; ni?ecanena-by pouring
water; trpyanti-are satisfied; tat-of the tree; skandha-trunk ; bhuja
branches; upasakha/:1-sub-branches; praf)a-to the living force; upaharat -from
offering food; ca-also; yatha-as; indriyaf)am-of all the senses; tatha
similarly; eva-indeed; sarva-of all; arhaf)am-worship ; acyuta-of the
Supreme Personality of Godhead; ijya-worship .
TRANSLATION
"'By pouring water on the root of a tree, one automatically satisfies the
trunk, branches and twigs. Similarly, by supplying food to the stomach, where
it nourishes the life air, one satisfies all the senses. In the same way, by
worshiping Kr�.,a and rendering Him service, one automatically satisfies all
the demigods.'
PURPORT
TEXT 64
\!l'llit<tti{_ iSf� � ��-�fi(�tit I
'\!;�', '��', '��'-i!lllli1-�Jt�it II�8 II
sraddhavan jana haya bhakti-adhikari

'uttama', 'madhyama', 'kani�tha'-sraddha-anusari
SYNONYMS
sraddhavan jana-a person with faith; haya-is; bhakti-adhikari-eligible for

discharging transcendental loving service to the Lord; uttama-first class;
madhyama-intermediate; kani�tha-the lowest class; sraddha-anusari-ac
cording to the proportion of faith.
TRANSLATION
"A faithful devotee is a truly eligible candidate for the loving service of the
Lord. According to one's faith, one is classified as a topmost devotee, an inter
mediate devotee or an inferior devotee.
PURPORT
The word sraddhavan (faithful) means understanding Kr�r:ta to be the summum
bonum, the eternal truth and absolute transcendence. If one has full faith in Kr�r:ta
and confidence in Him, one becomes eligible to discharge devotional service con
fidentially. According to one's faith, one is a topmost, intermediate or inferior
devotee.
TEXT 65
llft��J �f.l�, �\J\!t'llii �111' I

'��-�fi{<�Stit' '�� \!11l't� �R� II�� II
sastra-yuktye sunipuf)a, dr(iha-sraddha yatira

'uttama-adhikari' sei taraye sarhsara
SYNONYMS
sastra-yuktye-in argument and logic; su-nipuf)a-very expert; dr(iha-srad

dha-firm faith and confidence in Kr�r;�a; yatira-whose; uttama-adhikari-the
topmost devotee; sei-he; taraye sa rhsara-can deliver the whole world.
TRANSLATION
"One who is expert in logic, argument and the revealed scriptures and who
has firm faith in Kr�r:ta is classified as a topmost devotee. He can deliver the
whole world.
TEXT 66
"ftC� \C�� l) f019J._'1: 'l�Q{1 �1if.l"5�: I
C�T1ii!IC�1�flf�l�1 <j: 'I '5�l1_\'3T.1ll 11\!i: II �� II
sastre yuktau ca nipuf)a/:1

sarvatha dr(iha-ni5caya/:l
prau(iha-sraddho 'dhikari ya/:1
sa bhaktav uttamo mata/:1
SYNONYMS
sastre-in the revealed scriptures; yuktau-in logic; ca-also; nipuf)a/:1-ex

pert; sarvatha-in all respects; dr(iha-niscaya/:1-who is firmly convinced;
praugha-deep; sraddha/:1-who has faith; adhikarT-eligible; ya/:1-who; sa/:1-
he; bhaktau-in devotional service; uttama/:1-highest; mata/:1-is considered.
TRANSLATION
" 'One who is expert in logic and understanding of revealed scriptures, and
who always has firm conviction and deep faith that is not blind, is to be con
sidered a topmost devotee in devotional service.'
PURPORT
This verse appears in the Bhakti-rasamrta-sindhu (1.2.17) by Srila ROpa

Gosvami.
TEXT 67
liftS·'{'� itt� �il " �'it�tl{.l '
'1f�·�fif�tit' �� ·<et'$fJ�ti\_ II �'I II

sastra yukti nahi jane drc;lha, sraddhavan

-
'madhyama-adhikari' sei maha-bhagyavan
SYNONYMS
sastra-yukti-logical arguments on the basis of revealed scripture; nahi-not;

jane-knows; drc;lha-firmly; sraddhavan-faithful; madhyama-adhikari
second-class devotee; sei-he; maha bhagyavan
- - very fortunate.
TRANSLATION
"One who is not very expert in argument and logic based on revealed scrip
tures but who has firm faith is considered a second-class devotee. He also
must be considered most fortunate.
TEXT 68
�: "1�1flf�R<9J:_¢f: �%1�1"1_ 1f � �liPt: II lblr II
yah sastradi?V anipUQab

sraddhavan sa tu madhyamab
SYNONYMS
ya/.1-anyone who; sastra-adi?u-in the revealed scriptures; anipuQab-not
very expert; sraddhavan-full of faith; sab-he; tu-certainly; madhyamab
second-class or middle-class devotee.
TRANSLATION
" 'He who does not know scriptural argument very well but who has firm
faith is called an intermediate or second-class devotee.'
PURPORT
This verse appears in the Bhakti-rasamrta-sindhu (1.2.18).
TEXT 69
�tm <;�11Q'I' �1, <;Jt '<flfili' �i{ I

illitlf illit11 �t� � ��t� '�' II �� II
yahara kamala sraddha, se 'kani?tha' jana
krame krame tenho bhakta ha-ibe 'uttama'
SYNONYMS
yahara-whose; kamala sraddha-soft faith; se-such a person; kani�tha

jana-a neophyte devotee; krame krame-by a gradual progression; tenho-he;
bhakta-devotee; ha-ibe-will become; uttama-first class.
TRANSLATION
"One whose faith is soft and pliable is called a neophyte, but by gradually
following the process, he will rise to the platform of a first-class devotee.
TEXT 70
C"lll 'iiC�� '<fi'l<'li!!f'.ii: 'l � f�c�·l f��r,� II 'I• H
yo bhavet komala-sraddhai)
sa kani�tho nigadyate
SYNONYMS
ya/:l-anyone who; bhavet-may be; kamala-soft; sraddhal) -having faith;

sa/:l-such a person; kani�thai) -neophyte devotee; nigadyate-is said to be.
TRANSLATION
" 'One whose faith is not very strong, who is just beginning, should be con
sidered a neophyte devotee.'
PURPORT
This verse also appears in the Bhakti-rasamrta-sindhu (1.2.19).
TEXT 71
1ff?!·,�Jt·l!111"1!tJTJ ��-1!1f·I!Jt I
��tw-t "Jfit� 1!111" �ftf�ttfi i'l'fi'l II '\ � II
rati-prema-taratamye bhakta -tara-tama

ekadasa skandhe tara kariyache lak�al)a
SYNONYMS
rati-of attachment; prema-and love; taratamye-by comparison; bhakta

devotee; tara-tama-superior and superlative; ekadasa skandhe-in the Eleventh
Canto of Srimad-Bhagavatam; tara-of him; kariyac he-has made; lak�al)a
symptoms.
TRANSLATION
"A devotee is considered superlative and superior according to his attach

ment and love. In the Eleventh Canto of Srimad-Bhagavatam, the following
symptoms have been ascertained.
PURPORT
Srila Bhaktivinoda Thakura has stated that if one has developed faith in Kr�r;�a
consciousness, he is to be considered an eligible candidate for further advance
ment in Kr�r;�a consciousness. Those who have faith are divided into three catego
ries - u ttama, madhyama and kani?tha (first-class, second-class and neophyte). A
first-class devotee has firm conviction in the revealed scriptures and is expert in
arguing according to the sastras. He is firmly convinced of the science of Kr�r;�a
consciousness. The madhyama-adhikari, or second-class devotee, has firm con
viction in Kr�r;�a consciousness, but he cannot support his conviction by citing
sastric references. The neophyte devotee does not yet have firm faith. In this way
the devotees are typed.
The standard of devotion is also categorized in the same way. A neophyte
believes that only love of Kr�r;�a or Kr�r;�a consciousness is very good, but he may
not know the basis of pure Kr�r;�a consciousness or how one can become a perfect
devotee. Sometimes in the heart of a neophyte there is attraction for karma, jnana
or yoga. When he is free and transcendental to mixed devotional activity, he be
comes a second-class devotee. When he becomes expert in logic and can refer to
the sastras, he becomes a first-class deyotee. The devotees are also described as
positive, comparative and superlative, in terms of their love and attachment for
Kr�l)a.
It should be understood that a madhyama-adhikari, a second-class devotee, is
fully convinced of Kr�r;�a consciousness but cannot support his convictions with
sastric reference. A neophyte may fall down by associating with nondevotees be
cause he is not firmly convinced and strongly situated. The second-class devotee,
even though he cannot support his position with sastric reference, can gradually
become a first-class devotee by studying the sastras and associating with a first
class devotee. However, if the second-class devotee does not advance himself by
associating with a first-class devotee, he makes no progress. There is no possibility
that a first-class devotee will fall down, even though he may mix with non
devotees to preach. Conviction and faith gradually increase to make one an ut
tama-adhikari, a first-class devotee.
TEXT 72
'l"<t'¥_?:�\ <j: 9f?:'!J.r�st�;g1<t'l1�'1: I
��1f'l �st<t�J�C'll"lf �1si�C�N'I: II H II

sarva-bhUte�u yab pasyed

bhagavad-bhavam atmanab
bhUtani bhagavaty atmany
e�a bhagavatottamab
SYNONYMS
sarva-bhate$u-in all obj ects (in matter, spirit, and combinations of matter and
spirit); yab-anyone who; pasyet-sees; bhagavat-bhavam-the ability to be
engaged in the service of the Lord; atmanab -of the supreme spirit soul or the
transcendence beyond the material conception of life; bhatani-all beings;
bhagavati-in the Supreme Personality of Godhead; atmani-the basic principle
of all existence; e�ab-this; bhagavata-uttamab-a person advanced in devo
tional service.
TRANSLATION
" 'A person advanced in devotional service sees within everything the soul
of souls, the Supreme Personality of Godhead, Sri Kr�r;�a. Consequently he al
ways sees the form of the Supreme Personality of Godhead as the cause of all
causes and understands that all things are situated in Him.
PURPORT
TEXT 73
�1?:11" �lf?lr:"l� <11Mr:"l� f�"lf"� D I
C2!1!-C"I!l1!�-n9ftr:9f'f!i1 <1: <fi"C1!"1f� '! "I!<fJ"I!: II '1-:J II
isvare tad-adhine�u
balise�u dvi�atsu ca
prema-maitri-krpopek�a
yab karoti sa madhyamab
SYNONYMS
isvare-unto the Supreme Personality of Godhead; tat-adhine�u-to persons
who have taken fully to Kr�r;�a consciousness; ba/ise�u-unto the neophytes or
the ignorant; dvi�atsu-to persons envious of Kr�r;�a and the devotees of Kr�Qa;
prema -love ; ma itri -friendship; k rpa-mercy; upek�a-negligence; yab -an y
one who; karoti-does; sab-he; madhyamab-a second-class devotee.
TRANSLATION
11 1
An intermediate, second-class devotee shows love for the Supreme Per
sonality of Godhead, is friendly to all devotees and is very merciful to
neophytes and ignorant people. The intermediate devotee neglects those who
are envious of devotional service.
PURPORT
This is a quotation from Srimad-Bhagavatam (11.2.46). This statement was

made by the great sage Narada while he was speaking to Vasudeva about devo
tional service. This subject was originally discussed between Nimi, the King of
Videha, and the nine Yogendras.
TEXT 74
·�r5t�l7.:�<t Hn! �� : ��7.:11�� I
� \!�'&� �7.:� If��: �ff\!: 1''!: II '18 II
arcayam eva haraye

pujarh yah sraddhayehate
na tad-bhakte?U canye?u
sa bhaktah prakrtah smrtah
SYNONYMS
arcayam-in the temple worship; eva-certainly; haraye - for the pleasure of

the Supreme Personality of Godhead; pujam-worship; yah-anyone who; srad
dhaya-with faith and love; ihate - e xecutes ; na-not; tat-bhakte?u-to the
devotees of the Lord; ca anye?u - and to others; sah-he ; bhaktah-a devotee;
prakrtah -materialistic; smrtah-is considered.
TRANSLATION
II I
A prakrta, or materialistic devotee does not purposefully study the sastra
and try to understand the actual standard of pure devotional service. Conse
quently he does not show proper respect to advanced devotees. He may,
however, follow the regulative principles learned from his spiritual master or
from his family who worships the Deity. He is to be considered on the material
platform, although he is trying to advance in devotional service. Such a person
is a bhakta-praya [neophyte devotee], or bhaktabhasa, for he is a little en
lightened by Vai��ava philosophy.'
PURPORT
This verse is from Srimad-Bhagavatam (11.2.47). SrTia Bhaktivinoda Thakura says

that one who has full love for the Supreme Personality of Godhead and who
maintains a good friendship with the Lord's devotees is always callous to those
who envy Kr�t:�a and Kr�t:�a's devotees. Such a person is to be considered an inter
mediate devotee. He becomes a first-class devotee when, in the course of ad
vancing in devotional service, he feels an intimate relationship with all living en
tities, seeing them as part and parcel of the Supreme Person.
TEXT 75
��-�Cf'$flj C��--t"fu� I
�� Cf ��fit :Jt.rof ll 'la- II
sarva maha-guQa-gaQa vai?Qava-sarire

kr?Qa-bhakte kr?Qera guQa saka/i saficare
SYNONYMS
sarva-all; maha-great; guQa-gaQa-transcendental qualities; vai?Qava

sarire-in the bodies of Vai�t:�avas; kr?Qa-bhakte-in the devotees of Lord Kr�t:Ja;
kr?Qera-of Lord Kr�t:Ja; guQa-the qualities; sakali-all; saficare-appear.
TRANSLATION
"A Vai�r;�ava is one who has developed all good transcendental qualities. All
the good qualities of Kr�r;�a gradually develop in Kr�r;�a's devotee.
TEXT 76
v�tfu �r-�;;5f'I�Jf��"l1
71r� �f'r•t'(g\11 7l"llt7lc� ��t= ,
�� C\!i1 ��'t_�'f1
�r.!l�C�Oit'lf\!i lft<[C�l <t�: II 'I� II
yasyasti bhaktir bhagavaty akificana

sarvair guQais tatra samasate surab
harav abhaktasya kuto mahad-guQa
mano-rathenasati dhavato bahib
SYNONYMS
yasya-of whom; asti-there is; bhaktih-devotional service; bhagavati-unto

the Supreme Personality of Godhead; akificana-without material desires; sar
vaib-all; guQaih-with good qualities; tatra-there; samasate-live; surab-the
demigods; harau-unto the Lord; abhaktasya-of the nondevotee; kutah
where; mahat-guQab-the high qualities; manab-rathena-by mental concoc
tion; asati-to temporary material happiness; dhavatab-running; bahib-exter
nally.
TRANSLATION
11
'In one who has unflinching devotional faith in Kr��;�a, all the good
qualities of Kr��;�a and the demigods are consistently manifest. However, he
who has no devotion to the Supreme Personality of Godhead has no good
qualifications because he is engaged by mental concoction in material exis
tence, which is the external feature of the lord.'
PURPORT
This was spoken by Bhadrasrava and his followers, who were offering prayers
to Nrsirhhadeva (Srimad-Bhagavatam 5.18.12).
TEXT 77
�� '1 �HI '��·�'lf''1 I

�� i if1 ��' �f1f �'i'l,��-fi{ II 99 II
sei saba guQa haya vai$Qava-lak$aQa
saba kaha na yaya, kari dig-darasana
SYNONYMS
sei saba guQa-all those transcendental qualities; haya-are; vai$Qava-/ak
$aQa-the symptoms of a Vai�l)ava; saba-all; kaha na yaya-cannot be ex
plained; kari-1 shall do; dik-darasana-a general review.
TRANSLATION
11
All these transcendental qualities are the characteristics of pure Vai��;�avas,
and they cannot be fully explained, but I shall try to point out some of the im
portant qualities.
TEXTS 78-80
�� \!ti!it�, �\!J�1f �1{ I

�'tl{, �'f'$, �,, ��' ��·i{ II 'IV' II
�t�9f�t11�, -tt�, ?�·�-111'1 I

��'11{, ��, foa11, Rfillf\!·� ,�'1 II 'l� 11
f11'!'t_�, ..��' 1ft�w, � 1
'SI'i\"�, ��'!, �' �f�, 5i'lfi, ,11)� 11 �ro 11
krpa/u, akrta-droha, satya-sara sama
nido$a, vadanya, mrdu, suci, akificana
sarvopakaraka, santa, k[$f)aika-saraua

akama, aniha, sthira, vijita-?a9-guua
mita-bhuk, apramatta, manada, amani

gambhira, karuua, maitra, kavi, dak$a, mauni
SYNONYMS
krpa/u-merciful; akrta-droha-not defiant; satya-sara-thoroughly true;

sama-equal; nido?a-faultless; vadanya-magnanimous; mrdu-mild; suci
clean; akificana-without material possessions; sarva-upakaraka-working for
the welfare of everyone; santa-peaceful; kr?ua-eka-saraua-exclusively surren
dered to Kr�l)a; akama-desireless; aniha-indifferent to material acquisitions;
sthira-fixed; vijita-?at-guua-completely controlling the six bad qualities (lust,
anger, greed, etc.); mita-bhuk-eating only as much as required; apramatta
without inebriation; mana-da-respectful; amani-without false prestige;
gambhira-grave; karuua-compassionate; maitra-a friend; kavi-a poet;
dak$a-expert; mauni-silent.
TRANSLATION
"Devotees are always merciful, humble, truthful, equal to all, faultless,

magnanimous, mild and clean. They are without material possessions, and
they perform welfare work for everyone. They are peaceful, surrendered to
Kr��a and desireless. They are indifferent to material acquisitions and are
fixed in devotional service. They completely control the six bad qualities
lust, anger, greed and so forth. They eat only as much as required, and they
are not inebriated. They are respectful, grave, compassionate and without
false prestige. They are friendly, poetic, expert and silent.
TEXT 81
f�f3lf!i<t: <��tilirct�t: ��= "�c�r�O!P( 1

��t�"l\11<1": "ft{!t: 'IN<t: 'It��<! 'It: II lr � II
titik$aval) karuQikal)
suhrdal) sarva-dehinam
ajata-satraval) santa!)
sadhaval) sadhu-bha$af)al)
SYNONYMS
titik$aval)-very forebearing; karuQikal)-merciful; suhrdal)-who are well

wishers; sarva-dehinam-to all living entities; ajata-satraval)-without enemies;
santa/:l-peaceful; sadhavaf)-following the injunctions of the sastra; sadhu
bha$af)al) -who are decorated with good character.
TRANSLATION
" 'Devotees are always tolerant, forebearing and very merciful. They are the
well-wishers of every living entity. They follow the scriptural injunctions, and
because they have no enemies, they are very peaceful. These are the decora
tions of devotees.'
PURPORT
This is a quotation from Srimad-Bhagavatam (3.25.21). When the sages, headed

by Saunaka, inquired about Kapiladeva, the incarnation of Godhead, Suta
GosvamT, who was the topmost devotee of the Lord, quoted talks about self
realization between Maitreya, a friend of Vyasadeva, and Vidura. It was then that
the topic of Lord Kapila came up and His discussions with His mother, wherein He
stated that attachment to material things is the cause of conditional life. When a
person becomes attached to transcendental things, he is on the path of liberation.
TEXT 82
��'t'C'f'1t' �t"ll'l�f<lll:,�
�'C�t�t�' C�tf��t� '!f;r'!'f'{, I
'l�l�� '!�fY>�1: �"tt�l

f��: ��If: 'ltlf"C<t1 C� II lr� U
mahat-sevaril dvaram ahur vimuktes

tamo-dvararil YO$itaril sangi-sangam
mahantas te sama-cittal) prasanta
vimanyaval) suhrdal) sadhavo ye
SYNONYMS
mahat-sevam-the service of the pure devotee spiritual master; dvaram
door; ahul)-they said; vimuktel)-of liberation; tamal)-dvaram-the door to
darkness; yo?itam-of women and money; sangi-sangam-association with

those who enjoy the association; mahanta/:1-great souls; te-they; sama-cit
ta/:l-equally disposed to all; prasantal)-very peaceful; vimanyaval)-witho u t
anger; suhrdal)-well-wishers of everyone; sadhaval)-who are endowed with all
good qualities, or who do not look for faults in others; ye-those who.
TRANSLATION
II
'It is the verdict of all sastras and great personalities that by serving a pure
devotee, one attains the path of liberation. However, by associating with ma
terialistic people who are attached to material enjoyment and women, one at
tains the path of darkness. Those who are actually devotees are broadminded,
equal to everyone and very peaceful. They never become angry, and they are
friendly to all living entities.'
PURPORT
This verse is from Srimad-Bhagavatam (5.5.2).
TEXT 83
kr?Qa-bhakti-janma-ma/a haya 'sadhu-sanga'

kr?!Ja-prema janme, tenho puna/:! mukhya anga
SYNONYMS
kr?Qa-bhakti-of devotional service to Kr�r;�a; janma-ma/a-the root cause;

haya-is; sadhu sanga-as sociation with advanced devotees; kr?Qa p rema-love
- -
of Kr�r;�a; janme-awakens; tenho-that same association with devotees;

punab-again; mukhya anga-the chief principle.
TRANSLATION
"The root cause of devotional service to Lord Kr��;�a is association with ad
vanced devotees. Even when one's dormant love for Kr��;�a awakens, asso
ciation with devotees is still most essential.
TEXT 84
�<H<>f<p;fl ��r.�1 <!lf1 �C<f
�'IJ \!�(gr:� '�"'��= 1

"�� "'1'fr:'li <!� �err<� 1J'f'ilr:�1

4�i�?:�?:"f �Ill i9fi�� f�: II \7'8 II
bhavapavargo bhramato yada bhavej

janasya tarhy acyuta sat-samagamab
sat-sarigamo yarhi tadaiva sad-gatau
paravarese tvayi jayate ratib
SYNONYMS
bhava-apavargab-liberation from the nescience of material existence;

bhramatab-wanderi n g; yada-whe n ; bhavet-should be; janasya-of a person;
tarhi-at that time; acyuta-0 Supreme Personality of Godhead; sat
samagamab-association with devotees; sat-sarigamab-association with the
devotees; yarhi -when; tada-at that time; eva-only ; sat-gatau-the highest
goal of life; paravarese-the Lord of the universe; tvayi-to You; jayate -appears;
ratib -attraction.
TRANSLATION
"'0 my lord! 0 infallible Supreme Person! When a person wandering

throughout the universes becomes eligible for liberation from material exis
tence, he gets an opportunity to associate with devotees. When he associates
with devotees, his attraction for You is awakened. You are the Supreme Per
sonality of Godhead, the highest goal of the supreme devotees and the lord of
the universe.'
PURPORT
TEXT 85
'!!� '!!i�Jfu<f� C'l'fi'I!� "'j�tr:11·1 ��r;�j��'<[j: I

11�1Jit��f"ll"t, 'l'fi"IW{l�f9f 11�11'1: C'l<:�f•r•{'li"{. nua
ata atyantikarh k?emarh

prcchamo bhavato 'naghab
sarhsare 'smin k$af)ardho 'pi
sat-sarigab sevadhir nwam
SYNONYMS
atab -therefore (due to the rareness of seeing pure devotees of the Lord);
atyantikam-s u preme; k?emam-auspiciousness; prcchamab-we are asking;
bhavatab-you; anagha.b-0 sinless ones; sarilsare-in the material world;

asmin-this; k?aQa ardhab-lasting half a moment; api-even; sat sali gab-asso
- -
ciation with devotees; sevadhib-a treasure; nwam-for human society.
TRANSLATION
11 '0 devotees! 0 you who are free from all sins! Let me inquire from you
about that which is supremely auspicious for all living entities. Association
with a pure devotee for even half a moment in this material world is the
greatest treasure for human society.'
PURPORT
TEXT 86
il�t� ·$i!�t'll� '11�11r"{clfl

�<1f� ��ilt'll"Olt: <fiQ!t: I
�c�t'llcftlft"19f'1�'1� f;{
...
��111f'!i�f��i1!'r�lJJf5 u 1r� n
sataril prasangan mama virya-samvido

bhavanti hrt-karQa-rasayanab kathab
taj-jO$aQad asv apavarga-vartmani
sraddha ratir bhaktir anukrami$yati
SYNONYMS
satam-of the devotees; prasangat-by the intimate association; mama-of
Me; virya-samvidab-talks full of spiritual potency; bhavanti-appear; hrt-to
the heart; karQa-and to the ears; rasa-ayanab-a source of sweetness; kathab
talks; tat-of them; jO$aQat-from proper cultivation; asu-quickly; apavarga-of
liberation; vartmani-on the path; sraddha-faith; raUb-attraction; bhaktib
love; anukrami?yati-will follow one after another.
TRANSLATION
11
'The spiritually powerful message of Godhead can be properly discussed
only in a society of devotees, and it is greatly pleasing to hear in that asso
ciation. If one hears from devotees, the way of transcendental experience
quickly opens, and gradually one attains firm faith that in due course develops
into attraction and devotion.'
PURPORT
This is a quotation from Srimad-Bhagavatam (3.25.25). For an explanation see

Adi-lila (1.60).
TEXT 87
��e.�lfi!Jt'$f,-�t �ct-�t�1� I
'�'-�� ' t�1��' �� ll1T'9 II
asat-sanga-tyaga,-ei vai�Qava-acara
'stri-sangi'-eka asadhu, 'kr�Qabhakta' ara
SYNONYMS
asat-sanga-tyaga-rej ection of the association of nondevotees; ei-this;

vai�Qava-acara-the behavior of a Vai�l)ava; stri-sangi-who associates with
women for sense gratification; eka-one; asadhu-unsaintly person; kr�Qa
abhakta-one who is not a devotee of Lord Kr�r:Ja; ara-another.
TRANSLATION
"A VaiH1ava should always avoid the association of ordinary people. Com
mon people are very much materially attached, especially to women.
Vai�r;�avas should also avoid the company of those who are not devotees of
Lord Kr�r;�a.
TEXTS 88-90
'l�J� C"fTl>� 'f�1 C'IT�� : ��"t: "T-'11 I

·•tt'l\1 'fl:'ll �5Jl:"5f� ��'l''flii.:�tf� '\��'{,II lr\7 II
c��"fil:�\ �.l:l'\ �f>G�1�,,1�\ 1

'l'Jf� 01 ��Wi1!2Jl:i5J'l_ C�if1f.:_��l('l�l:'>l'l_ D' II �r;;, I
Of ��l� �l:�"l:'3lil:�·l '�'"'•l)j� �'1��: I
mRf� 'I'Jft'(,��1 ��1:'11 <!'<!I ��'lfir'l'lf�: II ;;, • II
satyam saucaril daya maunam

buddhir hri/:1 srir yasa/:1 k�ama
samo damo bhagas ceti
yat-sangad yati sank�ayam
te�v asante�u ma(ihe�u

khaQ(iitatmasv asadhu�u
sangam na kuryac chocye�u
yo?it-kri(ia-mrge?u ca
na tathasya bhaven moho

bandhas canya-prasarigatab
yo?it-sarigad yatha purhso
yatha tat-sarigi-sarigatab
SYNONYMS
satyam-truthfulness; saucam-cleanliness; daya-mercy; maunam-silence;

buddhib-intelligence; hrib-modesty; srib-beauty; yasab-fame; k?ama
forgiveness; samab-controlling the mind; damab-controlling the senses;
bhagab-opulence; ca-and; iti-thus; yat-of whom; sarigat-by the asso
ciation; yati-goes to; sarik�ayam-complete destruction; te?u-among them;
asante?U-Who are restless; mudhe?U-among the fools; khar:u;fita-atmasu
whose self-realization is spoiled; asadhu?u-not saintly; sarigam-association;
na-not; kuryat-should do; socye?u-who are full of lamentation; YO?it-of
women; kric;fa-mrge?u-who are like toy animals; ca-also; na-not; tatha-so
much; asya-of him; bhavet-there may be; mohab-illusion; bandhab
binding; ca-and; anya-other types; prasarigatab-from association; yo?it
sarigat-by association with women; yatha-as; purhsab-of the man; yatha-as
well as; tat-sarigi-sarigatab-by association with persons attached to women.
TRANSLATION
" 'By association with worldly people, one becomes devoid of truthfulness,
cleanliness, mercy, gravity, spiritual intelligence, shyness, austerity, fame,
forgiveness, control of the mind, control of the senses, fortune and all oppor
tunities. One should not at any time associate with a coarse fool who is bereft
of the knowledge of self-realization and who is no more than a toy animal in
the hands of a woman. The illusion and bondage that accrue to a man from
attachment to any other object are not as complete as that resulting from asso
ciation with a woman or with men too attached to women.'
PURPORT
These verses, quoted from Srimad-Bhagavatam (3.31.33-35), were spoken by
Kapiladeva, an incarnation of the Supreme Personality of Godhead, to His mother.
Herein Kapiladeva discusses pious and impious activities and the symptoms of
those who are devoid of devotional service to Kr�l)a. Generally people do not
know about the miserable conditions within the womb of a mother in any species
of life. Due to bad association, one gradually falls into lower species. Association
with women is greatly stressed in this regard. When one becomes attached to
women or to those who are attached to women, one falls down into the lower
species.
puru�ab prakrti-stho hi
bhurikte prakrti-jan guQan
karaQarh guQa-sarigo 'sya
sad-asad-yoni-janmasu
"The living entity in material nature thus follows the ways of life, enjoying the
three modes of nature. This is due to his association with that material nature.
Thus he meets with good and evil among various species." (Bhagavad-gita 13.22)
According to Vedic civilization, one's association with women should be very
much restricted. In spiritual life there are four asramas -brahmacarya, grhastha,
vanaprastha and sannyasa. The brahmacari, vanaprastha and sannyasi are com
pletely forbidden to associate with women. Only grhasthas are allowed to asso
ciate with women under certain very restricted conditions-that is, one asso
ciates with women to propagate nice children. Other reasons for association are
condemned.
TEXT 91
�\1� ��i!liit'11-9f21"\1t�<tJ<1f�f�: I
Of C"hR1fs""&tf<11J_�-�0{'!�<1t'lh"f'!l{. II ""�
vararh huta-vaha-jva/a
pafijarantar-vyavasthitib
na sauri-cinta-vimukha
jana-sarhvasa-vaisasam
SYNONYMS
varam-better; huta-vaha-of fire; jva/a-in the flames; pafijara-antab - inside
a cage; vyavasth it ib-abiding ; na-not; sauri-cinta-of Kr�r:Ja consciousness, or
thought of Kr�r:Ja; vimukha-bereft; jana-of persons; sarhvasa-of the asso
ciation; vaisasam-the calamity.
TRANSLATION
" 'It is better to accept the miseries of being encaged within bars and sur
rounded by burning flames than to associate with those bereft of Kr�l)a con
sciousness. Such association is a very great hardship.'
PURPORT
This is a quotation from the Katyayana-sarhhita.

TEXT 92
'lfl �t"li'l: 'l'f''l'1'1._'irt1_ W�lff9f

�'ij<H�f;s;�'l"lt1, 'l{�lJJt1_ II ;;�� II
ma drak$i/:l k$iQa-pur:wan kvacid api

bhagavad-bhakti-hinan manu$yiin
SYNONYMS
ma-do not; driik$i/:l-see; k$il)a-puQyan-who are bereft of all piety; kvacit

api-at any time; bhagavat-bhakti-hinan-who are bereft of Kr�l)a consciousness
and devotional service; manu$yiin-persons.
TRANSLATION
11 One
should not even see those who are bereft of devotional service in
Kr�t:�a consciousness and who are therefore devoid of pious activities.
TEXT 93
�� tit�' �a �(t�11'-� 1
�f�f!tii{ �$1 fR1 t��·-111''1 II �� II
eta saba cha(ii' ara varl)asrama-dharma

akif!cana hana Jaya k[$Qaika-saral)a
SYNONYMS
eta saba-all these; cha(ii'-giving up; ara-and; varl)a-asrama-dharma-the
regulative principle of four varl)as and four asramas; akificana-without any at
tachment for anything material; hafi a - becoming; / aya-he takes; k[$1)a-eka
saral)a -exclusive shelter at the lotus feet of the Lord.
TRANSLATION
11Without hesitation, one should take the exclusive shelter of Lord Kr�t:�a
with full confidence, giving up bad association and even neglecting the
regulative principles of the four vart:�as and four asramas. That is to say, one
should abandon all material attachment.
TEXT 94
'l�lf�t1_ 9ff��J�J 'lft"C�<fe_ "f�'i\ 31� I
�� t� '1�9ft"C9f"CIST1 c�t'i'fftllJJtf1! 'l{1 �'D: U 4il 8 U

sarva-dharman parityajya
mam ekaril saraf)aril vraja
aharil tvaril sarva-papebhyo
mok$ayi$yiimi ma sucai)
SYNONYMS
sarva-dharman-all kinds of occupational duties; parityajya-giving up; mam
ekam-unto Me only; saraf)am-as shelter; vraja-go; aham-1; tvam-unto
you; sarva-papebhyai)-from all the reactions of sinful life; mok$ayi$yiimi-will
give liberation; ma-don't; suca /:1 -worry.
TRANSLATION
" 'After giving up all kinds of religious and occupational duties, if you come
to Me, the Supreme Personality of Godhead, and take shelter, I shall give you
protection from all of life's sinful reactions. Do not worry.'
PURPORT
This is a quotation from Bhagavad-gita (18.66) spoken by Lord Kr��a. For an ex
planation, refer to Madhya-lila (8.63).
TEXT 95
�C{t.�'f, �'!II, �1'(�, C{W'ttJ I

�" ��'�fu'!llt��q"�� n
bhakta-vatsa/a, krtajna, samartha, vadanya

hena k($f)a chac;fi' paf)c;fita nahi bhaje anya
SYNONYMS
bhakta-va ts ala-very kind to the devotees; k rta-jfla- grateful ; samartha-full

of all abilities; vadanya- magnanimous; hena-such; k($f)a-Lord Kr��a; chac;li'
giving up; paf)c;fita-a learned man; nahi-does not; bhaje-worship; anya-any
one else.
TRANSLATION
"Lord Kr�r;�a is very kind to His devotees. He is always very grateful and
magnanimous, and He possesses all abilities. A learned man does not give up
Kr�r;�a to worship anyone else.
PURPORT
An intelligent person gives up the company of those who are attached to
women and bereft of Kr��a consciousness. One should be free from all kinds of
material attachment and should take full shelter under the lotus feet of Kr�r;�a.
Kr�r;�a is very kind to His devotees. He is always grateful, and He never forgets the
service of a devotee. He is also completely opulent and all-powerful. Why, then,
should one take shelter of a demigod and leave Lord Kr�r;�a's shelter? If one wor
ships a demigod and leaves Kr�r;�a, he must be considered the lowest fool.
TEXT 96
�= 9ff-G\!i.,-lf9f11� "111<!� �'1l'l�n
il�ftr�t�\!if5t1!: ��If: ��g I
��t-llflftf� ��Clfl �"Si'C��r��t'1!1-

"'�t"''1!�J9f"Rt9f"DC�l "' 'I� II ;;,� II
ka/:1 paf)c;fitas tvad-apararh saraf)arh samiyad

bhakta-priyad rta-gira/:1 suhrda/:1 krtajnat
sarvan dadati suhrdo bhajato 'bhikaman
atmanam apy upacayapacayau na yasya
SYNONYMS
ka/:1-what; paQc;fita/:1 - learned man; tvat-aparam-other than Your Lordship;

saral)am-shelter; samiyat-would take; bhakta-priyat-who are affectionate to
Your devotees; rta-gira/:1-who are truthful to the devotees; suhrda/:1-who are
the friend of the devotees; krta - jnat-who are grateful to the devotees; sarvan
all; dadati-gives; suhrda/:1-to Your well-wishers; bhajata/:1-who worship You
by devotional service; abhikaman - desires; atmanam-Yourself; api-even;
upacaya-increase; apacayau-and diminution; na-not; yasya-of whom.
TRANSLA TION
"'My dear Lord, You are very affectionate to Your devotees. You are also a
truthful and grateful friend. Where is that learned man who would give You up
and surrender to someone else l You fulfill all the desires of Your devotees, so
much so that sometimes You even give Yourself to them. Still, You neither in
crease nor decrease by such activity.'
PURPO RT
This is a verse from Srimad-Bhagavatam (1 0.48.26).
TEXT 97
�� fif "�'1-'JI'till

� I!J�' 'et�, 1!17;1! �"l�-:2!�'111 ��II
vijna-janera haya yadi k[$Qa-guQa-jnana

anya tyaji', bhaje, tate uddhava-pramaQa
SYNONYMS
vijna-janera-of an experienced person; haya-there is; yadi-if; k[$Qa-guQa

jflana-knowledge of Kr�r:Ja's transcendental qualities; anya-others; tyaji'
giving up; bhaje-he engages in devotional service; tate-in that connection; ud
dhava-Uddhava; pramaQa-the evidence.
TRANSLATION
"Whenever an experienced person develops real knowledge of Kr�r;ta and

His transcendental qualities, he naturally gives up all other engagements and
renders service to the Lord. Uddhava gives evidence concerning this.
TEXT 98
'!{"C� <t'f"'t <!� �0\"<lll<'l"t_��

f��1!�19flil"�tlf9fJ1!1�"'t I
C�C'S 'iff�t. lfl�J fS\!il� �C\!it��\

<g <lllt1l�� "!�'!� �"C�"I! II ;;llr II
aho baki yarh stana-ka/a-katarh

jigharhsayapayayad apy asadhvi
/ebhe gatirh dhatry-ucitarh tato 'nyarh
karh va dayalurh saraQarh vrajema
SYNONYMS
aha-how wonderful; baki-POtana, the sister of Bakasura; yam-whom;

stana-on the two breasts; ka/a-kutam-the deadly poison; jigharhsaya-with a
desire to kill; apayayat-forced to drink; api-although; asadhvi-dangerously
inimical to Kr�r:Ja; /ebhe-achieved; gatim-the destination; dhatri-for a nurse;
ucitam-suitable; tatab-than Him; anyam-other; kam-to whom; va-or;
dayalum-the most merciful; saraQam-shelter; vrajema-shall take.
TRANSLATION
" 'Oh, how wonderful it is! Putana, the sister of Bakasura, wanted to kill
Kr�r;ta by smearing deadly poison on her breasts and having Kr�r;�a take it.
Nonetheless, Lord Kr�r;ta accepted her as His mother, and thus she attained the
destination befitting Kr�r;�a's mother. Of whom should I take shelter but Kr�r;�a,
who is most merciful?'
PURPORT
TEXT 99
-ntttt'$ft��, �r�•�� -��l �'PI 1

1!1� 11t-a ��t11 '�Jf11�' II �� II
saraf)agatera, akincanera -eka-i /ak�af)a
tara madhye pravesay e 'atma-samarpaQa '
SYNONYMS
saraQagatera-of a person who has fully taken shelter of Kr�r:Ja; akincanera-of

a person who is free of all material desires; eka-i lak�af)a-the symptoms are one
and the same; tara madhye-of them all; pravesaye-enters; atma-samarpaf)a
full surrender.
TRANSLATION
"There are two kinds of devotees-those who are fully satiated and free
from all material desires and those who are fully surrendered to the lotus feet
of the lord. Their qualities are one and the same, but those who are fully sur
rendered to Kr�r:Ja's lotus feet are qualified with another transcendental
quality-atma-samarpar:Ja, full surrender without reservation.
TEXT 100
�t��J� '!�if: �t��i:JPlJ <t"<Sl"l"l( I

�f'lf��"'Jf� f<t11P!1 C511��"C� <l"ll'l� ��II
�l�f.I"C'fli9f-<tS19fc'lr �i5
.'
f<t'fl ""tlf'lt5Jf�: u �. • 11
anuka/yasya sankalpab
pratikulyasya varjanam
rak�i�yatiti visvaso
goptrtve varaf)arh tatha
atma-nik�epa-karpaf)ye
�ar;l-vidha saraf)agatib
SYNONYMS
anuku/yas ya - of anything that assists devotionaJ service to the Lord;

sanka/pab-acceptance; pratikul yasya - of anything that hinders devotional ser-
vice; varjanam-complete rejection; rak$i$yati-He will protect; iti-thus;

visvasaQ-strong conviction; goptrtve-in being the guardian, like the father or
husband, master or maintainer; varaQam-acceptance; tatha-as well as; atma
nik$epa-full self-surrender; karpaQye-humility ; $at-vidha-sixfold; saraoa
agatiQ-process of surrender.
TRANSLATION
" 'The six divisions of surrender are the acceptance of those things favor
able to devotional service, the rejection of unfavorable things, the conviction
that Kr�Qa will give protection, the acceptance of the Lord as one's guardian
or master, full self-surrender and humility.
PURPORT
One who is fully surrendered is qualified with the six following characteristics.
(1) The devotee has to accept everything that is favorable for the rendering of
transcendental loving service to the Lord. (2) He must reject everything unfavora
ble to the Lord's service. This is also called renunciation. (3) A devotee must be
firmly convinced that Kr�t:�a will give him protection. No one else can actually give
one protection, and being firmly convinced of this is called faith. This kind of faith
is different from the faith of an impersonalist who wants to merge into the Brah
man effulgence in order to benefit by cessation of repeated birth and death. A
devotee wants to remain always in the Lord's service. In this way, Kr�r:Ja is merciful
to His devotee and gives him all protection from the dangers found on the path of
devotional service. (4) The devotee should accept Kr�t:Ja as his supreme main
tainer and master. He should not think that he is being protected by a demigod.
He should depend only on Kr�t:Ja, considering Him the only protector. The devo
tee must be firmly convinced that within the three worlds he has no protector or
maintainer other than Kr�r:Ja. (5) Self-surrender means remembering that one's ac
tivities and desires are not independent. The devotee is completely dependent on
Kr�r:Ja, and he acts and thinks as Kr�t:�a desires. (6) The devotee is meek and
humble. As stated in Bhagavad-gita:
sarvasya caharh hrdi sannivi$tO

mattaQ smrtir jfianam apohanarh ca
vedais ca sarvair aham eva vedyo
vedanta-krd veda-vid eva caham
"I am seated in everyone's heart, and from Me come remembrance, knowledge

and forgetfulness. By all the Vedas am I to be known; indeed I am the compiler of
Vedanta, and I am the knower of the Vedas." (Bg. 15.15)
Situated in everyone's heart, Kr�r:ta deals differently according to the living en
tity's position. The living entity's position is to be under the protection of the il
lusory energy or under Kr�r:ta's personal protection. When a living entity is fully
surrendered, he is under the direct protection of Kr�r:ta, and Kr�r:ta gives him all in
telligence by which he can advance in spiritual realization. The nondevotee,
however, being under the protection of the illusory energy, increasingly forgets
his relationship with Kr�l)a. Sometimes it is asked how Kr�r:ta causes one to forget.
Kr�r:ta causes His devotee to forget material activities, and through the agency of
maya, Kr�r:ta causes the nondevotee to forget his devotional service to the Lord.
This is called apohana.
TEXT 101
'\!<ll"'IY� '1'1'0{, '1'1Dr �C'<I� '1!01'il f<tlf"\ I
\!i��f01'1!fri!!l\!i��; c�ttf!'c� "f?t<ft5f\!i: u }•}
tavasmiti vadan vaca

tathaiva manasa vidan
tat-sthanam asritas tanva
modate saraQagatal)
SYNONYMS
tava-His; asmi-1 am; iti-t h us; vadan-saying; vaca-by words; tatha-so;

eva-certainly; manasa-with the mind; vidan-knowing; tat-sthanam-His
place; asritaf:J-taken shelter of; tanva-by the body; modate-he enjoys;
saraQa-agatal)-fully surrendered.
TRANSLATION
" 'One whose body is fully surrendered takes shelter at the holy place
where Kr�r;�a had His pastimes, and he prays to the Lord, "My Lord, I am
Yours." Understanding this with his mind, he enjoys spiritual bliss.
PURPORT
These last two verses appear in the Hari-bhakti-vilasa (11.417, 418).
TEXT 102
-111''1 '1�1 �tf �� 1CWJl11opf'l I

�-. t!ttf �tf t!��tt"f �'AIJflf n � � 11 o
saraf)a lana kare kr�Qe atma-samarpaQa

kr�Qa tare kare tat-kale atma-sama
SYNONYMS
saraQa /ana-taking shelter; kare-does; kr�Qe-unto Kr�r:Ja; atma-samar

paQa-fully surrendering; kr�Qa-Lord Kr�r:Ja; tare-him; kare-makes; tat-kale
immediately; atma-sama-one of His confidential associates.
TRANSLATION
"When a devotee thus fully surrenders unto Kr�Qa's lotus feet, Kr�Qa ac
cepts him as one of His confidential associates.
TEXT 103
11cin <ilf'J �J�if11��

f�<l[i!�WI f<tffi<f''1f�C�1 C'll' I
'\�ilf'1}j�� ·� f'!i91�1llC'!'1
11'�1�'¥�1� D ��C\!i C<l u � 0-:1 u
martyo yada tyakta-samasta-karma

niveditatma vicikir�ito me
tadamrtatvariJ pratipadyamano
mayatma-bhDyaya ca kalpate vai
SYNONYMS
martya/:1-the living entity subjected to birth and death; yada-as soon as;
tyakta-given up; samasta-all; karma-fruitive activities; nivedita-atma-a fully
surrendered soul; vicikir�ita/:1-desired to act; me-by Me; tada-at that time;
amrtatvam-immortality; pratipadyamana/:1-attaining; maya-with Me; atma
bhuyaya-for becoming of a similar nature; ca-also; ka/pate-is eligible; vai
certainly.
TRANSLATION
" 'The living entity who is subjected to birth and death attains immortality
when he gives up all material activities, dedicates his life to the execution of
My order, and acts according to My directions. In this way he becomes fit to
enjoy the spiritual bliss derived from exchanging loving mellows with Me.'
PURPORT
This is a quotation from Srimad-Bhagavatam (11.29.34). Kr�r:Ja was advising His

most confidential servant, Uddhava, about sambandha, abhidheya and prayojana.
These concern one's relationship with the Supreme Personality of Godhead and
the activities of that relationship, as well as the perfection of life. The Lord also de
scribed the characteristics of confidential devotees.
TEXT 104
�� t'{il�f�·ll'l'iti'l �il,
�ili'!il I
�1 ��ti! �t� ��tl!f'al·'al�t'{illl �oS II
ebe sadhana-bhakti-lak�al)a suna, sanatana

yaha haite pai kr�Qa-prema-maha-dhana
SYNONYMS
ebe-now; sadhana-bhakti-regulative principles for executing devotional ser
vice; /ak�aQa-the symptoms; suna-please hear; sanatana-My dear Sanatana;
yaha haite-from which; pai-one can get; kr�Qa-prema-maha-dhana-the most
valuable treasure of love for Kr�r:Ja.
TRANSLATION
"My dear Sanatana, please now hear about the regulative principles for the
execution of devotional service. By this process, one can attain the highest
perfection of love of Godhead, which is the most desirable treasure.
TEXT 105
wf�'li'iJ1 �c�<:. '!Nr�t�·l '!·1 '!Nori�l11 1
fol�J f'!% 'IJ �<I'IJ 2lt<fi�T!\ � flf 'I NT\!! I II � • � II
krti-sadhya bhavet sadhya

bhava sa sadhanabhidha
nitya-siddhasya bhavasya
prakatyarh hrdi sadhyata
SYNONYMS
krti-sadhya-which is to be executed by the senses; bhavet-should be;
sadhya-bhava-by which love of Godhead is acquired; sa-that; sadhana
abhidha-called sadhana-bhakti, or devotional service in practice; nitya-sid
dhasya-which is eternally present; bhavasya-of love of Godhead; prakatyam
the awakening; hrdi-in the heart; sadhyata-potentiality.
TRANSLATION
" 'When transcendental devotional service by which love for Kr�r:Ja is at
tained is executed by the senses, it is called sadhana-bhakti, or the regulative
discharge of devotional service. Such devotion eternally exists within the
heart of every living entity. The awakening of this eternal devotion is the
potentiality of devotional service in practice.'
PURPORT
This verse is found in Bhakti-rasamrta-sindhu (1.2.2). Because living entities are
minute, atomic parts and parcels of the Lord, devotional service is already present
within them in a dormant condition. Devotional service begins with sravaf)a
kirtana, hearing and chanting. When a man is sleeping, he can be awakened by
sound vibration; therefore every conditioned soul should be given the chance to
hear the Hare Kr�r:Ja mantra chanted by a pure Vai�r:Java. One who hears the Hare
Kr�r:Ja mantra thus vibrated is awakened to spiritual consciousness, or Kr�r:Ja con
sciousness. In this way one's mind gradually becomes purified, as stated by Sri
Caitanya Mahaprabhu (ceto-darpaQa-marjanam). When the mind is purified, the
senses are also purified. Instead of using the senses for sense gratification, the
awakened devotee employs the senses in the transcendental loving service of the
Lord. This is the process by which dormant love for Kr�r:Ja is awakened.
TEXT 106
<!t�lft�-f� - i!H I '"'ll�9l'-�llfi'1 I

'l!�'l'·"f'ft'il!;� (;�lj${i{ II �o� II
sravaf)adi-kriya-tara 'svarapa'-lak�af)a
'tatastha'-/ak�af)e upajaya prema-dhana
SYNONYMS
sravaf)a-adi-kriya-the process of hearing, chanting and so forth; tara-of that;
svarupa lak�af)a-symptoms
- of the nature; tatastha-/ak�af)e - marginal
symptoms; upajaya - awakens; prema-dhana-love of Godhead.
TRANSLATION
"The spiritual activities of hearin2, chanting, rememberin g and so forth are

the natural characteristics of devotional service. The marginal characteristic
is that it awakens pure love for Kr�r:Ja.
TEXT 107
f.li!J�'i �·r;�lf '�t�J' <l'i't, ern 1

��'ltflf·�'fi�t� <fi�t� �� II :> o 9 II
nitya-siddha km)a-prema 'sadhya' kabhu naya

sravaQadi-suddha-citte karaye udaya
SYNONYMS
nitya-siddha-eternally proved; k[$Qa-prema-love of Kr�l)a; sadhya-to be

gained; kabhu-at any time; naya-not; sravaQa-adi-by hearing, etc.; suddha
purified; citte-in the heart; karaye udaya-awakens.
TRANSLATION
"Pure love for Km1a is eternally established in the hearts of living entities. It
is not something to be gained from another source. When the heart is purified
by hearing and chanting, the living entity naturally awakens.
TEXT 108
�� I! ��- �� '!' �<fi� I

�<fi '�<il'fi �ft'(ii', '�'Stt��i-�f..' �� II �olr II
ei ta sadhana-bhakti-dui ta' prakara
eka 'vaidhi bhakti', 'raganuga-bhakti' ara
SYNONYMS
ei ta-this; sadhana-bhakti-process of devotional service; dui ta' prakara

two kinds; eka-one; vaidhi bhakti-the regulative devotional service; raganuga
bhakti-spontaneous devotional service; ara-and.
TRANSLATION
"There are two processes of practical devotional service. One is regulative

devotional service, and the other is spontaneous devotional service.
TEXT 109
�t�i{ i9fi{ �� -tttn <cttat� 1

'�� f•' �fit' '!tt� �-tft'SJ �� II :> o � II
raga-hina jana bhaje sastrera ajfiaya

'vaidhi bhakti' bali' tare sarva-sastre gaya
SYNONYMS
raga-hina-who are without spontaneous attachment to Kr�r:ta; jana-persons;

bhaje-execute devotional service; sastrera ajfiaya-according to the principles
and regulations described in the revealed scriptures; vaidhi bhakti-regulative
devotional service; ba/i'-calling; tare-that; sarva-sastre-all revealed scriptures;
gaya-sing.
TRANSLATION
"Those who have not attained the platform of spontaneous attachment in

devotional service render devotional service under the guidance of a bona
fide spiritual master according to the regulative principles mentioned in the
revealed scriptures. According to the revealed scriptures, this kind of devo
tional service is called vaidhi bhakti.
PURPORT
In the beginning, one has to hear from a bona fide spiritual master. This is
favorable for advancing in devotional service. According to this process, one
hears, chants, remembers and engages in Deity worship, acting under the direc
tions of the spiritual master. These are the essential primary activities of devo
tional service. Devotional service must not be executed for some material pur
pose. One should not even have a desire to merge into the Absolute Truth. One
has to render such service out of love only. Ahaituki, apratihata. Devotional ser
vice must be without ulterior motives; then material conditions cannot check it.
Gradually one can rise to the platform of spontaneous loving service. A child is
sent to school by force to receive an education, but when he gets a little taste of
education at an advanced age, he automatically participates and becomes a
learned scholar. One cannot force a person to become a scholar, but sometimes
force is used in the beginning. A child is forced to go to school and read and write
according to the instructions of his teachers. Such is the difference between
vaidhi bhakti and spontaneous bhakti. Dormant love for Kr�r:ta exists in every
one's heart, and it simply has to be awakened by the regulative process of devo
tional service. One has to learn to use a typewriter by following the regulative
principles of the typing book. One has to place his fingers on the keys in such a
way and practice, but when one becomes adept, he can type swiftly and cor
rectly without even looking at the keys. Similarly, one has to follow the rules and
regulations of devotional service as they are set down by the spiritual master;
then one can come to the point of spontaneous loving service. This love is already
there within the heart of everyone (nitya-siddha kr�f)a-prema).
Spontaneous service is not artificial. One simply has to come to that platform
by rendering devotional service according to the regulative principles. Thus one
has to practice hearing and chanting and follow the other regulative principles by
washing the temple, cleansing oneself, rising early in the morning, attending
marigala-arati and so on. If one does not come to the platform of spontaneous
service in the beginning, he must adopt regulative service according to the in
structions of the spiritual master. This regulative service is called vaidhi bhakti.
TEXT 110
�,t�t'il� '!�ll!UI iS5f�t"l, �ftl'll'l1�: I
c�t��J: <�>'lf��J"5 "l!i<fJC"D��nHl' II �) • II
tasmad bharata sarvatma

bhagavan harir isvarab
srotavyab kirtitavyas ca
smartavyas cecchatabhayam
SYNONYMS
tasmat-therefore; bharata-0 descendant of Bharata; sarva-atma-the all

pervasive Lord, who is situated in everyone's heart; bhagavan-the Supreme Per
sonality of Godhead; hari/:1-Lord Hari, who takes away all the miserable condi
tions of material existence; isvarab-the supreme controller; srotavyab-to be
heard about (from bona fide sources); kirtitavyab-to be glorified (as one has
heard); ca-also; smartavyab-to be remembered; ca-and; icc hata - by a per
son desiring; abhayam-freedom from the fearful condition of material existence.
TRANSLATION
" '0 descendant of Bharata! 0 Maharaj a Parik�it! The Supreme Personality

of Godhead, who is situated in everyone's heart as Paramatma, who is the
supreme controller and who always removes the miseries of living entities,
must always be heard about from reliable sources, and He must be glorified
and remembered by one who wishes to become fearless.'
PURPORT
This is a quotation from Srimad-Bhagavatam (2.1.5). It is one's duty to under
stand the Supreme Personality of Godhead through the hearing process. This is
called srotavya/:1. If one has heard properly about the Supreme Personality of God
head, his duty is to glorify the Lord and preach His glories. This is called kirtitavyab.
When one hears about the Lord and glorifies Him, it is natural to think of Him. This
is called smartavyaf). All this must be carried out if one actually wants to be im
mune from fear.
TEXT 111
1l_�<li�lP<>fitif'i5J: �lP�'!J1i!f�1{: '!� I
ntri11 ��t� <�<11 �r9��1if'�: ,�� 11 � ') � n
mukha-bahuru-padebhyaf)
puru�asyasramaif) saha
catvaro jajfiire varQa
g uQair vipradayaf) prthak
SYNONYMS
mukha-the mouth; bahu-the arms; uru-the waist; padebhyaf)-from the
legs; puru�asya-of the supreme person; Jsramaif)-the different spiritual orders;
saha-with; catvaraf)-the four; jajfiire-appeared; varQaf)-social orders;
guQai/:1-with particular qualifications; vipra-adayaf)-brahmaQas, etc.; prthak
separately.
TRANSLATION
" 'From the mouth of Brahma, the brahminical order has come into exis
tence. Similarly, from his arms the k�atriyas have come, from his waist the
vaisyas have come and from his legs the sudras have come. These four orders
and their spiritual counterparts [brahmacarya, grhastha, vanaprastha and san
nyasa] combine to make human society complete.
PURPORT
This verse and the next are quotations from Srimad-Bhagavatam (11.5.2-3).
TEXT 112
ll' o..!l�i� �lPll'� 'li'l'l'llfi�- !!��1{'l1�1{_ I

";f '5§�J<t'Sij0{ � �iO!i'i( ��i: <>f'!i�J�: N � '> � II
ya e�Jril puru�aril sak�ad

atma-prabhavam isvaram
na bhajanty avajananti
sthanad bhra�taf:! patanty adhaf)
Text113] The Process of Devotional Service 393
SYNONYMS
ye-those who; e�am-of those divisions of social and spiritual orders;

puru�am-the Supreme Personality of Godhead; sak�at-directly; atma
prabhavam-the source of everyone; isvaram-the supreme controller; na-not;
bhajanti-worship; avajananti-or who neglect; sthanat-from their proper
place; bhra�tab-being fallen; patanti-fall; adhab-downward into hellish con
ditions.
TRANSLATION
"'If one simply maintains an official position in the four varl)as and asramas
but does not worship the Supreme lord Vi�l)u, he falls down from his puffed
up position into a hellish condition.'
TEXT 113
"ff;3<1J: '!�� f<l�f<l"f!iC<IJ1 0! illil�f5� I
'!r:� f<�"fit folc"lf�t: ·�ur:��c�rlr:�<�" f<r> ��r: 11 ) '>" 11
smartavyab satatarh vi�f)ur

vismartavyo na jatucit
sarve vidhi-ni�edhab syur
etayor eva kinkarab
SYNONYMS
smartavyab-to be remembered; satatam-always; vi�Qub-Lord Vi�t:�u;

vismartavyab-to be forgotten; na-not; jatucit-at any time; sarve-all; vidhi
ni�edhab-rules and prohibitions mentioned in the revealed scripture or given by
the spiritual master; syub-should be; etayob-of these two principles (always to
remember Kr�t:�a or Vi�t:�u and never to forget Him); eva -certainly; kinkarab-the
servants.
TRANSLATION
" 'Kr�r:"Ja is the origin of lord Vi�I)U. He should always be remembered and
never forgotten at any time. All the rules and prohibitions mentioned in the
sastras should be the servants of these two principles.'
PURPORT
This verse is a quotation from the Padma Puraf)a. There are many regulative
principles in the sastras and directions given by the spiritual master. These regula
tive principles should act as servants of the basic principle-that is, one should al-
ways remember Kf�l)a and never forget Him. This is possible when one chants the
Hare Kr�l)a mantra. Therefore one must strictly chant the Hare Kr�l)a maha-mantra
twenty-four hours daily. One may have other duties to perform under the direc
tion of the spiritual master, but he must first abide by the spiritual master's order
to chant a certain number of rounds. In our Kf�l)a consciousness movement, we
have recommended that the neophyte chant at least sixteen rounds. This
chanting of sixteen rounds is absolutely necessary if one wants to remember
Kr�l)a and not forget Him. Of all the regulative principles, the spiritual master's
order to chant at least sixteen rounds is most essential.
One may sell books or enlist life members or render some other service, but
these duties are not ordinary duties. These duties serve as an impetus for remem
bering Kr�l)a. When one goes with a sarikirtana party or sells books, he naturally
remembers that he is going to sell Kf�l)a's books. In this way, he is remembering
Kf�l)a. When one goes to enlist a life member, he talks about Kf�l)a and thereby
remembers Him. Smartavya/:1 satatarh Vi$r)Ur vismartavyo na jatucit. The conclusion
is that one must act in such a way that he will always remember Kf�l)a, and one
must refrain from doing things that make him forget Kf�l)a. These two principles
form the basic background of Kr�l)a consciousness.
TEXT 114
��sttJr �t'{il�f�� :il� ��t� I

��t'ilit� ��t� f<f-t; �t'{�t�-�t� II ��8 II
vividhariga sadhana-bhaktira bahuta vistara

sarik$epe kahiye kichu sadhanariga-sara
SYNONYMS
vividha-ariga-varieties of limbs (regulative principles); sadhana-bhaktira-of

regulative devotional service; bahuta-many; vistara-expansions; sarik$epe-in
brief; kahiye-1 shall speak; kichu-something; sadhana-ariga-sara-the essential
parts of the practice of devotional service.
TRANSLATION
"I shall say something about the various practices of devotional service,
which is expanded in so many ways. I wish to speak briefly of the essential
practices.
TEXT 115
�?�t�tC!Hl, �1Ft, �fl �:il� I
��f.t'?i-�6il, �t�t('til.'St1f� II ��<t II

guru-padasraya, dik$ii, gurura sevana

sad-dharma-sik$ii, prccha, sadhu-marganugamana
SYNONYMS
guru-pada asraya-shelter at the feet of a bona fide spiritual master; dik$ii
-
initiation by the spiritual master; gurura sevana-service to the spiritual master;

sat-dharma-sik$ii-instruction in the transcendental process of devotional ser
vice; prccha-and inquiry; sadhu-marga-the path of transcendental devotional
service; anugaman a-following strictly.
TRANSLATION
"On the path of regulative devotional service, one must observe the
following items: (1) One must accept a bona fide spiritual master. (2) Accept
initiation from him. (3) Serve him. (4) Receive instructions from the spiritual
master and make inquiries in order to learn devotional service. (5) Follow in
the footsteps of the previous acaryas and follow the directions given by the
spiritual master.
TEXT 116
"�� t'St�Jt'St, �·itt� �tJt I

��.ft�·�f!<it�, �<lit��J'Pf�tJf II ��II
k[$f)a-pritye bhoga-tyaga, k[$f)a-tirthe vasa
yavan-nirvaha-pratigraha, ekadasy-upavasa
SYNONYMS
k[$f)a-pritye-for satisfaction of Kr�r;�a; bhoga-tyaga-acceptance and rejection
of something; k[$f)a-tirthe vasa-residence in a place where Kr�r;�a is situated;
yavat-nirvaha-as much as required to keep the body and soul together; pra
tigraha-acceptance of gifts; ekadasi-upavasa-observance of fasting on the
Ekadasi day.
TRANSLATION
"The next steps are as follows: (6) One should be prepared to give up
everything for Kr�r:ta's satisfaction, and one should also accept everything for
Kr�r:ta's satisfaction. (7) One must live in a place where Kr�r:ta is present-a
city like Vrndavana or Mathura or a Kr�r:ta temple. (8) One should acquire a
livelihood that is just sufficient to keep body and soul together. (9) One must
fast on Ekada.Si day.
TEXT 117
lffJIJ��'itt8t�-c��<t·"!.Sfi{ 1
�-�11rt�t'ttfif 5!_� 8t�..-� II ��9 II
dhatry-asvattha-go-vipra-vai�Qava-pujana
seva-namaparadhJ.di dure visarjana
SYNONYMS
dhatri-a type of tree; asvattha-the banyan trees; go-the cows; vipra-the

brahmaQas; vai�Qava-the devotees of Lord Vi�Qu; pujana-worshiping; seva-in
devotional service; nama-in chanting of the holy name; aparadha-adi-the
offenses; dure-far away; visarjana - giving up.
TRANSLATION
"One should worship dhatri trees, banyan trees, cows, brahmar,as and
devotees of Lord Vi�r,u. One should avoid offenses against devotional service
and the holy name.
PURPORT
There are ten items in the beginning of devotional service, up to the point of
worshiping the dhatri tree, banyan tree, cow, brahmaQa and devotee of Lord
Vi�QU. The eleventh item is to avoid offenses when rendering devotional service
and chanting the holy names.
TEXT 118
��<1-'Jitr·i!Jt'it, <t�f-tl» i1:1

<llfil<t I
<ttt�•·<!i'lt�Jt1f·<tJt�� <tfif<t11 ��r 11
avai�Qava-sariga-tyaga, bahu-si�ya na kariba

bahu-grantha-kalabhyasa-vyakhyana varjiba
SYNONYMS
avai�Qava-of one who is not a devotee of the Lord; sariga-the association;
tyaga-giving up; bahu-si�ya-an unlimited number of disciples; na kariba
should not accept; bahu-grantha-of many different types of scriptures; ka/a
abhyasa-studying a portion; vyakhyana-and explanation; varjiba-we should
give up.
TRANSLATION
"The twelfth item is to give up the company of nondevotees. (13) One

should not accept an unlimited number of disciples. (14) One should not par
tially study many scriptures just to be able to give references and expand ex
planations.
PURPORT
Accepting an unlimited number of devotees or disciples is very risky for one

who is not a preacher. According to Srila ]iva Gosvami, a preacher has to accept
many disciples to expand the cult of Sri Caitanya Mahaprabhu. This is risky be
cause when a spiritual master accepts a disciple, he naturally accepts the disciple's
sinful activities and their reactions. Unless he is very powerful, he cannot assimi
late all the sinful reactions of his disciples. Thus if he is not powerful, he has to
suffer the consequences, for one is forbidden to accept many disciples.
One should not partially study a book just to pose oneself as a great scholar by
being able to refer to scriptures. In our Kr�r:ta consciousness movement we have
therefore limited our study of Vedic literatures to Bhagavad-gita, Srimad
Bhagavatam, Caitanya-caritamrta and Bhakti-rasamrta-sindhu. These four works
are sufficient for preaching purposes. They are adequate for the understanding of
the philosophy and the spreading of missionary activities all over the world. If one
studies a particular book, he must do so thoroughly. That is the principle. By
thoroughly studying a limited number of books, one can understand the philoso
phy.
TEXT 119
��-� �' ��flNf �if! ��<'f I
""'"�' �� fi{"fj i{1 �Rf<'t II ��II
hani-labhe sama, sokadira vasa na ha-iba

anya-deva, anya-sastra ninda na kariba
SYNONYMS
hani-in loss; labhe-in gain; sama-equal; soka-adira-of lamentation and so

on; vasa-under the control; na ha-iba-we should not be; anya-deva-other
demigods; anya-sastra-other scriptures; n inda-criticizing; na kariba-we
should not do.
TRANSLATION
"Fifteen: The devotee should treat loss and gain equally. (16) The devotee
should not be overwhelmed by lamentation. (17) The devotee should not
worship demigods, nor should he disrespect them. Similarly, the devotee

should not study or criticize other scriptures.
TEXT 120
��-f-{"!1, �� 1 �f� I
i2ttf'l�tt\! �tift<ltc<liJ ty�'$f iii ilf� II �� o II
Vi$QU-Vai$Qava-ninda, gramya-varta na suniba

praQi-matre manovakye udvega na diba
SYNONYMS
vi$Qu-vai$Qava-ninda-blaspheming of Lord Vi�l)u and His devotee; gramya
varta-ordinary talks; na suniba-we should not hear; praQi-matre-to any living
entity however insignificant; manal)-vakye-by mind or by words; udvega
anxiety; na diba-we should not give.
TRANSLATION
"Eighteen: The devotee should not hear Lord Vi�r;�u or His devotees
blasphemed. (19) The devotee should avoid reading or hearing newspapers
or mundane books that contain stories of love affairs between men and
women or subjects palatable to the senses. (20) Neither by mind nor words
should the devotee cause anxiety to any living entity, regardless how insignifi
cant he may be.
PURPORT
The first ten items are dos and the second ten items are don'ts. Thus the first
ten items give direct action, and the second ten items give indirect action.
TEXT 121
��'1, ��' "i11f'l, �i{, �"fi{ I

9f��1, ��' ��J, �t..fi«;<l�il: II ��) II
sravaQa, kirtana, smaraQa, pujana, vandana

paricarya, dasya, sakhya, atma-nivedana
SYNONYMS
sravaQa-hearing; kirtana-chanting; smaral)a-remembering; pujana
worshiping; vandana-praying; paricarya -serving; dasya-accepting servitor
ship; sakhya-friendship; atma-nivedana - surrendering fully.
TRANSLATION
"After one is established in devotional service, the positive actions are

(1) hearing, (2) chanting, (3) remembering, (4) worshiping, (5) praying,
(6) serving, (7) accepting servitorship, (8) becoming a friend and
(9) surrendering fully.
TEXT 122
�!!t iji!J, �i!, �95�, ��ilfl! I

��ti{, ��' &t�'J'� �fi! II�� II
agre nrtya, gita, vijfiapti, daQc;iavan-nati

abhyutthana, anuvrajya, tirtha-grhe gati
SYNONYMS
agre nrtya-dancing before the Deity; g ita-songs; vijfiapti-opening the

mind; daQc;iavat-nati-offering obeisances; abhyutthana-stand up; anuvrajya
following; tirtha-grhe gati -going to temples and places of pilgrimage.
TRANSLATION
"One should also (10) dance before the Deity, (11) sing before the Deity,
(12) open one's mind to the Deity, (13) offer obeisances to the Deity,
(14) stand up before the Deity and the spiritual master just to show them
respect, (15) follow the Deity or the spiritual master and (16) visit different
places of pilgrimage or go see the Deity in the temple.
TEXT 123
�Rf�i, ll!<I'P!1i, iSf�, �ft� I

'!_�·Jtt�-��-��tlf·,<etiSfi{ II�� II
parikrama, stava-patha, japa, sarikirtana

dhCtpa-malya-gandha-mahaprasada-bhojana
SYNONYMS
parikrama-circumambulation; stava patha- - recitation of different prayers;

japa-chanting softly; sarikirtana-chanting congregationally; dhupa-incense;
ma/ya-flower garlands; gandha-scents; maha-prasada-remnants of food
offered to Vi�l)u; bhojana-eating or enjoying.
TRANSLATION
"One should (17) circumambulate the temple, (18) recite various prayers,
(19) chant softly, (20) chant congregationally, (21) smell the incense and
flower garlands offered to the Deity, and (22) eat the remnants of food
offered to the Deity.
TEXT 124
��tfui�-1ft�e.'l<f-��-w� 1
tii'!Jrf�-�i{, '{Jte{, t.!fu-� ll ��8 ll
aratrika-mahotsava-srimDrti-darsana
nija-priya-dana, dhyana, tadiya-sevana
SYNONYMS
aratrika-arati; mahotsava-festivals; srimDrti darsana-seeing the Deity; nija

-
priya-dana-to pre�ent to the Lord something very dear to oneself; dhyana

meditation; tadiya-sevana-rendering service to those related to the Lord.
TRANSLATION
"One should (23) attend arati and festivals, (24) see the Deity,
(25) present what is very dear to oneself to the Deity, (26) meditate, and
(27) serve those related to the Lord.
TEXT 125
''!tft�'-��' ��<f, 1f�, !@5t�\! I

�� t�� c;'l<f"l �� :�� r�ll\! u ��a-u
'tadiya'-tulasi, vai�Qava, mathura, bhagavata

ei carira seva haya kr�Qera abhimata
SYNONYMS
tadiya-related to the Lord; tulasi-tulasi leaves; vai�Qava-devotees;

mathura-the birthplace of Kr�t:Ja; bhagavata-Srimad-Bhagavatam; ei carira-of
these four; seva-the service; haya-is; kr�Qera abhimata-the desire of Kr�t:Ja.
TRANSLATION
"Tadiya means the tulasi leaves, the devotees of Kr�r;�a, the birthplace of
Kr�r;�a, Mathura, and the Vedic literature Srimad-Bhagavatam. Kr�r;�a is very
eager to see His devotee serve tulasi, V ai�r;�avas, Mathura and Bhagavatam.
PURPORT
After item twenty-six (meditation), the twenty-seventh is to serve tulasi, the

twenty-eighth is to serve the Vai��ava, the twenty-ninth is to live in Mathura, the
birthplace of Lord Kr��a, and the thirtieth is to read Srimad-Bhagavatam regularly.
TEXT 126
�tr;� �f�·(;fi�i, l!e.�9ft<tr;'i"f�i{ I
illf'lf·fifiltfit"·1!r;�te.�<l �$i ��'if'l II �� II
kr�Qarthe akhila-ce�ta, tat-krpavalokana

janma-dinadi-mahotsava lana bhakta-gaQa
SYNONYMS
kr�Qa-arthe-for the sake of Kr��a; akhila-ce�ta-all activity; tat-krpa

avalokana-looking for His mercy; janma-dina-adi-the appearance day and so
on; mah otsava-festivals; lana bhakta-gaQa-with devotees.
TRANSLATION
"Thirty-one: One should perform all endeavors for Kr�Qa. (32) One should
look forward to His mercy. (33) One should partake of various ceremonies
with devotees, ceremonies like Lord Kr�Qa's birthday or Ramacandra's birth
day.
TEXT 127
�<(� �'ft9ffu, �tfi<f)·tfi·�� I
'fi'l:�m �er' �� 1{·1!�" 11 ��9 11
sarvatha saraQapatti, kartikadi-vrata

'catub-�a�ti anga' ei parama-mahattva
SYNONYMS
sarvatha-in all respects; saraQa-apatti - surrender; kartika-adi-vrata-to ob
serve special vows in the month of Karttika; catub-�a�ti atiga-sixty-four parts;
ei-this; parama-mahattva-very important items.
TRANSLATION
"Thirty-four: One should surrender to Kr�Qa in all respects. (35) One

should observe particular vows like kartika-vrata. These are some of the sixty
four important items of devotional service.
TEXT 128
:�ttl!_�, i{t��i{, �t$1��<'1'1 I

��'PJ, �� t� t:��i{ II ��lr II
sadhu-sanga, nama-kirtana, bhagavata-sravaf)a
mathura-vasa, sri-mOrtira sraddhaya sevana
SYNONYMS
sadhu-sanga-association with devotees; nama-kirtana-chanting the holy
name; bhagavata-sravaf)a-hearing Srimad-Bhagavatam; mathura-vasa-living at
Mathura; sri-murtira sraddhaya sevana-worshiping the Deity with faith and
veneration.
TRANSLATION
"One should associate with devotees, chant the holy name of the Lord, hear
Srimad-Bhagavatam, reside at Mathura and worship the Deity with faith and
veneration.
TEXT 129
:JI<fi"':l'lt$fi{·(;�� · �� I
��t�� iSiiJtt� �� 9ftt�� :Jf'Jf II �� II
sakala-sadhana-sre�tha ei pafica anga

kr�Qa-prema janmaya ei pancera a/pa sanga
SYNONYMS
saka/a-sadhana-of all items for executing devotional service; sre�tha-the

best; ei pafica ar'lga-these five limbs; kr�Qa-prema-love of Kr�rya; janmaya
awakens; ei-these; pancera-of the five; a/pa sar'lga-slight association with or
performance.
TRANSLATION
"These five limbs of devotional service are the best of all. Even a slight per
formance of these five awakens love for Kr��a.
PURPORT
Srila Bhaktivinoda Thakura points out that there are thirty-five items up to the
point of observing special vows in the month of Karttika. To these thirty-five
items, another four are added-namely marking ti/aka on different parts of the
body, writing the names of the Lord all over the body, accepting the Deity's gar
land and accepting caraQamrta. These four items are understood to be included
by Kaviraja Gosvami within arcana, worship of the Deity. Although these items are
not mentioned here, they are to be added to the previous thirty-five items. Thus
the total number becomes thirty-nine. To these thirty-nine should be added five
others: association with devotees, chanting the Hare Kr�l)a maha-mantra, reading
Srlmad-Bhagavatam regularly, residing in Mathura, the birthplace of Kr�l)a, and
worshiping the Deity with great respect and veneration. The thirty-nine items plus
these five come to a total of forty-four. If we add the previous twenty items to
these forty-four, the total number becomes sixty-four. The five items mentioned
above repeat previously mentioned items. In the Bhakti-rasamrta-sindhu, Srila
ROpa Gosvami states:
atiganarh paficakasyasya
purva-vilikhitasya ca
nikhila-srai$thya-bodhaya
punar apy atra sarhsanam
"The glorification of these five items [association with devotees, chanting the
holy name and so on] is to make known the complete superiority of these five
practices of devotional service."
The sixty-four items of devotional service include all the activities of the body,
mind and senses. Thus the sixty-four items engage one in devotional service in all
respects.
TEXT 130
l!t�1 f<tt"f'lf\!: �f\!: �1J.rii11�r.'I�C<�' u ��.
sraddha vi5e$ataf) prlti/:1

srl-murter atighri-sevane
SYNONYMS
sraddha-faith; vi5e$ata/:l-particularly; prlti/:1-love; srl-murte/:1-of the Deity

form of the Lord; atighri-sevane-in service of the lotus feet.
TRANSLATION
" 'One should have full faith and love in worshiping the lotus feet of the
Deity.
PURPORT
This verse and the following two verses are found in Bhakti-rasamrta-sindhu
(1.2.90-92).
TEXT 131
�"ll�t5f•r�Nt'lr-rr�trlf1 "llf'lr<ll": '�� '

'l�'f��i"fr.ll T"':!C5.li 'lf?:�l'i�! �C\!i1 <l?:"ll II')"') II
srimad-bhagavatarthanam
asvado rasikaib saha
sajatiyasaye snigdhe
sadhau sangab svato vare
SYNONYMS
srimad-bhagavata-of the Srimad-Bhagavatam; arthanam-of the meanings;

asvadab-enjoying the taste; rasikaib saha-with the devotees; sa-jatiya-simi
lar; asaye-endowed with a desire; snigdhe-advanced in devotional affection;
sadhau-with a devotee; san gab - association; svatab-for one's self; vare-bet
ter.
TRANSLATION
"'One should taste the meaning of Srimad-Bhagavatam in the association

of pure devotees, and one should associate with the devotees who are more
advanced than oneself and endowed with a similar type of affection for the
Lord.
PURPORT
The words sajatiyasaye snigdhe sadhau sangab svato vare are very important
items. One should not associate with professional Bhagavatam reciters. A profes
sional Bhagavatam reciter is one who is not in the disciplic succession or one who
has no taste for bhakti-yoga. Simply on the strength of grammatical knowledge
and word jugglery, professional reciters maintain their bodies and their desires for
sense gratification by reading Srimad-Bhagavatam. One should also avoid those
who are averse to Lord Vi�t:JU and His devotees, those who are Mayavadis, those
who offend the chanting of the .Hare Kr�t:�a mantra, those who simply dress as
V ai�t:Javas or so-called gosvamis, and those who make a business by selling Vedic
mantras and reciting Srimad-Bhagavatam to maintain their families. One should
not try to understand Srimad-Bhagavatam from such materialistic people. Ac
cording to the Vedic injunctions: yasya deve para bhaktib. The Srimad-
Bhagavatam can only be recited by one who has unflinching faith in the lotus feet
of Kr�r:Ja and His devotee, the spiritual master. One should try to understand
Srimad-Bhagavatam from the spiritual master. The Vedic injunction states: bhak
tya bhagavatarh grahyarh na buddhya na ca tikaya. One has to understand Srimad
Bhagavatam through the process of devotional service and by hearing the recita
tion of a pure devotee. These are the injunctions of Vedic literature-.Sruti and
smrti. Those who are not in the disciplic succession and who are not pure devo
tees cannot understand the real mysterious objective of Srimad-Bhagavatam and
Srimad Bhagavad-gita.
TEXT 132
•rtll'l�<Ti�i§OT� �l'll''n'1_'ilfll'5r."'' f�f\!: II �-!.� II
nama-safikirtanarh sriman
mathura-mar:u;lale sthitib
SYNONYMS
nama-safikirtanam-chanting the Hare Kr�l)a maha-mantra; sriman-mathura

maQr;Jale-in Mathura, where Kr�r:Ja specifically performs His pastimes; sthitib
residence.
TRANSLATION
" 'One should congregationally chant the holy name of the Lord and reside
in Vrndavana.'
PURPORT
Navadvipa-dhama, Jagannatha Puri-dhama and Vrndavana-dhama are con

sidered to be identical. If one goes to Mathura-mal)<;lala-bhOmi for sense gratifica
tion or to make a livelihood, he commits an offense and is condemned. Whoever
does so must be penalized in the next life by becoming a hog or a monkey in
Vrndavana-dhama. After taking on such a body, the offender is liberated in the
next life. Srila Bhaktisiddhanta Sarasvati Thakura remarks that residing in
Vrndavana with a view to enjoy sense gratification surely leads a so-called devo
tee to a lower species.
TEXT 133
��t'l'!i<i")r.��i�1_ '!i"iil 'f!-��'8 ?f;pl:'ll" I
�\1! �nlT�l"t 'f��: 'lf':i,'llF �t<I�'Jil:O! II)�� II

durahadbhuta-virye 'smin
sraddha dare 'stu pancake
yatra svalpo 'pi sambandha/:!
sad-dhiyaril bhava-janmane
SYNONYMS
duraha-difficult to be reconciled; adbhuta-wonderful; virye-in the power;
asmin-in this; sraddha-faith; dare-far away; astu-let it be; pancake - in the
above-mentioned five principles; yatra-in which; sva/pa/:1-a little; api-even;
sambandha/:1-connection; sat-dhiyam-of those who are intelligent and
offenseless; bhava-janmane-to awaken one's dormant love for Kr�r;�a.
TRANSLATION
" 'The power of these five principles is very wonderful and difficult to
reconcile. Even without faith in them, a person who is offenseless can ex
perience dormant love of Kr�r:-a simply by being a little connected with them.'
PURPORT
This verse is also found in Bhakti-rasamrta-sindhu (1.2.238).
TEXT 134
'��' 'GI"f �tt$f, '�� 't'Sf '�'l' �"f I

'fi{i1' '�'l'l �9(� ,�,�� '!�"f II ��8 II
'eka' ariga sadhe, keha sadhe 'bahu' ariga

'ni�tha' haile upajaya premera tarariga
SYNONYMS
eka-one; ariga-portion; sadhe-executes; keha-someone; sadhe-ex

ecutes; bahu-many; ariga-portions; ni�tha-firm faith; hai/e-if there is; upa
jaya-awaken; premera-of love of Godhead; tarariga-the waves.
TRANSLATION
"When one is firmly fixed in devotional service, whether he executes one or
many processes of devotional service, the waves of love of Godhead will
awaken.
PURPORT
The processes of devotional service are sravaQaril kirtanaril vi�QOQ smaraQaril

pada-sevanaml arcanaril vandanaril dasyaril sakhyam atma-nivedanam.
TEXT 135
,��, �c'Sf r�� -Ptt�"' �'l �'@'$f'f 1
��i\�tfW �r;'@� '<I'l' �'Jf��t�il: II � �Q II
'eka' ange siddhi pai/a bahu bhakta-gaf)a

ambari?adi bhaktera 'bahu' anga-sadhana
SYNONYMS
eka alige-by one portion; siddhi-perfection; pai/a-achieved; bahu-many;
bhakta-gaQa-devotees; ambari?a-adi-King Ambari�a Maharaja and others;
bhaktera-of devotees; bahu anga-sadha n a-execution of many processes of
devotional service.
TRANSLATION
"There are many devotees who execute only one of the nine processes of
devotional service. Nonetheless, they get ultimate success. Devotees like
Maharaj a Ambari� execute all nine items and they also get ultimate success.
TEXT 136
�·f<�r.�1: �<tc'l 9f�1f>nr�<�r��t'lf<f: �'11§r:<1

�� r�: "ll�<r.'1 \!lf'""��·s;r;01 ?.i��= ?J�: ?[�r:01 1
��T5<!il'fC<1 �f9f<>ff'!"\f1?:'lJ�� '!T.�J�'s(;;:

'l�'ll" l�r�r.<!lfC01 <1f<1i1�� tf�r;��1"-. 'HI II )�� II
sri-Vi?f)OQ sraVaf)e parik?id abhavad vaiyasaki/:1 kirtane

prah/ada/:1 smaraf)e tad-anghri-bhajane /ak?mi/:1 prthu/:1 pujane
aknJras tv abhivandane kapi-patir dasye 'tha sakhye 'rjuna/:1
sarvasvatma-nivedane balir abhat kr?Qaptir e?arh para
SYNONYMS
sri-Vi?Q0/:1-of Lord Sri Vi�r;�u; sravaf)e-in hearing; parik?it-King Parik�it,
known also c:s Vi�r;�urata, or one who is protected by Lord Vi�r;�u; abhavat-was;
vaiyasaki/:1-Sukadeva Gosvami; kirtane-in reciting Srimad-Bhagavatam;
prah/ada/:1-Maharaja Prahlada; smaraQe-in remembering; tat-anghri-of Lord
Vi�r;�u's lotus feet; bhajane-in serving; /ak?mi/:1-the goddess of fortune;
prthu/:1-Maharaja Prthu; pujane-in worshiping the Deity of the Lord; akrura/:1-
Akrora; tu-but; abhivandane-in offering prayers; kapi-pati/:1-Hanumanji, or
Vajrarigaji; dasye-in servitude to Lord Ramacandra; atha-moreove r; sakhye
in friendship; arjuna/:1-Arjuna ; sarvasva-atma-nivedane-in fully dedicating
oneself; ba /ib-Maha raja Bali; abhat-was; kmJ a-apt ib-the achievement of the
lotus feet of Lord Kr�l)a; e�am-of all of them; para-transcendental.
TRANSLATION
"'Maharaja Parik�it attained the highest perfection, shelter at Lord Kr�r;�a's

lotus feet, simply by hearing about Lord Vi�r;�u. Sukadeva Gosvami attained
perfection simply by reciting Srimad-Bhagavatam. Prahlada Maharaja attained
perfection by remembering the Lord. The goddess of fortune attained perfec
tion by massaging the transcendental legs of Maha-Vi�r;�u. Maharaja Prthu at
tained perfection by worshiping the Deity, and Akriira attained perfection by
offering prayers unto the Lord. Vajrangaji [Hanuman] attained perfection by
rendering service to Lord Ramacandra, and Arjuna attained perfection simply
by being Kr�r;�a's friend. Bali Maharaja attained perfection by dedicating
everything to the lotus feet of Kr�Qa.'
PURPORT
This verse appears in the Padyavali (53) and the Bhakti-rasamrta-sindhu
(1.2.265).
TEXTS 137-139
'I c<� �'!: flll'1lfnl�i!it�rl·

�l)j� f'! C <llh<tt�"<l<fCO! I
'fC�� n�f.!f"ll1Tt"Si<li fff\

!l'f��'fi"lfigT�-'I�'H�i•rr.�t II �,:)'\ II
lJ_�farsft<1�lfxft01 "IJC"I�
'\!""lf..�\!5J5fli!i'''�'HH."f�\f111Jf11"{_1
�1'1� '\!"�<iilf'!r�t�c'!ht�
��..._"1'111 �'!Oli� \!""!fMC� I �.:�1r II
<ii"Clf� ��: C�il'i<>tlfi�'!�C<f

f-.ornri ��·�k<��"t-<>twtf�"<lilit"l" 1
<fill� lf!C'IJ 0! � 7fill<fii11Hii

<rc��:ntt<f�'!1i!f�t1 �f'\!": n � .:�� u
sa vai manab kr�IJa-padaravindayor

vacarhsi vaikuf)tha-guf)anuvarf)ane
karau harer mandira-marjanadi�u
srutirh cakaracyuta-sat-kathodaye
mukunda-lingalaya-darsane drsau
tad-bhrtya-gatra-sparase 'nga-sangamam
ghraf)aril ca tat-pada-saroja-saurabhe
srimat-tulasya rasanaril tad-arpite
padau hare/:! k$etra-padanusarpaf)e

siro h($ikesa-padabhivandane
kamaril ca dasye na tu kama-kamyaya
yathottama/:lsloka-janasraya rati/:1
SYNONYMS
sa/:1-he (Maharaj a AmbarT�a); vai-certainly; mana/:1-the mind; k($f)a-pada

aravindayol)-on the two lotus feet of Kr�r:Ja; vacarilsi -words; vaikuQtha-guQa
anuvarf)ane-in describing the transcendental character of Kr�r:Ja; karau-the two
hands; hare/:1-of Lord Kr�r:Ja or Vi�r:Ju; mandira-marjana-adi$u-in cleansing the
temple of Hari and similar other duties; srutim-the ears; cakara-engaged;
acyuta-of the Lord; sat-katha-udaye-in the arising of transcendental topics;
mukunda-linga-of the Deities of the Lord; a/aya- temples; darsane-in visiting;
drsau-the two eyes; tat-bhrtya-of the servants of the Lord; gatra-the bodies;
sparase-in touching; ar'lga-sar'lgamam-bodily contact such as embracing or
touching the lotus feet; ghraf)am- the sensation of smell; ca-and; tat-pada
saroja-of the Lord's lotus feet; saurabhe-in the fragrance; srimat-most
auspicious; tulasyal)-of tulasi leaves; rasanam-the tongue; tat-arpite-in food
offered to the Lord; padau-the two feet; harel)-of the Lord; k$etra-the place
of pilgrimage; pada-anusarpaf)e-in walking to; sira/:1- the head; hr$ikesa-of the
Lord of the senses, the Personality of Godhead; pada-abhivandane-in offering
prayers at the lotus feet; kamam-all desires; dasye-in serving the Lord; na
not; tu-but; kama-kamyaya-with a desire for sense gratification; yatha- as
much as; uttama/:1-sloka-of the Lord, who is worshiped by selected poems;
jana-in the devotee; asraya-having shelter; rati/:1-attachment.
TRANSLATION
"'Maharaja Ambari� always engaged his mind at the lotus feet of Kr��a,
his words in describing the spiritual world and the Supreme Personality of
Godhead, his hands in cleansing and washing the lord's temple, his ears in
hearing topics about the Supreme lord, his eyes in seeing the Deity of lord
Kr��a in the temple, his body in touching the lotus feet of Vai��avas and
embracing them, his nostrils in smelling the aroma of the tulasi leaves offered
to Kr��a's lotus feet, his tongue in tasting food offered to Kr��a, his legs in
going to places of pilgrimage like Vrndavana and Mathura or to the lord's
temple, and his head in touching the lotus feet of the lord and offering Him
prayers. Thus Maharaja Ambari�a desired only to serve the lord faithfully. In
this way he engaged his senses in the transcendental loving service of the
lord. As a result, he awakened his dormant loving propensity for the lord's
service.'
PURPORT
This is a quotation from Srimad-Bhagavatam (9.4.18-20).
TEXT 140
�t11 �Jfif' �· <et� -ttm·�t•1 ";Ttfil' 1

��-��-f�flt�1f �·!_ � �ztl II �So II
kama tyaji' k[�f)a bhaje sastra-ajfia mani'

deva-r�i-pitradikera kabhu nahe [f)i
SYNONYMS
kama-material desires; tyaji'-giving up; kr�Qa-Lord Kr�r:Ja; bhaje-wor
ships; sastra-ajfia-the direction of the revealed scripture; mani'-accepting;
deva - demigod s; r�i-great sages; pitr-adikera-of the forefathers and so on;
kabhu-at any time; nahe-not; [f)i-a debtor.
TRANSLATION
"If a person gives up all material desires and completely engages in the
transcendental loving service of Kr�r:Ja, as enjoined in revealed scriptures, he
is never indebted to demigods, sages or forefathers.
PURPORT
After birth, every man is indebted in so many ways. He is indebted to the

demigods for their supplying necessities like air, light and water. When one takes
advantage of Vedic literatures, one becomes indebted to great sages like
Vyasadeva, Narada, Devala and Asita. When one takes birth in a particular family,
he becomes indebted to his forefathers. We are even indebted to common living
entities like cows, from whom we take milk. Because we accept service from so
many animals, we become indebted. However, if one is completely engaged in
the Lord's devotional service, he is absolved of all debts. This is confirmed in the
following verse, quoted from Srimad-Bhagavatam (11.5.41 ).
TEXT 141
c"�rrtlr�\!>i�OJ'lft� f?f��<ti�
0{ f'T'�t:�1 "li��9t "6 �1�"\. I
11�1�011 lj: ""l�¢f� ""!� ¢fJ �

5fC�-I 'il'f"lf� <if��J <t�"il(_ II � 8 �
devar$i-bh0tapta-nwam pitFQarh
na kinkaro nayam Wi ca rajan
sarvatmana yaf) saraf)aril saraQyarh
gato mukundarh parih(tya kartam
SYNONYMS
deva-of the demigods; f$i-of the sages; bhOta-of ordinary living entities;
apta-of friends and relatives; nwam-of ordinary men; pitfQam-of the
forefathers; na-not; kinkaraf)-the servant; na-nor; ayam-this one; wi
debtor; ca- a l so; rajan-0 King; sarva-atmana-with his whole beir.g; yaf) - a
person who; saraQam-shelter; saraQyam - the Supreme Personality of Godhead,
who affords shelter to all; gata/:1 - approached; mukundam-Mu k u nda;
parihrtya- giving up; kartam-duties.
TRANSLATION
" 'One who has given up all material duties and taken full shelter at the
lotus feet of Mukunda, who gives shelter to all, is not indebted to the
demigods, great sages, ordinary living beings, relatives, friends, mankind or
even one's forefathers who have passed away.'
PURPORT
It is said:
adhyapanarh brahma-yajfia/:1
pitr-yajfias tu tarpaQam
homo daivo balir bhauto
nr-yajfio 'tithi-pujanam
"By performing oblations with ghee, the demigods are satisfied. By studying the
Vedas, brahma-yajfia is performed, and by this the great sages are satisfied.
Offering libations of water before one's forefathers is called pitr-yajfia. By offering
tribute, bhOta-yajfia is performed. By properly receiving guests, nr-yajfia is per
formed." There are five yajfias and five kinds of indebtedness-indebtedness to
the demigods, great sages, forefathers, living entities and common men. Therefore
one has to perform five kinds of yajfias, but when one takes to sankirtana-yajfia
(the chanting of the Hare Kr�t:Ja mantra) one doesn't have to perform any other
yajfia. In Srimad-Bhagavatam, Narada Muni made a statement about the
systematic performance of bhagavata-dharma in connection with statements pre

viously made by the nine Yogendras before Maharaja Nimi. The sage Karabhajana
��i explained the four incarnations of the four yugas, and at the end, in this verse
(text 141), he explained the position of Kr�r:Ja's pure devotee and how he is ab
solved of all debts.
TEXT 142
M-� litf�' �tiSr �t�� 'I I

fi{� �� i!� � � �i{ II �8� II
vidhi-dharma chaqi' bhaje kr�Qera caraf)a

ni�iddha papacare tara kabhu nahe mana
SYNONYMS
vidhi-dharma chaqi' -giving up all regulative principles of the varf)a and asrama
institution; bhaje-worships; kr�Qera caraf)a-the lotus feet of Lord Kr�r:Ja; ni�id·
dha-forbidden; papa-acare-in sinful activities; tara-his; kabhu-at any time;
nahe -not; mana-the mind.
TRANSLATION
"Although the pure devotee does not follow all the regulative principles of
varr;�asrama, he worships the lotus feet of Kr�r;�a. Therefore he naturally has no
tendency to commit sin.
PURPORT
The varf)asrama institution is planned in such a way that one will not commit
sinful activities. Material existence continues due to sinful activity. When one acts
sinfully in this life, he gets a suitable body for the next life. When one again acts
sinfully, he takes on another material body. In this way one is continuously under
the influence of material nature.
puru�a/:1 prakrti-stho hi
bhunkte prakrti-jan guQan
karaf)arh guQa-sailgo 'sya
sad-asad-yoni-janmasu
"The living entity in material nature thus follows the ways of life, enjoying the
three modes of material nature. This is due to his association with that material
nature. Thus he meets with good and evil among various species." (Bg. 13.22)
Due to our association with the modes of material nature, we get different
types of bodies-good and bad. One cannot be liberated from the cycle of birth
and death, known as transmigration of the soul, unless one is completely freed
from all sinful activities. The best process, therefore, is to take to Kr�Qa conscious
ness. One cannot take to Kr�Qa consciousness without being freed from all sinful
activities. Naturally one who is very serious about Kr�Qa consciousness is freed
from all sinful activity. Consequently a devotee is never inclined to commit sins. If
one is pressured by the law or obligations to give up sinful activity, one cannot do
so. However, if one takes to Kr�Qa consciousness, he can very easily give up all
sinful activity. This is confirmed herein.
TEXT 143
�� rw '�t�' ��r.� 1

� �tr;1'f �� 1'1, ifl <Rrn �rnf�� 11 �s� 11
ajnane va haya yadi 'papa' upasthita

kr?f)a tanre suddha kare, na karaya prayascitta
SYNONYMS
ajnane-by ignorance; va-or; haya-there are; yadi-if; papa - sinful ac

tivities; upasthita-present; kr?Qa-Lord Kr�Qa; tailre-him (the devotee); sud
dha kare-purifies; na karaya-does not cause; prayascitta-atonement.
TRANSLATION
"If, however, a devotee accidentally becomes involved in a sinful activity,

Kr�Qa purifies him. He does not have to undergo the regulative form of atone
ment.
PURPORT
Kr�Qa purifies from within as caitya-guru, the spiritual master within the heart.
This is described in the following verse from SrTmad-Bhagavatam (11.5.42).
TEXT 144
�9ft'if'�O'f� �Si\!i: f��'2J

\!iJ�t�r�t..,,; �:f11: 9fC�"f: I
f<l<f� lfC'65t�9f T\!i\!i� <f��
l!_C"l'tf\!i 'l* �frf 'ffilf<t'�: II � B B II
svapada-ma/aril bhajataf) priyasya

tyaktanya-bhavasya harif) paresaf)
vikarma yac cotpatitarh kathaficit

dhunoti sarvarh hrdi sannivi$tab
SYNONYMS
sva-pada-malam-the lotus feet of Kr�l)a, the shelter of the devotees; bha

jataf)-who is engaged in worshiping; priyasya-who is very dear to Kr�l)a;
tyakta-given up; anya-for others; bhavasya-of one whose disposition or in
clination; hari/:1-the Supreme Personality of Godhead; para isa/:1 -the Supreme
-
Lord; vikarma-sinful activities; yat-whatever; ca-and; utpatitam-occurred;

kathaficit-somehow; dhunoti-removes; sarvam-everything; hrdi-in the
heart; sannivi$ta/:l -entered.
TRANSLATION
" 'One who has given up everything and taken full shelter at the lotus feet
of Hari, the Supreme Personality of Godhead, is very dear to Kr��a. If he is
involved in some sinful activity by accident, the Supreme Personality of
Godhead, who is seated within everyone's heart, removes his sins without dif
ficulty.'
TEXT 145
afi(·'«t'51Jtfif- <e�� •n:� '�"'' 1

�fit��-f.l��tfif 1_� �-.oe•-�� 11 �s� 11
jfiana-vairagyadi-bhaktira kabhu nahe 'anga'
ahirhsa-yama-niyamadi bule kr$Qa-bhakta-sanga
SYNONYMS
jfiana-the path of knowledge; vairagya-adi-the path of renunciation and so
on; bhaktira-of devotional service; kabhu-at any time; nahe-not; anga-a
part; ahirhsa-nonviolence; yama-controlling the senses and the mind; niyama
adi-restrictions and so on; bu/e-roam; kr$Qa-bhakta-sanga-in the association
of a devotee of Lord Kr�l)a.
TRANSLATION
"The path of speculative knowledge and renunciation is not very essential

for devotional service. Indeed, good qualities such as nonviolence and mind
and sense control automatically accompany a devotee of Lord Kr��a.
PURPORT
Sometimes a neophyte devotee or ordinary person thinks highly of speculative
knowledge, austerity, penances and renunciation, thinking them the only path for
advancement in devotional service. Actually this is not a fact. The path of knowl
edge, mystic yoga and renunciation has nothing to do with the pure soul. When
one is temporarily in the material world, such processes may help a little, but they
are not necessary for a pure devotee of Kr�r:Ja. In the material world, such activities
end in material enj oyment or merging into the effulgence of the Supreme. They
have nothing to do with the eternal loving service of the Lord. If one abandons
speculative knowledge and simply engages in devotional service, he has attained
his perfection. The devotee has no need for speculative knowledge, pious activity
or mystic yoga. All these are automatically present when one renders the Lord
transcendental loving service.
TEXT 146
�"i!Hr�f��a;'fr c�tf5rr.fi.1 (� �if'��:
'i �Jtor:. 'i � C��f?!F 2ftli: C�C�1 �r;�fft� II ')S� II
tasman mad-bhakti-yuktasya
yogino vai mad-atmanab
na jnanarh na ca vairagyarh
prayab sreyo bhaved iha
SYNONYMS
tasmat-therefore; mat-bhakti-in My devotional service; yuktasya-of one
who is engaged; yoginab-the first-class yogi or mystic; vai-certainly; mat-at
manab-whose mind is always engaged in Me; na-not; jflanam -speculative
knowledge; na-not; ca-also; vairagyam-dry renunciation; prayab-for the
most part; sreyab-beneficial; bhavet-would be; iha-in this world.
TRANSLATION
" 'For one who is fully engaged in My devotional service, whose mind is
fixed on Me in bhakti-yoga, the path of speculative knowledge and dry renun
ciation is not very beneficial.'
PURPORT
The path of devotional service is always independent of other activity. The

path of speculative knowledge or mystic yoga may be a little beneficial in the
beginning, but it cannot be considered part of devotional service. This verse
(Srimad-Bhagavatam 11.20.31) was spoken by Lord Kr�r:Ja when He was speaking
to Uddhava before His departure from this material world. These are important in
structions given directly by Lord Kr�r:Ja. Sri Uddhava asked the Lord about the two
kinds of instructions given in the Vedas. One instruction is called pravrtti-marga,
and the other is called nivrtti-marga. These are directions for enjoying the material
world according to regulative principles and then giving up the material world for
higher spiritual understanding. Sometimes one does not know whether to prac
tice speculative knowledge or mystic yoga for advancement in spiritual knowl
edge. Kr�r:ta explains to Uddhava that the mechanical process of speculative
knowledge and yoga is not necessary for advancing in devotional service. Devo
tional service is completely spiritual; it has nothing to do with material things. It is
awakened by hearing and chanting in the association of devotees. Because devo
tional service is always transcendental, it has nothing to do with material activity.
TEXT 147
�t� 0! ��i �TN �<ltf��"lii!H1 �'1t: I
�Rr�c-.e>� 1ft r\91 c'l! or c� �r: 9fll�if9f<l: 11 w� 11
ete na hy adbhuta vyadha

tavahirhsadayo guf)a/:1
hari-bhaktau pravrtta ye
na te syu/:1 paratapina/:1
SYNONYMS
ete-all these; na-not; hi-certainly; adbhuta/:1-wonderful; vyadha-0

hunter; tava-your; ahimsa-adaya/:1-nonviolence and others; guQa/:1-qualities;
hari-bhaktau-in devotional service; pravrtta/:1-engaged; ye-those who; na
not; te-they; syu/:1-are; paratapina/:1-envious of other living entities.
TRANSLATION
" '0 hunter, good qualities like nonviolence, which you have developed,
are not very astonishing, for those who are engaged in the lord's devotional
service are never inclined to give pain to others because of envy.'
PURPORT
This is a quotation from the Skanda Puraf)a.
TEXT 148
��f�·llt�il1f ��( ��J't I

J1'$ftll'$f1·'e�J et"'l �e{, llil'fi!i{ II �8\r II
vaidhi-bhakti-sadhanera kahiluri vivaraf)a

raganuga-bhaktira /ak�af)a suna, sanatana
SYNONYMS
vaidhi-bhakti-of devotional service according to the regulative principles;

sadhanera-of the execution; kahi/un-1 have made; vivaraQa-description;
raganuga-bhaktira-of spontaneous devotional service; lak$aQa-the symptoms;
.Suna-please hear; sanatana-0 Sanatana.
TRANSLATION
"My dear Sanatana, I have now in detail described devotional service ac
cording to the regulative principles. Now hear from Me about spontaneous
devotional service and its characteristics.
TEXT 149
1ftoijtf1r<lli·!fj�-'11.�' �fit·iSfti{ I
<:!t� 'CI'l.� !fjf�� '1ft'$11ii_'Sti'·�tt1l II � 8� II
ragatmika-bhakti- 'mukhya' vraja-vasi-jane

tara anugata bhaktira 'raganuga'-name
SYNONYMS
ragatmika-bhakti-spontaneous devotional service; mukhya-preeminent;

vraja-vasi-jane-in the inhabitants of Vraja, or Vrndavana; tara-that; anugata
following; bhaktira-of devotional service; raganuga-name-named raganuga or
following after spontaneous devotional service.
TRANSLATION
"The original inhabitants of Vrndavana are attached to Kr�r:'la spontaneously
in devotional service. Nothing can compare to such spontaneous devotional
service, which is called ragatmika bhakti. When a devotee follows in the
footsteps of the devotees of Vrndavana, his devotional service is called
raganuga bhakti.
PURPORT
In his Bhakti-sandarbha, ]Tva GosvamT states:
tad evaril tat-tad-abhimana-lak$aQa-bhava-vi.Se$VeQa svabhavika-ragasya

vai.Si$tye sati tat-tad-raga-prayukta sravaQa-kirtana-smaraQa-pada-sevana-van
danatma-nivedana-praya bhaktis te$arh ragatmika bhaktir ity ucyate ....tatas
tadiyaril ragaril rucyanugacchanti sa raganuga.
When a pure devotee follows the footsteps of a devotee in Vrndavana, he

develops raganuga bhakti.
TEXT 150
�l -.t�Pf�� 1ft5T: 9f��tr<t��1 �C<t� I
'\!�B�I ll1 i5C<t��: '!ti1!" 'llt'iftf4tc<��tflr�1 II H • R
i�te svarasiki ragaf)

paramavi�tata bhavet
tanmayi ya bhaved bhaktif)
satra ragatmikodita
SYNONYMS
i�te-unto the desired object of life; svarasiki-appropriate for one's own

original aptitude of love; ragaf:J -attachment; parama avi� tata - - ab sorption in the
service of the Lord; bhavet-is; tat-mayi-consisting of that transcendental at
tachment; ya-which; bhavet-is; bhaktif)-devotional service; sa-that; atra
here; ragatmika-udita-caiied ragatmika, or spontaneous devotional service.
TRANSLATION
" 'When one becomes attached to the Supreme Personality of Godhead, his
natural inclination to love is fully absorbed in thoughts of the lord. That is
called transcendental attachment, and devotional service according to that at
tachment is called ragatmika, or spontaneous devotional service.'
PURPORT
TEXT 151
�� '�·if•1'-11t'5t1f :15t�·ll('llli'i I
lr;� ''eltf��' -lfll�!l'l·'tlllS'I II �� II
i�te 'gac;fha-tr�Qa'-ragera svarupa-lak�aQa
i�te 'avi�tata'-ei tatastha-lak�aQa
SYNONYMS
i�te-in the desired object, the Supreme Personality of Godhead; gac;fha
tr�Qa-deep attachment; ragera-of spontaneous love; svarapa-lak�aQa-the pri
mary symptom; i�te-unto the Supreme; avi�tata-absorption; ei-this; tatastha
/ak�aQa-the marginal symptom.
TRANSLATION
"The primary characteristic of spontaneous love is deep attachment for the

Supreme Personality of Godhead. Absorption in Him is a marginal charac
teristic.
TEXT 152
��-<e�J � 'Jf'ift��' i1t1f I

� �fif' �� Q '�tit <et'ifJ�tif.. II ��II
ragamayi-bhaktira haya 'ragatmika' nama
taha suni' lubdha haya kana bhagyavan
SYNONYMS
raga-mayi-consisting of attachment; bhaktira-of devotional service; haya

is; ragatmika-spontaneous love; nama-the name; taha suni'-hearing this;
lubdha-covetous; haya-becomes; kana bhagyavan-some fortunate person.
TRANSLATION
"Thus devotional service which consists of raga [deep attachment] is called

ragatmika, spontaneous loving service. If a devotee covets such a position, he
is considered to be most fortunate.
TEXT 153
� a'f�� 'et� <rot �IJ.'$f� I

�� i1t� 1l�i1-1ft'$ftif'$ftl .2f�f?! II �a� II
lobhe vraja-vasira bhave kare anugati
sastra-yukti nahi mane-raganugara prakrti
SYNONYMS
/obhe-in such covetousness; vraja-vasira bhave-in the moods of the inhabi

tants of Vrndavana, Vraja; kare anugati-follows; sastra-yukti-injunctions or
reasonings of the sastras; nahi mane-does not abide by; raganugara-of spon
taneous love; prakrti-the nature.
TRANSLATION
"If one follows in the footsteps of the inhabitants of Vrndavana out of such
transcendental covetousness, he does not care for the injunctions or
reasonings of sastra. That is the way of spontaneous love.
420 Sri Caitanya-caritam!'fa [Madhya-lila, Ch. 22
PURPORT
Srila Bhaktisiddhanta Sarasvati Thakura says that a devotee is attracted by the

service of the inhabitants of Vrndavana-namely the cowherd men, Maharaja
Nanda, mother Ya5oda, Radharal)i, the gopis, and the cows and calves. An ad
vanced devotee is attracted by the service rendered by an eternal servitor of the
Lord. This attraction is called spontaneous attraction. Technically it is called
svarupa-upalabdhi. This stage is not achieved in the beginning. In the beginning
one has to render service strictly according to the regulative principles set forth by
the revealed scriptures and spiritual master. By continuously rendering service
through the process of vaidhi bhakti, one's natural inclination is gradually
awakened. That is called spontaneous attraction, or raganuga bhakti.
An advanced devotee situated on the platform of spontaneity is already very
expert in sastric instruction, logic and argument. When he comes to the point of
eternal love for Kr�l)a, no one can deviate him from that position, neither by argu
ment nor by sastric evidence. An advanced devotee has realized his eternal rela
tionship with the Lord, and consequently he does not accept the logic and argu
ments of others. Such an advanced devotee has nothing to do with the sahajiyas,
who manufacture their own way and commit sins by indulging in illicit sex, intoxi
cation and gambling, if not meat-eating. Sometimes the sahajiyas imitate ad
vanced devotees and live in their own whimsical way, avoiding the principles set
down in the revealed scriptures. Unless one follows the six Gosvamis-Sri ROpa,
Sanatana, Raghunatha Bhana, Sri )iva, Gopala Bhana and Raghunatha dasa-one
cannot be a bona fide spontaneous lover of Kr�l)a. In this connection, Srila Narot
tama dasa Thakura says: rupa-raghunatha-pade haibe akuti kabe hama bujhaba
se yugala piriti. The sahajiyas' understanding of the love affairs between Radha
and Kr�l)a is not bona fide because they do not follow the principles laid down
by the six Gosvamis. Their illicit connection and their imitation of the dress of
ROpa Gosvami as well as their avoidance of the prescribed methods of revealed
scriptures will lead them to the lowest regions of hell. These imitative sahajiyas
are cheated and unfortunate. They are not equal to advanced devotees
(paramaharhsasl. Debauchees and paramaharhsas are not on the same level.
TEXT 154
�11'tllf�1llf>s<tJ�t� ��<ttf'I�OI'lf� I
11t�l��tl!��1 �1 '!111l�t�C�t5JC� I HS I
virajantim abhivyaktarh
vraja-vasi-janadi$U
ragatmikam anusrta
ya sa raganugocyate
SYNONYMS
virajantim-shining intensely; abhivyaktam-fully expressed; vraja-vast-Jana

adi�u-among the eternal inhabitants of Vrndavana; ragatmikam-devotional
service consisting of spontaneous love; anusrta-following; ya-which; sa-that;
raganuga-devotional service following in the wake of spontaneous love;
ucyate-is said.
TRANSLATION
11 'Devotional service in spontaneous love is vividly expressed and

manifested by the inhabitants of Vrndavana. Devotional service that accords
with their devotional service is called raganuga bhakti, or devotional service
following in the wake of spontaneous loving service.'
PURPORT
TEXT 155
\!"��i� ffrllilr:� !1'1:\!" l[)�lt"l:"f'lH\5 I
o:(j:Ji ''ITii!� -.:{ llf�� \!"CfifrSi�<>ffu�'Jfi'f"{ Q �tt I
tat-tad-bhavadi-madhurye
srute dhir yad apek�ate
natra sastrarh na yuktirh ca
tal lobhotpatti-lak�aQam
SYNONYMS
tat-tat-respective; bhava-adi-madhurye-the sweetness of the loving moods

(namely santa-rasa, dasya-rasa, sakhya-rasa, vatsalya-rasa and madhurya-rasa) of
the inhabitants of Vrndavana; srute-when heard; dhib-the intelligence; yat
which; apek�ate-depends on; na-not; atra-here; sastram-revealed scrip
tures; na-not; yuktim-logic and argument; ca-also; tat-that; lobha-of
covetousness to follow in the footsteps; utpatti-Jak�aQam-the symptom of
awakening.
TRANSLATION
'When an advanced realized devotee hears about the affairs of the devo
11
tees of Vrndavana-in the mellows of santa, dasya, sakhya, vatsalya and

madhurya-he becomes inclined in that way, and his intelligence becomes at
tracted. Indeed, he begins to covet that particular type of devotion. When
such covetousness is awakened, one's intelligence no longer depends on the

instruction of sastra, revealed scripture, logic or argument.'
PURPORT
TEXTS 156-157
�' �'1"1,- �t"f � I!' �t� I

'��' �<fi·,�� <1'1·�� II �It� II
'�' fil�-f�m �ffifl <et� I
"ftfi·OO � i3r;iST ��J c;�� II �11'\ II
bahya, antara,-ihara dui ta' sadhana

'bahye' sadhaka-dehe kare sravaf)a-kirtana
'mane' nija-siddha-deha kariya bhavana

ratri-dine kare vraje kr�f)era sevana
SYNONYMS
bahya-externally; antara - internally; ihara-of this spontaneous love of God

head; dui-two; ta'-indeed; sadhana-such processes of execution; bahye
externally; sadhaka-dehe-with the body of an advanced devotee; kare-does;
sravaf)a-kirtana-hearing and chanting; mane-the mind; nija-own; siddha
deha-eternal body or self-realized position; kariya bhavana - thinking of; ratri
dine-night and day; kare-executes; vraje-in Vrndavana; kr�f)era-of Lord
Kr�r:Ja; sevana-service.
TRANSLATION
"There are two processes by which one may execute this raganuga bhakti
external and internal. When self-realized, the advanced devotee externally
remains like a neophyte and executes all the sastric injunctions, especially
hearing and chanting. However, within his mind, in his original purified self
realized position, he serves Kr�r:�a in Vrndavana in his particular way. He
serves Kr�r:�a twenty-four hours, all day and night.
TEXT 158
C'l�1 "'ltlf<Ti1tiC9f'1 f"'!%1ti7:"1'1 f>l'l f� I

��r�f<>r�.._'l1 "<T�l�1 ��c"lt�t�"'ll��= M �«tr n
seva sadhaka-rupeQa
siddha-rupeQa catra hi
tad-bhava-lipsuna karya
vraja-/okanusarata/:1
SYNONYMS
seva-service; sadhaka-rupeQa-with the external body as a devotee prac

ticing regulative devotional service; siddha-rupeQa-with a body suitable for
eternal, self-realized service; ca-also; atra-in this connection; hi-certainly;
tat-of that; bhava-the mood; /ipsuna-desiring to obtain; karya-to be ex
ecuted; vraja-loka-of the particular servant of Kr�l)a in Vrndavana; anusarata/:1-
by following in the footsteps.
TRANSLATION
11
'The advanced devotee who is inclined to spontaneous loving service
should follow the activities of a particular associate of Kr�.,a in Vrndavana. He
should execute service externally as a regulative devotee as well as internally
from his self-realized position. Thus he should perform devotional service
both externally and internally.'
PURPORT
TEXT 159
f.fsrt�� "�� tt�i�' 'ftfmr1 1

fif11''11f "'�1 � Q1{ifl ft$111 ��II
nijabhi$ta kr$Qa-pre$tha pacheta' lagiya
nirantara seva kare antarmana hafia
SYNONYMS
nija-abhi$ta-one s own choice; kr$tJa-pre$tha-the servitor of Kr�l)a; pacheta'

'
/agiya-following; nirantara-twenty-four hours a day; seva-service; kare

executes; antarmana-within the mind; hafia-being.
TRANSLATION
11
Actually the inhabitants of Vrndavana are very dear to Kr�.,a. If one wants
to engage in spontaneous loving service, he must follow the inhabitants of
Vrndavana and constantly engage in devotional service within his mind.
TEXT 160
�� '11� ��t'IJ C·�i� f�:SP!11'1f��, I

��<f'Qfl-��·�1c-,i1l�1�1'1� �c� '!ffl u ��·
kr�Qarh smaran janarh casya

pre�tham nija-samihitam
tat-tat-katha-ratas casau
kuryad vasarh vraje sada
SYNONYMS
kr�Qam-Lord Kr�Qa; smaran-thinking of; janam-a devotee; ca-and; asya

of His; pre�tham-very dear; nija-samihitam-chosen by oneself; tat-tat-katha
to those respective topics; ratab-attached; ca-and; asau-that ; kuryat
should do; vasam-living ; vraje-in Vrndavana; sada-always.
TRANSLATION
" 'The devotee should always think of Kr�r;�a within himself, and one should
choose a very dear devotee who is a servitor of Kr�r;�a in Vrndavana. One
should constantly engage in topics about that servitor and his loving relation
ship to Kr�r;�a, and one should live in Vrndavana. However, if one is physically
unable to go to Vrndavana, he should mentally live there.'
PURPORT
TEXT 161
'fflt·ll-..1·f�-<;�Pt'"'1f 'Stet I
lt'St1rtt'Sf �'f·��·'elm 'Sttfif II ��) II
dasa-sakha-pitradi-preyasira gaf)a
raga-marge nija-nija-bhavera gaf)ana
SYNONYMS
dasa-servants; sakha-friends; pitr-adi-parents ; preyasira gaf)a-conjugal

lovers; raga-marge-on the path of spontaneous loving service; nija-nija-of
one's own choice; bhavera-of the ecstasy; gaf)ana-counting.
TRANSLATION
"Kr�r;�a has many types of devotees-some are servants, some are friends,
some are parents, and some are conjugal lovers. Those who are situated in one
of these attitudes of spontaneous love according to their choice are con

sidered to be on the path of spontaneous loving service.
TEXT 162
0{ <f�fDi!Vt�i: "!l�i!it'>f
"I'�Jffl' c•rl C1t�f.1�clfl CQ'IW c�f�: 1
Cl!lf111�� f� �1�1 ��"'>

'1�1 ��= �� Clf�f1li� n �� n
na karhicin mat-para!) santa-rape

narik�yanti no me 'nimi�o ler;Jhi heti/:1
ye�am aharh priya atma sutas ca
sakha guru!) suhrdo daivam i�tam
SYNONYMS
na-not; karhicit-at any time; mat -para/:1-devotees of Me; santa-rupe-0

mother, the symbol of peacefulness; narik�yanti-will perish; no-nor; me-My;
animi�a/:1-time; /ecjhi-licks up (destroys); heti/:1-weapon; ye�am-of whom;
aham-1; priya/:1-dear; atma-the Supersoul; suta/:1-the son; ca-and; sakha
friend; guru/:1-spiritual master; suhrda/:1-well-wisher; daivam-the Deity;
i�tam-chosen.
TRANSLATION
"'My dear mother, Devahuti! 0 emblem of peace! My weapon, the disc of

time, never vanquishes those for whom I am very dear, for whom I am the
Supersoul, the son, friend, spiritual master, well-wisher, worshipable Deity
and desired goal. Since the devotees are always attached to Me, they are never
vanquished by the agents of time.'
PURPORT
This was spoken by Kapiladeva to His mother Devahati and is recorded in

Srimad-Bhagavatam (3.25.38). Kapiladeva instructed His mother in sarikhya-yoga,
but the importance of bhakti-yoga is mentioned here. Later sarihkya-yoga was
imitated by atheists, whose system was founded by a different Kapiladeva, ��i
Kapiladeva.
TEXT 163
9ff�-9J��Ii_�r�''>f��ron��%fif�'
Cll 'fTr�f� '!Clft'f_�e-r��r.�n�� •rr:�n �11: n ��¢ a
pati-putra-suhrd-bhratr
pitrvan mitravad dharim
ye dhyayanti sadodyuktas
tebhyo 'piha nama nama/:!
SYNONYMS
pati-a husband; putra-a son; suhrt-a friend; bhratr-a brother; pitr-a

father; vat-like; mitra-an intimate friend; vat-like; harim-on the Supreme
Personality of Godhead; ye-all those who; dhyayanti-meditate ; sada-always;
udyukta/:1-full of eagerness; tebhyai)-unto them; api-also; iha-here ; nama/:!
nama/:1-repeated respectful obeisances.
TRANSLATION
" 'Let me offer my respectful obeisances again and again to those who al
ways eagerly meditate upon the Supreme Personality of Godhead as a hus
band, son, friend, brother, father or intimate friend.'
PURPORT
This verse appears in the Bhakti-rasamrta-sindhu (1.2.308).
TEXT 164
�� t� (;�_,1 �t'$ftll_'m·<ef� I

�J ijJtCI �t� @� '&ilf\!' II ��8 II
ei mata kare yeba raganuga-bhakti

kr?Qera caral)e tarira upajaya 'priti'
SYNONYMS
ei mata-in this way; kare-executes; yeba-anyone who; raganuga-bhakti

spontaneous devotional service to Kr�Qa; kr?Qera caral)e -to the lotus feet of
Kr�Qa; tarira-his; upajaya-awakens; priti-affection.
TRANSLATION
"If one engages in spontaneous loving service to the Lord, his affection at
the lotus feet of Kr�r:Ja gradually increases.
TEXT 165
dft�Jftf 'tfl!', ''et�'-PHt ll �t1f I

� � _,.. P(� I}�� II�� II
prity-ankure 'rati', 'bhava'-haya dui nama

yaha haite vasa hana sri-bhagavan
SYNONYMS
priti-ankure-in the seed of affection; rati-attachment; bhava-emotion;

haya-there are; dui nama-two names; yaha haite-from which; vasa-con
trolled; hana-is; sri-bhagavan-the Supreme Personality of Godhead.
TRANSLATION
"In the seed of affection, there is attachment which goes by two names, rati
and bhava. The Supreme Personality of Godhead comes under the control of
such attachment.
PURPORT
Srila Bhaktisiddhanta Sarasvati Thakura comments on this verse. Externally a

devotee performs all the items of devotional service-sravaQa and kirtana-in
nine different ways, and within his mind he always thinks of his eternal relation
ship with Kr�r:Ja and follows in the footsteps of the devotees of Vrndavana. If one
engages himself in the service of Radha and Kr�r:Ja in this way, he can transcend
the regulative principles enjoined in the sastras and, through his spiritual master,
fully engage in rendering spontaneous love to Kr�r:Ja. In this way, he attains affec
tion at the lotus feet of Kr�r:Ja. Kr�r:Ja actually comes under the control of such
spontaneous feelings, and ultimately one can attain association with the Lord.
TEXT 166
�t� �ti! �tl �·� c;�';f·�fti{ I

�.!tli!' ��( ''fJI�t�'-�ft�'l II �� II
yaha haite pai k[$Qera prema-sevana
eita' kahilun 'abhidheya'-vivaraQa
SYNONYMS
yaha haite-from which; pai-l can get; k[$Qera-of Lord Kr�r:Ja; prema
sevan a-affectionate service; eita'-this; kahi/un-1 have done; abhidheya
vivaraQa-description of the means (devotional service) in detail.
TRANSLATION
"That by which one can attain loving service to the lord I have described in
detail as the execution of devotional service called abhidheya.
TEXT 167
�f�ttnr, �t�·'e� �t<l "'�( �il�i1 I

��t9f "'f�, ��nf if1 � �<i111 ��'\ II
abhidheya, sadhana-bhakti ebe kahiluil sanatana
sailk?epe kahiluil, vistara na yaya var(1ana
SYNONYMS
abhidheya-the means of obtaining the desired object; sadhana-bhakti

devotional service performed by means of the body and senses; ebe-now;
kahi/un-1 have described; sanatana-My dear Sanatana; sailk?epe-in short;
kahi/un-1 have described; vistara-expansion; na yaya-is not possible; var
(1ana-describing.
TRANSLATION
"My dear Sanatana, I have briefly described the process of devotional ser
vice in practice, which is the means for obtaining love of Kr�r;�a. It cannot be
described broadly."
TEXT 168
�f<ettnr �� til � 'Sfi1 I

�fRte. 'Pfnt �l �t\211t'{i111 ��"'II
abhidheya sadhana-bhakti sune yei jana
acirat paya sei kr?Qa-prema-dhana
SYNONYMS
abhidheya-necessary duty; sadhana-bhakti-devotional service in practice;

sune-hears; yei jana-anyone who; acirat-very soon; paya-gets; sei-that
person; kr?Qa-prema-dhana-the treasure of love of Kr�r:Ja.
TRANSLATION
'
Whoever hears the process of practical devotional service very soon attains
shelter at the lotus feet of Kr�r;�a in love and affection.
TEXT 169
!ili?f�t-.-� � �1-t I
'�tJ�ft'!�i! �t� "�t� II ��;;, II
sri-rDpa-raghunatha-pade yara asa

SYNONYMS
sri rDpa
- - Srila Ropa Gosvami; raghunatha-Srila Raghunatha dasa Gosvami;
pade-at the lotus feet; yara-whose; asa-ex pectation; caitanya-caritamrta
the book named Caitanya-caritamrta; kahe-describes; kr�Qadasa-Srila
Kr�l)adasa Kaviraja Gosvami.
TRANSLATION
Praying at the lotus feet of Sri Rfipa and Sri Raghunatha, always desiring
their mercy, I, Kr�r,adasa, narrate Sri Caitanya-caritamrta, following in their
footsteps.
Thus end the Bhaktivedanta purports to the Sri Caitanya-caritamrta, Madhya

lila, Twenty-second Chapter, describing the execution of devotional service.
References
The statements of Sri Caitanya-caritamrta are all confirmed by standard Vedic

authorities. The following authentic scriptures are quot�d in this book on the
pages listed. Numerals in bold type refer the reader to Sri Caitanya-caritamrta's
translations. Numerals in regular type are references to its purports.
Aitareya Upani�ad, 152
Amrta-pravaha-bha�ya (Bhaktivinoda Thakura), 328
Bhagavad-gita, 5,30,32,41,63,65,67,70,71,77,84, 88, 92,98, 137,150,151,

152,153,195,204,211,213,224,241,279,325,328,335,354,359,378,
380,384
Bhakti-rasamrta-sindhu (ROpa Gosvami), 200,215, 363,364,365,403-405,406,

408,418,421-422,423,426
Bhakti-sandarbha (Jiva Gosvami), 417
Brahma-sarhhita, 86,89,93,142,150,152,159, 170,174,178,217,241, 254,258
Brhan-naradiya Puraf)a, 52,195
Caitanya-caritamrta (Kr�r:Jadasa Kaviraja), 149,152,199
Gita-bha�ya (Sarikaracarya), 175
Hari-bhakti-sudhodaya, 31,348
Hari-bhakti-vilasa (Sanatana Gosvami), 28,385
Hayasir�a-paficaratra, 130
Laghu-bhagavatamrta (ROpa Gosvami), 93,104-1OS, 133, 139,212, 262
Lalita-madhava (ROpa Gosvami), 102,103
Katha Upani�ad, 155
Katyayana-sarhhita, 378
Kr�Qa-karf)amrta (Bilvamarigala Thakura), 309
431
432 Sri Caitanya-caritamrta
Mahabharata, 30,190
Muktaphala-tika, 30
Padma Pural)a, 80,120,195,258-259,278,393
Padyavali (ROpa Gosvami), 408
RamayaQa, 343
�g Veda, 162
Siddhanta-siromal)i, 121,276
Siddhartha-sarhhita, 124-125
S kanda Pural)a, 416
Srimad-Bhagavatam, 27-28,29,64,7 4,75-76,82, 84,87,88,90,91,96, 144,146,

147, 149,155, 172, 176,186, 190,194, 195,202, 204,235,236,284,293,
301,331, 338,340,341,350,355-356,360-362,374-375,381,382
Svetasvatara Upani�ad, 153
Ujjvala-nilamal)i (ROpa GosvamT), 224
Vedanta-sutra, 69,150-151,154
Vi�QU PuraQa, 55,56-58,190,195

Glossary
Abhidheya-the regulated activities of the soul for reviving his relationship with the Lord.
Acarya-a bona fide spiritual master who teaches by his own example.
Adhibhautika-miseries inflicted by other living entities.
Adhidaivika-natural disturbances caused by the demigods.
Adhyatmika-miseries arising from one's own body and mind.
Ahaituki-without cheating motivation.
Aharikara-false ego.
Akasa-sky.
Anadi-beginningless.
Antaryami-indwelling; the Supersoul.
Apratihata-uninterrupted.
Arati-the ceremony of offering lamps and other items to the Deity.
Avidhi-pOrvaka-without properly following rules and regulations.
Avyakta-the material creation when it is not yet manifested from the mahat-tattva.
Arca-mOrti-the worshipable Deity form of the Lord.
A?tariga-yoga-the mystic yoga system to control the senses.
Atma-the soul or living entity.
Atma-samarpaQa-full surrender to Kr�rya without reservation.
AvaraQatmika-maya's power by which a conditioned soul feels satisfied in any condition of
life.
Avataras-incarnations of Kr�rya.
Avesa-rOpa-a living entity who is specifically empowered by the Lord with knowledge or
strength.
Bhagavata-dharma-the science of devotional service.

Bhagya-good fortune.
Bhakta-praya -an "almost" devotee.
Bhakti-sakti-the power to distribute devotional service.
Bhakti-yoga -devotional service.
Bhakty-unmukhi sukrti-pious activities that awaken one's dormant Kr��Ja consciousness.
Bhava-the preliminary stage of transcendental love of Godhead.
Bhogonmukhi-pious activities that bestow material opulence.
BhO-dharaQa-sakti-the power to hold up the planets within the universe.
Bhukti-interest in material enjoyment.
Brahmacarya-the vow of strict abstinence from sex indulgence.
BrahmaQa-the intelligent class of men.
BrahmaQ(ias-the material universes.
Brahma-yajna-studying the Vedas.
433
434 Sri Caitanya-caritam!'fa
Caitya-guru-Kr�f.la as the spiritual master within the heart.

Car:ll;iala-a person accustomed to eating dogs.
Caraf)amrta-water offered to the lotus feet of the Lord, which is mixed with the seed of the
tulasi tree.
Caturvyuha-the first four-handed expansions of Kr�f.la-Vasudeva, Sarikar�ar_1a, Aniruddha
and Pradyumna.
Cira-/oka-pa/as-permanent governors of the universe.
Cit-kaf)as-particles of spirit; the living entities.
Oasya-rasa-the eternal relation of servitorship with the Supreme Lord.

Devi-dhama-the material planets.
Du�ta-damana-sakti-the power to cut down rogues and demons.
Ovipa-island; planet.
Gaurasundara-Lord Caitanya Mahaprabhu, who has a beautiful golden form.

Grhastha-Kr�f.la conscious householder stage of life.
Guf)a-avataras-incarnations who control material qualities.
Guru-the spiritual master.
Hari-nama-satikirtana-congregational chanting of the holy names of the Lord.

Hiraf)maya-mahat-tattva-the total material energy.
fiva-tattva-the separated expansions of the Lord; minute living entities.

/flana-kaf)r;/a-section of the Vedas describing the process of mental speculation.
/flana-knowledge. Material jflana does not go beyond the material body. Transcendental
jflana discriminates between matter and spirit. Perfect jflana is knowledge of the body,
the soul and the Supreme Lord.
/flana-sakti -the power to distribute transcendental knowledge.
/flani-one who is engaged in the cultivation of speculative knowledge. Upon attaining per
fection, a jflani surrenders to Kr�rya.
Kaisora-Kr�rya's age from the eleventh to the fifteenth year.

Kaitava-dharma-a cheating religion.
Glossary 435
Kaivalyam-the state of realization of one's constitutional position as part and parcel of the
Supreme Lord, which is preliminary to manifestation of activities on the platform of
devotional service.
Kalpa-a millennium.
Kalpa-avataras-lila-avataras appearing in each day of Brahma.
Kama-gayatri-a Vedic hymn which is composed of twenty-four and a half syllables.
Kani?tha-adhikari-the third-class devotee, who recognizes only the Deity and himself, but
not other devotees.
Kapha-mucus, one of the three major elements of the gross body.
Karma-(1) material action performed according to scriptural regulations; (2) action per
taining to the development of the material body; (3) any material action which will in
cur a subsequent reaction; (4) the material reaction one incurs due to fruitive ac
tivities.
Karma-karxia-section of the Vedas describing the process of fruitive activity.
Khar:u;ia-a valley between two mountains.
KmJa-pari?ada-associates of the Lord.
K?atriya-the administrative or protective class.
K?etra-jna-sakti-the living entities.
Li/a-avataras-incarnations who perform pastimes.

Li/as-Kr�rya's pastimes.
Loka-pa/as-predominating deities of the universe.
Madana-mohana-Kr�rya, the attractor of Cupid.

Madhukari-a saintly mendicant who takes a little food from each householder's place, like a
bee gathering honey.
Madhurya-rasa-the eternal relationship of conjugal love with the Lord.
Madhyama-adhikari-second-class devotee who recognizes four types of persons-the Lord,
the devotees, the innocent and the demons-and treats each appropriately.
Maha-bhagavata-a great devotee.
Maha-mantra-the great chanting for deliverance: Hare Kr�rya, Hare Kr�rya, Kr�rya Kr�rya, Hare
Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare.
Maharaurava-a hell wherein animal killers are sent.
Mahatma-a great soul.
Mahat-tattva-the total material energy.
Mahesvara-the supreme proprietor.
Mantra-(manas-mind; t(-to deliver) a pure sound vibration to deliver the mind from its
material inclinations.
Manvantara-avataras-incarnations of the Manus.
Mau?ala-lila-the pastimes of the annihilation of the Yadu dynasty and Lord Kr�rya's disap
pearance.
Mok$onmukhi-pious activities that enable the living entity to merge into the existence of
the Supreme.
Marti -some form of the Lord.
Nava-yauvana-the eternal transcendental form of Kr�oa as pre-youth.

Nija-dharma-one's constitutional position.
Nitya-baddhas-souls who are always conditioned by the external energy.
Nitya-/i/a-Kr�oa's eternally present pastimes.
Nitya-muktas-souls who never come in contact with the external energy.
Nivrtti-marga-directions for giving up the material world for higher spiritual understanding.
Nr-yaji'ia-the proper reception of guests.
Pa/ana-sakti-the power to rule and maintain the living entities.

Parabrahman-the Supreme Brahman, the Personality of Godhead, Sri Kr�oa.
Paramaharilsa-a person on the highest platform of spiritual realization, above all material
designations.
Paramaril padam-the Lord's transcendental abode.
Paravyoma-the spiritual sky.
Pitr-yaji'ia-offering oblations of water before one's forefathers.
Pitta-bile, one of the three major elements of the gross body.
in which His form is unchanged.
Pradhana-the ingredients from which the cosmic manifestation is created.
Praharas-three-hour period, eight of which make up each day.
Prajapatis-the progenitors of living entities, chief of whom is Lord Brahma.
Prakrta-bhakta -a materialistic devotee.
Prakrti-nature (lit., that which is predominated).
Prak$epatmika-sakti-maya's power to throw one into the material world.
Pravrtti-marga-directions for enjoying the material world according to regulative principles.
Prayojana-the ultimate goal of life.
Puru$a-the enjoyer.
Puru$a-avataras-expansions of Kr�oa who are Lords of universal creation; the three Vi�ous.
Raga-deep attachment.
Raganuga bh akti-devotional service following the spontaneous loving service of the inhabi
tants of Vrndavana.
Ragatmika bhakti-spontaneous devotional service of the inhabitants of Vrndavana ac
cording to their transcendental attachment.
Raja-pala-the governor of the state.
Glossary 437
Rajas-the material mode of passion.

Rajasa-ahankara-egotism in passion.
Raj o guf!a-the mode of passion.
-
Rati-strong attraction.
Sabda-pramaf!a-evidence from the Vedic literature.

Sabda-tanmatra-the material element of sound vibration.
Sa<;l-aisvarya-Kr��Ja's six opulences.
Sadhaka-a devotee preparing for perfection.
Sadhana-bhakti-the regulative discharge of devotional service.
Sadhu-a saintly person.
Sakhya-rasa-the eternal relationship of friendship with the Lord.
Sakti-tattva-persons who are plenary expansions of the Lord's internal potency.
Saktyavesa-a vataras-empowered living entities who serve as incarnations of the Lord.
Sambandha-the soul's relationship with the Lord.
Sankirtana-yajiia-the sacrifice prescribed for the age of Kali; congregational chanting of the
name, fame and pastimes of the Supreme Personality of Godhead.
Sannipati-a convulsive disease caused by combination of kapha, pitta, vayu.
Sannyasa-the renounced order of life.
Santa-rasa-passive or neutral relationship with the Lord.
Sarva-karaf!a-karaf!am-Kr�!Ja, the cause of all causes.
Sarva-/oka-all the three worlds.
Sastras - the revealed scriptures.
Sattva-guf!a-the material mode of goodness.
Sattvika-ahankara-egotism in goodness.
Siddha-a devotee who is already perfect.
Siddhi-kaf!<;/a-See: /iiana-kaf!<;/a.
Smrti-sastras-the corollaries of the Vedas.
Sraddha-firm faith and confidence.
Sravaf!arh kirtanarh vi�IJO�-hearing and chanting about Kr��Ja.
Sr�ti-sakti-the power to create the cosmic manifestation.
Sodra-the laborer class of men.
Sorya-the sun-god.
Svarilsaka-expansions of Kr��Ja's personal potency.
Svanga-vise�abhasa-rOpe-the form by which the Lord begets living entities in the material
world.
Sva-paca - dog-eater.
Svarajya-/ak�mi-the personal spiritual potency of the Lord.
SvarOpa-upalabdhi-one's having become established in his eternal service relationship with
the Lord.
Sva-sevana-sakti-the power to perform the personal service of the Supreme Lord.
Svayaril-rupa-Kr��Ja's original form as a cowherd boy in Vrndavana.
Tad-ekiitma-rOpa-forms of the Lord which are nondifferent from His original form, but
which have different bodily features and specific activities.
Tamas-the material mode of ignorance.
Tamasa-egotism in ignorance.
Tamo-guQa-See: Tamas.
Ti/aka-sacred clay used to mark Vi�r:JU temples on twelve places on the body of a devotee.
Tryadhisvara-the proprietor of the three worlds.
Vaidhi-bhakti-following devotional service regulative principles by the order of the spiritual

master and in accordance with revealed scripture.
Vaikur:J�ha- (lit., without anxiety) the eternal planets of the spiritual sky.
Vaisya-the class of men involved in business and farming.
Vanaprastha-retired life, in which one quits home and travels to holy places in preparation
for the renounced order of life.
Vatsalya-rasa-parental relationship with the Lord.
Vayu-air, one of the three major elements of the gross body.
Vibhuti-a secondary incarnation indirectly empowered by the Supreme Lord.
Vi?QU-tattva-the personal expansions of Kr�r:Ja, each of whom is also God.
Vyakta-material creation when it is manifested from the total energy of mahat-tattva.
Yoga-linking of the consciousness of the infinitesimal living entity with the supreme living
entity, Kr�r:Ja.
Yogamaya-the internal potency of the Lord.
Yuga-one of four ages of the universe.
Yuga-avataras-incarnations of the Lord in different millenniums.
Bengali Pronunciation Guide
BENGALI DIACRITICAL EQUIVALENTS AND PRONUNCIATION
Vowels
�a lfSfta �i .i �u "(i �f
'f <.fie � ai �0 �au

' m (anusviira) • il ( candra-bindu) : p (visarga)
Consonants
Gutterals: � ka � kha 1f ga 't gha � na

Palatals: i ca Jicha �ja � jha $ iia
Cerebrals: t ta � tha '15 Qa i Qha tj Qa
Dentals: � ta -r tha Sf da $f dha i1 na
Labials: �pa .pha �ba �bha 1{ rna

Semivowels: �ya 1f ra 'fla � va
Sibilants: -f sa ��a �sa �ha

Vowel Symbols
The vowels are written as follows after a consonant:
la fi �. .... u ...(i < r t f 'e �ai '10 '\au

�ka � ki �ki �ku 'ku • kr
For example:
fkr �ke �kai �ko �)kau

439
The letter a is implied after a consonant with no vowel symbol.
The symbol virama ("") indicates that there is no final vowel. �k

The letters above should be pronounced as follows:
a -like the o in hot; sometimes like the o in go; 4 -like the d in dawn.
fmal a is usually silent. gh -like the dh in good-house.
a -like the a in far. I_l-like the n in gnaw.
i, T -like the ee in meet. t-as in talk but with the tongue against the
u, u -like the u in rule. the teeth.
r -like the ri in rim. th-as in hot-house but with the tongue against
r -like the ree in reed. the teeth.
e -like the ai in pain; rarely like e in bet. d-as in dawn but with the tongue against the
ai -like the oi in boil. teeth.
o -like the o in go. dh-as in good-house but with the tongue
au -like the ow in owl. against the teeth.
m -(anusvara) like the ng in song. n-as in nor but with the tongue against the
1). -(visarga) a final h sound like in Ah. teeth.
n -(candra-bindu)la nasal n sound. p -like the p in pine.
like in the French word bon. ph -like the ph in philosopher.
k -like the k in kite.
b -like the b in bird.
kh -like the kh in Eckhart.
bh -like the bh in rub-hard.
g -like the g in got.
m -like the m in mother.
gh -like the gh in big-house.
y -like thej injaw. �
n -like the n in bank.
y -like they inyear. l
c -like the ch in chalk.
r -like the r in run.
ch -like the chh in much-haste.
I -like the l in law.
j -like thej injoy. v -like the b in bird or like the w in dwarf.
jh -like the geh in college-hall. s, �-like the sh in shop.
ii -like the n in bunch. s -like the s in sun.
1 -like the t in talk. h-like the h in home.
th -like the th in hot-house.
This is a general guide to Bengali pronunciation. The Bengali transliterations in this

book accurately show the original Bengali spelling of the text. One should note, however,
that in Bengali, as in English, spelling is not always a true indication of how a word is pro
nounced. Tape recordings of His Divine Grace A. C. Bhaktivedanta Swami Prabhup:ida
chanting the original Bengali verses are available from the International Society for
Krishna Consciousness, 3764 Watseka Ave., Los Angeles, California 90034.
Index of Bengali and Sanskrit Verses
This index constitutes a complete alphabetical listing of the first and third line of each four-line
verse and both lines of each two-line verse in Sri Caitanya-caritamrta. In the first column the trans
literation is given, and in the second and third columns respectively the chapter-verse references
and page number for each verse are to be found.
A ak$QOI) phalam tvJdrsa-darsanam hi 20.61 31

aiJta-cakra-prJya sei liiJ-cakra phire 20.393 221
abhayam sarvadi! tasmai 22.34
343 JmJ ba-i jagate Jra kon brahmJ haye?' 21.65 267
'abhidheya' bali' tJre sarva-sJstre gaya 20.139 76 'Jmi!ra-i brahmi!rx/e k($Qa' sabara haila ji'IJna 21.78 272
abhidheya-nama 'bhakti', 'prema'-prayojana 20.125 67 amara praQa rak$i! kara dravya angikari' " 20.32 16
abhidheya, sadhana-bhakti ebe kahilun 22.167 428 amara uddhilra-hetu tamara krpJ mJni' 20.64 33
abhidheya sadhana-bhakti sune yei jana 22.168 428 i!mJ-sabi! jTvera haya sastra-dvara 'ji'IJna' 20.353 200
abhyutthana, anuvrajya, !irtha-grhe ga!i 22.122 399 ambari$Jdi bhaktera 'bahu' anga-sadhana 22.135 407
acamane ei name sparsi tat-tat-sthana 20.202 112 Jmi ta' bi!ula, ana kahite ana kahi 21.146 316
acirad eva sarvarthal) 20.106 52 Jmi-vijiia, ei murkhe 'Vi$aya' kene diba? 22.39 345
acirat paya sei k($Qa-prema-dhana 22.168 428 amrta cha(li' vi$a mage, -ei ba(la murkha 22.38 345
adau prakata karaya mata-pita-bhakta-gaQe 20.379 214 amrtam sasvataril nityam 21.51 259
adhatta vrryam sa 'siita 20.274 154 amrtam sasvataril nityam 21.88 277
adhok$aja-padma-gada-sankha-cakra-kara 20.236 129 aniidir adir govindal) 21.35 250
adhyi!tmikadi tapa-traya tare jari' mare 22.13 327 ana kathil m suQe kana, ana balite bolaya 21.144 314
advaya-ji'lana-tattva kr$Qa-svayari1 bhagavan 22.7 323 anandaraQye vasudeva, padmanabha 20.216 119
adyopi!nta saba katha tenho sunaili! 20.65 33 ananta aisvarya tanra, saba-maya-para 20.280 158
adyo 'vati!ral) puru$ai) parasya 20.267 147 ananta avatara kr$Qera, nahika gaQana 20.248 136
agaty-eka-gatim natva 21.1 231 ananta brahmi!Q(ia ti!t'rra loma-kiipe dhama 20.278 157
agre nrtya, gila, viji'lapti, daQ(Iavan-nati 22.122 399 ananta brahmi!Q(ia, tara nahika gaQana 20.277 157
aharil tvi!ril sarva-papebhyo 22.94 380 ananta brahmaQ(Ia, tara ni!hika gaQana 20.382 216
ahat'rkarera adhi$!hata krwera icchaya 20.256 141 ananta brahmi!Q(Ia yahiln kothari apara 21.52 259
ahirilsa-yama-niyamadi bule k($Qa-bhakta- 22.145 414 ananta brahmaQ(Ie aiche karaha gaQana 20.323 182
aho baki yam stana-ki!la-kii!aril 22.98 382 ananta brahmaQ(Iera yata brahma-rudra-gaQa 21.58 263
aiche ara nani! miirti brahmi!Q(Ia-bhitare 20.217 120 'ananta' kahite ni!re ihara vistara 20.403 227
aiche k($Qera lrla-maQ(Iala caudda- 20.391 220 ananta-sakti-madhye kr$Qera tina sakti 20.252 139
aiche si!stra kahe,-karma, ji'li!na, yoga tyaji' 20.136 74 ananta svariipa k($Qera ni!hika gaQana 20.404 228
aiche veda-puri!Qa jive 'kr$Qa' upadese 20.129 69 ananta svariipe yi!han karena vihi!ra 21.47 257
aisvarya kahite prabhura k($Qa-sphiirti haila 21.99 283 ananta vaikuQtha-brahmarxJe karena vihi!ra 22.8 324
ai5varya kahite sphurila aisvarya-sagara 21.31 248 ananta vaikuQtha eka eka dese yi!ra 21.6 233
aji!ta-satraval) santa!) 22.81 372 ananta vaikuQtha-paravyoma yi!ra dala-sreQi 21.7 234
ajilane vi! haya yadi 'papa' upasthita 22.143 413 ananta vaikuQ!hilvaraQa, cira-loka-pi!la 21.93 280
akama, anfha, sthira, vijita-$a(i-guQa 22.79 371 ananta vaikuQtha yi!hi!t'r bharx/i!ra-kothari 21.48 257
akamal) sarva-ki!mo vi! 22.36 344 aneka dekhila, tara lag na pili/a 20.12 8
akincana hai'li! laya kr$Qaika-saraQa 22.93 379 i!nera vaibhava-satti!, kr$Qa-datta 21.120 298
akrti, prakrti, svariipa-svariipa-lak$aQa 20.357 202 aniruddha -cakra-gada-sankha-padma-kara 20.225 125
akruras tv abhivandane kapi-patir dasye 'tha 22.136 407 aniruddhera vili!sa-hari, k($Qa dui-jana 20.206 115
441
442 Sri Caitanya-caritim!'fa
'anta/:lpura' -goloka-srl-vrndavana 21.43 255 athava bahunaitena 20.376 213

antaranga-purr;�aisvarya-purna tina dhama 21.92 280 'ali k$udra jiva muni nica, nicacara 20.351 198
anukulyasya satika/pa/:1 22.100 382 ali k$udra, tate tomara cari-vadana 21.84 275
anvlya bhate$u vi/ak$ar;�asya 20.262 144 atma-nik$epa-karpar;�ye 22.100 383
anya avatara aiche jane muni-gar;�a 20.362 206 auttame 'satyasena', tamase 'hari' abhidhana 20.324 182
anya-deva, anya-sastra ninda na kariba 22.119 397 avagahite nari, tara chui/ati eka bindu 21.98 282
anya-kami yadi kare kr$r;�era bhajana 22.37 344 avai$r;�ava-satiga-tyaga, bahu-5i$ya na kariba 22.118 396
anya tyaji', bhaje, tate uddhava-pramar;�a 22.97 382 avatar a haya k[$r;Jera $ar;/-vidha prakara 20.24 5 134
apana-krpate kaha 'kartavya' amara 20.101 so avatara hy asatikhyeya 20.249 137
apanara eka kar;�e, vyape saba tribhuvane, 21.139 311 avatara-kale haya jagate gocara 20.363 206
apanara hitahita kichui na jani! 20.100 49 avatara nahi kahe-'ilmi avatara' 20.354 201
apane isvara tabe arilse 'brahma' haya 20.305 170 avaurr;�a hana taha karila sarilhara' 21.77 272
apane mahaprabhu kare 'tattva'-nirupar;�a 20.96 47 avidya-karma-sariljnanya 20.112 55
apara aisvarya kr$r;�era-nahika gar;�ana 21.30 247
apareyam itas tv anyaril 20.116 58
8
ara saba prakase, tatira datta gur;�a bhase, 21.117 296
ara saba svarupa-'purr;�atara' 'purr;�a' nama 20.402 227 "bar;la krpa karila prabhu, dekhaila carar;�a 21.73 270
ara tina-yuge dhyanadite yei phala haya 20.343 193 bahu-grantha-kalabhyasa-vyakhyana varjiba 22.118 396
aratrika-mahotsava-srlmurti-darsana 22.124 400 bahu-mulya bhota diba kena katitha lana?" 20.86 43
arcayam eva haraye 22.74 368 bahya, antara,- ihara dui ta' sadhana 22.156 422
artha asvadite sukhe karena vyakhyane 21.32 248 'bahye' sadhaka-dehe kare sravar;�a-klrtana 22.156 4 22
arthabhijnata, svarupa-saktye maya dura kaila 20.361 205 baliril haradbhis cira-/oka-pa/ai/:1 21.33 249
aruhya krcchrer;�a pararil padaril tata/:1 22.30 339 balya-paugar;�r;la-dharmera sunaha vicara 20.377 214
asatikhya brahmara gar;�a ai/a tata-k$ar;Je 21.66 269 balya, paugar;�r;la haya vigrahera dharma 20.247 1 36
asatikhya gaQana tatira, sunaha karar;�a 20.319 180 bandhana-mok$ar;�a-katha gosani sakali kahi/a 20.41 20
asatikhya satikhya tatira, na haya gar;�ana 20.348 196 'bapera dhana ache'-jnane dhana nahi paya 20.131 71
asan varr;�as trayo hy asya 20.331 186 bhadra hao, char;la' ei malina vasane" 20.42 20
asarva-vyanjaka/:1 purr;�a- 20.400 226 bhadra karana tanre ganga-snana karaila 20.70 36
asat-sanga-tyaga, -ei vai$r;�ava-acara 22.87 376 bhagavad-bhakti-hlnan manu$yan 22.92 378
a5e$a-vaikur;�thajar;�r;la svasvanatha-sane 21.17 240 bhagavatarambhe vyasa mangalacarar;�e 20.358 203
asi' saba brahma kr$r;�a-pada-pttha-age 21.70 269 bhagavatera ei sloka padila apane 21.32 248
a$ta mohara haya tomara sevaka-aticale 20.29 15 bhagavat-satigi-satigasya 22.55 3 57
astra-dharar;�a-bhede dhare bhinna bhinna 20.207 115 bhagya, more bo/aila 'dasa' atigikari' 21.74 271
astra-dhrti-bheda-nama-bhedera karar;�a 20.221 123 bhakta-vatsa/a, krtajna, samartha, vadanya 22.95 380
asvine-padmanabha, kartike damodara 20.201 112 bhakti-bale para tumi bhramar;�r;la sodhite 20.56 27
ata atyantikaril k$emaril 22.85 374 bhakti/:1 punati man-ni$tha 20.138 76

ataeva 'bhakti'-kr$r;�a-praptyera upaya 20.139 76 bhakti-misra-krta-pur;�ye kona jivottama 20.302 168
ataeva goloka-sthane nitya vihara 20.397 223 bhakti-mukha-nirik$aka karma-yoga-jnana 22. 17 330
ataeva maya tare deya sarilsara-du/:lkha 20.117 59 bhakti-pha/a 'prema' haya, sarilsara yaya 22.49 352
76
ataeva muni-gar;�a kariyache ni5caya 22.5 322 bhaktyaham ekaya grahya/:1 20.138
74
ataeva vede kahe 'svayaril bhagavan' 21.97 282 'bhaktye' k[$r;Ja vasa haya, bhaktye tatire bhaji 20 .136
15
atati yad bhavan ahni kananaril 21.124 301 bha/a haifa, kahil!i tumi, chutilatia papa haite 20.30
bhasvan yathasma-sakale�u nije�u teja/:r 20.304 170 c

bhavad-vidha bhagavatas 20.57 27
bhavanti tapatam sre�tha 20.113 56 ca{ii' gopi-manorathe, manmathera mana 21.107 289
bhavapavargo bhramato yada bhavej 22.46 350 caitanya-caritamrta kahe kr�Qadasa 20.406 228
bhavapavargo bhramato yada bhavej 22.84 374 caitanya-caritamrta kahe kr�Qadasa 21.149 317
bhayaril dvitiyabhinivesata/:r syad 20.119 60 caitanya-caritamrta kahe kr�Qadiisa 22.169 429

bhik�a kari' mahaprabhu visrama karifa 20.75 38 cakradi astra-dharal)a-gaQanilra anta 20.222 123
'bhimaru/a-baru/1' uthibe, dhana na piiibe 20.132 71 cakradi-dharal)a-bheda suna, sanatana 20.221 123
bhojana karaha tumi randhana kariya" 20.20 11 ca/i' ca/i' gosani tabe ai/a hajipure 20.37 18
bhota-kambala pane prabhu cahe bare bara 20.82 41 candrasekhara dekhe 'vai$1)ava' nahika dvare 20.47 23
bhota /aha, tumi deha' more kalitha-kham" 20.87 43 candrasekharera ghare asi' dvarete vasifa 20.46 22
bhota tyaga karibare cinti/a upaya 20.83 42 candrasekharere prabhu kahe bolana 20.69 35
bhramite bhramite yadi siidhu-vaidya paya 22.14 327 cari-prahara ratri gele puna/:r suryodaya 20.390 220
bhru-dhanu, netra-bal)a, dhanur-guQa- 21.129 304 cari varl)a dhari' kr�Qa karena yuga-dharma 20.330 185
bhukti-mukti-siddhi-kami 'subuddhi' yadi 22.35 343 cari varl)asrami yadi kr��Ja nahi bhaje 22.26 337
bhuna hasi' kahe,-"ami jiiniyachi pahile 20.29 15 cari-yugavatare ei ta' gaQana 20.349 197
bhunara kache yanii kahe mohara dhariya 20.26 14 'catu/:r-�a$ti ariga' ei parama-mahattva 22.127 401
bhiinara karye kahe sei jani' ei katha 20.18 10 catvaro jajnire varl)a 22.27 337
bhU�al)era bhu�al)a ariga, tahen Iaiita 21.105 287 catvaro jajnire varl)a 22.111 392
bhiitani bhagavaty atmany 22.72 367 catvaro vasudevadya 20.242 132
brahma aila,-dvara-pala janaila kr�ryere 21.59 264 caudda avatara tahan karena Tsvara 20.320 180
brahma bale,-purve ami ye ni5caya karilun 21.82 274 caudda eka dine, mase cari-sata bisa 20.321 181
brahma bhavo 'ham api yasya kala/:r kaliiya/:r 20.306 171 cic-chakti, jiva-sakti, ara maya-sakti 20.111 55
brahmadi rahu-sahasra-vadane 'ananta' 21.12 237 cic-chakti, miiya-sakti, jiva-sakti ara 20.149 82
brahma kahe,-'taha pache kariba nivedana 21.64 266 cic-chakti-sampattira '�ac;l-aisvarya' nama 21.96 281
brahm!ll)c;/a-garye krame prakatya tahara 20.397 223 cic-chakti-vibhuti-dhama-tripad-aisvarya- 21.55 261

brahmaQ{ia-mal){iala vyapi' krame krame 20.391 220 cira-loka-pala-sabde tahara gal)ana 21.58 263
brahmiil){ianurupa brahmiira sarira-vadana 21.86 277
bra hmaQc;/opari paravyoma, tahan ye 21.106 288
briihmal)era ghare kene ekatra bhik�a laba ?" 20.81 40 D
br ahmara eka-dine haya caudda manvantara 20.320 180 da{iuka-sahita cu;l bi kahan vahi' ge/a 20.12 8
br ahmara vatsare panca-sahasra callisa 20.321 181 dainya vinati kare dante trQa lana 20.98 48
brahma-savarl)ye 'vi$vaksena, 'dharmasetu' 20.327 184 daivat k�ubhita-dharmil)yaril 20.274 154
brahma. siva-ajna-kari bhakta-avatara 20.317 179 daivi hy e�a guQamayi 20.121 63
br ahma. siva anta na paya-jlva kon chara 21.8 234 daivi hy e�a gul)amayi 22.23 335
br ahma-siva-sanakadi na paya yanra anta 21.10 236 dak�iQadho hasta haite vamadha/:r paryanta 20.222 123
br ahma, vi�Qu, hara,-ei sr�tyadi-isvara 21.36 251 dak$il)a giyache yadi leufi' aoyaya 20.10 7
brah m!l, Vi�I)U, siva-tanra gul)a-avatara 20.291 163 damodara-padma-cakra-gada-sankha-dhara 20.232 128
br ahm!l, vi�I)U, siva,-tina gul)a avatara 20.301 168 dal)c;/avat hana sabe nija ghare ge/a 21.80 273
br ahma ya e�a jagad-al)c;/a-vidhana-karta 20.304 170 dal)c;/avat-kale tara maQi pifhe /age 21.94 280
brah maya 'sr�V-sakti, anante 'bhU-dharal)a'- 20.371 210 dal)c;/avat karite mukuta piida-pifhe /age 21.70 269
bujhite na pare IT/a kemane 'nitya' haya 20.385 218 dal)c;/ya-jane raja yena nadite cub!lya 20.118 60
444 Sri Caitanya-caritlmrta
daravesa hana ami makkake yaiba" 20.13 8 dviliya purU$era ebe SUnaha mahattva 20.283 15S
daridrya-nasa, bhava-k$aya,-premera 'pha/a' 20.142 78 dyu-pataya eva te na yayur antam anantataya 21.15 238
da5a-bisa-sata-sahasra-ayuta-lak$a-vadana 21.67 267
dasa-sakha-pitradi-preyasira ga(la 22.161 424
dekhi' candrasekharera ha-ila camatkara 20.53 25 E
dekhi' caturmukha brahmara haila camatkara 21.81 274 ebe kahi, suna, abhidheya-lak$a(la 22.4 321
dekhi' caturmukha brahma pharipara ha-ila 21.69 269 ebe sadhana-bhakti-lak$a(la suna, sanatana 22.104 38)
devar$i-bhatapta-nrr:Jam pit(r:Jam 22.141 410 eho saba kala-amsa, kr$r:Ja-adhisvara 21.40 253
deva-($i-pitradikera kabhu nahe ((Ji 22.140 410 ei ajna-bale bhaktera 'sraddha' yadi haya 22.60 359
'devi-dhama' nama tara, jiva yara vasi 21.53 260 ei artha-madhyama. suna 'giu;lha' artha ara 21.42 254
dhana nahi pabe, khudite bilibe sabare 20.134 72 ei bho!a lana ei karithii deha' more" 20.85 43
dhana paile yaiche sukha-bhoga phala paya 20.140 77 'ei bhuna kene more sammana karila?' 20.23 12
dhanera jhari pac;libeka tomara hatete 20.135 72 ei cabbisa murti-prabhava-vilasa 20.207 115
dharma-hani haya, loka kare upahasa" 20.92 45 ei candera bac;la nata. prasari' candera hata. 21.130 305
dharma pravartana kare vrajendra-nandana 20.341 192 ei cari-janera vilasa-murti ara a$!a jana 20.203 113
dharmi kisora evatra 20.380 2 1 5 ei carira seva haya k($(lera abhimata 22.125 400
dhatry-asvattha-go-vipra-vai$(1aVa-pujana 22.117 396 ei caudda manvantare caudda 'avatara' nama 20.328 184
dhupa-malya-gandha-mahaprasada-bhojana 22.123 399 ei do$e maya tara galaya bandhi/a 22.24 336
dhvani-bac;la uddhata, pativratara bharige 21.142 313 ei dui lak$a(le keha janaye isvara" 20.363 206
dhyayan krte yajan yajnais 20.346 195 ei dui lak$a(le 'vastu' jane muni-ga(Ja 20.356 202
dig-darasana kari mukhya mukhya jana 20.367 208 ei dui nama dhare vrajendra-nandana 20.240 131
diparcir eva hi dasantaram abhyupetya 20.316 178 ei k($(la-vraje 'pur(Jatama' bhagavan 20.402 227
dorihe kare huc;lahuc;li, bade, mukha nahi 21.118 296 ei mantre dvapare kare kr$f)<lrcana 20.339 191
dravyam vikaro gu(la indriyii(li 20.267 147 ei-mata brahmiif)c;/a-madhye sabara 'parakasa' 20.218 121
df8bhi/:l pibanty anusavabhinavam durapam 21.112 292 ei mata kare yeba raganuga-bhakti 22.164 426
dmanta diya kahi tabe /oka yadi jane 20.386 218 ei-mata k($(lera divya sad-gu(la ananta 21.10 236
dugdhantara vastu nahe, dugdha haite nare 20.309 173 ei-mata saba lila-yena gariga-dhara 20.383 216
dugdha yena amla-yoge dadhi-rupa dhare 20.309 173 ei-mata $ac;/-aisvarya, sthana. avatara 21.8 234
dui avatara-bhitara ga(lana tarihara 20.294 164 ei mukhyavesavatara-vistare nahi anta 20.370 210
dui ga(Jc;/a sucikka(la, jini' ma(li-sudarpa(la, 21.127 303 ei-rupa-ratana, bhakta-ga(Jera guc;lha- 21.103 285
dui-jana mi/i' tatha i$!a-go$fhi kai/a 20.41 20 ei-rupe pali ami brahmaQc;/era ga(la 21.86 271
dui-jane galagali rodana apara 20.53 25 ei saba karya-tarira tatastha-lak$aQa 20.362 206
dui upavase kaila randhana-bhojane 20.22 12 ei saba sadhanera ati tuccha bala 22.18 330
duruhiidbhuta-virye 'smin 20.27 14

22.133 406 "ei sata suvart.Ja mohara achila amara
dvada5a-tilaka-mantra ei dvada5a nama 20.202 112 ei sloke 'param'-sabde 'k($Qa'-nirupaQa 20.36 0 20 5
20.132 71
dvapara bhagavan syama/:1 20.337 189 'ei sthane ache dhana'-yadi dak$iQe
dvapare paricaryayam 20.345 194 ei ta' dvitiya-puru$a-brahma(lc;/era isvara 20.293 164
7
dvarakadi-vibhu, tara ei ta prama(la 21.78 272 eita' kahiluri 'abhidheya'-vivara(la 22.166 42
20.283 1
59
'dvare eka 'vai$(1aVa' haya, bolaha tarihare' 20.47 23 eita kahiluri prathama puru$era tattva
14
'dvarete vai$(lava nahi'-prabhure kahila 20.48 23 eita kahiluri sakty-avesa-avatara 20.3 77 2
321
dvari asi' brahmare puche ara bara 21.60 264 eita kahliuri sambandha-tattvera vicara 22.3
) 89
dvigu(Ja bac;le tr$r:J<l-lobha, pite nare- 21.132 306 ei ta sadhana-bhakti-dui ta' prakara 22. 10 8
ei tina dhamera haya k($1)<1 adhisvara 21.54 261 G

e i tin a toke k($1)era sahaje nitya-sthiti 21.91 279
ei tina-sarvasraya, jagaHsvara 21.40 253 gac;la-dvara-patha chac;lil� nare tahan yaite 20.16 9
eHina-sthala-sOk$ma-sarva-antaryami 21.39 252 gac;lha-bhakti-yoge tabe k($1)ere bhajaya 22.35 343
•ei ve$a dura kara, yaha inhare lana' 20.69 35 gambhira, karul)a. maitra, kavi, dak$a, maunr 22.80 371
ei ye tamara ananta vaibhavamrta-sindhu 21.26 245 ganga para kari' deha', e-k$al)e caliba" 20.43 21
•eka' anga sadhe, keha sadhe 'bahu' anga 22.134 406 ganga para kari' dila-gosafii calila 20.44 21
•eka' ange siddhi paila bahu bhakta-gal)a 22.134 407 gangara nikata ganga dekhi' jhanpa dila 20.11 7
eka bandi chac;le yadi nija-dharma dekhiya 20.6 4 garbhodaka5ayi-dvara sakti saficari' 20.303 169
ekadasa skandhe tara kariyache lak$al)a 22.71 365 gavak$e uc;fiya yaiche rel)u ase yaya 20.279 157
eka-desa-sthitasyagner 20.110 54 gayan gul)an da5a-5atanana adi-devah 21.13 237

eka-dina dvarakate k($1)a dekhibare 21.59 264 ghoc;la molya lana pathaya patsara sthane 20.39 19
eka-dui-tina-cari prahare asta haya 20.390 220 ghral)arh ca tat-pada-saroja-saurabhe 22.138 409
eka eka gopa kare ye vatsa-caral)a 21.20 242 gokulakhya, mathurakhya, dvarakakhya ara 20.214 118
eka eka vaikuQthera vistara varl)ana 21.4 233 goloka, gokula-dhama-'vibhu' k($1)<1-sama 20.396 222
eka gauc;fiya kantha dhuna diyache sukaite 20.84 42 golokakhya gokula, mathura, dvaravati 21.91 279
ekaika-murtye pravesila bahu murti hafia 20.284 160 goloka-namni nija-dhamni tale ca tasya 21.49 258
eka k($1)a-deha haite sabara prakase 21.23 244 goloka-paravyoma-prakrtira para 21.54 261
eka 'k($1)aloka' haya trividha-prakara 20.214 118 goloka, vaikuQtha srje cic-chakti-dvaraya 20.256 141
eka manvantaravatarera dekha /ekhara anta 20.325 183 gopa-gat)era yata, tara nahi lekha-para 21.21 243
ekarh tu mahatah sra$i( 20.251 139 gopa-vesa, vel)u-kara, nava-kisora, nata- 21.101 284
eka-'nitya-mukta', eka-'nitya-sarhsara' 22.10 325 gopi-bh!igya, k($1)<1 gul)a, ye kari/a varl)ana, 21.111 292
'eka-pada vibhati' ihara nahi parimal)a 21.87 277 gopi-bhava-darapal)a, nava nava k$at)e 21.118 296
eka-pada vibhatira sunaha vistara 21.57 263 gopyas tapah kim acaran yad amu$ya ruparh 21.112 292
eka sarhsaya mane haya, karaha chedana 21.61 265 gosiifii kahe,- 'eka-k$al)a iha na rahiba 20.43 21
ekatra mi/ane keha kaho na dekhila 21.79 273 gosiifii kahe,-"keha dravya la-ibe ama mari' 20.32 16
eka 'vaidhi bhakti', 'raganuga-bhakti' ara 22.108 389 gosJfii kahe, -"mohara lana yaha' tumi desa" 20.35 18
e-mata anyatra nahi suniye adbhuta 21.18 241 gosiifii kahe,-'ye khal)c;lila kuvi�ya-bhoga 20.93 46
e samanya, tryadhisvarera suna artha ara 21.31.\ 252 gosiifiira bhagini-pati, kare raja-kama 20.38 19
gosiifiira thani aila kantha gale diya 20.88 44
eta bali' anna di/a kariya sammana 20.21 11 gramya-vyavahare pa(lc;lita, tai satya mani 20.100 49
eta bali' kanth!i /a-ita, bhota tanre diya 20.88 44
eta cinti' ge/a gangaya madhyahna karite 20.84 42 gul)!itita viwu-sparsa nahi maya-sane 20.289 162
gul)atmanas re 'pi gul)!in vimaturh 21.11 236
eta cinti' sanatana isilne puchi/a 20.23 12 gul)!ivatara, ara manvantaravatara 20.246 135
eta kahi kahe prabhu,-"suna, sanatana 20.62 32 gul)!ivatarera ebe suna vivaral)a 20.300 168
eta-rape lila karena vrajendra-nandana 20.247 136 guru-antaryami-rupe sikhaya apane 22.47 351
guru-padasraya, dik$ii. gurura sevana 22.115 395
er a saba chac;li' ara varl)!iSrama-dharma 22.93 379
etau hi visvasya ca bTja-yoni 20.262 144
etavan sarva-vedarthah 20.148 81 H
ere na hy adbhuta vyadha 22.147 416 h!ini-labhe sama, sokadira vasa na ha-iba 22.119 397
etha gauc;fe sanatana ache bandi-sale 20.3 3 harav abhaktasya kuto mahad-gul)a 22.76 369
e -tine lagila mana, lobhe kare asvadana, 21.135 308 hari-bhaktau pravrtta ye 22.147 416
hari/:r purl)atamal:r purl)a- 20.399 225

hari, k($1)<1, adhok$aja, upendra, -a$la-jana 20.204 114
J
hari, kr$1)a adi haya 'akare' vifak$al)a 20.209 116 jac;ia haite sr$li nahe isvara-sakti vine 20.260 143
harir hi nirgul)a/:r sak$iil 20.313 176 jac;ia-rupa prakrti nahe brahm!il)c;ia-karal)a 20.259 143
hasti-gal)a-madhye yena sasaka rahifa 21.69 269 jagaf-fak$mi rakhi' rahe yahati maya dasi 21.53 26C
jagatera adharma nasi' dharma sthapite 20.219 122
hate karotiya, chitic;ia kantha, nirbhaya ha-ifa 20.36 18 jagatere riikhiyachena upadesa diya 22.56 358
hayagrivo mahiikroc;io 20.242 132
haya5ir$a-paiicaratre kahe $Ofa-jana 20.237 130 jagat-karal)a tina puru$avatara 21.38 252
hena kr$1)a chac;ii' pal)c;iita nahi bhaje anya 22.95 380 jagat vyapifa kr$1)a-sakty-abhasavese 20.374 212
hiral)yagarbha-antary!imi-garbhodakasayi 20.292 164 jagrhe pauru$aril ruparil 20.266 146
jananta eva janantu 21.27 246
hiral)ya-kesas trayy-atma 20.333 187 jananta eva janantu 21.83 275
hriyamal)a/:r kafa-nadya 22.44 349
hr$ikesa-gada-cakra-padma-satikha-dhara 20.231 127 janardana-padma-cakra-satikha-gada-kara 20.234 129
jani' darc;ihya fagi' puche,-sadhura svabhava 20.105 52
"jani,-5e$a dravya kichu ache toma sthiine" 20.34 17
janma, bafya, paugal)c;ia, kaisora prakasa 20.394 222
janma-dinadi-mahotsava faiia bhakta-gal)a 22.126 401
iccha-jiiana-kriya vina na haya srjana 20.254 140
'iccha-sakti', 'jiiana-sakti', 'kriya-sakti' nama 20.252 139 janmady asya yato 'nvayad itaratas carthe$v 20.359 203
iccha-sakti-pradhiina kr$1)a-icchaya 20.253 140 jayadvaita-candra jaya gaura-bhakta-vrnda 20.2
iha dekhi' brahma haifa mohita, vismita 21.24 244 jayadvaita-candra jaya gaura-bhakta-vrnda 21.2 232
iha faiia dharma dekhi' parvata kara para 20.27 14 jayadvaita-candra jaya gaura-bhakta-vrnda 22.2 320
jaya jaya sri-caitanya jaya nityananda 20.2 2
iha nahi jani-'kemane hita haya' 20.102 50
ihiiti prabhura sak tye prasna kare sanatana 20.96 47 jaya jaya sri-caitanya jaya nityananda 21.2 232
ihate df$1!lnta-yaiche daridrera ghare 20.127 68 jaya jaya sri-k($1)a-caitanya nityananda 22.2 320
iha yei sune, pac;ie, sei bhagayavan 20.405 228 jayati vraja-raja-nandane 21.45 256
iha yei sune, sei bhase prema-sukhe 21.148 317 jihva-phafaril tvadrsa-kirtanaril hi 20.61 31
jini' paiicasara-darpa, svayaril nava- 21.107 289
indra-gal)a aila fak$a koli-nayana 21.68 268
indra-savarl)ye 'brhadbhanu' abhidhana 20.328 184 jiva-bhiitaril maha-baho 20.116 SE
itihara madhye karo haya 'avatare' gal)ana 20.220 122 jiva-rupa 'bija' kaifa samarpal)a 20.273 151
itihara madhye yahara haya akara-vesa-bheda 20.208 116 jiva-rupa 'brahmara' avesavatara-nama 20.369 20'i
itihara lhaiii suvarl)era a$!a mohara haya' 20.19 11 jiva-tattva nahe, nahe kr$1)era 'svarupa' 20.308 17 ]
20.108 5]
jivera 'svarupa' haya-kr$1)era 'nitya-dasa'
itiha-sabara prthak vaikul)lha-paravyoma 20.211 117
itiho mahat-sr�la puru$a-'maha-Vi$1)U' nama 20.278 157 jivere krpaya kaila kf$1)a veda-pural)a 20.122 6]
isana kahe,-"eka mohara ache ava5e$a" 20.35 18 jiiana-sakti-pradhana vasudeva adhi$lhata 20.253 14C
isana kahe,-'mora lhiiiii sata mohara haya' 20.24 13 jiiana-sakty-adi-kafaya 20.373 211
22.145 4
14
i$le 'avi$lata'-ei talastha-fak$al)a 22.151 418 jiiana-vairagyadi -bhaktira kabhu nahe 'ariga'
22.29 33�
i$le 'gac;iha-tr$1)ii'-ragera svarupa-fak$al)a 22.151 418 jiiiini jivan-mukta-dasa painu kari' mane
1!
jyoti5cakre sarya yena phire ratri-dine 20.387 2
i$le svarasiki ragaf:r 22.150 418
i$IO 'si me drc;iham iti 22.57 358
isvaraf:r paramaf:r kr$1Jal:r 21.35 250 K
isvarera saktye Sf$li karaye prakrti 20.261 143
60
isvare tad-adhine$U 22.73 367 kabhu svarge ufhaya, kabhu narake c;iubaya 20.118
347
ityadika bheda ei saba astra-kara 20.239 131 kacaril vicinvann api divya-ratnaril 22.42
26 5
ity asya hrdayaril loke 20.147 81 'kaha giya sanaka-pita caturmukha ai/a' 21.61
k ahite kr?rera rase, sloka pade prem!lvese, 21.111 292 kana brahm!lf)c;/a sata-koti, kana lak?a-koti 21.85 276
k aholi smita-jyotsnamrte, kanhilre 21.130 305 kana brahmaoc;le kana lililra haya avasthana 20.395 222
ka/:1 paf)c;/itas tvad-apararil sararam samiyad 22.96 381 kon !ljna haya, t!lhil kari sire dhari'" 21.74 271
k alav apy ati-guc;lheyaril 22.1 320 kana kalpe yadi yogya jiva nahi paya 20.305 170
kala-vrttya tu mayayaril 20.275 155 kana lila kana brahmarc;le haya prakatana 20.382 216
kalena yair v!l vimitab sukalpair 21.11 236 kana niyuta-koti, kana koti-koti 21.85 276
kaler do$a-nidhe rajann 20.344 193 'kon brahma?'puchile tumi kon abhipr!lye? 21.65 267
k ali-kale sei 'kr?oavat!lra' ni5caya 20.365 207 koti, arbuda, salikha, padma, t!lh!lra garana 21.20 242
kaliril sabhiljayanty !lry!l 20.347 196 koty-arbuda mukha karo, na yaya garana 21.67 267
kalite avat!lra taiche s!lstra-vakye mani 20.352 198 ko vetti bhliman bhagavan paratman 21.9 235
kali-yuge kr?ra-name sei phala paya 20.343 193 krame balya-paugarc;/a-kaisorat!l-prapti 20.384 217
kama chac;li''dasa'haite haya abhilil?e 22.41 347 krame krame tenho bhakta ha-ibe 'uttama' 22.69 364
kamjdinaril kati na katidhil palita durnidesas 22.16 329 krame saba tattva suna, kahiye tom!lte 20.107 53
kama-gayatri-mantra-rupa, haya kr?rera 21.125 301 kriya-sakti-pradhana satikar?aoa balar!lma 20.255 141
kama-krodhera dasa hafia tara lathi khilya 22.14 327 krpa kari' saba tattva kaha ta'apani" 20.103 51
kama lagi'kr?oe bhaje, paya kr?ra-rase 22.41 347 krpa kari' yadi more kariyache uddh!lra 20.101 50
kamaril ca dasye na tu kama-kamyaya 22.139 409 krpalu, akrta-droha, satya-sara sama 22.78 371
kama tyaji'k($1)a bhaje siistra-ajnil miini' 22.140 410 krpiira samudra kr?Qa gambhira apilra" 20.63 32
ka,Jera bhitara vasa kare, ilpane tanha sada 21.144 314 kr?ra arilsi, tetiho arilsa, vede hena giiya 20.315 177
karaQabdhi-piire miiyilra nitya avasthiti 20.269 148 kr?ra-bac;la dayiimaya, patita-pavana 20.62 32
'karaoabdhisayi' nama jagat-kilraQa 20.268 147 kr?ra-bhakte km)era gura saka/i saficiire 22.75 369
karariibdhisilyi-saba jagatera sv!lmi 20.282 159 kr?ra-bhakti -abhidheya, sarva-silstre kaya 22.5 322
kara-nakha-cilndera hata, vams1-upara 21.128 303 kr?ra-bhakti dure rahu, sarils!lra nahe k?aya 22.51 353
karau harer mandira-m!lrjanadi$U 22.137 408 k($Qa-bhakti haya abhidheya-pradhilna 22.17 330
kardamake vara dilii yeliho krpa kari' 20.334 188 kr$Qa-bhakti-janma-mula haya 'sadhu-satiga' 22.83 373
karma, tapa, yoga, jnana, vidhi-bhakti, japa, 21.119 297 kr?ra-bhakti piiya, tabe kr?ra-nikata yaya 22.15 327
karuQii-nikuramba-komale 21.45 256 kr?ra-bhakti vina tilha dite nare phala 22.18 330
karya- dviira jniina, -ei tatastha-lak?aQa 20.357 202 krwa bhuli' sei jiva anildi-bahirmukha 20.117 59
'k e ami', 'kene iimaya jilre t!lpa-traya' 20.102 50 kr$1Ja dekhi'nana jana, kaila nimi?e 21.122 299
�eha haya' kari'prabhu tahilre puchila 20.48 23 kr?ra-'dhyiina' kare loka jnana-adhikari 20.335 188
�em ane chutila'bali prabhu prasna kailil 20.65 33 kr?Qajinopavitak$an 20.332 186
kemane janiba kalite kon avatara?' 20.351 198 k($1)a kahe,-iimii bhaje, mage Vi$aya-sukha 22.38 345
kesava-bhede padma-satikha-gadil-cakra- 20.238 130 kr?Qa kahe, 'ei brahmaoc;la panciiSat koti 21.84 275
ketilba-korara-s!lstre ache tamara jnana 20.5 4 kr?Qa kahena-'kon brahma, ki nama tilhilra?' 21.60 264
kevala kr?Qa kahe,-toma-saba dekhite citta haila 21.75 271
jnana 'mukti'dite niire bhakti vine 22.21 333
kevala 22.56 358

ye raga-marge, bhaje kr?re anuriige, 21.119 297 kr?IJa krpiilu arjunere lak?ya kariya
�ha iva rajiirilsi vanti vayasa saha yac chrutayas 21.15 238 kr?Qa, kr?ra-bhakti, prema, -tina mahil-dhana 20.143 79
'Chu bhaya niihi, ami e-dese nil raba 20.13 8 kr?Qa-lila-nitya, jyoti5cakra-pramaQe 20.386 218
�iliigi' tamara il'lan agamana haila?' 21.63 266 kr?ra-madhurya-sevananda-praptira kilraQa 20.126 68
k"· .
'm v1dhatte kim !lca?te 20.147 81 kr?IJa milnya-puja kari't!ltire prasna kaila 21.63 266
k
�r;anad eva kr?rasya 20.344 193 'kr?Qa mora prabhu, tratil'-jivera haya jfiilna 20.123 65
k
150ra-sekhara-dharmi vrajendra-nandana 20.378 214 kr?Qaril smaran janaril casya 22.160 424
k00a
bhagye karo sarilsilra k$ayonmukha 22.45 349 'kr?Qa-nama-satikirtana'-kali-yugera 20.339 191
krma nava-jaladhara, jagat-sasya 21.109 290 kr�t:Jera 'tatastha-sakti', 'bhedabheda-prakasa' 20.106 53

21.136 310 kr�t:Jera vibhuti-svarupa janana na yaya 21.69 2 78
kmJmga-lava(!ya-pura, madhura haite
kr�(!Mga madhurya-sindhu, sumadhura 21.135 306 kr�(!era yateka khela, sarvottama nara-lila, 21.101 284
'kr�(!a-nitya-dasa'-jiva taha bhuli' gela 22.24 336 kr�tJOmukhe sei mukti haya vina jiiane 22.21 3 33
'kr�(!a-padarcana' haya dvaparera dharma 20.336 169 krte sulka5 catur-bahur 20.332 186
'kr�(!a-pari�ada' nama, bhuiije seva-sukha 22.11 326 krte yad dhyayato vi�t:Juril 20.345 19 4
'kr�(!a'-prapya sambandha, 'bhakti 20.124 66 krti-sadhya bhavet sadhya- 22.105 387
kr�(!a-prema janmaya ei paricera alpa sariga 22.129 402 k�a(Jeke sabai sei sarire pravese 21.23 2 44
kr�(!a-prema janme, teriho puna/:1 mukhya 22.63 373 k�emaril na vindanti vina yad-arpa�ril 22.20 332
k(�(!a-pritye bhoga-tyaga, kr�(!a-tirthe vasa 22.116 395 k�iraril yatha dadhi vikara-vise�a-yogat 20.310 174
kr�(!arthe akhila-ce�ta. tat-krpavalokana 22.126 401 k�irodakasayi teriho-palana-karta, svami 20.295 165
k(�(!a-rupa-sumadhuri, pibi' pibi' netra 21.114 294 kuta/:1 puna/:lsasvad abhadram isvare 22.19 331
kr�(!a-saha dvaraka-vaibhava anubhava haila 21.79 273 kutila-kuntalaril sri-mukharil ca te 21.124 301
kr�(!a-sakti dhara tumi, jana tattva-bhava 20.105 52 kuvi�aya-kupe pal;fi' goriainu janamal 20.99 48
kr�(la-sarige kata gopa-sarikhya nahi jani 21.19 242 kva va katharil va kati va kadeti 21.9 23 5
kr�(!a-seva kare, ara kr�(!a-rasa-asvadana 20.126 66

kr�(!a-surya sama; maya haya andhakara 22.31 340
L
kr�(!a-svarupa-madhuryais- 20.97 47
kr�(!asya pOr(!atamata 20.401 226 /alate a�tami-indu, tahate candana-bindu, 21.127 303
kr�(la tMre suddha kare, na karaya 22.143 413 lauha yena agni-saktye paya daha-sakti 20.261 143
lava-matra sadhu-sarige sarva-siddhi haya 22.54 356
kr�(la tare kare tat-kale atma-sama 22.102 365 lava(Jya-keli-sadana, jana-netra-rasayana, 21.131 305
'kr�(la, tomara haria' yadi bale eka-bara 22.33 342 lebhe gatiril dhatry-ucitaril tato 'nyaril 22.96 382
k(�(!a-vapu-sirilhasane, vasi' rajya-sasane, 21.126 302
k(�(!a-varf)aril tvi�ak(�f)aril 20.342 192 lilavatara ebe suna, sanatana 20.296 165
'kr�(!a'-var(!e karaya Joke kr�(!arcana-karma 20.336 169 lilavatara kr�IJera na yaya gat:Jana 20.297 166
lilavatarera kailuri dig-darasana 20.300 168
"kr�(!a-vatsair asarikhyatai/:1"-sukadeva-va(!i 21.19 242 lobha ha-ila yavanera mudra dekhiya 20.15 9
kr�(!a yadi krpa kare kona bhagyavane 22.47 351 lobhe vraja-vasira bhave kare anugati 22.153 419
kr�(!e bhakti kaile sarva-karma krta haya 22.62 360 loka-dharma, lajja, bhaya, saba jiiana 21.143 313
kr�(!ecchaya brahma{u;la-gat:Je tahara 20.396 222
kr�(!e janaiia dvari brahmare laiia gela 21.62 265
M
kr�t:Jera acintya-sakti lakhite keha nare 21.71 269
kr�(!era aisvarya-apara amrtera sindhu 21.96 262 madhava-bhede cakra-gada-sarikha-padma 20.236 13°
kr�t:Jera cara(!e asi' kaila namaskara 21.61 274 madhu-gandhi mrdu-smitam etad aho 21.136 309
10
kr�(!era cara(!e brahma da(JI;/avat kaila 21.61 265 madhura haite sumadhura, taha ha-ite 21.1 36 3
11
krmera cara(!e tarira upajaya 'priti' 22.164 426 madhura haite sumadhura, taha haite 21.139 3
21.44 2
55
madhuraisvarya-madhurya-krpadi-bhiitJI;/iira
309
kr�t:Jera madhura rupa, suna, sanatana 21.102 265 madhuraril madhuraril vapur asya vibhor 21. 136
kr�t:Jera madhuri ara mahaprabhura mukhe 21.146 317
kr�(!era madhuryamrta-srote yai vahi' 21.146 316 madhurya bhagavatta-sara, vraje kaila 21.110 291
kr�t:Jera mahima rahu-keba tara jiiata 21.26 246 madhurye majila mana, eka sloka pal;fila 21. 99 283
126
madhusudana -cakra-sarikha-padma-gada 20.229
kr�(!era prabhava-vilasa-vasudevadi cari 20.210 116 madhyahna kariya prabhu gela bhik� 20.72 3:
36
kr�t:Jera svabhavika tina-sakti-parif)ati 20.111 55 'madhyama-adhikari' sei maha-bhagyavan 22.67
20.149 62 'madhyama-avasa' kr?t:Jera-�al;f-aisvarya 21.47 25�
kr�(!era svarupa-ananta, vaibhava-apara
37
kr�t:Jera svarupa-tattvera haya kichu jnana 20.405 226 ma drilk?T/:1 k?it:Ja-pu(Jyan kvacid api 22.92
mahantas te sama-ciua/:1 prasanta 22.82 372 misra kahe,- 'sanatanera kichu krtya ache 20.74 37
mahaprabhu jani' candra5ekhare kahila 20.46 22 misra prabhura Se$a-palra sanatane dila 20.75 38
mahara$!fiya dvije prabhu milai/a sanatane 20.79 40 misra sanatane dila mitana vasana 20.76 38
m aharaurava haile toma karila uddhara 20.63 32 mita-bhuk, apramatta, manada, amani 22.80 371
mahat-krpa vina kana karme 'bhakti' naya 22.51 353 mora citta-bhrama kari', nijaisvarya- 21.145 315
mahat-sevarh dvaram ahur vimuktes 22.82 372 mora mana-sannipati, saba pite kare 21.137 309
maha-viHJU eka-svase brahmara jivana 20.323 182 mora van-mano-gamya nahe eka bindu 21.26 245
maha-vi$f.1U, padmanabha, k$irodaka-svami 21.39 252 mora yadi bola dhare, kofi ankhi tara 21.134 307
maha-vi$(1Ura nisvasera nahika paryanta 20.325 183 'more na chuniha'-kahe gadgada-vacana 20.52 25
mahiyasiirh pada-rajo-'bhisekarh 22.53 355 "more vastra dite yadi tamara haya mana 20.77 39
maivarh mamadhamasyapi 22.44 349 mukha-baharu-padebhya/:1 22.27 337

mam evai$yasi satyarh le 22.58 358 mukha-bahuru-padebhya/:1 22.111 392
mam eva ye prapadyante 20.121 63 mukhya-gaul)a-vrW, kirhva anvaya-vyatireke 20.146 81
mam eva ye prapadyanle 22.23 335 mukta-hara-baka-panli, indra-dhanu- 21.109 290
miirh vidhatte 'bhidhatte marh 20.148 81 mukunda-liilgalaya-darsane drsau 22.138 409
muni saba jani' kare lak$al)a-vicara 20.354 201
manaso vapu$0 vaco 21.27 246
manaso vapu$0 vaco 21.83 275
mane eka kari' puna/:lsanatane kahe 21.147 316 N
manendriya r;lubila, prabhu ha-ila phanpara 21.31 248
'mane' nija-siddha-deha kariya bhavana 22.154 422 na bhajanly avajananti 22.28 338
na bhajanty avajananli 22.112 392
mal)i-pifhe thekatheki, uthe jhanjhani 21.95 281 na cchandasa naiva jalagni-suryair 22.52 354
man-mana bhava mad-bhakto 22.58 358 nace makara-kul)r;/a/a, netra-lila- 21.129 304
manvantaravalara ebe suna, sanalana 20.319 180 na dileka lak$a-koti, sabe dila ankhi 21.133 307
manye tad-arpila-mano-vacanehitartha- 20.59 29
martyo yada tyakta-samasta-karma 22.103 386 nadira pravahe yena ka$tha /age lire 22.43 348
nai$iirh matis tavad urukramanghrirh 22.53 355
mathura-mal)r;/ale sthiti/:l 22.132 405 nai$karmyam apy acyuta-bhava-varjitarh 22.19 331
mathurare kesavera nitya sannidhana 20.215 119 naivopayanly apacitirh kavayas tavesa 22.48 351
mathura-vasa, sri-mOrtira sraddhaya sevana 22.128 402 na ji'!anarh na ca vairagyarh 22.146 415
mat-karha-sraval)adau va 22.61 360
marsya, karma, raghuniitha, nrsirhha, vamana 20.298 166 na karhicin mat-para/:! santa-rOpe 22.162 425
na magiteha k($f.la tare dena sva-cara(la 22.37 344
matsyasva-kacchapa-nrsirhha-varaha-harhsa- 20.299 167 nama-sankTrlanarh sriman- 22.132 405
maya-bandha haite k($f.la tare kare para 22.33 342 namas le vasudevaya 20.338 190
maya-dvare srje tenho brahmal)r;/era ga1.1a 20.259 143 na me 'bhaktas' catur-vedi 20.58 28
maya-jiila chute, paya k($(1era caral)a 22.25 336
maya-matram anudyante 20.148 81 na nirVif.lf.lO natisakto 22.50 353
nanlarh vidamy aham ami munayo 'grajas le 21.13 237
maya-mugdha jivera nahi svata/:l k($(1a-jnana 20.122 63 narayal)a-adi ananla svarupera dhiima 21.46 256
'maya' nimitta-heru, visvera upadana 20.271 149 narayal)a-bhede nana aslra-bheda-dhara 20.239 131
mayara 'asraya' haya, tabu maya-para 20.293 164 narayal)a-sankha-padma-gada-cakra-dhara 20.227 126
mayara ye dui vrtti-'maya' ara 'pradhana' 20.271 149
na sadhayati marh yoga 20.137 75
m aya-sanga-vikari rudra-bhinnabhinna rupa 20.308 173 na sauri-cinla-vimukha- 22.91 378
mayalila, guf.latila 'vi$f.1U'-paramesa 20.311 175 na svadhyayas tapas ryago 20.137 75
may atila paravyome sabara avasthiina 20.264 145 na tad-bhakle$u canye$U 22.74 368
mayika vibhati-eka-pada abhidhana 21.55 261 na tathasya bhaven moho 22.90 377
mtra sJ.strarh na yuktirh ca 22.155 421 parasur�me 'dU$!4-n�aka-vTrya-sancMal)a' 20.372 211

nava-vyiJha-riJpe nava-miJrti parak�e 20.241 132 parasya brahmal)aQ saktis 20.110 54
na yatra m�y� kim ut�pare harer 20.270 148 paravyoma-madhye nM�yal)era nitya-sthiti 20.213 118
"nica jati, nTca-sangT, patita adhama 20.99 48 paravyoma-upari k[$1)alokera vibhuti 20.213 118
nico 'pi yat-prasadat sy�d 20.1 2 paravyome vJ.sudev�di-nija nija astra-dhara 20.226 125
nidO$il, vad�nya, mrdu, suci, akincana 22.78 371 paricary� dasya, sakhya, atma-nivedana 22.121 398
nijabhi$!a k[$1)a-pre$tha pacheta' lagiy� 22.159 423 parikram� stava-patha. japa, sankirtana 22.123 399
nija-cic-chakte k[$1)a nitya vir�jamana 21.96 281 pMi$ada-gal)e $ac;/-aisvarye ache bhari' 21.48 257
nija-gul)era anta nil pana hayena sat[$1)a 21.14 238 pari$ada-$ac;/aisvarya-pilrl)a saba haya 21.5 233
nijamsa-kal�ya kr$1Ja tamo-gul)a angikari' 20.307 172 'parvata p�ra kara ama'-vinati kari/� 20.17 10
nijatlga-sveda-jale brahm�l)c;/ardha bhari/a 20.286 161 'pascime' khudibe, tahil 'yak$a' eka haya 20.133 72
nija paridhana eka dina' puratana" 20.77 39 pati-putra-suhrd-bhr�tr- 22.163 426
nija-priya-d�na, dhyana, tadiya-sevana 22.124 400 pati-vrata-siromal)i, yanre kahe veda- 21.106 288
nija-sama sakha-sange, go-gal)a-cMal)a 21.108 290 patri pMa sanatana anandita haila 20.4 4
nilacale puru$ottama-'jagannatha' nama 20.215 119 pil)c;/ara upare apana-pase vasai/a 20.54 26
nirantara gaya mukhe, nil paya gul)era anta 21.12 237 'pila'-varl)a dhari' tabe kaila pravartana 20.340 191
nirantara seva kare antarmana han� 22.159 423 pita-varl)a, karya-prema-dana-sankirtana 20.364 207
ni$iddha p�pacMe tara kabhu nahe mana 22.142 412 pithera stuti kare mukuta-hena anum�ni 21.95 281
'ni$!hil' haile upajaya premera taranga 22.134 406 prabhu-ajnaya sanatana milil� donhMe 20.67 34
'nitya-bandha'-k[$1)a haite nitya-bahirmukha 22.12 326 prabhu kahe,-"anyavatara sJ.stra-dvare j�ni 20.351 198
'nitya-lila' kr$1)era sarva-sJ.stre kaya 20.385 218
prabhu kahe,-caturali chilc;la, sanatana 20.366 208
'nitya-mukta'-nitya k[$1)a-caral)e unmukha 22.11 326 prabhu kahe,-"ihil ami kariyachi vicara 20.90 45
'nitya-sarhsara', bhunje narakadi dubkha 22.12 326 prabhu kahe,-"k[$1)a-krpa tomate pilrl)a haya 20.104 51
nitya-siddha k[$1)a-prema 'sadhya' kabhu naya 22.107 389 prabhu kahe,-'k$aura kahilha, yaha, samtana' 20.68 35
nitya-siddhasya bhilvasya 22.105 387 prabhu kahe,-'tom�ra bhota-kambala kothil 20.89 44
nityotsavarh na tatrpur drsibhib pibantyo 21.123 300
nTvi khas�ya pati-age, grha-dharma 21.143 313 prabhu kahe,-"tomara dui-bhai prayage 20.66 34
prabhu kahe,-"toma sparsi atma pavitrite 20.56 27
prabhu-pade saba katha gos�ni kahila 20.89 44
p prabhura krpate puche asankoca-mati 20.350 197
prabhu-sparse premavi$14 ha-ilil samtana 20.52 25
p�che prakata haya janmadika-IT/a-krame 20.379 214
pada-nakha-candra-gal)a, tale kare 21.128 303 'prabhu tomaya bolaya, aisa, daravesa!' 20.50 24
pada-prta-mukutagra-sanghatte uthe dhvani 21.72 270 pradhilna kariya kahi dig-darasana 20.297 1 66
pada-pithe stuti kare mukuta hena jani' 21.72 270 pradhana-parama-vyomnor 21.50 258
pada-prak$alana kari' bhik$ate vasila 20.73 37 pradyumna-cakra-sankha-gada-padma- 20.225 125
pradyumnayaniruddhaya 20.338 190
padau hareb k$etra-padanusarpal)e 22.139 409
padmanabha-sankha-padma-cakra-gada- 20.232 128 pradyumnera vi/J.sa-nrsirhha, janMdana 20.206 115
3
padmanabha, trivikrama, nrsirhha, vamana 20.209 116 prak�a-vi/J.sera ei kailun vivaral)a 20.243 13
6
palanartha svarhsa vi$1)U-rilpe avatara 20.314 177 prak�itakhila-gu�Jab 20.400 22
4
prakaf4-/ila karibare yabe kare mana 20.378 21
palanarthe vi$1)U-km_>era svarilpa-ilkMa 20.317 179
panca-/ak$a cari-sahasra manvantaravatMa 20.322 181 21.17 240
prilkrtaprilkrta S[$ti kaila eka-k$al)e
panca sahasra mudra tumi kara angTkara 20.8 6 prilkrtaprilkrta-smi karena nirmal)a 20.255 141
parama isvara k[$1)a svayarh bhagavan 21.34 250 prak[li k$Obhita kari' kare vTryera adhilna 20.272 150
98
'paramesvara' nirupila ei dui lak$al)e 20.358 203 prill)i-m�tre manovilkye udvega nil diba 22.120 3
prat;JopaM.rac ca yathendriyaQM1 22.63 361 R

prasanna hana prabhu tMre krpil. kaila 20.94 46
'radha-damodara' anya vrajendra-konara 20.201 112
prathamei kare kr$Qa 'puru$ii.Va!lira' 20.250 138 raga-hina jana bhaje sastrera ajnaya 22.109 390
praur;iha-sraddho 'dhikari ya/1 22.66 363 raga-marge nija-nija-bhavera ga(lana 22.161 424
pravartate yatra rajas tamas tayo/1 20.270 148 ragamayi-bhaktira haya 'ragatmika' nama 22.152 419
raganuga-bhaktira lalqal)a suna, sanatana 22.148 416
pravesa kariya dekhe, saba-andhakara 20.285 160
prayage madhava, mandare sri-madhusudana 20.216 119 ragatmika-bhakti-'mukhya' vraja-vasi-jane 22.149 417
prema-bhakti dila loka laM bhakta-gaQa 20.340 191 ragatmikam anus[!a 22.154 420
prema-maitri-krpopek$a 22.73 367 rahite nahika stM.na, karila vicara 20.285 160
rahiigaQaitat tapasa na yati 22.52 354
prema-sukha-bhoga-mukhya prayojana 20.142 78 raivate 'vaikuQtha', cilk$U$e 'ajita', vaivasvate 20.326 183
preme gaya nil.ce loka kare sanklrtana 20.341 192
preme k[$Q3svada haile bhava nii.Sa pil.ya 20.141 78 ril.ja-bandi ami, gar;ia-dvil.ra y!l.ite na pari 20.28 14
pri!y-ankure 'rati', 'bhilva'-haya dui nil.ma 22.165 427 raja-man!ri sanil.tana-buddhye brhaspati 20.350 197
raja-mantrl sanatana vicari/!1. mane 20.22 12
prthak prthak brahmal)r;/era brahma kare stuti 21.22 243 rajo-guQe vibhavita kari' t!l.nra mana 20.302 168
p[!hak prthak vaikuQtha saba, mhika gaQane 21.3 232 rak$i$ya!iti visvaso 22.100 383
puna/! kahe bil.hya-jnil.ne, il.na kahite 21.145 315
punarapi nisvil.sa-saha yaya abhyantara 20.280 158 rasa-adi lila kare, kaisore nitya-sthiti 20.384 217
rati-prema-taratamye bhakta-tara-tama 22.71 365
puQya, artha,-dui li!.bha ha-ibe tomara" 20.8 6 ratre ganga-para kaila dil.r;/uka k!l.tiya 20.15 9
puQya habe, parvata !l.ma deha' pil.ra kari" 20.28 14 ratri-dina ca/i' ai/a pil.tar;la-parvate 20.16 9
puQya l!l.gi' parvata toma' para kari' diba" 20.31 16 ratri-dine haya $�ti-daQr;/a-parimat;Ja 20.388 219
puraQadyil. ye va sahaja-nivahas te tad-anuga 22.6 322
r!l.tri-dine kare vraje k($Qera sevana 22.157 422
purl-dvaye, paravyome-'pOrQatara', 'purl)a' 20.398 224 ratrye eka-jana-sange gosa!ii-pii.Sa aila 20.40 20
purira avaraQa-rupe purira nava-dese 20.241 132 "ratrye parvata para kariba nija-loka diya 20.20 11
purl)ata pOrQatarata- 20.401 226 ratrye ratrye vana-pathe parvata pil.ra kaila 20.33 17
puru�a-nisvasa-saha brahmaQr;/a bahiraya 20.279 157 roga khal)r;/i' sad-vaidya na rakhe se�a roga 20.91 45
puru�artha-siromal)i prema maha-dhana 20.125 67 rudra-ga(la aila lak�a koti-vadana 21.68 268
puru�a-rupe zva!irl)a hail a prathama 20.265 145 'rudra'-rupa dhari kare jagat sarilhilra 20.290 163
puru$ilvatilra eka, lilavatara ilra 20.245 134 rudra-savarQye 'sudhama', 'yogesvara' eleva- 20.327 184
puru�avatilrera ei kailun nirupal)a 20.296 165 rupa, anupama-dunhe vrndilvana gela" 20.66 34
rupa dekhi' apanara, kr�Qera haila 21.104 286
puru�eQiltma-bhatena 20.275 155
puru�ottama, acyuta, nrsirilha, janil.rdana 20.204 114
puru�ottama-cakra-padma-sankha-gada- 20.233 138 s
purvadi �!a-dike tina tina krame 20.211 117
saba kaha nil yaya, kari dig-dara5ana 22.77 370
purva il.jnil,-veda-dharma, karma, yoga, 22.59 359 saba lila nitya prakata kare anukrame 20.381 216
purva-dike tate matT alpa khudite 20.135 72 saba lila saba brahmii.Qr;/e krame udaya kare 20.393 221
purva-ukta brahmilQr;/era yata dik-pala 21.93 280 saba matoyala kari', balatkare ane 21.141 312
purvavat /ikhi yabe guQavatil.ra-gal)a 20.348 196 saba sadhi' se�e ei iljM-balaviln 22.59 359
purve ami tomara kariyachi upakara 20.7 6 saba tattva jana, tomara nahi tapa-traya 20.104 51
pOrve yaiche raya-pii.Se prabhu pra5na kaila 20.95 47 saba vaikuQtha-vyapaka, ananda-cinmaya 21.5 233
putana-vadhildi kari' mau�lanta vilasa 20.394 222 sabe hai/a caturbhuja vaikuQthera pati 21.22 243
putana-vadhadi yata IT/a k�aQe k�Qe 20.381 216 sad-dharma-sik�� prccM sadhu- 22.115 395
sad-dharmasyavabodhaya 20.106 52 sanatane lana gela tapana-misrera ghare 20.72 37

sadhu-sanga, nama-kirtana, bhagavata- 22.128 402 sanatanera vairagye prabhura ananda apara 20.82 41
'sadhu-sanga', 'sadhu-sat'lga'-sarva-sastre 22.54 356 sandhya-kale vasilii eka udyana-bhitare 20.37 18
sadhu-sange km;ra bhaktye sraddha yadi 22.49 352 sangam na kuryac chocye�u 22.89 37 6
sadhu-sange tabe km;re rati upajaya 22.45 349 'sange kene aniyacha ei kala-yama?' 20.25 13
sadhu-sastra-krpaya yadi kr$f)Onmukha haya 20.120 62 sankar$a(la-gada-sankha-padma-cakra 20.224 124

'sadhya'-'sadhana'-tattva puchite nii jani 20.103 51 sankar$a(la, matsyadika,-dui bhede tiit'lra 20.244 133
sahasra-patrarir kama/am 20.258 142 sankar$a(la-puru$avatara, /ilavatara ara 20.244 133
'sahasra-sir$ildi' kari' vede yanre gai 20.292 164 sankar$a(lera vilasa-upendra, acyuta 20.205 114
sajatiyasaye snigdhe 22.131 404 sat'lk$epe kahilun kr$Qera svarupa-vicara 20.403 227
sakala-sadhana-sre$!ha ei panca anga 22.129 402 sat'lk$epe kahilun, vistara na yaya var(lana 22.167 428
sa kani$!ho nigadyate 22.70 365 sat'lk$epe kahiye kichu sadhanat'lga-sara 22.114 394
sakha-candra-nyaya kari dig-darasana 20.248 136 santu$1a ha-ilana ami, mohara nii la-iba 20.31 16
sakha-candra-nyaye kari dig-darasana 20.404 228 saoya5ata vatsara kr$Qera prakata-praka5a 20.392 221
sakhii-candra-nyaye kari dig-dara5ana 21.30 247 sapta-dvipambudhi langhi' phire krame 20.387 218
sakhi he, kon tapa kai/a gopi-gaQa 21.114 294 sapta-dvipe nava-khaQc;/e yanhara vilasa 20.218 121
sakhi he, kr�Qa-mukha-dvija-raja-raja 21.126 302 sara(liigatera, akincanera-eka-i /ak$a(la 22.99 383
sakrd eva prapanno yas 22.34 342 sara(la lana kare kr�Qe atma-samarpa(la 22.102 385
siik�at-saktye 'avatara', abhase 'vibhoti' likhi 20.368 209 sarva-bhute$U bhu-pala 20.115 58
sarva-bhute$U yal:r pasyed 22.72 367
saktayal:r sarva-bhavaniim 20.113 56
saktyavesa dui-rupa-'mukhya', 'gau(la' 20.368 209 sarva-dharman parityajya 22.94 380
saktyavesavatara kr$Qera asankhya gaQana 20.367 208 sarva-guhyatamarir bhoya/:r 22.57 358
saktyavesavatiirera suna vivara(la 20.366 208 'sarvajna' asi' du/:rkha dekhi' puchaye 20.127' 68
samasta brahmaQca;/ -gaQera inho antaryami 20.282 159 sarvajna munira vakya-sastra-'paramaQa' 20.353 200
sarvajnera vakye kare dhanera uddese 20.129 69
sambhutarir �oc;lasa-kalam 20.266 146
samhararthe maya-sange rudra-rupa dhari 20.307 172 sarvajnera vakye mula-dhana anubandha 20.130 70
samo damo bhaga5 ceti 22.88 376 sarva-karma tyaga kari' se kr$Qa bhajaya 22.60 359
samprati prthivite yeba haiyachi/a bhara 21.77 272 sarva maha-guQa-gaQa vai$Qava-sarire 22.75 369
sarirsara bhramite kana bhagye keha tare 22.43 348 sarvan dadati suhrdo bhajato 'bhikaman 22.96 381
sarva-sastre upadese, 'sri-kr$Qa'-sambandha 20.130 70
sarirsara ha-ite tare mukta karena gosana 20.6 4
samsara-tapan akhilan 20.114 57 sarva svarupera dhama-paravyoma-dhame 21.3 232
samsare 'smin k$a(liirdho 'pi 22.85 374 sarva tattva mi/i' srjila brahmaQc;/era gaQa 20.277 157
'sanakadi', 'narada', 'prthu', 'parasurama' 20.369 209 sarvatha saraQapatti, kartikadi-vrata 22.127 40 1
sanakadye 'jnana'-sakti, narade sakti 'bhakti' 20.371 210 sarvatmana yah sara(larir sara(lyam 22.141 410
sarvatra praka5a tat'lra-bhakte sukha dite 20.219 122
sanatana asi' tabe kaila nadi-snana 20.21 11
sanatana janila ei prabhure na bhaya 20.83 42 sarvendriya-phala, -sastra-nirOpaQa 20.60 30
sanatana kahe, -"ami madhukarT kariba 20.81 40 sarvopakaraka, santa, kr$Qaika-sara(la 22.79 371
sanatana kahe,-'kr$Qa ami nahi jani 20.64 33 sarvopari kr$Qaloka 'karQikara' gaQi 21.7 234
sanatana kahe, -"tumi na kara raja-bhaya 20.10 7 sa sarva-drg upadr�ta 20.313 176
'sastra-guru-atma' -rope apanare janana 20.123 65
sanatana kahe, -"yate isvara-lak$a(la 20.364 207
saniitana, kr�Qa-madhurya-amrtera sindhu 21.137 309 sastra-yukti nahi jane drch
;/ a, sraddhavan 22.67 364
"sanatana, tumi yavat ka5ite rahiba 20.80 40 sastra-yukti nahi mane-raganugara prakrti 22.153 419
'sanatane bhik$a deha'-misrere kahila 20.73 37 sastra-yuktye sunipu(la drch ;/ a-sraddha yanra 22.65 363
sastre yuktau ca nipw;a/:1 22.66 363 sei vibhinnamsa jlva-dui ta' prakJra 22.10 325
sata-hajara mudra tara age rasi kaila 20.14 8 sei vipra tanre kaila mahii-nimantrar:re 20.79 40
satam prasangiin mama virya-sarflvido 22.86 375 se januka, -kaya-mane muili ei manoti 21.25 245
sata, sahasra, ayuta, lakg kotT-yojana 21.4 233 se kene rakhibe tomara se� vi�aya-bhoga? 20.91 45
sateka vatsara haya 'jivar:ra' brahmara 20.322 181 sekhara aniya tatire nutana vastra dila 20.70 36
sat-sangamo yarhi tadaiva sad-gat'au 22.46 350
se-se lila prakata kare vrajendra-kumara 20.383 216
sat-sangamo yarhi tadaiva sad-gatau 22.84 374 se�e 'sva-sevana'-sakti, prthute 'palana' 20.372 211
sattva-gur:ra dr�!ii. tiite gur:ra-maya-para 20.314 177 seva-namaparadhiidi dure visarjana 22.117 396
satyarh disaty arthitam arthito nrr:rariJ 22.40 346 seva sadhaka-ruper:ra 22.158 423
'satyarh' sabde kahe tatira svarupa-lak�ar:ra 20.360 205 se vighna karibe,-dhane hata nii pat;laya 20.133 72
satyarh saucarh daya maunarh 22.88 376
siddhante punar eka eva bhagavan vi�r:ru/:1 20.145 80
satya-tretii-dvapara-kali-yugera gar:rana 20.329 185 siddhartha-sarhhita kare cabbisa murti gar:rana 20.223 124
satya-yuge dharma-dhyana karaya 'sukla'- 20.334 188 siva/:1 sakti-yukta/:1 sa5vat 20.312 175
sa vai mana/:1 kr$r:ra-padaravindayor 22.137 408 'siva'-maya-sakti-satigi, tamo-gur:ravesa 20.311 175
savarr:rye 'sarvabhauma', dak$a-savarr:rye 20.326 183 smartavya/:1 satatarh vi�r:rur 22.113 393
se ak$ara 'candra' haya, k($/)e kari' 21.125 301
smita-kirar:ra-sukarpure, paise adhara- 21.140 311
se dhvani caudike dhaya, ar:rt;la bhedi' 21.141 312 $Oia-krosa vrndavana-sastrera prakase 21.29 247
seha rahu-vraje yabe kr$r:ra avatJra 21.16 240 'sraddhil-sabde-visvasa kahe sudrt;lha 22.62 360
seho rahu-sarvajiia-siromar:ri sri-k($/)a 21.14 238 sraddhavan jana haya bhakti-adhikiiri 22.64 362
sei bhUilara haya hata-gar:rita 20.18 10 sraddhavan sa tu madhyama/:1 22.68 364
sei cJri-janara vilasa-virhsati gar:rana 20.210 116
sraddhil vise$ata/:l priti/:1 22.130 403
sei do$e maya-pisaci dar:rt;la kare tare 22.13 327 sravar:radi-kriya-tara 'svarupa'-lak$ar:ra 22.106 388
sei eka darx;la, ��a dar:rt;le 'prahara' haya 20.389 219 sravar:radi-suddha-citte karaye udaya 22.107 389
sei hiljipure rahe-srikanta !lira nama 20.38 19 sravar:ra, kirtana, smarar:ra, pujana, vandana 22.121 398
sei isvara-mOrti 'avatara' nama dhare 20.263 145 sre$!ha-madhyadibhi/:l sabdair 20.399 225
sei jale se�a-sayyaya sayana karila 20.286 161
sreya/:1-srtirh bhaktim udasya te vibho 22.22 334
sei jiva nistare, maya tahare chat;laya 20.120 62 sri-acyuta gadii-padma-cakra-satikha-dhara 20.233 128
sei kahe, -"rahasya kara pramar:rika haila? 20.86 43 sri-caitanyarh likhilmy asya 21.1 231
sei maya avalokite sri-satikar$ar:ra 20.265 145 sri-govinda-cakra-gada-padma-satikha- 20.228 126
sei padma-nale ha-ila caudda bhuvana 20.288 161 sridhara-padma-cakra-gadii-satikha-kara 20.231 127
sei padme ha-ila brahmJ!a janma-sadma 20.287 161
sri-hari-satikha-cakra-padma-gada-kara 20.235 129
sei paravyoma-dhiimera ke karu vistara 21.6 233 sri-haste karena tatira atiga sammarjana 20.55 26
sei puru$a ananta-koti brahmar:rt;la srjiya 20.284 160 sri-kesava-padma-satikha-cakra-gada-dhara 20.277 126
sei puru$a maya-pane kare avadhana 20.272 150 sri-kr�r:ra-satikha-gada-padma-cakra-kara 20.235 129
sei puru$a virajate karena sayana 20.268 147 sri, lajja, daya, kirti, dhairya, vaisaradi 21.121 299
sei rOpa vraja5raya, aisvarya- 21.120 298
srimad-bhagavatarthanam 22.131 404
sei saba gur:ra haya vai�r:rava-lak$ar:ra 22.77 370 sri-madhava-gada-cakra-satikha-padma- 20.228 126
sei saba sloka pat;li', mahilprabhu artha 21.122 299 srl-mOrter atighri-sevane 22.130 403
sei sei haya vilasa-vaibhava-vibheda 20.208 116 sri-nrsirhha-cakra-padma-gada-satikha- 20.234 129
sei svarajya-lak$mi kare nitya purr:ra kama 21.97 282
sri-rOpa-gosaiiira patri aila hena-kale 20.3 3
sei ta' madhurya-sara, anya-siddhi 21.117 296 sri-rOpa-raghunatha-pade yara aSa 20.406 228
seita puru$a haya trividha prakara 20.250 138 sri-rOpa-raghunatha-pade yara a5a 21.149 317
se; vastra sanatana na kaila atigikara 20.71 36 sri-rOpa-raghunatha-pade yara asa 22.169 429
sri-vamana-satikha-cakra-gada-padma 20.230 127 svayam tv asamyatisayas tryadhisa/:1 21.33 24 9

srT-vatsadibhir atikais ca 20.337 189 svayam vidhatte bhajatam anicchatam 22.40 346
sri-Vi$1)0/:1 sraval)e parik$id abhavad 22.136 407
srjami tan-niyukto 'ham 20.318 179
srjami tan-niyukto 'ham 21.37 251 T
srotavya/:1 kir!itavya5 ca 22.110 391 ta avesa nigadyante 20.373 211

smi-hetu yei murti prapai'lce avatare 20.263 145 tabe bhuna gosai'lira sarige cari paika dila 20.33 17
smi, sthi!i, pralaya haya icchaya yanhara 20.290 163 tabe kr?IJa brahmare dilena vidaya 21.89 278
sr?ti-sthiti-pralayera tinera adhikara 20.291 163 tabe kr?Qa sarva-brahma-gaQe vidaya dila 21.80 273
srutir mata pf$1a disati bhavad-aradhana- 22.6 322 !abe mahaprabhu k$aQeka mauna kari' rahe 21.147 316
sthanabhila$i tapasi sthito 'ham 22.42 347 !abe mahaHattva haite trividha ahankara 20.276 156
sthane sthane bhagavate, varQiyache 21.110 291 tabe misra puriitana eka dhuti dila 20.78 39
'stri-sangi' -eka asadhu, 'kr?Qiibhakta' ara 22.87 376 tabe para hana gosani puchila isane 20.34 17
stuti kari' ei pache karila niscita 21.24 244 tabe prabhu tanra hata dhari' lana gela 20.54 26
sudrcjha kariya kaha, yauka samsaya" 20.365 207 !abe sanatana prabhura caral)e dhariya 20.98 48
sukha-bhoga haite du/:lkha apani palaya 20.140 77 tabe sei sata mohana hastete kariya 20.26 14
sukhi hao sabe, kichu niihi daitya-bhaya? 21.76 271 tabe sei yavana kahe,-"suna, mahasaya 20.9 7
sukla-rakta-k[$1)a-pi!a-krame cari varl)a 20.330 185 tabe svarupa kahe tare praptira upaya 20.131 71
suklo raktas !atha pita 20.331 186 tabe varal)asi gosani iii/a kata-dine 20.45 22
suni' anande sanatana karila pravesa 20.50 24 tadamrtatvam pratipadyamano 22.103 386
suni' anandita bhuna sanatane kaya 20.19 11 tad-bhava-lipsunii karya 22.158 423
suni' anandita ha-ila prabhura agamane 20.45 22 'tadiya'-tulasi, vai?Qava, mathura, bhiigavata 22.125 400
suni' bhangi kari' !iiflre puc he sanatana 20.349 197 taM Jagi' eka thani saba bolaila 21.75 271
suni' hasi' k[$1)a !abe karilena dhyiine 21.66 267 !aha suni' lubdha haya kona bhagyavan 22.152 419
suni' sanatana tare karila bhartsana 20.25 13 tahatei sankar$al)a kare saktira adhane 20.260 143
suniy!l prabhura mane ananda apara 20.71 36 taha yaiche vraja-pure karila vilasa 20.392 221
suryamsa-kiraQa, yaiche agni-jvala-caya 20.109 53 taiche bhakti-phale kr?Qe prema upajaya 20.141 78
suryodayahaite $a?li-pala-kramodaya 20.389 219 tais tair atulyatisayair 20.355 201
susila, mrdu, vadanya, kr?Qa-sama 21.121 299 taj-jO$al)ad asv apavarga-vartmani 22.86 375
svilbhavika k[$Qera tina-prakara 'sakti' haya 20.109 53 tanhare arigane dekhi' prabhu dhana aila 20.51 24
sva-caral)iimrta diya 'vi$aya' bhulaiba 22.39 345 tanhare kahio-sei bahya-krtye gela 20.11
svakarma karite se raurave pacji' maje 22.26 337 tatiho kahe,-"dina-dui raha ei-sthane 20.42 20
svamsa-vibhinnamsa-rupe hai'la vistara 22.8 324 tanho kahe,-"rahasya nahe, kahi satya-vaQi 20.87 43
svamsa-vistara-catur-vyuha, avatara gal)a 22.9 324 tan-mayayato budha abhajet tam 20.119 61
svamsera bheda ebe suna, saniltana 20.243 133 tanmayi ya bhaved bhakti/:1 22.150 418
svanga-vi5e$abhasa-rupe prakrti-sparsana 20.273 151 tanra caritra vicarite mana na paya para 21.16 240
svap!lda-mulam bhajata/:1 priyasya 22.144 413 tanra icchaya gela mora 5e$a Vi$aya-roga" 20.93 46
svarupa-aisvarya-purl)a, k[$Qa-sama pr!lya 20.315 177 tanra jnane anu?aflge yaya maya-bandha 20.144 79
'svarupa'-lak$al)a, ara 'tatastha-lak$al)a' 20.356 202 tanra krpilya prasna karite !iiflra sakti haila 20.94 46
'svarupa-sakti' rOpe tilnra haya avasthiina 22.7 323 tanra mata kahi, ye-saba astra-kara 20.226 125
1
'svasaubhagya' yanra nilma, saundaryadi- 21.104 286 tanra nabhi-padma haite uthila eka padma 20.287 16
20.95 47
'svayam bhagavan', !Ira 'lila-puru$ot!ama' 20.240 131 tanra saktye ramananda tanra uttara dila
svayambhuve 'yajna', svarOCi$e 'vibhu' nama 20.324 182 tanra upadesa-mantre pisacT palaya 22.15 327
tanre .jlir'lgana kari' prem.jvi$ta hail.j 20.51 24 tejo-v.jri-mrd.jri1 yatha vinimayo yatra tri- 20.359 203
'tarire .jna' prabhura v.jkye kahi/a tanhare 20.49 23 teriho 'brahm.j' hana smi kari/a srjana 20.288 161
tan-sabara mukuta kmya-p.jda-pnha-age 21.94 280 teriho dui bahirv.jsa-kaupfna karila 20.78 39
tali sabara n.jma kahi, suna sanatana 20.203 113 teriho kahe,-eka 'daravesa' ache dvare 20.49 23
tapana-misra tabe t.jrire kai/.j nimantraoa 20.68 35 teriho kahe,-'more, prabhu, n.j kara 20.55 26
tapana-misrere .jra candra5ekharere 20.67 34 terache netranta Moa, tara drc;lha- 21.105 287
tapasvino diina-par.j yasasvino 22.20 332 te$am asau klesala eva 5i$yate 22.22 334
tara anugata bhaktira 'rag.jnug.j'-name 22.149 417 te$V asante$U muc;lhe$U 22.89 376
tiira eka-dese vaikuothajal)c;ia-gaoa bh.jse 21.29 247 te te prabhava-nicaya vihit� ca yena 21.49 257
tar.j kahe,-'tom.jra prasade sarvatra-i jaya 21.76 271 tina avasa-sthana k($/)era s.jstre khyati yara 21.42 254
tara madhye pravesaye 'atma-samarpaoa' 22.99 383 tina lak$a mudr.j r.jja diy.jche tara sthane 20.39 19
tara mate kahi age cakradi-dharaoa 20.223 124 tina mudrara bhota gaya, madhukarf grasa 20.92 45
tara mate kahi ebe cakradi-dharaoa 20.237 130 tina-sahasra chaya-sata 'pala' tara m.jna 20.388 219
tara tale 'bahyav.jsa' virajara p.jra 21.52 259 tine ajnilkari k($/)era, k($Qa-adhisvara 21.36 251
tara tale paravyoma-'vi$Quloka'-nama 21.46 256 tinera adhisvara-kr$Qa svayam bhagavan 21.92 280
tara udaharaoa ami .jji ta' c/ekhiluri 21.82 274 tinera tina-sakti meli' prapalica-racana 20.254 140
t.jre kahe,-"ore bhai, kara upakare 20.85 43 tiriho ye madhurya-lobhe, chac;li' saba 21.116 295
tare vid.jya diya gosani cafif.j ekala 20.36 18 tirthi-kurvanti tirthiini 20.57 27
t.jruoy.jmrta-paravara, tarariga-f.jvaoya- 21.113 293 titik$aval) karuoik.jl) 22.81 372
tasmad bharata sarvatma 22.110 391 tfvreoa bhakti-yogena 22.36 344
tasmai deyarh tato grahyarh 20.58 28 toma dekhi, tomil sparsi, gai tomara guoa 20.60 30
tasman mad-bhakti-yuktasya 22.146 415 toma m.jri' mohara la-itama ajik.jra ratrye 20.30 15
tasya/:1 p.jre paravyoma 21.51 259 'tomara thani jiini kichu dravya achaya' 20.24 13
tasyal) p.jre paravyoma 21.88 277 tomare chac;liba, kintu kari r.jja-bhaya" 20.9 7
'ta!astha'-lak$al)e upaj.jya prema-dhana 22.106 388 tomare na kahila, anyatra chac;lila jivana" 20.128 69
We bac;la, tarira sama keha n.jhi ana 21.34 250 tretara dharma 'yajlia' kar.jya 'rakta'- 20.335 188
tate k($Qa bhaje, kare gurura sevana 22.25 336 tretayarh rakta-varQO 'sau 20.333 187
We lila 'nitya' kahe agama-puraoa 20.395 222 tri-guoa arigikari' kare smy-adi-vyavahara 20.301 168
tate s.jk$T sei rama, narayaQera 21.116 295 tripada-vibhati kr$Qera-vakya-agocara 21.57 263
tatha eka bhaumika haya, tara thani gela 20.17 10
'tripada vibhuti'ra keba kare parimaoa" 21.87 277
tathapi brahmaoc;le k.jro kiiriho sannidhana 20.212 117 tripad-vibhater dhamatvat 21.56 262
tathapi sarikar$aoa-icchaya tahara prakasa 20.257 141 'tri'-sabde k($Qera tina /oka kaya 21.90 278
tathapi yavana-mana prasanna na dekhila 20.14 8
tat-karoikararh tad-dhama 20.258 142 trivikrama-padma-gada-cakra-sarikha-kara 20.230 127
tat-sthiinam asritas tanva 22.101 385 trtiya-puru$a vi$QU-'guoa-avatara' 20.294 164
'tryadhisvara'-sabc/era artha 'guc;lha' ara haya 21.90 278
tat-tad-bhiiv.jdi-madhurye 22.155 421
tat tad evavagaccha tvarh 20.375 213 tulayama laveniipi 22.55 357
tat-tat-katha-rata5 c.jsau 22.160 424 tumi amii chac;li' kara pratyupakara 20.7 6
tattvam sanatanayesa/:1 20.97 48 tumi bhik$ii kara, prasiida tanre diba pache' 20.74 37
tav.jsmiti vadan v.jcii 22.101 385 "tumi eka jinda-pfra maha-bhagyaviin 20.5 4
tavat amara ghare bhik$a ye kariba" 20.80 40 'tumi kene dul)khi, tomara ache pitr-dhana 20.128 69
tavat karmiiQi kurvrta 22.61 360 turigi-upara vasi' sei gosaliire c/ekhila 20.40 20
taya tirohitatvac ca 20.115 57 tvarh p.jsi nas tribhuvanarh ca tathadhunesa 20.299 167
virajantim abhivyaktaril 22.154 420

u
virajara pare paravyome nahi gati 20.269 148
upendra-sarikha-gada-cakra-padma-kara 20.236 129 virat vya$ti-jivera teriho antaryami 20.295 165
utsrjyait!in atha yadu-pate samprataril 22.16 329 vi$aya-roga khat:rr;/ai/a kr$t:ra ye tomara 20.90 45
'uttama-adhikari' sei taraye sarilsara 22.65 363 vismapanaril svasya ca saubhagardheb 21.100 283
'uttama', 'madhyama', 'kani$tha'-sraddha- 22.64 362
'uttare' khudi/e ache kr$t:ra 'ajagare' 20.134 72 vismartavyo na jatucit 22.113 393
vismita haila brahma dvarike kahi/a 21.64 266
Vi$1)0S tu tril)i rupal)i 20.251 138
v
vi$QU-kailcite vi$1JU, hari rahe, mayapure 20.217 120
'vaidhi-bhakti' bali' tare sarva-sastre gaya 22.109 390 vi$QU-murti-gada-padma-sarikha-cakra-kara 20.229 126
vaidhi-bhakti-sadhanera kahiluri vivarat:ra 22.148 416 vi$1)Ur mahan sa iha yasya ka/a-vise$0 20.281 158
vaikarikas taijasas ca 20.312 175
vaikut:rthera lak$mi-gal)e, yei kare 21.142 313 Vi$t:rUr mahan sa iha yasya ka/a-vise$0 21.41 253
vaikut:rthe 'Se$a' -dhara dharaye 'ananta' 20.370 210 'Vi$t:rU'-rupa haila kare jagat palane 20.289 162
vi$t:ru-saktib para prokta 20.112 55
varilsi-chidra akase, tara gul)a sabde 21.140 311 vi$t:rU-vai$QaVa-ninda, gramya-varta na 22.120 398
varilsi-dhvani -cakravata, narira mana 21.113 293 vi$tabhyaham idaril krtsnam 20.370 213
vande 'nantadbhutaisvaryaril 20.1 2
vande sri-kr$t:ra-caitanya- 22.1 320 visvaril puru$a-rupet:ra 20.318 179
varahadi-likha yanra na yaya gat:rana 20.298 166 visvaril puru$a-rupena 21.37 251
visva-sr$ty-adi kaila, veda brahmake par;lai/a 20.361 205
vararil huta-vaha-jvala- 22.91 378 visve avatari' dhare 'avatara' nama 20.264 145
vastra nahi nila, teriho kaila nivedana 20.76 38 vividhilriga sadhana-bhaktira bahuta vistara 22.114 394
vaswtab buddhi 'suddha' nahe kr$t:ra-bhakti 22.29 339
vasudeva-gada-sarikha-cakra-padma-dhara 20.224 124 vraje kr$t:ra-sarvaisvarya-prakase 20.398 224
vasudevera vilasa dui-adhok$aja, 20.205 114 vrndavana-sthanera dekha a5carya vibhuta 21.28 246
vyamohaya caracarasya jagatas te te 20.145 80
vayaso vividhatve 'pi 20.380 215 vya$ti sr$ti kare kr$t:ra brahma-rupa dhari' 20.303 169
vedadi sakala sastre kr$t:ra-mukhya 20.144 79
vedilriga-sveda-janitais 21.50 258
veda-sastra kahe-'sambandha', 'abhidheya', 20.124 66 y
veda-sastre kahe sambandha, abhidheya, 20.143 79
yad apnoti tad apnoti 20.346 195
veda-sastre upadese, kr$t:ra-eka sara 22.3 321 yadrcchaya mat-kathadau 22.50 352
vedera pratijila kevala kahaye kr$t:rake 20.146 81 yad yad vibhatimat sattvaril 20.375 213
vetra, vel)u, dala, srriga, vastra, a/arikara 21.21 243 yadyapi asrjya nitya cic-chakti-vilasa 20.257 141
vibhinnamsa jiva-tilrira saktite gat:rana 22.9 324 yadyapi paravyoma sabakara nitya-dhama 20.212 117
'vibhuti' kahiye yaiche gita-ekadase 20.374 212
ya e$iiri1 puru$ari1 s!lk$ad- 22.28 338
vibhatir mayiki sarva 21.56 262 ya e$ari1 puru$ari1 silk$ad- 22.112 39 2

vidhi-dharma char;li' bhaje kr$t:rera carat:ra 22.142 412 yaha haite devatendriya-bhatera pracara 20.276 156
vidhi-jar;la tapodhana, rasa-sunya 21.133 307 yaha haite pai-kr$t:ra, kr$t:ra-prema-dhana 22.4 321
vijila-janera haya yadi kr$t:ra-gut:ra-jilana 22.97 382 yaha haite pai kr$t:ra-prema-mahii-dhana 22.104 38 7
vikarma yac cotpatitaril kathailcit 22.144 414
yaha haite pili kr$t:rera prema-sevana 22.166 427
7
vilajjamanaya yasya 22.32 341 yahiJ haite VaSa hana Sri-bhagavan 22.165 42
vimohita vikatthante yahiiri kr$t:ra, tahari nahi mayara adhikara 22.31 340
22.32 341
viprad dvi$ar;/-gut:ra-yutad aravinda-nabha- 29 yahiiri nitya-sthiti mata-pita-bandhu-gat:ra 21.43 255
20.59
vipulayatarut:ra, yahara komala sraddha, se 'kani$!ha' jana 22.69 36 4
madana-mada-ghurt:rana, 21.131 305
y3hiira sraval)e citta haya avadhiJta 21.18 241 yatra svalpo 'pi sambandha/:1 22.133 406
ya/:1 sambhut3m api tath3 samupaiti k3ry3d 20.310 174 yavana-rak$aka-pasa kahite 13gil3 20.4 4
ya/:1 S3Slr3di$V anipuryal) 22.68 364 yavan-nirv3ha-pratigraha, ek3dasy-upavasa 22.116 395
yaiche Vi$1)U, trivikrama, nrsirilha, v3mana 20.220 122 yaya k$etra-ji'ia-sakti/:l sa 20.114 57
yaji'iai/:1 sankirtana-prayair 20.342 192 ye dekhibe k[$1)anana, tara kare 21.134 307
yan martya-lilaupayikam svayoga- 21.100 283 ye dhyayanti sadodyukMs 22.163 426

yanra puryya-pui'ija-phale, se-mukha- 21.132 306 "ye kahe-'k[$/)era vaibhava mui'ii saba 21.25 245
yanra veryu-dhvani suni' sthiivara- 21.108 290 ye miidhurira Ordhva ana, nahi yara 21.115 294
yas tadrg eva hi ca vi$1)utaya vibhati 20.316 178 yenho saba-avatari, paravyoma-adhik3ri, 21.115 294
yasyaika-nisvasita-kalam athiivalambya 20.281 158 ye 'nye 'ravindiik$a vimukta-m3ninas 22.30 339
yasyaika-nisvasita-kalam athavalambya 21.41 253 ye riJpera eka karya, r;lubaya saba 21.102 285
yasyananaril makara-kuryr;/ala-c3ru-karrya- 21.123 300 ye$!im aharil priya alma sutas ca 22.162 425
yasyanghri-pankaja-rajo 'khila-loka-palair 20.306 171 yo bhavet komala-sraddha/:1 22.70 365
yasyasti bhaktir bhagavaty akii'icana 22.76 369 yor;la-hate brahma-rudradi karaye stavana 21.73 270
yasy3vatara ji'iayante 20.355 201 yogamaya cic-chakti, visuddha- 21.103 285
yata brahma, lata miJrti eka-i sarire 21.71 269 yogamaya dasi yahiin rasadi lila-s3ra 21.44 255
yathii taror miJia-ni$ecanena 22.63 361 yogya-patra hao tumi bhakti pravartiiite 20.107 53
yathii 'vidasina/:1 kulya/:1 20.249 137 yo 'ntar bahis tanu-bhrtam a5ubharil 22.48 351
yatna kari' tenho eka bhota-kambala dila 20.44 21 yo$il-sangad yatha purilso 22.90 377
yato 'to brahmal)as Ms tu 20.113 56 yugavatara, ara saktyavesiivat!ira 20.246 135
yatra sankirtanenaiva 20.347 196 yug!ivat!ira ebe suna, san3tana 20.329 185
General Index
Numerals in bold type indicate references to Sri Caitanya-caritamrta's

verses. Numerals in regular type are references to its purports.
A Agnir mahl gaganam ambu

verse quoted, 150
Abhidheya Agrahayana
described, 66-67 Kesava predominating Deity of, 111
Absolute Truth Aitareya Upani�ad
as source of all emanations, 151 quoted on Maha-Vi�ou's glancing, 152
Kr�oa as nondual, 323 Ajita
three features of, 87-88 as avatar a in Ciik$u�a-manvantara, 183
See also: Kr�oa, Supreme Lord Akrura
Acarya attained perfection by prayers, 408
followed by intelligent, 199 Ambari�a Maharaja
one must follow in footsteps of, 395 perfected nine processes of devotional
See also: Spiritual master service, 409
Acintya-bhedabheda-tattva Amrta-pravaha-bha$ya
position of Rudra as, 173 cited on two kinds of living beings, 328
Activities Ananda-cinmaya-rasa-pratibhavitabhi/:1
area-mOrtis increase spiritual, 122 quoted, 241
devotional service always independent Anandaraoya
of material, 416 as residence of Vasudeva, etc. 119
incarnations can be known by uncom Ananta
mon, 202 can't describe Kr�oa forms, 227
Kr�oa performs welfare, 299 can't reach end of Lord's transcendental
of body, mind and senses included in qualities, 237-238
sixty-four items, 403 empowered to bear planets within
of humans should be centered about universe, 135, 211
devotional service, 322 Gokula created by will of, 142
of Kr�oa very grave, 32 Anantadeva
of yogamaya absent in spiritual sky, 287 See: Ananta
required for creation, 140 Anayapek�i yad ruparil syayaril-rupa/:1
results of spiritual performed in yugas, quoted, 93
193-196 Atiganaril paficakasyasya
Acyuta verses quoted, 403
as form of Personality of Godhead, 99 Atigani yasya sakalendriya
as pastime expansion, 114-115 verse quoted, 152
position of weapons of, 128 Anger
Adhok�aja conditioned souls as servant of, 64,
as pastime expansion, 114-115 328-329
position of weapons of, 130 Animals
Adhyapanaril brahma-yajiia/:1 pastime incarnations as,166-167
verses quoted, 411 Aniruddha
Advaitam acyutam anadim ananta-ruparil as expansion in Dvaraka Puri, 132
quoted, 85, 217 as expansion of Supreme Lord, 190, 324
459
Aniruddha Athapi te deva padambiya-dvaya

as prabhava-vilasa, 105-106 verses quoted, 137
as predominating Deity of the mind, Atharva
156 as division of Vedas, 200
as vilasa-rupa, 98-99 Athato brahma-jijiiasa
expansions of, 110 quoted, 69
Kr�oa's pastimes in Vaikuotha as, 287 Atheists
pastime expansions from, 114-115 don't accept omnipotent supreme
position of weapons of, 125 father, 155-156
Anupama imitated satikhya yoga, 425
met by Caitanya at Prayaga, 34 See also: Demons
Anxiety Attachment
none in spiritual sky, 259 Supreme Lord controlled by, 427
Apareyam itas tv anyaril Austerities
verse quoted, 153, 325 creator dry due to engaging in severe,
Arca-murti 307
appears material, 120 goddess of fortune underwent severe,
Arcye Vi$r;au sila-dhir gurU$U 295
quoted, 120 performed by Brahma, 149
Arjuna performed by gopis, 194
a t t a i n e d p e r f e ct i o n b y b e c o m i n g Supreme Lord pleased with Kardama
Kr�oa's friend, 408 Muni's, 188
can't remember past births, 204 transcendental mellows can't be tasted
Kr�oa aimed His i n s tructions a t, by yogic, 297
358-359 Avajananti maril mu(iha
A�ac;Jha quoted, 137
Vamana predominating Deity of. 112 Avataras
Asatigo 'yam puru$ab See: Incarnations
quoted, 60 Avesa-rupa
Asita explained, 93
one who studies Vedas is indebted to,
410
Asrita-tattva 8
described, 84
Association Bhauma Yrndavana
devotees s h ou l d avoid worldly, See: Vrndavana
376-379 Bahanaril janmanam ante
Kr�oa attracted to taste His own, 286 verses quoted, 239
of devotees as one of five limbs, 402 Baladeva
of devotees awakens love of God, See: Balarama
373-375 Balarama
of perfect devotees with Kr�oa, 224 as cause of all causes, 144
of Siva with quality of ignorance, 175 as first manifestation of vaibhava
with ignorance produces form of Rudra, feature, 98
172 as Kr�oa's vaibhava-prakasa, 108
Asvina as pastime form of Kr�oa, 106
Padmanabha predominating Deity of. as portion of plenary portion, 172
112 as Sarikar�aoa, 141
General Index 461
Balarama Bhagavad-gita
manifests in original quadruple expan quoted on Arjuna as friend of Kr��Ja,
sion, 106 359
Bali Maharaja quoted on association of modes of
attained perfection by total surrender, nature, 378
408 quoted on changes of bodies, 151
Banyan trees quoted on demigod worship, 98
as worshipable, 396 quoted on divine energy as insurmount-
Beauty able, 63, 328, 335
as brilliant quality of Kr��Ja, 299 quoted on full surrender to Kr�Qa, 65
as opulence of Kr��Ja, 286 quoted on great soul who surrenders to
engages Kr��Ja in conjugal love with Kr��Ja, 239
gopis, 291 quoted on killing rogues, 211
gopis proud of their, 289 quoted on Kr�Qa as friend of everyone,
Govinda's face home of pastimes of, 71
306 quoted on Kr��Ja as knower of every-
of Kr��Ja causes Caitanya convulsions, thing, 70
310 quoted on Kr��Ja as original seed, 150
of Kr��Ja drunk through gopis' eyes, 294 quoted on Kr��Ja as shelter of all, 84
of Kr��Ja present in Gokula, 287 quoted on Kr��Ja as support of universe,
of Kr�Qa's body as ornament of orna 92
ments, 288 quoted on Kr��Ja as supreme proprietor,
of Kr�Qa's face described, 300-301 279
of Kr�Qa's form for pastimes in material quoted on Kr��Ja in the heart, 32, 384
world, 284 quoted on Kr�Qa's inconceivable poten
of Kr��Ja spreads in ten directions, 311 cies, 213
of Vasudeva and Kr��Ja compared, 101 quoted on Kr��Ja's splendor, 213
unparalleled sweetness of Kr��Ja's, quoted on Kr��Ja's transcendental
295 nature, 137
Vasudeva's mind bewildered by Kr�Qa's, quoted on living entities as superior
103 energy, 325
Begging quoted on living entities sustaining
of sannyasi shouldn't be burden for universe, 58
householders, 41 quoted on mahatmas, 354
Bengal quoted on material and spiritual
Sanatana imprisoned in, 3 energies, 153
Bhadra quoted on material creation, 204
Hr�ikesa predominating Deity of, 112 quoted on Paramatma, 88
Bhagavad-gita quoted on qualities of brahmar)a, 30
as essence of Vedic literature, 67 quoted on releasing conditioned soul, 5
cannot be understood outside of dis- quoted on siddha devotees, 224
ciplic succession, 405 quoted on struggle of conditioned
as contained within Mahabhiirata, 200 souls, 152
explains vibhliti powers, 212 quoted on study of Vedanta, 67
Kr�Qa comes personally to deliver, 67 quoted on taking shelter of Kr��Ja, 380
name of sun-god in, 264-265 quoted on temperate habits in yoga, 41
quoted on advancement for imper quoted on those eligible to understand
sonalists, 195 Kr��Ja, 241
Bhagavad-gita Bhaktisiddhanta Sarasvati

quoted on understanding Lord only by cited on size of universe, 276
devotional service, 77 cited on spiritual advancement, 427
Bhagavan cited on story of Sarvajiia, 73
as feature of Absolute Truth, 87-88 explains syama, 190
See also: A b s o l u t e Tr u t h , Kr�l)a, Bhaktis tvayi sthiratara bhagavan
Supreme Lord verses quoted, 334
Bhago jiva/:1 sa vijneya/:1 Bhaktivinoda Thakura
quoted, 153 cited on Kr�l'.la's bodily fe11tures and ex-
Bhakti pansions, 98
awakens one's love of God, 78 cited on letter of ROpa to Sanatana, 3
karma jnana and yoga dependent on, cited on pious activities, 350
330-331 cited on sixty-four items of devotional
Bhakti/:1 paresanubhavo viraktir service, 402
verse quoted, 62 cited on three classes of devotees, 366,
Bhakti-rasamrta-sindhu 369
quoted on awakening of love of Kr�l)a, cited on Vai�l)ava as preacher, 5-6
406 quoted on C ai t a n y a's a n swer to
quoted on degrees of faith, 363, 364, Sanatana, 54
365 quoted on surrendered soul, 74
quoted on five main items of devotional Bhakti-yoga
service, 403 as only definite process, 73-74
quoted on important devotional princi everyone can be elevated by, 76
ples, 403-405 manifested in age of Kali by Caitanya,
quoted on intelligence of advanced 320
devotee, 421-422 Bhaktya bhagavataril grahyaril
quoted on internal and external devo- quoted, 405
tional service, 423 Bhaktya mam abhijanati
quoted on Kr�l'.la as kisora, 215 quoted, 73, 77
quoted on obeisances to devotees, 426 Bhavartha-dipika
quoted on perfection of nine processes, quoted on Kr�l'.la as Supreme Personality
408 of Godhead, 84
quoted on raganuga-bhakti, 421 Bhoktararil yajna-tapasaril
quoted on ragatmika-bhakti, 418 verses quoted, 279
quoted on reference to sastra for devo- Bhamer ardharil k$ira-sindhor
tional service, 200 verses quoted, 121
quoted on sadhana-bhakti, 388 Bhamir apo 'nalo vayu/:1
quoted on those who attain desired verse quoted, 153
goal. 52 Bijaril maril sarva-bhatanam
Bhakti-sandarbha quoted, 150
quoted on raganuga bhakti, 417 Bilvamarigala Thakura
Bhaktisiddhanta Sarasvati quoted on liberation as maidservant of
cited on divisions of Goloka, 280 devotee, 334
cited on exhibition of Kr�l'.la's pastimes, Bindu Madhava
223 resides at Prayaga, 119
cited on Manus, 184-185 Birth
cited on raganuga-bhakti, 420 Kr�l'.la and Arjuna took repeated, 204
cited on residence in Vrndavana, 405 Kr�l'.la appears as if taking, 215
General Index 463
Birth Brahma
of Brahma, 161 social and spiritual orders come from,
of devotee after leaving material body, 392
224 quoted on position of maya, 341-342
of Krsna as four-handed Visnu, 99 quoted on Vi�r:Ju as supreme controller,
o
y
• 0 0
Blasphe� 251-252
devotee should not hear, 398 Vedic knowledge imparted to, 204, 206
Body, material Brahma
birth of devot� after leaving, 224 as expansion in Dvaraka Puri, 132
everything within cosmic creation has, Brahmacari
204 forbidden to associate with women,
the Lord doesn't have, 202 378
when one acts sinfully he gets, 412 Satya-yuga incarnation as, 187
Body, spiritual Brahman
Covinda has eternal, blissful, 250 as all-pervasive aspect, 287
Kr�r:Ja always has, 204 as feature of Absolute Truth, 87-88
Brahma as rays of Kr�r:Ja's body, 89
appears from Maha-Vi�r:Ju's pores, 158 Brahmal')as
as creation of maya, 172-174 as worshipable, 396
as creator, 300-301 Caitanya son of brahmal')a, 1 99
as devotee incarnation to carry out or- come from mouth of Brahma, 338, 392
ders, 179 nondevotee can't even purify them-
as gw;a-avatara, 135 selves, 29-30
as incarnation, 287 qualifications of, 29-30
as name of the post, 264-265 Brahmal')r;/a
as portion of plenary portion, 171 Kr�r:Ja's pastimes always present in
as saktyavesa-avatara, 210-211 every, 223-224
brahmal')as come from mouth of, 338 Brahma-sarilhita
born from navel of Carbhodakasayi first verse of quoted, 250
Vi�r:JU, 253 quoted on abodes of Covinda, 258
came to see Kr�r:Ja at Dvaraka, 264-278 quoted on body of Kr�r:Ja, 86
can't estimate size of spiritual sky, 235 quoted on Brahman effulgence, 89
can't estimate spiritual qualities of Lord, quoted on everything emanating from
236, 239 Supreme Lord, 150
calves and cowherd boys stolen by, 241 quoted on Cokula, 142
changes of Manus in day and life of, quoted on Covinda empowering
180-181 Brahma, 170
cream of Bhagavatam explained to, 149 quoted on inconceivable potencies of
criticized by gopis, 300, 301 Cod, 241
each universe has its own, 263 quoted on Kr�r:Ja as nava-yauvana, 217
educated by Supreme Lord, 151 quoted on Maha-Vi�r:Ju as portion of
engineers total creation, 169 plenary portion of Kr�r:Ja, 254
filling posts of, 170-171 quoted on Maha-Vi�r:Ju's breathing, 159
influenced by material energy, 162 quoted on original form of Kr�r:Ja, 93
Kr�r:Ja as master of, 249, 251 quoted on power of Vi�r:JU forms, 178
Maha-Vi�r:JU expands as, 133 quoted on Siva, 174
material universes governed by, 324 quoted on versatility of Covinda's
men and women become angry at, 300 limbs, 152
Brhadbhanu Chanting
as avatara in lndra-savarf)ya-manvantara, liberation achieved in Kali-yuga by,
184 194-196
Brhan-naradiya Pufaf)a mantra while applying tilaka, 112-113
cited on advancement of imper of holy name as occupational duty,
sonalists,195 191-192
Brhaspati of holy names as one of five limbs,402
Sanatana as intelligent as,197 of sixteen rounds as necessary to
remember Kr�t:Ja, 394
one can taste transcendental mellows
c by,298
Conditioned souls
Caitanya-caritamrta arca-murtis increase spiritual activities
cited on introduction of religion by of, 122
Supreme Lord, 199 as inhabitants of Devi-dhama, 260
prakrti-sparsana explained in,152 as servants of lust and anger, 328-329
Caitanya Mahaprabhu attain knowledge through Vedas, 200
appeared to propagate Hare Kr�rya bound around neck by chain of maya,
movement, 1 91-192 336
as incarnation for this age, 364-365 can't revive Kr�t:�a consciousness by
as yuga-avatara, 135 own effort, 64
bhakti-yoga manifested in age of Kali can't see the Lord's spiritual form, 120
by, 320 compared to criminals, 60
complexion of, 193 delivered from ocean of nescience,348
conducts pastimes in three areas,280 feel satisfied in any body, 5
Caitra get two kinds of material bodies,
Vi�ryu predominating Deity of,111 328-329
Caf)r;:lala helped by Lord in three ways, 65-66
can become a devotee,29 liberated from clutches of maya, 62-63
Candrasekhara overpowered by fear, 61-62
made Sanatana look like a gentleman, punished by witch maya, 327-329
36 Conjugal love
Sanatana went to house of,22-24 Vrndavana as storehouse of,255
Caraf)amrta Consciousness
accepting as service, 403 Caitanya resumes external, 315
not to be considered ordinary,120 of Vasudeva,1 00
Caturvyuha Cosmic manifestation
three expansions of,109 Absolute Truth as cognizant of entire,
Causal Ocean 151
Kararyarnavasayi lies down in, 287 can't be created by dull matter, 143
Maha-Vi�ryu lies on, 159 creation, maintenance, and destruction
See also: Yiraja River of, 163, 361
Ceto-darpaf)a-marjanam dissolved by Rudra, 172
quoted,388 elements for bringing about, 140
Chanting original symbolic representation of, 154
advanced devotee engages in, 422 Cowherd boys
devotee's attention can't be diverted became four-handed Narayat:�as, 244
from, 315 Kr�t:�a had unlimited,242-243
General Index 465
Cows Deities
as inhabitants of Vrndavana, 420 K r � !J a ' s b e a u t y u n p a r a l l e l e d b y
as worshipable, 396 VaikurJtha predominating, 295
Kr�!Ja had unlimited, 242-243 predominating of all universes and
humans owe debt to, 410 VaikurJtha, 281
Creation Prthu Maharaja attained perfection by
beginning of, 146 worshiping, 408
dissolution of material, 163 worship of as one of five limbs, 402
doesn't arise from dull matter, 143-144 Demigods
elements required for, 140 attracted by beauty of Kr�!Ja, 288
engineered by Brahma, 169 automatically satisfied by devotional
Vi�IJU as cause of, 252 service, 362
Creator devotees develop all qualities of,
as Brahma, 300 370
criticism of, 300-301, 306-307 devotees should not worship nor dis-
of total material energy, 157 respect, 397-398
Cupid expand from egotism, 156
Kr�!Ja attracts gopis' minds like, 289 offer prayers for protection, 167
Kr�!Ja's eyes subdue pride of, 306 supply necessities, 410
worship of, 98
worship pure devotees, 149
D See also: Predominating Deities
Demons
Parasurama empowered to cut down,
Dadami buddhi-yogaril tam yena 135
quoted, 33 worship pure devotees, 149
Daivi hy e�a gUI)amayi See also: Atheists
verses quoted, 328 Desires
Damodara of Kr�!Ja fulfilled by spiritual potencies,
as expansion of Aniruddha, 110 282
as predominating Deity of Karttika, 112 three worlds filled with, 302
position of weapons of, 128 Detachment
remembered when marking back with acquired by devotional service, 91
tila�a, 113 as sign of advancing in devotional ser
Dar:u;fas vice, 62-63
sun consists of, 219-220 Devahati
Darkness as mother of Kapiladeva, 188
See: Ignorance Devaki
Death son of as example of vaibhava-prakasa,
soul passes into body at, 151 99
Dehino 'smin yatha dehe Devala
verse quoted, 151 one who studies Vedas indebted to,
Deities 410
ages of, 136 Devi-dhama
as nondifferent from mOrtis, 120 as abode of external energy, 260
faith and love in worshiping, 403 below Goloka Vrndavana is, 258
how one should behave before, Kr�rJa's smile spreads rays throughout,
399-400 311
466 Sri Caitanya-caritam!'fa
Devotees Devotional service

advanced externally remain like develops one's love of God, 67
neophytes, 422 devotees become happy in, 122
advanced are expert in sastric instruc engagement in absolves one from all
tion, logic, and argument, 420 debts, 410
always pray to Lord and His internal external and internal, 423
energy, 330 human activities should be centered
as never inclined to commit sins, around, 323
412-413 influence of mode of passion due to,
as never vanquished by the agents of 169
time, 425 items to be observed on path of regula
as worshipable, 28 tive, 394-406
become mad with love of God, 291 knowledge and detachment acquired
conditioned souls liberated by mercy by, 91
of, 62-63 Kr�r:Ja most satisfied by, 75
devotees should not hear blasphemy of Kr�r:Ja's face can be seen by, 306
other, 398 Lord worshiped by, 61-62
Deity visible to, 120 love of God attained by, 387
don't depend on material resources, 7 4 must be learned from spiritual master,
good qualities of described, 371-372 395
intelligence of advanced, 421-422 offenses against should be avoided,
Kr�r:Ja has many types of, 424-425 396
Kr�r:Ja very kind to His, 380-381 of inhabitants of Vrndavana as spon
liberation as maidservant of, 334 taneous, 417
must be empowered to preach holy personalities who attained perfecton in,
name, 94 408
of Kr�r:Ja must be served, 400 positive actions of, 399
of Vi�I)U as worshipable, 396 primary and secondary characteristics
one should associate with advanced, of spontaneous, 419
404 Sanskrit list of processes of, 406
purify places of pilgrimage, 27-28 Supreme Lord as shelter of, 215
should treat loss and gain equally, 397 those engaged in never give pain to
three classes of. 363-368 others, 416
two kinds of, 224, 383 transcendental mellows can't be tasted
Devotional service by regulative, 297-298
as chief function of living beings, 330 two processes of practical, 389-391
as only auspicious path, 335 Dhamas
as only means to approach Lord, 77 of Kr�r:Ja considered identical, 405
as real treasure house for living entities, Dharmab projjhita-kaitavo 'tra
74 quoted, 155
attained by favor of pure devotee, Dharmas ca satyaril ca damas tapas
353-354 verses quoted, 30
awakened by hearing and chanting, 416 Dharmasetu
best five limbs of. 402 as avatara in Dharma-savart:�ya, 184
compared to watering root of tree, 362 Dhatri trees
description of spontaneous, 416-429 as worshipable, 396
detachment as sign of advancing in, Dhruva Maharaja
62-63 example of, 331
General Index 467
Dhruva Maharaja Egotism

found valuable jewel while seeking Siva associates with, 176
broken glass, 348 three types of, 156
Disciples Ekadasi
accepting unlimited number of as risky, one must fast on, 395
397 Eko bahu syam
Disciplic succession quoted, 97
those n o t in cannot u n d e rstand Elements
Bhagavatam, 405 arca-miirti appears to be made of
Dress material, 120
distinguishes vaibhava-vi/asa forms, 116 Maha-Vi�Qu as master of, 147
of Balarama in Dvaraka and Vrndavana, material expand from egotism, 156
106 Supreme Lord as source of all material,
of Vasudeva, 100 150
Durga universes created by combining
as resident of Devi-dhama, 260 different, 157
as material mother, 260 Energy, external
as mother of universe, 152 conditioned souls punished by witch of,
Duties 327-329
devotee gives up material, 411 Energy, internal
performed under direction of spiritual devotees always pray to Lord and His,
master, 394 330
Dvapara-yuga exhibits rasa dance, 255-256
syama avatara in, 135 identical to Kr�oa, 323
the Lord's incarnation for, 185, 189 Energy
Dvaraka , Kr�oa maintains many kinds of, 323
as Kr�oa's eternal residence, 280 Kr�oa possesses three kinds of, 82
as part of Coloka Vrndavana, 108 living entities as marginal, 54, 59
as section of Kr�oaloka, 118 of Lord spread over universe, 55
Balarama identifies with k$atriyas in, sixteen principal kinds of, 146
106 separated material, 153
Brahma came to see Kr�oa at, 264-278 spiritual as transformation of pure
Kr�oa enjoys pastimes in, 221 goodness, 286
Kr�oa more complete in, 225-226 Envy
Kr�oa's expansions at, 95 conditioned soul as servant of, 64
Prabhava-vilasa forms reside eternally Expansions of Kr�oa
in, 107 as residents of spiritual world, 145
Vasudeva saw Kr�oa's picture at, 102 chief quadruple, 105-106
expansions in, 132 completeness of, 227
eight pastime, 114-117
from egotism, 156
E in Dvaraka Puri, 132
in material world, 120-121
Earth of Kr�oa at Dvaraka and rasa dance, 95
as separated material energy, 153 of Kr�oa understood through qualities,
Ecstatic symptoms 296
of living entities upon hearing Kr�oa's of Maha-Vi�Qu, 160
flute, 290 opulences of Kr�oa's personal, 298
Expansions of Kr�l)a Forms of Kr�l)a

pastime and personal, 104, 133, 177 can't be described by Ananta,227
personal and separate, 324-325 compared to candles, 178
within paravyoma, 108 different for pleasure of devotees,
122
expansions of quadruple, 106-107
F fulfillment of pastime, 109
Faith manifested according to different
degrees of, 362-365 features, 96-97
gained by hearing from devotees, 375 pastime, 114-117
in lotus feet of Deity, 403 two- and four-handed, 100
Kr�l)a attained by unflinching,76 preside over Vaikul)�ha planets,232
Fame Free will
as opulence of Kr�l)a, 286 avataras descend of own, 137
loveliness of Kr�l)a's face as only abode Fruitive activity
of,293 different bodies emerge from, 151
Fear transcendental mellows can't be tasted
conditioned souls overpowered by, by,297
61-62
method of becoming free from, 391
none in spiritual sky, 259 G
vanquished by sound of Kr�l)a's flute,
314
Fire Gandharva dance
as separated material energy, 153 seen by Vi'lsudeva,102
Flute of Kr�l)a Ganges
living entities tremble when hearing, Kr�l)a's pastimes compared to, 217
290 water not to be considered ordinary,
sound of spreads in four directions, 312 120
vibration of as very aggressive, 313 Garbhodakasi'lyi Vi�I)U
vibration of compared to bird creating as plenary portion of Kr�l)a, 253
nest, 314 as puru?a-avatara, 134
Form of Kr�l)a as svarilsaka, 98
as human being, 284 as total and subtle Supersoul, 252
compared to an ocean, 308 characteristics and activities of, 164
compared to mine of gems, 298 empowers first-class devotee, 169
composed of spiritual bliss, 85-86 lotus flower sprouts from, 161
has unlimited opulence, 82 Maha-Vi�l)u as master of, 147
manifested for pastimes in material Rudra as form of, 172
world, 284 situated within each universe, 139
original as cowherd boy, 100 Gargamuni
original not dependent on any other performed K r � l) a ' s n a m e - g i v i ng
forms, 93 ceremony, 186
transcendental as manifest from Kr�l)a's Gaurasundara
pastimes, 286 See: Caitanya Mahaprabhu
Forms of Kr�l)a Cita-bhii?ya
as incarnations, 145 quoted on Vi�I)U as controller of
as tad-ekatma, 103-104 material energy,175
General Index 469
Goddess of fortune Gopis

underwent severe austerities, 295 Kr�r:ta's eyes pierce hearts of, 304
worshiped by chaste women, 295 vibration of Kr�r:ta's flute prominent in
Goddesses of fortune ears of, 314
as wives of NarayaQas, 288-289 Gosvamis
attracted by Kr�Qa's beauty, 288 ideal sannyasifollows ways of, 41
attracted by vibration of K[�Qa's flute, Govinda
313 as primeval Lord, 159
Gokula assumes form of Siva, 174
appears like lotus flower, 142 face of, 306
as section of Kr�Qaloka, 118 has eternal spiritual body, 250
K[�Qa ordered to be transferred to, 99 impregnates by glancing, 152
manifested with Kr�Qa in all universes, Kr�Qa known as, 86
223 Maha-Vi�r;tu as portion of plenary por
Goloka Vrndavana tion of, 254
as internal abode of Kr�Qa, 255-256 manifests power in pious living entity,
as Kr�Qa's eternal residence, 86, 280 170
as part of spiritual world, 141 Vasudeva agitated by sweetness of,
beauty of Kr�r:ta presented in, 287 101
eternal pastimes take place in, 223 Govinda
pastimes in as supreme, 286 as expansion of Salikar�ar;ta, 110
situated at top of paravyoma, 1 08 as predominating Deity of Phalguna,
Goodness 111
egotism in, 156 position of weapons of, 126
K�irodakasayi Vi�Qu incarnation of remembered when marking hollow of
quality of, 165 neck with tilaka, 113
spiritual energy transformation of pure, Greed
286 conditioned soul as servant of, 64
spiritual world devoid of adulterated, increased by seeing Kr�Qa's face, 306
149 Vasudeva's transcendental, 101
Vi�r;tu as director of mode of, 177 Grhasthas
Gopala Bhat�a allowed restricted association with
as one of the six Gosvamis, 420 women, 378
Gopis Gw;a-avataras
abandon household duties for Kr�r;ta, as unlimited in number, 197
314 Brahma and Siva as, 174
appears like grains, 291 control material qualities, 135
as inhabitants of Vrndavana, 420
Caitanya presents Himself in mood of,
310
H
criticize Brahma, 300, 301
devotees take birth in wombs of, 224
ecstatic love of, 297 Hajipura
engage in conjugal love with Kr�r;ta, 291 Sanatana arrived at, 19
glorify their births, bodies, and minds, Hanuman
294 attained perfection by serving, 408
Kr�r:ta attracts minds of, 289 Happiness
Kr�r:ta's eyes agitate minds of, 288 of gopis increased by Kr�r:ta's smile, 311
Hare Kr�r;�a mantra Heart

as form of worship in Kali-yuga, K�TrodakasayT lives in, 139
191-196 mahat-tattva situated in, 156
as representation of sound of Kr�r;�a's of gopis pierced by Kr�r;�a's eyes, 304
flute, 315 pure devotee carries Vi�r;�u in his, 27-28
not to be considered material, 120 purified by hearing and chanting, 389
Hari Supersoul is in everyone's, 65-66
as avatara in Tamasa-manvantara, 183 Hirar;�yagarbha
as pastime expansion, 114-115 GarbhodakasayT Vi�r;�u known as, 164
characteristics and activities of, 176 Holy name
has different bodily features, 116 chanting of as occupational duty,
incarnations flow from, 138 191-192
position of weapons of, 129 devotees must be empowered to
resides at Mayapur, 120 preach, 94
Hari-bhakti-sudhodaya offenses against should be avoided, 396
quoted on Dhruva Maharaja, 348 one must chant to taste transcendental
quoted on rareness of pure devotee, 31 mellows, 298
Hari-bhakti-vilasa Householders
quoted on devotees as worshipable, 28 begging of sannyasi shouldn't be
quoted on surrender to Kr�r;�a, 385 burden for, 41
Hari-dhama Hr�Tkesa
as Vaikur;�thaloka; the spiritual world, as expansion of Aniruddha, 110
287 as predominating Deity of Bhadra, 112
below Goloka Vrndavana is, 258 position of weapons of, 128
See also: Vaikur;�tha remem bered when marking left
Hari-nama-sailkirtana shoulder with tflaka, 113
See: Sailkirtana Human beings
Hari-varilsa activities of should be centered around
cited on Dvapara-yuga incarnations, devotional service, 323
190 Human society
HayagrTva social and spiritual orders in, 337-338
as expansion in Dvaraka PurT, 132 Humility
as pastime incarnation, 167 as brilliant quality of Kr�r;�a, 299
Hayasir$a-paiicaratra
cited on sixteen personalities, 130
Hearing
advanced devotee engages in, 422
as devotional action, 399 Ignorance
consciousness agitated and cleansed egotism in, 156
by, 241 Rudra formed by association with, 172
from reliable sources, 391 Siva associates with quality of, 175
of mundane books and newspapers Siva incarnation of mode of, 177-1 78
should be avoided, 398 spiritual world devoid of mode of, 149
ParTk�it Maharaja attained perfection Imam vivasvate yogam
by,408 quoted, 264-265
Heart lmpersonalists
Brahma educated from, 151, 204 Sankaracarya most elevated of, 204
Kr�r;�a works gravely in everyone's, 32 spiritual advancement difficult for, 195
General Index 471
Incarnations isvara/:1 parama/:1 kr�f.la/:1

as personal expansions, 133 verses quoted, 93
as svarhsaka, 98 isvara/:1 sarva-bhiitanarh
compared to moon and tree branches, quoted, 32
136
description of empowered, 209-214
J
don't belong to material world, 136
emerging from sinful people, 200 ja<;Ja Bharata
examples of, 123 tells how he attained paramaharhsa
examples of pastime, 166-167 stage, 355
flow from Hari, 138 )agannatha Deity
for the millenniums, 185 as Puru�ottama, 119
identification of, 198-207 Jagannatha Puri
Kr��Ja as source of all, 87 as place of Caitanya's pastimes, 280
Kr��Ja original source of all, 178 identical to Navadvipa and Vrndavana,
Kr��Ja's personal expansions descend as, 405
324 janardana
of Kr��Ja, 287 as pastime expansion, 114-115
of Manu, 180-184 position of weapons of, 129
of material qualities, 162, 163, 169 resides at Anandaral)ya, 119
six types of, 134-135 ]anasya moho 'yam aham mameti
two types of, 165 quoted, 91
understood by svariipa and tatastha, ]anmady asya yata/:1
206-207 as link between Bhagavatam and Vedan
up to Narayal)a don't possess Kr��Ja's ta, 204
beauty, 295 quoted, 150-151, 154
India )iva Gosvami
bogus incarnations in, 198 as one of the six Gosvamis, 420
many temples in, 122 cited on necessity of preacher to accept
lndra disciples, 397
as predominating deity, 263 quoted on raganuga bhakti, 417
has eyes all over his body, 268 ]iva-tattva
Initiation, spiritual as form of Kr��Ja, 97
must be accepted, 395 Rudra not on level with, 173
Intelligence J;iana
as manifest from egotism in passion, dependent on bhakti, 330-331
156 Jnana-kaQr;fa
as separated material energy, 153 compared to a ghost, 73-74
demigod worship for those without, 98 Jnana-saktyadi-kalaya
expert as brilliant quality of Kr��Ja, verses quoted, 93
299 )yaigha
of advanced realized devotee no longer Trivikrama predominating Deity of, 112
depends on scripture or logic,
421-422
K
of Mayavadis not purified, 339-340
of Sanatana, 197 Kaliyuga
TSana bhakti-yoga manifested in by Caitanya,
as servant of Sanatana, 13 320
Kaliyuga Kesava
kr?Qa and pita avataras in, 135 as predominating Deity of Agrahayana,
occupational duty for, 191-192 111
the Lord's incarnation for, 185, 192 as Vasudeva expansion, 109
Kama-gayatri position of weapons of, 126, 131
Kr�r:Ja identical with, 302 remembered when marking forehead
Kapiladeva with tilaka, 113
as sakt yavesa-avatara, 135 resides at Mathura, 119
as son of Kardama Muni, 188 Kisora
different from ��i Kapiladeva, 425 Kr�r:Ja as, 214-215, 217
explains relationship of Supreme Lord Kleso 'dhikataras te?iim
and material nature, 154 verse quoted, 195
Karabhajana Muni Knowledge
as one of Yogendras, 190, 196 acquired by devotional service, 91
explained four incarnations of four as opulence of Kr�r:Ja, 286
yugas, 412 attained through Vedas, 200
Karar:JodakasayT Vi�r:Ju can be acquired about Kr�r:Ja's bodily
as puru?a-avatara, 134, 287 features, 228
as svarilsaka, 98 f o r m of T r e t a-y u g a i n c a r n a t i on
See also: Maha-Vi�I)U manifests Vedic, 187
Kardama Muni how conditioned soul acquires real,
white incarnation offers benedictions 65-66
to, 188 no need for detailed, 213
Karma of the Lord's activities as marginal
dependent on bhakti, 330-331 characteristic, 203
different bodies emerge from, 151 of Vedas given to Brahma, 206
Karma-kaQc;/a power of as chief potency, 139
compared to wasps and drones, 73-74 required for creation, 140
Karttika speculative compared to beating husk
Damodara predominating Deity of, 112 devoid of rice, 335
Katha Upani?ad speculative has nothing to do with pure
quoted on Supreme Lord as original soul, 415
source of life, 155 Vedic literature as treasure-house of, 64
Katyayana-sarilhita without devotional service can't give
quoted on association of nondevotees, liberation, 333-334
378 Kr�r:Ja
Kaura vas appears as the supreme youth, 85
flatter Balarama, 172 as Absolute Truth, 151
Kaustubha jewel as cause of all causes, 144
Dvapara-yuga incarnation decorated as compiler of Vedic literature, 64
with, 189 as identical with kama-gayatri, 302
Kavi ��i as knower of everything, 70-71
cited on devotional service, 61 6 2 - as nondual Absolute Truth, 323
Kesagra-sata-bhagasya as original source of Paramatma, 90
verse quoted, 153 as origin of all Vi$QU-tattvas, 85
Kesava as pastime expansion, 114-115
as form of Personality of Godhead, 99 as real protector, 74
General Index 473
Kr�rJa Kr�rJa consciousness movement

as sale proprietor of three places of essential principles of, 394
pastimes, 280 fqur Vedic literatures studied in, 397
as son of Nanda Maharaja, 101 Kr�Qa-karl)amrta
as source of material and spiritual quoted on Kr�rJa's sweetness, 309
manifestations, 83 Kr�rJaloka
Balarama equal to, 98 filled with all opulences, 118
called pararil dhama, 84 Se e also: Goloka Vrndavana,
characteristics of different ages of, 214, Vrndavana
217, 222 Kr�Qa-sakti vina nahe tara
compared to sunshine, 340-341 quoted, 94
completeness of, 225-227 Kr�l)as tu bhagavan svayaril
eager to know His own transcendental quoted, 93
qualities, 238 K�atriya
eager to see His devotee serve four Balarama considers Himself as, 106
things, 400 comes from arms of Brahma, 338, 392
has different bodily features, 116 Vasudeva in dress and consciousness
has navel shaped like a lotus, 29 of, 100
helps conditioned souls in three ways, K�TrodakasayT Vi�rJu
67 as maintainer of material nature,
His activities are grave, 32 251-252
in heart as caitya-guru, 351, 413 as plenary portion of Kr�rJa, 253
is present in temple, 395 as puru�a-avatara, 134
known as Govinda, 86 as svamsaka, 98
name-giving ceremony of, 186 as universal form and gross Supersoul,
no one equal to or greater than, 252
249-250 characteristics and activities of, 165
one must give up and accept everything lives in living beings' hearts, 139
for satisfaction of, 395 maintains affairs of material nature, 179
one should perform all endeavors for, Kumaras
401 as saktyavesa-avataras, 210
purifies accidental sins of devotee, Brahma as father of, 265
413-414 can't estimate spiritual qualities of Lord,
should always be remembered and 236
never be forgotten, 393 empowered to distribute transcenden
situated in heart as Supersoul, 65-66 tal knowledge, 135
sweetness of can drown three worlds, Kuruk�etra, Battle of
287 Kr�rJa exhibits Himself in His relation
three energies of, 55-59 ships at, 70
three places of residence of, 254-261 Kuvera
transcendental qualities of, 204 as predominating deity, 263
two names of, 132
unlimited opulence of, 248
very kind to His devotees, 380-381
L
wearing apparel of, 291
worshiped by devotional service, 61- Laghu-bhagavatamrta
62 avesa form explained in, 93
Laghu-bhagavatamrta Living entities

quoted on empowered incarnations, devotional service as chief function of,
212 330
quoted on nine personalities in Dvaraka devotional service as real treasure
·
Puri, 133 house for, 74
quoted on puru$a-avataras, 139 exist in different forms in material con-
quoted on size of material and spiritual dition, 58
worlds, 262 imitate activities of purug 325
quoted on svarilsa expansion, 104-105 incarnations of empowered, 135, 287
svayaril-rOpa described in, 93 influence of mode of passion upon first-
tad-ekatma-rOpa described in, 93 class, 169
Lak�mi in three worlds as attracted to Kr�rya,
as portion of plenary portion, 171 285
See: Goddesses of fortune K�irodakasayi in heart of, 139
Lalita-madhava Maha-Vi�ryu as sum total of, 147
quoted on pastimes as cowherd boy, material nature impregnated with, 151
102 Paramatma removes miseries of, 391
quoted on Vasudeva's appreciation of Prthu empowered to rule and maintain,
Kr�rya's beauty, 103 135
Lilmentation scarcity of for Brahma's post, 133
devotee should not be overwhelmed semina of placed within womb of
by,397 material nature, 154
Liberation suffer threefold miseries, 57
as maidservant of devotee, 334 Supreme Lord injects original semina
by knowing puru$a-avataras, 139 into, 150
detachment as sign of, 62-63 supreme overseer of dl, 176
different methods for, 330-331 sustain universe, 58
knowledge without devotional service symptoms of upon hearing Kr�rya's flute,
can't give, 333-334 290
Life two categories of, 326
comes from life, 154-155 Logic
Lila-avataras advanced realized devotee not depen
as svarilsa expansions, 105 dent on, 421-422
meant for performance of pastimes, Lokas
134 Kr�rya lives in three, 280
Lila-puru$ottama Lotus feet of Kr�rya
as name of Kr�rya, 132 as shelter of all devotees, 84
Lilas attained by those who hear about
See: pastimes of Kr�rya devotional service, 428
Living entities dust of, 171
as eternal, fragmental parts, 152 gopis' minds remain eternally at, 294
as marginal energy, 54, 59 make one forget material enjoyment,
as saktyavesa-avatara, 210, 212 345
as separated expansions of Kr�rya, one who has fiath in can recite
324-325 Bhagavatam, 405
attracted by illusory energy, 59 service of, 194-195
devotees should not cause anxiety to, touched by helmet jewels of pre
398 dominating deities, 281
General Index 475
Lotus feet of Kr��Ja Magha

touched by predominating deities, 249 Madhava as predominating Deity of,
worshiped by pure devotee, 412 111
worship of as occupational duty, 189 Magnanimity
Love of God found only in K[�l)a, 299
attained by devotional service, 387 Maha-bhagavata
awakened by describing opulences and Siva as, 175
spiritual potencies, 283 Mahabharata
bhakti awakens one's, 78 as fifth Veda, 200
delivered by Kali-yuga incarnation, 192 cited on Dvapara-yuga incarnations,
devotees become mad with, 291 190
devotional service develops one's, 67 quoted on qualities of brahmaf)a, 30
distribution of, 364 Maha-mantra
eligibility to float in ocean of, 317 as address to the Lord and His energy,
for Kr��Ja awakened by slight perfor 330
•
mance of five limbs, 402 awakens one to spiritual consciousness,

in worshiping Deity, 403 388
Kr��Ja's bodily luster reflected in gopis', not to be considered material, 120
297 sixteen rounds of must be chanted
three worlds merge in ocean of, 285 daily, 394
Lust See also: Hare Kr�!Ja mantra
conditioned soul as servant of, 64, Mahamuni Vyasadeva
328-329 See: Vyasadeva
Mahara��riya brahmaf)a
invited Sanatana for full meals, 40
Mahatma
M
mercy of necessary to achieve devo
tional service, 354
Madana-mohana Mahatmanas tu marh paftha
Kr��Ja known as, 289 verses quoted, 354
Madhava Mahat-tattva
as predominating Deity of Magha, 111 exists under lotus feet of Lord, 84
as Vasudeva expansion, 109 three divisions of, 156
position of weapons of, 126, 131 Maha-Vai ku�J�hana tha
remembered when marking chest with See: Maha-Vi�!JU
tilaka, 113 Maha-Vi�I)U
Madhukari as creator of total material energy, 139
Sanatana practiced process of, 41 as expansion of Sarikar�al)a, 172
Madhusodana as first incarnation, 147
as expansion of Sarikar�al)a, 110 as plenary portion of K[�l)a, 253-254
as predominating Deity of Vaisakha, as Supersoul of everything, 252
111 c h ar a c t e r i s t i c s a n d a c t i v ities of,
position of weapons of, 127 157-160
remembered when marking right arm enters into material elements, 144
with tilaka, 113 exhalations of, 182
resides at Mancara-parvata, 119 expands as 8rahma, 133
Madness impregnates material nature, 155
Caitanya's speech appears like, 316 Sarikar�al)a incarnates as, 146
Maha-Vi�I)U Maya
Siva as form of, 1 52 ashamed to stand before Kr�r:Ja, 341
See also: Karar:JadakasayT Vi�r:Ju compared to darkness, 340-341
Mahesa-dhama c o n di t i o n e d s ouls liberated from
as abode of Siva, 261 clutches of, 62-63
below Goloka Vrndavana is, 258 gives misery to living entities, 59
Mamaivamso jiva-loke keeps conditioned souls forgetful of
verse quoted, 1 52 Kr�r:Ja, 64
Mama vartmanuvartante K[�l)a's personal energy separate from,
quoted, 98 206
Mandara-parvata liberation from, 139
Madhusudana resides at, 119 living beings bound around neck by
Mantra chain of, 336
chanted while applying ti/aka, 112-113 powers of explained in Bhagavatam, 21 2
Mantra-yoga spiritual world devoid of, 149
transcendental mellows can't be tasted two covering powers of, 5
by, 297-298 two functions of, 1 4 9
Manus Vi�I)U a s controller of, 1 72, 175
avataras of, 1 35 Mayapur
changes of, 180-181 as residence of Hari, 120
incarnations of, 135 MayavadTs
list of, 1 84-185 as materialists, 404
orbit of pastimes during lifetime of, 220, intelligence of not purified, 339
224 Meditation
Manvantara-avataras as bogus in Kali-yuga, 1 95
as incarnations of Manus, 135 taught by white incarnation, 188
as svarilsa expansions, 1 OS transcendental mellows can't be tasted
description of, 180-184 by, 297-298
Materialists Mental speculation
groups of to avoid listed, 404 transcendental mellows can't be tasted
Mathura by, 297-298
as birthplace of K[�l)a, 400 Mellows
as Kr�r:Ja's eternal residence, 280 of dealings between gopis and Kr�r:Ja,
as part of Goloka Vrndavana, 108, 118 297-298
Gandharva dance at, 102 of Kr�r:Ja described by Caitanya, 292
Kesava resides at, 119 conditioned soul as servant of, 64
Kr�r:Ja more complete in, 225-226 Mercy
prabhava-vilasa forms reside eternally appearance of arca-murti as, 1 20
in, 107 as brilliant quality of Kr�r:Ja, 299
women of described fortune of gopis, avataras visible by Kr�r:Ja's causeless,
292 136-1 37
Matsya conditioned souls liberated by devo
appears in different yugas, 133 tees', 62-63
Matta/:! paratararil nanyat devotees depend on Kr�r:Ja's, 74
quoted, 9 3 Kr�r:Ja compiled Vedic literature by His,
Mau?ala-li/a 64
as end of Kr�r:Ja's pastimes, 222 of Kr�r:Ja described by Caitanya, 32-33
General Index 477
Mercy Moon
one should look forward to Kr�IJa's, incarnations compared to tree branches
401 and, 136
Ramananda Raya answered Caitanya's Kr�IJa's face compared to, 310
questions by His, 47 Kr�IJa's face king of, 130, 302-303, 305
Sanatana questioned Caitanya by His Kr�IJa's nails compared to, 304
mercy, 47 Kr�IJa's smile like light beams from, 308
Yrndavana as storehouse of Kr�!Ja's, syllables of kama-gayatri compared to,
255-256 302
Merit Muktaphala-!ika
as brilliant quality of Kr�!Ja, 299 quoted on qualities of brahmaf!as, 30
Mildness Mukunda
found only in Kr�!Ja, 299 as name of Kr�!Ja, 411
Mind Marti
as a sense, 152 forms worshiped in temples, 120
Caitanya's afflicted by convulsive dis
eases, 309-310 N
control of accompanies a devotee of
Kr�!Ja, 414 Na ca tasman manu$ye$u kascin
influence of mode of passion within, verses quoted, 5
169 Nadia
Kr�IJa rides on chariot of gopis', 289 Caitanya's father from, 199
Maha-Vi�I)U as master of, 147 Names
manifest from egotism in goodness, 156 of Kr�IJa's forms differ, 97
ocean of opulence manifested in Nanda Maharaja
Caitanya's, 248 as father of Kr�IJa, 101, 132, 136, 214,
of Caitanya immersed in sweetness of 217
conjugal love, 283 as father of Radha-Damodara, 112
of gopis like straws and leaves, 293-294 as inhabitant of Yrndavana, 420
of Radharal)i agitated by Kr�!Ja's eyes, Govinda not son of, 110
288 Kr�!Ja's name-giving ceremony at house
of Vasudeva bewildered by Kr�!Ja's of, 186
beauty, 103 Narada Muni
Miseries as saktyavesa-avatara, 210
illusory energy gives living entities, 59 astonished to see K[�l)a's expansions,
lotus feet of devotees vanquish all, 356 95
suffered by conditioned souls, 327-329 cited on position of pure devotee,
threefold described, 50-51, 57, 327, 411-412
329 empowered to distribute devotional
Modes of nature service, 135
create of material universes, 204 his discourse on devotional service,
Kr�IJa incarnates in, 287 61-62
Maha-Vi�l)u as master of, 147 one who studies Vedas indebted to, 410
Siva covered with three, 176 Yyasadeva chastised by, 332
Vi�l)u as controller of, 251-252 Naradiya Puraf!a
Mohammedans quoted on those who attain desired
Sanatana had to mix with, 33 goal, 52
Narayar;1a Navadvipa
as beyond vyakta-avyakta, 204 as place of Caitanya's pastimes, 280
as expansion in Dvaraka Puri, 132 identical with Jagannatha Puri and
as predominating Deity of Pau�a, 111 Vrndavana, 405
as Vasudeva expansion, 109 Nava-yauvana
cowherd boys became four-handed Kr�r:Ja as, 217
forms of, 244 Nawab Hussain Shah
doesn't possess Kr�r:Ja's beauty, 295 Sanatana in service of, 33, 197
eternal residence of, 118 Nayam atma pravacanena
Kr�r:Ja in paravyoma as four-handed, 108 verses quoted, 137
Mayavadis call themselves, 339 Nilacala
position of weapons of, 126 Puru�ottama resides at, 119
remembered when marking lower ab- See also: Jagannatha Puri
domen with tilaka, 113 Nimi Maharaja
Vaikur;1�ha planets controlled by, 256 asked about yuga incarnations, 190,
Narayar;Jas 196
as expansions of Kr�r:Ja's personality, Nivrti
288 as predominating deity, 263
as predominating deities of Vaikur;J�ha, Nityo nityanaril cetanas
295 quoted, 155
attracted by beauty of Kr�r:Ja, 288 Nrsimha
don't possess sweetness of Kr�r:Ja's as expansion in Dvaraka Puri, 132
beauty, 295 as incarnation, 98, 123
Narayal)a/:1 para 'vyaktat as pastime expansion, 114-115,
quoted, 175, 204 166-167
Narottama dasa Thakura has different bodily features, 116
quoted on comparing words of guru, position of weapons of, 129
saints and sastra, 199
quoted on devotee purifying place of
pilgrimage, 28 0
quoted on necessity of following six
Gosvamis, 420 Occupational duty
Na te vidu/:1 svartha-gatiril hi vi�l)um for Kali-yuga, 191-192
quoted, 67 in different yugas, 188-189
Nature, material Ocean of milk
agitated into three qualities, 154 K�irodakasayi lies on, 165
awards and punishes living entities, 60 Om nama bhagavate vasudevaya
as different energy from living entity, quoted, 151
153 Om tad vi�Qo/:1 paramaril
association with modes of, 412-413 quoted, 162
can't touch Supreme Lord, 162 Opulence
Hari beyond range of, 176 automatically comes to pure devotee,
impregnated by Maha-Vi�r;Ju, 155 79
K�irodakasayi Vi�r:JU maintains affairs of, form of Kr�r:Ja has unlimited, 82
179, 251-252 Kr�r:Ja full of all, 86
living entities struggle with, 58 Kr�r:Jaloka full with all, 118
not cause of material universe, 143 K r � r:J a ' s completeness due to
unwanted harassment by, 62 manifesting, 225
General Index 479
Opulence Parabrahman
Kr�r:Ja's personal exposed to Sanatana, energies of spread over universe, 55
315 Paramaharhsas
Kr�r:Ja's six opulences, 286 sahajiya debauchees are not, 420
loveliness of Kr�r:Ja's face as only abode Paramatma
of, 293 as feature of Absolute Truth, 87-88
no one can estimate Kr�r:Ja's, 248 as supreme controller, 391
ocean of manifested in mind of Kr�r:Ja as original source of, 90
Caitanya, 248 See also: Supersoul
of Kr�r:Ja like ocean of nectar, 245 Pararh brahma pararh dhama
of Kr�r:Ja's personal expansions, 298 quoted, 84
of Vasudeva and Kr�r:Ja compared, 101 Parasurama
of Vi�l)u almost equal to Kr�r:Ja's, 177 as pastime incarnation, 167
of Vrndavana, 247 as sakt yavesa-avatara, 210-211
spiritual sky as three-fourths of Lord's, empowered to cut down demons, 135
259 Paravyoma
spiritual sky full of six kinds of, 257 Kr�r:Ja expands within, 108
Parik�it Maharaja
attained perfection by hearing, 408 '
questioned Sukadeva Gosvami, 149
p
ParitraQaya sadhunarh vinasaya
quoted, 211
Padarh padarh yad vipadam Passion
quoted, 51 Brahma as director of mode of, 177
Padmanabha egotism in, 156
as expansion of Aniruddha, 110 spiritual world devoid of mode of, 149
as predominating Deity of Asvina, 112 Pastimes of Caitanya
has different bodily features, 116 conducted in three areas, 280
position of weapons of. 128 Pastimes of Kr�r:Ja
remembered when marking back with as child and as boy, 136
tilaka, 113 as human being, 284
resides at Anandaral)ya, 119 as human being never subject to
See: Garbhodakasayi Vi�I)U material laws, 287
Padma PuraQa become newer and newer, 297
cited on advancement of imper cleanse one's consciousness, 241
sonalists, 195 conducted in three are as, 280
quoted on Kr�r:Ja's expansions in continue eternally, 216-224
material world, 120 exhibited at different ages, 214-217,
quoted on two main principles of Kr�r:Ja 222
consciousness, 393 in spiritual and material worlds, 324
quoted on Viraja River, 258-259, 278 manifest transcendental form of Kr�r:Ja,
quoted on Vi�I)U as object of Vedic 286
literatures, 80 no one can understand mystery of, 235
Padyavali rasa dance as quintessence of all, 255
quoted on perfection of mine pro Patac;la
cesses, 408 Sanatana arrived at, 10
Palas Patience
sun divided into, 219-220 as brilliant quality of Kr�r:Ja, 299
Paur:Jc;lraka Pradyumna
killed by Kr�r:Ja, 325 expansions of, 110, 114-115
Pau�a Kr�r:Ja's pastimes in Vaikur:J!ha as, 287
Narayar:Ja as predominating Deity of, position of weapons of, 125
111 Praharas
Phalguna day and night divided into, 220
Govinda as predominating Deity of, 111 Prahlada Maharaja
Pilgrimage attained perfection by remembering
devotees purify places of, 27-28 Kr�r:Ja, 408
Pious activities quoted on lotus feet of devotees, 356
by devotional service one gets results quoted on real brahmaQa, 29
of, 306 Prajapati
devotional service not acquired by, 354 Kardama Muni as, 188
influence of mode of passion due to, Prakrti-sparsana
169 explained in Caitanya-caritamrta, 152
three categories of, 350 Prayaga
Planets Bindu Madhava resides at, 119
compared to islands, 121 Caitanya met ROpa and Anupama at, 34
Plenary portion Prayers
dust of Kr�Qa's lotus feet carried by por Akrura attained perfection by offering,
tions of, 171 408
Maha-Vi�r:JU as portion of Govinda's, of Brahma after stealing cows etc.,
159 245-246
Potencies of Christians, 155
opulence of spiritual, 282 of demigods for protection, 167
three chief, 139 of Karabhajana Muni, 190
three places of pastimes as full of inter offered to Kr�r:Ja by Devaki and
nal, 280 Vasudeva, 99
Power offering as devotional action, 399
of knowledge as chief potency, 139 should be recited, 400
of Vi�r:JU forms, 178 sound of gems colliding seems like, 281
Supreme Lord as reservoir of, 138 Prayojana
Prabhava-prakasa described, 66-67
as four-hand form, 100 Predominating Deities
description of, 95-96 of egotism, 141
Prabhava-vi/asa of twelve months, 110-112
chief pastime forms of, 115 Pride
chief quadruple expansion of, 105-107 of Cupid subdued by Kr�r:Ja's eyes, 306
expansions of, 104-105 Prthu Maharaja
Pradhana as incarnation, 287
as function of maya, 149 as sakt yavesa-avatara, 210-211
Pradyumna attained perfection by Deity worship,
as expansion of Kr�r:Ja, 190, 324 408
as personality in Dvaraka Puri, 132 empowered to rule and maintain living
as prabhava-vi/asa, 105-106 entities, 135
as predominating Deity of egotism in PuraQas
passion, 156 as brothers, 323
as vilasa-rupa, 98-99 call Kr�Qa's pastimes eternal, 222
General Index 481
Pural')as Qualities
Kr�t:�a as compiler of, 64 material nature is agitated into three,
Vedas expanded into, 200 154
Pure devotees of Kali-yuga considered good by ad
as absolved of all debts, 412 vanced devotees, 196
as physicians, 328-329 of Kr�t:Ja, 299
awaken one's attraction to Kr�t:Ja, Siva associates with quality of ig
349-350 . norance, 175
devotional service attained only by sweetness as quintessence of Kr�t:�a's,
favor of, 353-354 291
don't need speculative knowledge, Vi�t:Ju as transcendental to material, 162
pious acts or mystic yoga, 414 Questions
dust of lotus feet of, 355-356 of Caitanya answered by Ramananda
have no tendency to commit sin, 412 Raya, 47
opulence automatically comes to, 79 of Sanatana to Caitanya, 50
rareness of, 31
reside in spiritual world, 149
value of a moment's association with, R
357
Purification
by Vedic rules and regulations, 97 Radha-Damodara
Puru�a as son of Nanda Maharaja, 112
See: Vi�t:JU Radharat:JT
Puru?a-avataras as inhabitant of Vrndavana, 420
as incarnations of Vi�t:JU, 134 Kr�t:�a's eyes agitate mind of, 288
as Karat:�arnavasayT, 287 Vasudeva desires to enjoy Kr�t:�a's
as svamsa expansions, 1 OS beauty like, 103
three forms of, 138-139 Raganuga bhakti
Puru?a/:1 prakrti-stho hi described, 416-429
verses quoted, 378 external and internal processes of, 422
Puru�ottama Ragatmika bhakti
as form of Personality of Godhead, 99 described, 416-429
as )agannatha, 119 Raghunatha 8hana GosvamT
as pastime expansion, 114-115 as one of the six GosvamTs, 420
position of weapons of, 128 Raghunatha dasa GosvamT
POtana as one of the six GosvamTs, 420
accepted by Kr�t:�a as His mother, 382 Rahugat:Ja Maharaja
pastimes begin with killing of, 216, 222, instructed by jac:Ja Bharata, 355
223 Ramacandra
as pastime incarnation, 166-167
RamayaQa
Q
quoted on Lord giving courage to devo
Qualities tee, 343
form of Kr�t:�a as origin of transcenden- Rasa dance
tal, 298 as quintessence of all pastimes, 255
incarnations controlling material, 135 Kr�t:Ja engages in, 289
incarnations of material, 168, 169 Kr�t:�a's expansions at, 95
Kr�t:�a as mine of transcendental, 296 performed in pre-youth, 217
Regulative principles
s
devotional service rendered according
to, 390-391
for worshiping different forms, 97 Sa aik$ata /okan nu srja
of var(lasrama not followed by pure quoted,152
devotee,412 Sacrifice
Religion as worship for Treta-yuga, 194-195
can only be given by Supreme Lord, five kinds of, 411
199 performance of as occupational duty in
God accepted as supreme father in,155 Treta-yuga,188
Lord establishes principles of, 122 Sadhana-bhakti
taught by white incarnation,188 awakens love for Kr�r:Ja,388
Remembering Sadhu
as devotional action, 399 nature of to inquire,52
Prahlada Maharaja attained perfection Sadhu-sastra-guru-vakya
by,408 quoted,199
Renunciation Sahajiyas
as opulence of Kr�r:Ja, 286 imitate advanced devotees whimsically,
has nothing to do with the pure soul, 420
415 Sahasra-sir$ii
real described,384 as beginning word of Vedic hymns,164
�g Veda Saints
as division of Vedas, 200 understand incarnations, 362-363
quoted on V i�r:Ju's transcendental version of compared with guru and
nature,162 sastra, 199
��abhadeva 5akam tata/:1 satrnata-rnatra
as avatara in Oak$a-savar(lya-rnanvan verses quoted,121
tara, 183 Sakti-tattva
as saktyavesa-avatara, 135 as form of Krsna,97
��i Kapiladeva Saktyavesa-avata��
founded imitation of sankhya yoga as incarnations of empowered living en
system,425 tities, 135
�te 'rtharil yat pratiyeta characteristics a n d examples o f ,
verses quoted,340 208-214
Rudra Sarna
as Siva, 163 as division of Vedas, 200
form of,172-173 Sarnasrita ye pada-pallava-plavaril
Rudriik$a verses quoted,84
Satya-yuga incarnation wears garland Sarnbandha
of,187 described,66-67
Rupa Gosvami Sambhu
letter written by to imprisoned See: Siva
Sanatana, 3 Sarno darnas tapa/:1 saucam
met by Caitanya at Prayaga, 34 verses quoted,30
as one of the six Gosvamis,420 Sanatana Gosvami
ROpa-raghunatha-pade haibe akuti as minister in Muslim government, 49
quoted,420 as one of the six Gosvamis, 420
General Index 483
Sanatana Gosvami Sarvabhauma

Caitanya grasps hand of, 292 as avatara in Savart:�ya-manvantara, 183
describes incarnation of Caitanya, Sarva-dharman parityajya
364-365 verses quoted, 65, 77, 98
formerly a minister of the Nawab, 5 Sarvajfia
imprisoned in Bengal,. 3 story of poor man and astrologer
Kr�!Ja exposes personal opulence and named, 68-74
sweetness to, 315 Sarvasya caharil hrdi sannivi�to
questions Caitanya on Kali-yuga incar verses quoted, 384
nation, 197-198 Sarva-yoni�u kaunteya
trades his blanket for a torn quilt, 42-44 verse quoted, 150
Sankaracarya Sastra
cited on Vi�l)u as controller of material advanced realized devotee and depen
energy, 175 dent on, 421-422
quoted on unmanifested material crea imitation gods defeated by, 325
tion. 204 incarnations accepted according to,
Sankar�al)a 199
as Balarama, 141 meditators don't refer to, 195
an expansion of Supreme Lord, 133, rules of subservient to two main princi
190, 324 ples, 393
as personality in Dvaraka Puri, 132 Sasvat prasantam abhayaril
as prabhava-vilasa, 105-106 verses quoted, 341-342
as predominating Deity of three types Sattvika ekadasaka/:1 pravartate
of egotism, 156 quoted, 156
as vilasa-rupa, 98-99 Sat yam
creates all universes, 143 indicates K[�l)a's personal charac
expansions of, 110 teristics, 360
incarnates as Maha-Vi�l)u, 146 Satyaril pararil dhimahi
Kr��Ja's pastimes in Vaikul)�ha as, 287 quoted, 151
lies down in Viraja River, 147-148 Satyasena
Maha-Vi�I)U as expansion of, 172 as avatara in Auttama-manvantara, 183
pastime expansions from, 114-115 Satya-yuga
Satikirtana sukla avatara in, 135
is not ordinary duty, 394 the Lord's incarnation for, 185-187,
movement introduced by Caitanya, 188
199 Saubhari Muni
one who performs does not have to prabhava-prakasa not like expansions
perform any other yajiia, 411 of, 95
Satikhya-karika Sa vai purilsam paro dharmo
quoted, 156 verses quoted, 331
SannyJsa Scriptures
Sanatana strictly followed principles of, advanced devotees not dependent on,
42 421-422
Sannyasis devotee should not study or criticize
forbidden to associate with women, other, 398
378 one should not partially study many,
ideal follow ways of Gosvamis, 41 397
Scriptures Siva
sahajiyas avoidance of will lead them to as guQa-avatara, 135
hell, 420 as incarnation of material qualities, 169,
Sei puru�a maya-pane kare 287
quoted, 151 as material father, 260
Semina as portion of plenary portion, 171
placed within womb of material nature, can't estimate size of spiritual, 235
154 can't estimate spiritual qualities of Lord,
Supreme Lord injects original into living 236
entities, 150 characteristics a n d activities of,
Sense gratification 174-176
as waste of time, 67 compared to yogurt, 152
conditioned souls imprisoned under dissolves material creation, 163
spell of, 5 each universe has its own, 263
in Vrndavana leads to lower birth, 405 has many faces, 268
Senses in charge of destruction, 163
conditioned souls struggle with, 152 influenced by material energy, 162
control of accompanies a devotee of Kr�!Ja as master of, 249, 251
Kr�t:�a, 414 Mahesa-dhama as abode of, 261
expand from egotism, 156 Skanda PuraQa
Maha-Vi�I)U as master of, 147 quoted on good qualities of devotees,
of Caitanya immersed in ocean of 416
opulence, 248 Smrti-sastras
Se�a Naga as sisters, 323
as Saktyavesa-avatara, 135 Soul
empowered to render personal service, changes bodies, 151
211 very dear to all living entities, 91
Maha-Vi�I)U lies on bed of, 161 Spiritual master
Sex accepts sinful reactions of disciples, 397
Supreme Lord doesn't impregnate by, bona fide must be accepted, 395
152 how one should behave before, 399
Siddhanta-siromaQi Kr��Ja appears externally as, 65-66,
cited on size of universe, 276 351-352
quoted on seven islands, 121 most essential order of given, 394
Siddhartha-sarilhita must be served, 395
cited on Vi�I)U forms, 124-125 not to be considered ordinary, 120
Sins obeying and serving a bona fide, 336
as result of bad government, 200 one must understand Bhagavatam from,
continue material existence, 412 405
of disciple accepted by spiritual master, one renders spontaneous love to K[�l)a
397 through, 427
people enjoy life by committing four version of compared with saints and
kinds of, 49 sastra, 199
Siva within the heart, 413
as creation of maya, 172-174 Spiritual sky
as devotee incarnation to carry out or as interim residence of Kr�t:�a, 257
ders, 179 as three-fourths of Lord's opulences,
as destroyer of creation, 251-252 259
General Index 485
Spiritual sky Srimad-Bhagavatam

shape of compared to lotus flower, 234 quoted on creation, 146
SravaQa quoted on detachment from material
Sridhara as predominating Deity of, 112 enjoyment, 62
Sridhara quoted on devotees purifying places of
as expansion of Pradyumna, 110 pilgrimage, 27-28
as predominating Deity of Sravarya, 112 quoted on devotional service as most
position of weapons of, 128 satisfying to Kr�Qa, 75-76
remembered when marking left arm quoted on direction of all Vedic
with tilaka, 113 literatures, 82
Srikanta quoted on dust of Kr�rya's lotus feet,
as brother-in-law of Sanatana, 19 172
gave blanket to Sanatana, 22 quoted on Dvapara-yuga incarnation,
Srimad-Bhagavatam 190
Caitanya recites verses from, 300 quoted on falling from spiritual plat
can be recited only by one with faith in form, 74
guru and Kr�Qa, 405 quoted on forgetfulness of living en-
cited on mahat-tattva, 156 tities, 64
cited on manvantara-avataras, 135 quoted on gopis criticizing Brahma, 301
description of Supreme Lord in invoca- quoted on Hari as Supreme Lord, 176
tion of, 203 quoted on identifying incarnations, 202
invocation from, 360 quoted on impregnation of material
Karabhajana Muni's prayer quoted in, nature, 155
190 quoted on incarnations, 138, 167
maya's powers explained in, 212 quoted on independence of bhakti
meaning of tasted in association of pure yoga, 415
devotees, 404 quoted on insufficiency of varrasrama
must be read regularly, 400 dharma, 338
p r a y e r s of Brahma quoted f r o m , quoted on Kr�oa as source of all incar
245-246, 275 nations, 87
professional reciters of must be quoted on K[�Qa as soul of all atmas,
avoided, 404 90
quoted, 67 quoted on K[�Qa not fulfilling material
quoted on absolution of indebtedness, desires, 346
411 quoted on Kr�oa's affection for His
quoted on accidental sinful acts, devotees, 381, 382
413-414 quoted on Kr�oa's beautiful face, 301
quoted on Ambari�a Maharaja, 409-410 quoted on Kr�oa's different colors, 186
quoted on becoming fearless, 391 quoted on K[�Qa's expansions, 96
quoted by Caitanya, 249, 283 quoted on Kr�Qa's form, 284
quoted on association of devotees, 350 quoted on light of Kr�Qa, 340
quoted on association of devotees, quoted on lotus feet of devotees,
84-86, 374-375 355-356
quoted on awakening dormant love for quoted on loveliness of Kr�oa's face,
Kr�Qa, 353 293
quoted on cause of all causes, 144 quoted on Maha-Vi�QU, 147
quoted on chanting in Kali-yuga, 194 quoted on maya as ashamed to stand
quoted on cheating religions, 155 before Kr�Qa, 341, 341-342
-----
-- -----�
Srimad-Bhagavatam Srimad-Bhagavatam
quoted on mystery of K[�J;la's pastimes, Tenth Canto of reveals the Personality
235 of Godhead, 84
quoted on necessity of devotional ser- Vyasadeva as author of, 332
vice, 332-333, 335 Srinivasa Acarya
quoted on original form of the Lord, 93 quoted, 33
quoted on qualities of devotees, 372 Srivatsa
quoted on qualities of Kali-yuga, 196 Dvapara-yuga incarnation marked with,
quoted on real brahmaQa, 29 189
quoted on real religion, 331 Sruti-smrti-puraQadi
quoted on relationship of Supreme Lord verse quoted, 200
and material nature, 154 Strength
quoted on rescue from ocean of nes as opulence of K[�J;la, 286
cience, 349 Sudhama
quoted on result of chanting in Kali as avatara in Rudra-savarQya, 184
yuga, 195 Sadras
quoted on results of devotional service, come from legs of Brahma, 338, 392
91 Suhrdarh sarva-bhatanarh jfiatva
quoted on satisfying K[�J;la, 360-362 quoted, 71
quoted on shelter of Kr�r:'la's lotus feet, Sukadeva Gosvami
84 answered questions of Parik�it, 149
quoted on Siva being covered with as son of Vyasadeva, 291
modes of nature, 176 a t t a i n e d p e r f e c t i o n by r e c i t i ng
quoted on spiritual world, 149 Bhagavatam, 408
quoted on surrender to K[�J;la, 386-387 describes pastimes of Kr�r:'la in
quoted on three classes of devotees, Bhagavatam, 291
367-368 Sun
quoted on three features of Absolute Brahman compared to, 89
Truth, 88 Govinda compared to, 170
quoted on transcendental qualities of Kr�r:'la's pastimes compared to move
K[�J;la, 204 ment of, 219-220
quoted on unlimited transcendental Vivasvan as presiding deity of, 264-265
qualities of Lord, 236, 238, 239 Supersoul
quoted on Vi�r;'IU as controller of modes as localized incarnation, 287
of nature, 180 Garbhodakasayi Vi�J;lu as, 164
quoted on Vi�r;'IU as maintainer of crea- gives living entities good counsel, 61
tion, 251-252 Kr�r:'la appears internally as, 351-352
quoted on worship for Kali-yuga, 191 K[�J;la in heart as, 65-66
quoted on worshiping Caitanya, 193 Maha-Vi�J;lu as, 159
quoted on worshiping Lord by devo- three forms of, 252
tional service, 61 Supreme Lord
quoted on worship of different forms, abode of, 142
97 as best of Yadu dynasty, 167
quoted on worship of Kr�Qa by intelli as one, 97
gent persons, 344 as reservoir of power, 138
Sukadeva Gosvami describes Kr�r:'la's becomes Brahma, 171
pastimes in, 291 can alone give religion, 199
General Index 487
Supreme Lord Sweetness

can't be touched by material nature, of Govinda, 101
162 of Kr�r:Ja drunk by gopis' eyes, 294
creates all the universes, 157 of Kr�r:Ja's beauty enjoyed by gopis, 295
described in invocation of Bhagavatam, of Kr�r:Ja's body, face and smile, 309,
203 310
dissolves material creation, 163 of Kr�r:Ja's lips, 312
doesn't impregnate by sex, 152 of Kr�r:Ja's personality, 309
exists in three principal forms, 93-94 of Kr�r:Ja's smile, 308, 311
first incarnation of, 147 of Vasudeva and Kr�r:Ja compared, 101
glances over material energy, 150 one becomes eligible for love of God by
impregnates material nature, 154 hearing of Kr�r:Ja's, 317
in everyone's heart, 391
Karabhajana Muni offers obeisances
unto, 190 T
known as Vedaliga, 258-259
Lord as shelter of devotional service, Tad-ekatma-rOpa
215 explained, 93
Surabhi cows Tad evaril tat-tad-abimana-lak�aQa
Goloka as pasturing ground for, 223 quoted, 417
Surrender Tadiya
as complete dependence on Kr�r:Ja's meaning of, 400
mercy, 346 Tadrso nyona-saktiril yo
as devotional action, 399 quoted, 105
six divisions of, 384-385 Tamasa
to Kr�r:Ja in all respects, 401 Siva covered with, 176
,
Svarilsa Tapana Misra
examples of, 105 Caitanya and Sanatana ate at house of,
Vi�r:JU in category of, 177 37-39
Svarilsaka extended invitation to Sanatana, 35
Karar:Jodakasayi, Garbhodakasayi, and Tene brahma hrda ya adi-kavaye
K�irodakasayi as, 98 quoted, 151
Svatiga-vise�abhasa-rope Tilaka
explanation of, 152 Kr�r:Ja's forms constitute twelve marks
Svayam bhagavan of, 99
as name of Kr�r:Ja, 132 marking body with, 112-113,402
Svayaril-rOpa Time
as Kr�r:Ja as cowherd boy, 94 Maha-Vi�r:JU as master of eternal,
as original form of the Lord, 93, 98 147-148
Svetasvatara Upani$ad never vanquishes those for whom Kr�r:Ja
quoted on conception of living entities, is dear, 425
153 spiritual world devoid of influence of.
Sweetness 149
Caitanya carried away by Kr�r:Ja's, 316 Tirtha-yatra parisrama, kevala
goddess of fortune captivated by quoted, 28
Kr�r:Ja's, 295 Transmigration
Kr�r:Ja's exposed to Sanatana, 315 ever-conditioned soul subjected to, 328
Treta-yuga Vaibhava-prakasa
rakta avatara in, 135 first manifestation of, 98
the Lord's incarnation for, 185-188 son of Devaki as example of, 99
Trivikrama Vaibhava-vilasa
as incarnation, 123 differ according to placement of weap
as expansion of Pradyumna, 110 ons, 107-108
as predominating Deity of Jyaigha, 112 distinguished by dress and features, 116
has different bodily features, 116 Vaikarika
position of weapons of, 127 Siva covered with, 176
r e m e m b e r e d w h e n m a r k i n g right VaikuQtha
shoulder with tilaka, 113 as avatara in Raivata-manvantara, 183
Tulasi leaves VaikuQtha
one must serve, 400 as part of spiritual world; 141
Tyaktva deharh punar janma Deities nondifferent from murtis in, 120
quoted, 224 expanded b e y o n d our ability to
Tyaktva WrQam ase?a-maQ(iala measure, 233
quoted, 33 forms of Lord preside over planets in,
232
inhabitants of have full opulence, 233
u Kr�rJa complete in, 225
Kr�rJa's beauty unparalleled by pre
dominating deities of, 295
Uddhava Kr�rJa's smile spreads rays throughout,
describes Kr�rJa's pastimes in yogamaya 311
form, 284 located in corner of Vrndavana, 247
Ujjvala-nilamaQi pastime forms preside over, 117
cited on birth of perfect devotee, 224 planets in like rooms of a treasurehouse,
Universal form 257
K�irodakasayi Vi�Qu as, 353 predominating deities of all universes
Maha-Vi�Qu as master of, 147 and, 281
Universes Se�a Naga in, 135
conditioned souls wander in, 328-329 vibration of Kr�Qa's flute attracts god
each contains unlimited atmospheres, desses of fortune in, 313
260 Vaisakha
each dominated by a Brahma, 241 Madhusodana as predominating Deity
each has its own Brahma and Siva, 263 of, 111
like atoms in the sky, 239 Vai?Qavanarh yatha sambhub
sustained by living entities, 325 quoted, 175
Upendra Vai�Qavas
as pastime expansion, 114-115 develop all qualities of Kr�rJa, 369
position of weapons of, 130 not to be considered part of caste, 120
perfection of eyes is to see, 31
recognized by their preaching work, 5-6
v those who imitate dress of should be
avoided, 404
Vaibhava-prakasa Vaisyas
as two-hand form, 100 come from legs of Brahma, 392
Balarama as Kr�rJa's, 108 come from waist of Brahma, 338
General Index 489
Vajrarigaji Vasudevab sarvam iti

See: Hanuman verses quoted, 239
Vamana Vasudeve bhagavati bhakti-yogab
as avatara in Vaivasvata-manvantara, verses quoted, 91
183 Vayu
as expansion of Pradyumna, 110 as predominating deity, 263
as incarnation, 123 Vedaharil samatitani vartamanani
as pastime incarnation, 166-167 verses quoted, 70
as predominating Deity of A�a<;lha, Vedais ca sarvair aham eva vedyab
112 quoted, 67, 73
has different bodily features, 116 Vedariga
position of weapons of, 127 Supreme Lord known as, 258-259
remembered when marking left side of Vedanta-sOtra
belly with tilaka, 113 quoted on Absolute Truth as source of
Vanaprastha everything, 150-151
forbidden to associate with women, quoted on Kr�rya as source of every-
378 thing, 154
Varaha quoted on purpose of life, 69
as expansion in Dvaraka Puri, 132 result of study of, 67
as pastime incarnation, 166-167 Vedic knowledge summarized in, 200
Vararyasi Vedas
Sanatana arrived at, 22 as mother, 323
Vart:�iisrama-dharma Brahma infused with knowledge of, 206
insufficient without devotional service, brahmat:Ja must be expert in knowledge
337-338 of, 30
Var?a call Kr�rya's pastimes eternal, 222
See: KhaQr;/a energies explained in, 153
Varul)a four divisions of, 200
as predominating deity, 263 goddesses of fortune as most chaste
Vasudeva women of, 288-289
as father of Kr�rya, 204 three sections of, 82
Vasudeva Vedavyasa
as direct prabhava pastime form, 117 See: Vyasadeva
as expansion of Kr�rya, 324 Vedic hymns
as expansion of Supreme Lord, 190 begin with sahasra-sir�a, 164
as personality in Dvaraka Puri, 132 Vedic literature
as prabhava-vi Iasa, 105-106 advises that our real connection is with
as predominating Deity of mahat-tattva, Kr�rya, 70-71
156 conditioned souls educated through,
as vilasa-rOpa, 98-99 65-66
characteristics of, 100-102 Gita as essence of, 67
desires to enjoy Kr�rya's beauty, 103 Kr�rya as compiler of, 64
expansions of, 109 real conclusion of, 80-82
knowledge expressed through, 140 three things described in, 66, 79
Kr�rya's pastimes in V aikury�ha as, 287 Vedic mathematics
pastime expansions from, 114-115 system of explained, 243
position of weapons of, 125 Vibhu
resides at Anandaral)ya, 119 as avatara in Svaroci?a-manvantara, 183
490 Sri Caitanya-caritim!1a
Vibhiiti Vi�l)uloka
explained in Cita, 212 innumerable Vaikul)�ha planets in, 256
Vidura Vi�Qu-miirtis
called a holy place by Yudhi��hira, as only expansions of personal and
27-28 plenary portions, 172
Uddhava describes yogamaya form to, position of weapons of, 123-131
284 Vi�Qu PuraQa
Vi/asa-rupa cited on advancement of impersonalist,
divisions of, 98-99 195
Viraja River cited on Dvapara-yuga incarnations,
between material and spiritual worlds, 190
258-260 quoted on energies of Parabrahman, 55,
Sankar�al)a lies down in, 147-148 56-58
spiritual nature lies beyond, 278 Vi�Qu-tattvas
Vi�I)U as forms of K[�l)a, 97
as controller of modes of nature, K[�l)a as origin of all, 85
251-252 Rudra not one of, 174
as expansion of Sankar�al)a, 110 Vi�vak�ena
as guQa-avatara, 135 as avatara in Brahma-savarQya-manvan
as incarnation, 123, 287 tara, 184
as incarnation of material qualities, 169 Visvanatha Cakravarti Thakura
as one and only Personality of comments on ujjvala-nilamaQi, 224
Godhead, 80 Vivasvan
as predominating Deity of Caitra, 111 as name of sun-god, 264-265
as transcendental to material qualities, Vows
162 one should observe, 401
carried in heart of pure devotee, 27-28 Vrajabhomi
characteristics and a c t i v i t i es of, sound of K[�l)a's flute attracts damsels
177-179 or, 312
devotee should not bear blasphemy of, Vraja-mar;J<;iala
398 See: Vrndavana
first form of, 157 Vrndavana
incarnations of as cause of creation, Balarama as cowherd boy in, 106
252 begging in, 41
in charge of maintenance, 163 gopis criticize Brahma in, 300
Kr�l)a as master of, 249, 251 has wonderful opulences, 247
K[�l)a as origin of, 393 i d e n t i c a l to jag annatha Puri and
Kr�l)a born as four-handed, 99 Navadvipa, 405
mantra of twelve names of, 112-113 if physically unable one should mentally
position of weapons of, 127 live in, 424
puru$a-avataras as incarnations of, 134 inhabitants of are very dear to K[�l)a,
remembered when marking right side of 423
belly with tilaka, 113 inhabitants of engaged in ragatmika
resides at Vi�l)u-kanci, 120 bhakti, 417
Sankar�al)a as expansion of, 133 K[�l)a and friends wander through, 290
three forms of, 138-139 K[�l)a beloved by residents of, 90-91
Vi�l)u-kanci K[�l)a created all material and spiritual
as residence of Vi�I)U, 120 planets at, 240
General Index 491
Vrndavana Weapons
Kr��Ja enjoys pastimes in, 221 Kr�!Ja's forms named according to, 97,
Kr��Ja exhibits Himself in relationship in, 99
70 pastime forms named according to
Kr��Ja is present in, 395 position of, 115
Kr��Ja most complete in, 225-227 position of Vi�l) u m urti, 123-131
-
Kr��Ja's smile spreads rays throughout, vaibhava-vilasa differ according to

311 placement of, 107-1 08
offender becomes hog or monkey in, World, material
405 area-mOrtis in, 122
ROpa and Anupama went to, 34 as one fourth of Lord's energy, 259
transactions between Kr�!Ja and gopis avataras don't belong to, 136
possible only in, 298 border between spiritual and, 147-148
vibration of Kr��Ja's flute attracts dam called eka-pada, 262
sels of, 313-314 compared to big fort, 260
vibration of Kr�!Ja's flute enters, 312 conditioned soul gets two kinds of
Vrndavana-dhama bodies in, 328-329
See: Vrndavana expansions in, 120-121
Vyasadeva Kr��Ja's form for pastimes in, 284
as author of Bhagavatam, 332 living entities begotten through Siva in,
as author of Vedas, 200 152
as compiler of Vedic literature, 64 Lord's form descending in, 145
as father of Sukadeva Gosvami, 291 maintained by Vi�I)U, 162
as incarnation, 287 one is temporarily in, 415
as saktyavesa-avatara, 64 past, present and future belong only to,
one who studies Vedas indebted to, 410 59
teaches conditioned souls through some pastime forms situated within,
Vedic literatures, 65 118
three functions within, 168
World, spiritual
border between material and, 147-148
w called tripad-bhota, 262
created by Sarikar�al)a, 141-142
Deities nondifferent from mOrtis in, 120
Water expansions of Kr��Ja as residents of, 145
as separated material energy, 153 Kr��Ja's pastimes in, 287
body anointed with, 113 only pure devotees in, 149
Ganges not to be considered ordinary, pastime forms preside over Vaikul)tha
120 in, 117
half the universe filled with, 161 past, present and future do not exist in,
Wealth 59
as opulence of Kr�!Ja, 286 shown to Brahma, 149
Weapons Women
accompany Caitanya, 193 can't beget children alone, 155
Caturvyoha expansions named ac danger of associatin with, 376-377
cording to position of, 109 goddesses of fortune as chaste, 289
Dvapara-yuga incarnation holds own, goddess of fortune worshiped by all
189 chaste, 295
492 Sri Caitanya-caritamrfa
Women Yasya deve para bhakti/:1

of Mathura described fortune of gopis, quoted, 404
292 Yaya sammohito jiva
sound of Kr�r:Ja's flute breaks chastity of, verses quoted, 64
313-314 Ye' nye' ravindiik?a vimukta-maninas
Worship verses quoted, 74
anointing body after daily, 112-113 Ye�aril tv anta-gataril paparil
as occupational duty in Dvapara-yuga, verses quoted, 241
189 Yoga
for Kali-yuga, 191,193-196 compared to a black snake, 73-74
of different forms, 97 dependent on bhakti, 330-331
of murti forms, 120 mystic has nothing to do with pure soul,
415
temperate habits in, 41
y those who practice attain Paramatma,
88
Yogamaya
Yad dhyayato vi�Qum activities of absent in spiritual sky, 287
quoted, 195 Yogendras
Yad ruparil tad-abhedena Karabhajana Muni as one of, 190, 196
verses quoted, 93 Yogesvara
Yadu dynasty as avatara in Deva-savarQya, 184
annihilation of as end of pastimes, 222 Yudhi�thira
Supreme Lord best of, 167 Vidura called a holy place by, 27-28
Yajiia Yuga-avataras
as avatara in Svayambhuva-manvantara, as incarnations in different milleniums,
183 135
Yajur as svarilsa expansions, 1 OS
as division of Vedas, 200 description of, 185-193
Yamaraja Yuktahara-viharasya
as predominating deity, 263 verses quoted, 41
by fruitive activities one subject to
punishment of, 73
Yamuna z
situated on other side of Gokula, 99
Yasoda Zodiac
as inhabitant of Vrndavana, 420 sun moves across, 218-219
The Author
His Divine Grace A C. Bhaktivedanta Swami Prabhupada appeared in this world

in 1896 in Calcutta, India. He first met his spiritual master, Srila Bhaktisiddhanta
Sarasvati Gosvami, in Calcutta in 1922. Bhaktisiddhanta Sarasvati, a prominent
devotional scholar and the founder of sixty-four Gauc;liya Mathas (Vedic In
stitutes), liked this educated young man and convinced him to dedicate his life to
teaching Vedic knowledge. Srila Prabhupada became his student, and eleven
years later (1933) at Allahabad he became his formally initiated disciple.
At their first meeting, in 1922, Srila Bhaktisiddhanta Sarasvati Thakura requested
Srila Prabhupada to broadcast Vedic knowledge through the English language. In
the years that followed, Srila Prabhupada wrote a commentary on the Bhagavad
gita, assisted the Gauc;liya Matha in its work and, in 1944, without assistance,
started an English fortnightly magazine, edited it, typed the manuscripts and
checked the galley proofs. He even distributed the individual copies freely and
struggled to maintain the publication. Once begun, the magazine never stopped;
it is now being continued by his disciples in the West.
Recognizing Srila Prabhupada's philosophical learning and devotion, the
Gauc;liya V ai?r;�ava Society honored him in 1947 with the title "Bhaktivedanta." In
1950, at the age of fifty-four, Srila Prabhupada retired from married life, and four
years later he adopted the vanaprastha (retired) order to devote more time to his
studies and writing. Srila Prabhupada traveled to the holy city of Vrndavana,
where he lived in very humble circumstances in the historic medieval temple of
Radha-Damodara. There he engaged for several years in deep study and writing.
He accepted the renounced order of life (sannyasa) in 1959. At Radha-Damodara,
Srila Prabhupada began work on his life's masterpiece: a multivolume translation
and commentary on the eighteen thousand verse Srimad-Bhagavatam
(Bhagavata Purar,Ja). He also wrote Easy journey to Other Planets.
After publishing three volumes of Bhagavatam, Srila Prabhupada came to the
United States, in 1965, to fulfill the mission of his spiritual master. Since that time,
His Divine Grace has written over forty volumes of authoritative translations,
commentaries and summary studies of the philosophical and religious classics of
India.
In 1965, when he first arrived by freighter in New York City, Srila Prabhupada
was practically penniless. It was after almost a year of great difficulty that he
established the International Society for Krishna Consciousness in july of 1966.
Under his careful guidance, the Society has grown within a decade to a world
wide confederation of almost one hundred asramas, schools, temples, institutes
and farm communities.
In 1968, Srila Prabhupada created New Vrndavana, an experimental Vedic com
munity in the hills of West Virginia. Inspired by the success of New Vrndavana,
now a thriving farm community of more than one thousand acres, his students
have since founded several similar communities in the United States and abroad.
493
In 1972, His Divine Grace introduced the Vedic system of primary and second
ary education in the West by founding the Gurukula school in Dallas, Texas. The
school began with 3 children in 1972, and by the beginning of 1975 the enroll
ment had grown to 150.
Srila Prabhupada has also inspired the construction of a large international
center at Sridhama Mayapur in West Bengal, India, which is also the site for a
planned Institute of Vedic Studies. A similar project is the magnificent Kr�Qa
Balarama T ernple and International Guest House in Vrndavana, India. These are
centers where Westerners can live to gain firsthand experience of Vedic culture.
Srila Prabhupada's most significant contribution, however, is his books. Highly
respected by the academic community for their authoritativeness, depth and
clarity, they are used as standard textbooks in numerous college courses. His
writings have been translated into eleven languages. The Bhaktivedanta Book
Trust, established in 1972 exclusively to publish the works of His Divine Grace,
has thus become the world's largest publisher of books in the field of Indian
religion and philosophy. Its latest project is the publishing of Srila Prabhupada's
most recent work: a seventeen-volume translation and commentary-completed
by Srila Prabhupada in only eighteen months-on the Bengali religious classic Sri
Caitanya-caritamrta.
In the past ten years, in spite of his advanced age, Srila Prabhupada has circled
the globe twelve times on lecture tours that have taken him to six continents. In
spite of such a vigorous schedule, Srila Prabhupada continues to write prolifically.
His writings constitute a veritable library of Vedic philosophy, religion, literature
and culture.
(continued from front flap)
Madhya-lila (the middle period), the

longest of the three, is a detailed narration of
Sri Caitanya's extensive and eventful travels
throughout India as a renounced mendicant,
teacher, philosopher, spiritual preceptor and
mystic. Finally, Antya-lila (the final period)
concerns the last eighteen years of Caitanya
Mahaprabhu's manifest presence, spent in
semiseclusion in Jagannatha Puri, Orissa.
During these final years, Sri Caitanya drifted
deeper and deeper into trances of spiritual
ecstasy unparalleled in all of religious and
literary history, Eastern or Western.
, Kr�t:�adasa Kaviraja Gosvami, the author of
Sri Caitanya-caritamrta, was a great saint and
a confidential disciple and student of
Raghunatha dasa Gosvami, the renowned
ascetic saint who was one of the most inti
mate disciples of Sri Caitanya. He com
menced work on the text while in his late
nineties and in failing health, as he vividly
describes in the text itself: "I have now be
come too old and disturbed in invalidity.
While writing, my hands tremble. I cannot
remember anything, nor can I see or hear
properly. Still I write, and this is a great
wonder." That he nevertheless completed,
under such debilitating conditions, the
greatest literary gem of medieval India is
surely one of the wonders of literary history.
The English translation and commentary is
the work of His Divine Grace A. C. Bhakti
vedanta Swami Prabhupada, the world's
most distinguished scholar and teacher of
Indian religious and philosophical thought.
He himself is a disciplic descendant of Sri
Caitanya, and his intimate familiarity with
the precepts of Caitanya Mahaprabhu emi
nently qualifies him to present this impor
tant classic to the English-speaking world.
The ease and clarity with which he ex
pounds upon Sri Caitanya's precepts lures
even a reader totally unfamiliar with Indian
religious tradition into a genuine under
standing and appreciation of this profound
and monumental work.
The entire text, with commentary, pre
sented in seventeen lavishly illustrated
volumes by the Bhaktivedanta Book Trust,
represents a contribution of major impor
tance to the intellectual, cultural and
spiritual life of contemporary man.
MADHYA-LiLA
Volumes
SRI
CAITANYA
CARITAMRTA •
HIS DIVINE GRA.CE
A.C. Bhaktlvedanta
Swami
Prabhupada
Sri Caitanya-caritamrta is the authorized work on the life and teachings of Sri
Kr�oa Caitanya-the philosopher, saint, spiritual preceptor, mystic and divine
incarnation who pioneered a great social and religious movement in Sixteenth
Century India. His teachings, which embody the highest philosophical and
theolgoical truths, have affected centuries of religious and philosophical
thinkers until the present day.
This tran slation and commentary on the original Bengali text is the work of
•
His Divine Grace A. C. Bhaktivedanta Swami Prabhupa.da (pictured above), the
world's most distinguished scholar and teacher of Indian thought and culture
Bhagavad-gita As It Is. This translation of Sri
and author of the best-selling
Caitanya-caritamrta represents a contribution of major importance to the
THE
intellectual, cultural and spiritual life of contemporary man. BHAKTIVEDANT A
BOOK TRUST

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What is Sri Caitanya-caritamrta about?

What is Sri Caitanya-caritamrta about?

What are the three sections of Sri Caitanya-caritamrta?

What are the three sections of Sri Caitanya-caritamrta?

-

HIS DIVINE GRACE

A.C. Bhaktivedanta Swami Prabhupada

A complete catalogue is available upon request

International Society for Krishna Consciousness

of K!lt;�adasa Kaviraja Gosvami

"The Lord's Teachings to Srila Sanatana Gosvami"

with the original Bengali tex�

HIS DIVINE GRACE

A.C. Bhaktivedanta Swami Prabhupada

THE BHAKTIVEDANT A BOOK TRUST

International Society for Krishna Consciousness

© 1975 Bhaktivedanta Book Trust

All Rights Reserved

Library of Congress Catalogue Card Number: 73-93206

First printing, 1975: 20,000 copies

Printed in the United States of America

Chapter 20 Lord Sri Caitanya Mahaprabhu Instructs

Chapter 21 The Opulence and Sweetness of Lord Sri Kr�l)a 231

Chapter 22 The Process of Devotional Service 319

"As soon as Sri Caitanya Mahaprabhu saw Sanatana Gosvami in the

"Sri Caitanya Mahaprabhu, the Supreme Personality of Godhead, per­

"The first form of Lord Vi�t:�u is called Maha-Vi�t:�u. He is the original

"The primary predominating deities of this material creation are Lord

"Upon hearing this, Sri Kr�r:Ja smiled and immediately meditated.

"The sound of Kr�Qa's flute spreads in four directions. Even though

Lord Sri Caitanya Mahaprabhu

The following summary study of this chapter is given by Bhaktivinoda Thakura in

eti srn���� i!if� ��"' 1

All glories to Sri Caitanya Mahaprabhu! All glories to Nityananda Prabhu!

lf!Q!i ,�� �'t\!i{ �n <��r;., 1

While Sanatana Gosvami was imprisoned in Bengal, a letter arrived from

yadu-pate/:1 kva gata mathura-puri

9f<i\ 9f't1$1 �ift\!i{ ���'! ��'11 I

patri pana sanatana anandita haila

"� �� til?� 11uet� 1

"tumi eka jinda-pira maha-bhagyavan

tumi-you; eka jinda-pira-a living saint; maha-bhagyavan-very fortunate;

�� � � �!if �-1fif Otf�n111

eka bandi char;Je yadi nija-dharma dekhiya

"If one releases a conditioned soul or imprisoned person according to

is recognized by his preaching work-that is, by convincing the conditioned soul

��tf1r 'i!'tlmf �fif�t� '9f� I

panca sahasra-five thousand; mudra-golden coins; tumi-you; kara

� CJ!� � <fl�, -�i{, �� I

tabe sei yavana kahe,-"suna, mahasaya

tabe-thereafter; sei-that; yavana-meat-eater; kahe-says; suna-just

In this way Sanatana Gosvami convinced the jailkeeper, who replied,

��i{ ��,...J'lf1f if1 �1t ��-��I

�t� ��� ,,� �t�'r;i!J e-st� 1

mft1t fil�� 'Stlfi c;w�' <lit� flf� II � � II

sanatana kahe,- "tumi na kara raja-bhaya

tanhare kahio-sei bahya-krtye gela

��<fi �f�, �t� �t-st, �i ���I

aneka dekhila, tara lag na paila

"Sri Caitanya Mahaprabhu, the Supreme Personality of Godhead, per

eti srn�� i!if� ��"' 1

lf!Q!i ,�� 't\!i{ �n <��r;., 1

9f<i\ 9f't1$1 �ift\!i{ ��'! ��'11 I

�� !if �-1fif Otf�n111

�t� �� ,,� �t�'r;i!J e-st� 1

��<fi �f�, �t� �t-st, �i ��I

\!�tf9t <(�-�� l'(' � <;�N�i I

'�\! �t� <fi� �tJTi'-�� <fiBt�i II �'I II

'l·�� tf$ "J�c;(� �� '�t�1f �11' I

"1from �� t1f <fifif� ��-,a;t<fi ��i 1

dui upa vase-fasting for two days; kai/a-performed; randhana-bhojane

'�� 1 '<litil '1ltt1f �iJftil <lifif'"J ?'

ei bhuria-this landlord; kene-why; more-unto me; sammana karila

tamara thafii-in your possession; jani-1 understand; kichu-some; dravya

l!t<l �� tl! (;'Jfrof ��tl! <fiRl11i I

�11f <fittli �Msi �t� '1ft�� 111�1 II �� II

"�� ltl! �((( <;11�� 'til�� t11t� I

��"h 'tiltfif, ��t� �1�t� iii �tfit I

'i!tlri �ltl1f' <;lit�� i!tl! 'Citf�<fit� �tt�J I

�� tl! �fiT, '�t�� 1 �� I

i!t<l ,_�1 c;'itt�f�� t� �tfif �t�<fi fwa;y I

�-t'til �t:�,-"�<ti (;�� t� �� I"

isana kahe-TSana replied; eka-one; mohara-gold coin; ache-is; avase�a

�fit' �f�' c�t�tf� l!t� �l� �t�� 1

(;�l �t�� t� -�<fit� �t� �'tlT I